ضررThree senses per Ibn Fāris: the opposite of benefit, the joining together of a thing, and … (root drr)

Aḍ-ḍurr (الضر) and aḍ-ḍurr (الضر) are two dialectal variants. When you combine ḍurr with naf‘ (نفع, benefit) you open the ḍād, and when you use ḍurr alone you put a ḍamma on the ḍād provided you are not making it a maṣdar (verbal noun) — as when you say ḍarartu ḍurran (ضررت ضرا). This is how the Arabs use it. God, exalted, said: "And when affliction (aḍ-ḍurr) touches man, he calls upon Us, [lying] on his side" [Q. 10:12]. Aḍ-ḍarar (الضرر) is the diminishment that enters into a thing; one says: dakhala ‘alayhi ḍararun fī mālihi (دخل عليه ضرر في ماله) — "a loss befell him in his wealth." A man [described as] ḍarīr (ضرير) has the quality of ḍarāra (ضرارة, blindness); a people [described as] aḍrā’ (أضراء) have lost their sight. A man [described as] ḍarīr and a woman ḍarīra are those whom illness has afflicted (aḍarrahu al-maraḍ); aḍ-ḍarīr [thus] means the sick person, with tā’ marbūṭa for the woman. Aḍ-ḍarīr (الضرير) is also a noun for al-muḍārra (المضارة), used mostly with regard to jealousy; one says mā ashadda ḍarīrahu ‘alayhā (ما أشد ضريره عليها). Ru’ba said, describing a wild donkey: "...until, when its vigor (ḍarīrihi) had relaxed..." Aḍ-ḍarūra (الضرورة) is a noun for the maṣdar of al-iḍṭirār (الاضطرار, being compelled). [You say: ḥamalatnī aḍ-ḍarūratu ‘alā kadhā (حملتني الضرورة على كذا) — "necessity compelled me to such-and-such," and iḍṭurra fulānun ilā kadhā wa kadhā (اضطر فلان إلى كذا وكذا). Its pattern is ifta‘ala (افتعل), the tā’ being changed to ṭā’ because the tā’ did not sound well with the ḍād.] Aḍ-ḍarratān (الضرتان) are two women [married] to one man, pluralized ḍarā’ir (ضرائر). Fulānun muḍirrun (فلان مضر): "so-and-so has co-wives." Al-muḍirr (المضر) is the man who has ḍarra (ضرة) of wealth. Al-muḍirr [also means] one who is near; one says marra fulānun fa-aḍarranī iḍrāran (مر فلان فأضرني إضرارا) — "so-and-so passed by and drew very close to me." Aḍ-ḍarar (الضرر) [also means] chronic disability (az-zamāna), as in His saying: "except those with disability (ghayru ulī aḍ-ḍarar)" [Q. 4:95]. Aḍarra ṭ-ṭarīqu bi-l-qawm (أضر الطريق بالقوم): "the road narrowed for the people and drew close to them." Ḍarrat al-ibhām (ضرة الإبهام) is the flesh beneath [the thumb]. Ḍarrat aḍ-ḍar‘ (ضرة الضرع) is the flesh of the udder, and aḍ-ḍar‘ (الضرع) may be masculine or feminine. Aḍ-ḍarratān (الضرتان) [also means] the two buttocks (al-alyatān) on either side of the seat — two fleshy masses hanging down on each side.

