90 & 91 - الضَّارُّ النَّافِعُ

[Bint e Aisha]

   الضَّارُّ    النَّافِعُ

 

These two names will be discussed together. These are the names which have meanings that are opposite to each other.

 

Translation

الضَّارُّ is translated as The Corrector and The Distresser.

النَّافِعُ is translated as The Creator of Good and The Auspicious.

 

Technically الضَّارُّ means One Who gives Hurt. النَّافِعُ is One Who benefits. 

 

Definition 
 

These two names are paired meaning no one can harm or benefit anyone unless Allah ta’ala allows it. He is Powerful (Qaadir) and He is The One Who benefits. No person, not even a Nabi and nothing can harm or benefit unless Allah ta’ala makes the person or thing a means of harm or benefit and He can cause benefit from something which seems harmful and vice versa. Therefore Allah ta’ala is the controller and owner of the power of benefit and harm. 

 

In the Qur’an
 

قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ ۚ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ ۚ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ
    

Say [O Prophet]: “It is not within my power to bring benefit to, or avert harm from, myself, except as God may please. And if I knew that which is beyond the reach of human perception, abundant good fortune would surely have fallen to my lot, and no evil would ever have touched me. I am nothing but a warner, and a herald of glad tidings unto people who will believe.” [Surah A’araaf: 188]

 

The Prophet sallallaahu ‘alayhi wasallam is told to say that he does not have the power or ability over himself in giving benefit or harm except for what Allah ta’ala wills. 

 

Superstition and false beliefs were rampant in the societies of the Ambiyaa and this was the prophetic duty of the Ambiyaa to affirm that nothing and no one had ability to harm or benefit unless Allah ta’ala willed it.  It is still a part of cultures where there are many superstitions and false beliefs, even among Muslims. The way to combat this is to have trust in Allah ta’ala and part of this trust is to know it is only Allah ta’ala who can allow benefit or harm. A person may think that someone hurt them or ruined their life but they were the means and Allah ta’ala was the Controller. Realising this will make the person turn to Allah ta’ala making his connection with Him stronger. 

 

‘Abdullah bin ‘Abbas RA reports,
“One day I was riding (a horse/camel) behind the Prophet, peace and blessings be upon him, when he said, ‘Young man, I will teach you some words. Be mindful of God, and He will take care of you. Be mindful of Him, and you shall find Him at your side. If you ask, ask of God. If you need help, seek it from God. Know that if the whole world were to gather together in order to help you, they would not be able to help you except if God had written so. And if the whole world were to gather together in order to harm you, they would not harm you except if God had written so. The pens have been lifted, and the pages are dry.’ ” [Tirmidhi]

 

Concept of Amulets (Ta’weez)

Amulets can be impermissible if they affect one’s beliefs. If a person thinks the amulet will protect or cure them it is ascribing the power of protection to the amulet rather than to Allah ta’ala. It is better to use that which is Masnoon. It lessens the chances of ascribing power to an object instead of Allah ta’ala. 

 

There is nothing wrong with the Muslim reciting Ruqyah for himself. That is permissible and a Sunnah. The Prophet sallallaahu ‘alayhi wasallam and the Sahaba RA recited Ruqyah for themselves.

 

Aisha RA said when the Prophet sallallaahu ‘alayhi wasallam was ill, he would recite al-Mi’wadhatayn over himself and spit drily. When his pain grew intense, I recited over him and wiped him with his own hand, seeking its barakah (blessing).” [Bukhari, Muslim]

 

Some of the companions of the Prophet sallallaahu ‘alayhi wasallam came across a tribe amongst the tribes of the Arabs, and that tribe did not entertain them. While they were in that state, the chief of that tribe was bitten by a snake (or stung by a scorpion). They said to the Sahaba RA, “Have you got any medicine with you or anybody who can treat with Ruqya?” They said, “You refuse to entertain us, so we will not treat (your chief) unless you pay us for it.” So they agreed to pay them a flock of sheep. One of the Sahaba RA  started reciting Surat-al-Fatiha and gathering his saliva and spitting it (at the snake-bite). The patient was cured and his people presented the sheep to them, but they said, “We will not take it unless we ask the Prophet (whether it is lawful).” When they asked him, he smiled and said, “How do you know that Surat-al-Fatiha is a Ruqya? Take it (flock of sheep) and assign a share for me.” [Bukhari]

 

Sickness comes from Allah ta’ala and so does the cure. 

 

Counsel
 

Have firm belief that all harm and benefit comes from Allah ta’ala and no Prophet, Wali of Allah or Scholar has the ability to harm or benefit except through Allah ta’ala. On the Day of Judgment no relative will be able to help except with the will of Allah ta’ala. 

 

It is narrated that when Allah revealed the verse, “Warn your nearest kinsmen,” the Prophet sallallaahu ‘alayhi wasallam got up and said, “O people of Quraysh! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah’s Punishment; O Bani Abd Manaf! I cannot save you from Allah’s Punishment, O Safiya, aunt of Allah’s Apostle! I cannot save you from Allah’s Punishment; O Fatima bint Muhammad! Ask me anything from my wealth, but I cannot save you from Allah’s Punishment.” [Bukhari]

 

In desperate situations people search for solutions and no matter what path one takes it is only Allah ta’ala Who can benefit and save them from harm. We live in a world of means so have conviction that Allah ta’ala will grant the means for relief and use only permissible means which will connect you to Allah ta’ala.

 

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