Aḍ-ḍurr (الضر) is the opposite of an-naf‘ (النفع). One says ḍarrahu (ضره) and ḍārahu (ضاره), synonymously; the noun is aḍ-ḍarar (الضرر). Ibn as-Sikkīt said: their saying lā yaḍurruka ‘alayhi jamalun (لا يضرك عليه جمل) means "a camel would add nothing for you [beyond this]," and lā yaḍurruka ‘alayhi rajulun (لا يضرك عليه رجل) means "you will find no man who exceeds what this man's sufficiency provides." Aḍ-ḍarra (الضرة) is the fleshy tissue of the udder; one says ḍarratun shakrā (ضرة شكرى), "full of milk." Aḍ-ḍarra also means abundant wealth. Al-muḍirr (المضر) is one over whom ḍarra of wealth grazes [i.e., who possesses abundant wealth]. Al-Ash‘ar said: "Let it suffice you, among the people, that they know that you, among them, are wealthy and abundant (mu ḍirr)." Ḍarrat al-ibhām (ضرة الإبهام) is the flesh beneath it, corresponding to the heel of the palm in the hand. Aḍ-ḍarratān (الضرتان) are the two millstones. Ḍarrat al-mar'a (ضرة المرأة) is her husband's [other] wife. Aḍ-ḍirr (الضر), with kasra, is a woman's being married as co-wife; one says nakaḥtu fulānatan ‘alā ḍirrin (نكحت فلانة على ضر), i.e., over a woman married before her. Abū ‘Abdallāh aṭ-Ṭawāl related: a woman is married ‘alā ḍirrin wa ḍurrin (على ضر وضر), with kasra and ḍamma. Al-ba’sā' wa aḍ-ḍarrā' (البأساء والضراء) means hardship; both are feminine nouns with no corresponding masculine. Al-Farrā' said: if they were pluralized as ab'us wa aḍurr (أبؤس وأضر), as an-na‘mā' (النعماء) in the sense of an-ni‘ma is pluralized as an‘um (أنعم), it would be permissible. Aḍ-ḍurr (الضر), with ḍamma, means emaciation and bad condition. Al-maḍarra (المضرة) is the opposite of al-manfa‘a (المنفعة). Aḍ-ḍirār (الضرار) is al-muḍārra (المضارة). A place [described as] dhū ḍirār (ذو ضرار) is narrow, according to Abū ‘Ubayd. One says: lā ḍarara ‘alayka wa lā ḍārūrata wa lā taḍirrata (لا ضرر عليك ولا ضارورة ولا تضرة). A man [described as] dhū ḍārūra wa ḍarūra (ذو ضارورة وضرورة) is one in need. Iḍṭurra ilā sh-shay' (اضطر إلى الشيء): "he was compelled to it." The poet said: "Requite (athībī) a brother of necessity (ḍārūra), whom the enemies treated harshly, and I have spoken excuses (awāṣirahu) on behalf of the friend." A man [described as] ḍarīr (ضرير) has the quality of ḍarāra (ضرارة), i.e., one who has lost his sight. Aḍ-ḍarā'ir (الضرائر) [also] means those in need (al-maḥāwīj). Aḍ-ḍarīr [also] means the bank/edge of a valley; one says nazala fulānun ‘alā aḥadi ḍarīrayi l-wādī (نزل فلان على أحد ضريري الوادي), "on one of its two sides." Aws ibn Ḥajar said: "And what channel of al-Marwāt, having ravines, does the edge beat with the wood of ṭalḥ and ḍāl trees..." Aḍ-ḍarīr [also] means the soul/spirit and what remains of the body. Al-‘Ajjāj said: "...protector of the fervor, robust of constitution (mirasu ḍ-ḍarīri)..." Innahu ladhū ḍararin ‘alā sh-shay' (إنه لذو ضرر على الشيء): he has endurance and capacity to bear it. Jarīr said: "Of every strong-ribbed [she-camel], enduring the midday heat, whose vigor, after the deserts, was boldness and endurance (ḍarīran)." One says nāqatun dhātu ḍarīrin (ناقة ذات ضرير) of one strong of breath, slow to tire. Abū ‘Amr said: aḍ-ḍarīr, of beasts, means the one enduring in everything. Aḍ-ḍarīr [also] means al-muḍārra, used mostly with regard to jealousy. One says: m... [entry continues]

Ḍād and rā' have three principal roots: the first is the opposite of benefit (naf‘), the second is the coming together (ijtimā‘) of a thing, and the third is strength (quwwa). The first: aḍ-ḍurr (الضر) is the opposite of naf‘ (النفع, benefit). One says ḍarrahu yaḍurruhu ḍarran (ضره يضره ضرا) [he harmed him]. Everything similar to or close to this meaning is then subsumed under it: aḍ-ḍurr (الضر) [also] means emaciation (al-huzāl), and aḍ-ḍurr [also] means a woman's marrying a man who has a co-wife (ḍarra). One says: nakaḥtu fulānatan ‘alā ḍirrin (نكحت فلانة على ضر) — "I married so-and-so over [i.e., as co-wife to] a woman who was [married to him] before her." Al-Aṣma‘ī said: a woman marries ‘alā ḍirrin wa ḍurrin (على ضر وضر) [with kasra and ḍamma]; and he said al-iḍrār (الإضرار) is likewise [used in this sense]; such a man is called muḍirr (مضر). Aḍ-ḍarra (الضرة) is a noun derived from aḍ-ḍurr (الضر), as though she harms (tuḍurru) the other [co-wife] just as that one harms her. Iḍṭarra fulānun ilā kadhā (اضطر فلان إلى كذا) is from aḍ-ḍarūra (الضرورة). In poetry they say aḍ-ḍārūra (الضارورة). Ibn ad-Dumayna said: "Requite (athībī) a brother of necessity (ḍārūra), against whom the enemies have been harsh; and I have already offered excuses for the friend (ma‘ādhirahu)." Aḍ-ḍarīr (الضرير) is al-muḍārra (المضارة, mutual rivalry), used mostly with regard to jealousy (al-ghayra); one says mā ashadda ḍarīrahu ‘alayhā (ما أشد ضريره عليها) — "how intense is his jealous rivalry over her!" The two millstones of a mill were likened to the two co-wives, so they too are called aḍ-ḍarratān (الضرتان). Aḍ-ḍarīr (الضرير) [also] means one who has an affliction (ḍarar) from the loss of his eyesight or the wasting of his body. As for the second root: ḍarrat aḍ-ḍar‘ (ضرة الضرع) is the fleshy tissue of the udder. Abū ‘Ubayd said aḍ-ḍarra (الضرة) is that part [of the udder] never empty of milk, so named for being gathered together (ijtimā‘). Ḍarrat al-ibhām (ضرة الإبهام) is the flesh gathered beneath the thumb. From this same [second] root is al-muḍirr (المضر), one who has ḍarra (ضرة, abundance) of wealth — a description of abundant wealth: "Let it suffice you, among the people, that they know that you, among them, are wealthy and abundant (mu ḍirr)." As for the third: aḍ-ḍarīr (الضرير) is strength of the soul (quwwat an-nafs). One says fulānun dhū ḍarīrin ‘alā sh-shay’ (فلان ذو ضرير على الشيء) when he has endurance (ṣabr) and capacity to bear it, as in Jarīr's saying: "...boldness and endurance (ḍarīran)..." And one says of a horse: aḍarra ‘alā fa’si l-lijām (أضر على فأس اللجام) when it clamps hard on the bit.

Aḍ-ḍurr (الضر) is bad condition (sū' al-ḥāl) — whether in oneself, from lack of knowledge, virtue, and chastity; or in one's body, from the absence or deficiency of an organ; or in an outward condition, from lack of wealth and status. His saying "so We removed what affliction (ḍurr) was upon him" [Q. 21:84] admits of all three. His saying "And when affliction (aḍ-ḍurr) touches man" [Q. 10:12], and "but when We remove from him his affliction, he passes on as though he had never called upon Us for an affliction that touched him" [Q. 10:12] — one says ḍarrahu ḍarran (ضره ضرا), "he brought harm upon him." His saying "they will not harm you (lan yaḍurrūkum) except with [mere] annoyance" [Q. 3:111] alerts them to how little harm reaches them from that quarter, and reassures them against injury, as in "their plot will not harm you at all" [Q. 3:120], "and he will not harm Him at all" [Q. 58:10], "and they are not the ones who harm anyone thereby except by God's permission" [Q. 2:102]. And He said: "and they learn what harms them and does not benefit them" [Q. 2:102]; and "he calls upon, besides God, what neither harms him nor benefits him" [Q. 22:12]; and "he calls upon one whose harm is nearer than his benefit" [Q. 22:13]. The first refers to harm and benefit that occur by intention and will, alerting that no harm or benefit is intended by [the idol], since it is inanimate; in the second what is meant is what results from seeking its aid and worshiping it, not what proceeds from its own intent. Aḍ-ḍarrā' (الضراء) is paired with as-sarrā' (السراء) and an-na‘mā' (النعماء); aḍ-ḍurr with an-naf‘ (النفع). He said: "and if We let him taste favor after hardship (ḍarrā')" [Q. 11:10]; "they possess neither harm nor benefit for themselves" [Q. 25:3]. A man [described as] ḍarīr (ضرير) is a metonymy for loss of eyesight; ḍarīr al-wādī (ضرير الوادي) is its bank, which the water has worn away (ḍarrahu). Aḍ-ḍarīr [also] means al-muḍārr (المضار); one says ḍārartuhu (ضاررته). He said: "and do not harm them (wa lā tuḍārrūhunna)" [Q. 65:6]; and "let no scribe or witness be harmed (lā yuḍārra)" [Q. 2:282] — this may be attributed to the agent, as though "let him not cause harm," or it may be passive, "let him not be harmed" by being distracted from his craft and livelihood through being summoned to testify. And "let not a mother be harmed (lā tuḍārra) on account of her child" [Q. 2:233] — read with rafa‘, its form is declarative though its sense is imperative; read with fatḥa, it is [explicitly] imperative. He said: "causing harm (ḍirāran) so that you may transgress" [Q. 2:231]. Aḍ-ḍarra (الضرة) originally is the fa‘la-pattern noun for that which harms; the two wives of one man are each called ḍarra because it is believed each harms the other — for which reason the Prophet, peace be upon him, said: "A woman should not seek her sister's divorce so as to empty out what is in her dish." Aḍ-ḍarrā' [also] means marriage to [a man already having] a co-wife. A man [described as] muḍirr (مضر) has two or more wives; a woman [described as] muḍirra (مضرة) has a co-wife. Al-iḍṭirār (الاضطرار) is compelling a person toward what harms him.

Among the names of God, exalted: an-Nāfi‘ aḍ-Ḍārr (النافع الضار), He who benefits whomever He wills of His creatures and harms [whomever He wills], since He is the Creator of all things — their good and evil, their benefit and harm. Aḍ-ḍurr and aḍ-ḍurr (الضر والضر) are two dialectal variants, the opposite of an-naf‘. Aḍ-ḍurr [fatḥa] is the maṣdar, and aḍ-ḍurr [ḍamma] is the [ordinary] noun; it is also said they are two dialectal forms like ash-shahd and ash-shuhd (الشهد والشهد). When you combine ḍurr with naf‘ you open the ḍād; when you use ḍurr alone you put ḍamma on the ḍād provided it is not a maṣdar, as in ḍarartu ḍurran (ضررت ضرا) — this is how the Arabs use it. Abū d-Duqaysh [said]: aḍ-ḍurr [fatḥa] is the opposite of an-naf‘, and aḍ-ḍurr, with ḍamma, is emaciation and bad condition. His saying, mighty and majestic: "And when affliction (aḍ-ḍurr) touches man, he calls upon Us, [lying] on his side" [Q. 10:12]; and "as though he had never called upon Us for an affliction (ḍurr) that touched him" [Q. 10:12]. So everything of bad condition, poverty, or bodily hardship is ḍurr [ḍamma]; and whatever is the opposite of benefit is ḍurr [fatḥa]. His saying "their plot will not harm you" is from aḍ-ḍarar, the opposite of benefit. Al-maḍarra (المضرة) is the opposite of al-manfa‘a (المنفعة). One says ḍarrahu yaḍurruhu ḍarran (ضره يضره ضرا), ḍarra bihi (ضر به), aḍarra bihi (أضر به), and ḍārahu muḍārratan wa ḍirāran (ضاره مضارة وضرارا), all synonymous; the noun is aḍ-ḍarar (الضرر). It is related of the Prophet, peace be upon him, that he said: "There is no ḍarar and no ḍirār in Islam." It is said each term differs in meaning from the other: "lā ḍarar" means a man should not harm his brother — the opposite of benefit; and "wa lā ḍirār" means neither of the two should harm the other in return — so aḍ-ḍirār is [an act] of both together while aḍ-ḍarar is the act of one. Another meaning of "wa lā ḍirār": harm should not be visited upon the one who caused harm [in retaliation], but rather he should be forgiven, as in "Repel [evil] with what is better, and then the one between whom and you there was enmity will be like a devoted friend" [Q. 41:34]. Ibn al-Athīr said: "lā ḍarar" means a man should not harm his brother by diminishing any of his right; aḍ-ḍirār is the fi‘āl-pattern from aḍ-ḍarr, meaning he should not repay harm inflicted on him by inflicting harm in return; aḍ-ḍarar is the act of one, aḍ-ḍirār the act of two; aḍ-ḍarar is the initiation of the act, aḍ-ḍirār the retaliation for it. It is also said: aḍ-ḍarar is what you harm your companion with while yourself benefiting, and aḍ-ḍirār is that you harm him without benefiting; and it is [also] said the two are synonymous, their repetition being for emphasis. His saying, exalted, "ghayra muḍārrin" [Q. 4:12] forbids causing harm (ḍirār) in a bequest. It is related of Abū Hurayra: "Whoever causes harm in a bequest, God will cast him into a valley of Hell, or of Fire." The ḍirār in a bequest pertains to the inheritance. From this comes the ḥadīth: "Indeed a man — and likewise a woman — may act in obedience to God for sixty years, then death comes to them, and they harm each other in the bequest, so the Fire becomes due for them both." Al-muḍārra in a bequest means: not carrying it out [properly], reducing part of it, or bequeathing to one not entitled, and the like, contrary to the Sunna. Al-Azharī, on His saying, exalted, "wa lā yuḍārra kātibun..." [entry continues]