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Rule of No Harm

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Hadith of La Darar wa La Dirar, calligraphy by Muhammet Fatih Yıldız, 2019

The Rule of No Harm (Arabic: Qāʿida Lā Ḍarar) is a jurisprudential rule derived from the text of the Prophetic Hadith "lā ḍarar wa lā ḍirār fi l-Islām" (there is no harm and no reciprocation of harm in Islam), which indicates the negation of harming oneself and others in Islam and its prohibition. The Rule of No Harm is one of the famous rules applied in most chapters of fiqh and it is said to be one of the five rule upon which jurisprudential issues are based.

Some verses of the Qur'an, rational proof, rational customs, and numerous narrations in Shia and Sunni narrative sources indicate this rule. Some, like Fakhr al-Muhaqqiqin, have considered the relevant narrations to be mutawatir. According to al-Shaykh al-Ansari the chain of transmission of the narration of Samura b. Jundab is more authentic and its indication more explicit than other narrations in this regard.

"Ḍarar" means incurring a loss in property, life, and reputation; however, there is a difference of opinion regarding the meaning of "ḍirār". While some have interpreted it as two individuals mutually harming each other, The Rule of No Harm is sometimes discussed alongside other jurisprudential rules in collections titled "Qaw'aid al-fiqh" (Rules of Jurisprudence) and in some cases within discussions of Principles of Jurisprudence. Jurists and researchers have written numerous independent treatises and books regarding this rule, among which are Risālat fī qāʿidat lā ḍarar by Shaykh Anṣārī and Qāʿidat lā ḍarar by Shaykh al-Sharīʿa al-Iṣfahānī.

Position and Importance

The Rule of No Harm is one of the most renowned jurisprudential rules, cited in most chapters of fiqh such as acts of worship and transactions,[1] as well as in medical jurisprudence and some contemporary jurisprudential issues.[2] According to Nasir Makarim Shirazi, the importance of this rule is such that many past and contemporary jurists have dedicated an independent treatise to it in their writings and transcriptions.[3]

The Rule of No Harm is derived from the sentence "La darar wa la dirar fi l-Islam" (There is no harm and no reciprocation of harm in Islam).[4] This sentence is part of narrations attributed to the Prophet (s), known as the "Hadiths of La darar",[5] which have been transmitted through both Shia and Sunni channels.[6] According to al-Sayyid Ali al-Sistani, the total number of narrations containing the sentence "La darar wa la darar" is eight, three of which appear in Imami narrative sources, four in Sunni narrative sources, and one in the book Daʿaʾim al-Islam, the author of which was an Ismaʿili.[7]

Some Sunni scholars,[8] such as Jalal al-Din al-Suyuti, hold the view that Islamic jurisprudence is based on five hadiths, one of which is the Hadith of La darar.[9] Shahid al-Awwal in the book al-Qawa'id wa l-fawa'id mentions the Rule of No Harm as one of the five rules obtained from the Four Sources to which all religious rulings may be referred.[10]

Meaning of Darar and Dirar

Calligraphy of the Hadith of La Darar wa La Dirar by Hasan Kan'an in Thuluth script

In jurisprudential terminology, "darar" (harm) is the opposite of benefit and means the occurrence of a loss in property, life, or reputation.[11] According to Akhund Khurasani, "dirar" in the narration "La darar wa la dirar fi l-Islam" means the same as "darar" and appears as an emphasis for "la darar".[12]

Sayyid Ali al-Sistani considers "dirar" to mean persistence and continuity in inflicting harm,[13] while others have interpreted it as mutual harm inflicted by two individuals upon each other.[14] According to jurists, the criterion for determining harm is based customary practice (ʿurf).[15]

Meaning of the Rule

Jurists have considered four probabilities for the meaning of the sentence "La darar wa la dirar fi l-Islam",[16] which are:

  • Prevention and Prohibition of Causing any Harm to Oneself and Others:[17] Fath Allah Gharawi Isfahani has accepted this probability.[18] According to Nasir Makarim Shirazi, if this probability is accepted, the hadith will merely be a defining law (hukm taklifi) expressing the prohibition of harming oneself or others, and cannot be used as a general rule in various chapters of jurisprudence.[19]
  • Uncompensated Harm ha no Place in Islam:[20] That is, anyone who causes harm or loss to another must pay for it and compensate for the inflicted harm.[21] Fadil Tuni has selected this view in the book al-Wafiya fi usul al-fiqh.[22]
  • Negation of Harmful Rulings in Islam: Any ruling, whether defining (taklifi) or situational (wadʿi), that entails harm for the duty-bound person (mukallaf) or another, has not been legislated by the Lawgiver.[23] For example, if water is harmful for someone, the obligation of Wudu is lifted from them by virtue of this rule.[24] al-Shaykh al-Ansari has chosen this probability in Faraʾid al-usul[25] and in Risalat fi qaʿidat la darar.[26]
  • Negation of a Ruling by Negation of the Subject: Akhund Khurasani holds this view;[27] for instance, when it is said "La salat illa bi-fatihat al-kitbb" (There is no prayer without the Opening of the Book),[28] it means that prayer without Fatihat al-Kitab (Sura al-Hamd) is not prayer at all, and essentially the subject of being a prayer is negated. Thus, the rulings related to it also do not exist.[29] In this case, the intention is the negation of the fixed ruling for the harmful subject.[30] In other words, for subjects whose primary titles cause harm, their ruling is lifted;[31] as in the subject of Wudu has the primary ruling of obligation, but if it entails harm for the duty-bound person, the ruling of obligation is lifted.[32]

Evidence of the Rule

Jurists have drawn on the Four Sources and rational customs to establish the validity of the Rule of No Harm:

Quran

According to jurists, the following Quranic references confirm the Rule of No Harm:[33] verses 231, 233, and 282 of Sura al-Baqara, verse 6 of Sura al-Talaq, verse 12 of Sura al-Nisa, and verse 107 of Sura al-Tawba.[34] These verses express the prohibition of harm and reciprocation of harm or inflicting any kind of loss on others.[35] ===

Hadith

Ja'far Subhani Tabrizi (b. 1929), a Shia Marja', has divided the narrations pertaining to the Rule of No Harm into four categories:[36]

  1. Narrations in which the sentence "La darar wa la dirar fi l-Islam" or "La darar wa la dirar" is mentioned verbatim. This category itself consists of two types:[37]
    a. Narrations related to the story of Samura b. Jundab al-Fazari[38] which have appeared with various wordings[39] and comprise of four narrations.[40]
    b. Narrations appearing in contexts other than the story of Samura b. Jundab.[41] Such as the narration the Three Shaykhs (al-Shaykh al-Kulayni, al-Shaykh al-Saduq, and al-Shaykh al-Tusi) have narrated from Imam al-Sadiq (a)[42] regarding the issue of preemption.[43][44] Sabhani, by searching Shia narrative sources, has enumerated nine narrations for this category.[45]
  2. Narrations in which the sentence "La darar wa la dirar fi l-Islam" does not appear in the text. These are also of two types: one type are those narrations which only contain the word "dirar",[46] and the other are narrations indicating the prohibition of harming oneself and others.[47]

Fakhr al-Muhaqqiqin in Idah al-fawaʾid has considered the narrations related to the Rule of No Harm to be mutawatir.[48] According to Akhund Khurasani, the narrations in this regard are collectively mutawatir (mutawatir ijmali); meaning it is certain that some of these narrations have been issued by the Maʿsum (a).[49] Akhund Khurasani accepted the authenticity of these narrations in terms of chain of transmission and believed that the reliance of famous jurists on these narrations brings about assurance of their issuance from the Maʿsum and compensates for the weakness of their chains of narration.[50] Shaykh Ansari considered the narrations containing the story of Samura b. Jundab to be the most authentic in terms of their chain of narration and the clearest in terms of indication.[51]

Consensus

Shia and Sunni jurists have a consensus on the authority and validity of the Rule of No Harm.[52] Some jurists have considered the documentation of this consensus to be these very narrations of La darar, and thus have not considered it an independent proof for the validity of the Rule of No Harm.[53]

Reason

Rational proof independently has the competence to be considered a proof for the validity of the Rule of No Harm.[54] The judgment of reason regarding the prohibition of harming others is as follows: harming others is rationally reprehensible (qabih) and avoiding it is necessary. According to the rule of correlation (mullazama) whatever is rationally reprehensible and necessary to avoid between the judgment of reason and religious law, is forbidden by religious law; thus, harming others is religiously forbidden.[55]

Rational Custom

The foundation of rational people (sira al-ʿuqalaʾ) is that in social and civil life, inflicting harm on others is a reprehensible act, and the agent of harm is responsible for paying damages to the injured party.[56] This principle is accepted in all legal systems, and no prohibition has been received from the Lawgiver regarding such a foundation, and the Lawgiver has endorsed it.[57]

Relation of the Rule to Other Evidence

Various views have been presented regarding the type of relationship between the Rule of No Harm and other rulings:

  1. This rule takes precedence over other rulings,[58] however there are different opinions regarding how this precedence is applied:
    • Government (Hukuma): The precedence is such that the Rule of No Harm interprets and oversees other proofs.[59] According to the science of principles this theory is called Government.[60] For example: The Lawgiver says "Fasting is obligatory", and on the other hand, the Rule of No Harm oversees the proofs of the obligation of Fasting and restricts the scope of the obligation to cases where fasting is not harmful to the duty-bound person; if it is harmful, it is no longer obligatory.[61] Shaykh Ansari is among the proponents of this view.[62]
    • Customary Reconciliation (Jamʿ ʿUrfī): According to Akhund Khurasani's view, the reason for the precedence of La darar is not by way of Government, but through customary reconciliation; meaning that customary practices combine the proof of La darar and other proofs together and prioritizes the Rule of No Harm over the other proofs.[63] For example, the Lawgiver says "Wudu is obligatory", which includes Wudu which could cause harm to the individual. On the other hand, the Rule of No Harm says "Wudu which causes harm is not obligatory", creating a conflict between these two rules. When this conflict is presented to customary practices, it prioritizes the Rule of No Harm and says Wudu is obligatory when there is no impediment to performing it such as harm to the individual.[64]
  2. In cases where "La darar wa la dirar fi l-Islam" means the prohibition of inflicting harm on oneself and others and the necessity of remedying and compensating for the inflicted harm, it stands as an independent religious ruling alongside other rulings and has no connection to them.[65]

Jurisprudential Applications

Some instances of using the Rule of No Harm in deducing jurisprudential rulings are as follows:

  • Prohibition of Smoking : al-Shaykh al-Hurr al-'Amili in the book al-Fawa'id al-tusiyya presented arguments for the prohibition of using tobacco, one of which is the Rule of No Harm.[66] Nasir Makarim Shirazi (b. 1305Sh/1926), a Marja', also appealed to the Rule of No Harm in his fatwa on the prohibition of smoking cigarettes and using tobacco.[67]
  • Prohibition of Tatbir (ritual self-flagellation): Some jurists have considered Tatbir (ritual self-flagellation) forbidden by citing the Rule of No Harm.[68] Jaʿfar Sabhani in his Advanced Jurisprudence class on the subject of "Rule of No Harm" on September 21, 2014, counted Tatbir as one of the instances of the Rule of No Harm.[69]
  • Organ Donation: Based on the Rule of No Harm, some jurists believe a healthy person is not permitted to dispose of their vital organs such as the heart, liver, and eye by donating them as it causes harm to oneself and this action is deemed forbidden.[70]

Bibliography

Some jurists have discussed the Rule of No Harm alongside other jurisprudential rules in collections titled "Rules of Jurisprudence" (Qawaʿid al-Fiqh).[71] According to Muhammad Baqir al-Irawani, the entry of the Rule of No Harm into discussions of principles (Usul) began with Fadil Tuni.[72] Fadil Tuni considered one of the conditions for the application of the Principle of Exemption (Aṣl al-Baraʾa) to be that its execution should not cause harm to anyone, and thus he proceeded to examine the Rule of No Harm;[73] on this occasion, some like Shaykh Ansari[74] and Akhund Khurasani[75] have also discussed this rule within principle discussions. Nevertheless, numerous treatises and books have been written independently on the subject of the Rule of No Harm, some of which are as follows:

  • Risalat fi qaidat la darar by Shaykh Ansari. This treatise is printed within a book titled Rasaʾil Fiqhiyya and published by Majmaʿ al-Fikr al-Islami.[76]
  • A book titled Qaʿidat la darar by Shaykh al-Shariʿa al-Iṣfahani.[77] According to Agha Buzurg Tihrani, this book was the author's last writing and was translated into Persian by Muhammad Ali Qadi Tabrizi.[78]
  • The book Qaʿidat la darar wa la dirar, transcriptions of the lessons of Sayyid Ali al-Sistani, written in Arabic by his son Sayyid Muhammad Rida al-Sistani.[79] This book was translated into Persian by Akbar Na'ibzadeh and published by Khorsandi Publications.[80]
  • Badaʾiʿ al-durar fi qaʿidat nafi al-darar by Imam Khomeini, published in Arabic by the Institute for Compilation and Publication of Imam Khomeini's Works in Qom.[81]

Notes

  1. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1406/1985-6, vol. 1, p. 131.
  2. ↑ Ḥurr al-ʿĀmilī, Al-Fawāʾid al-ṭūsiyya, 1423/2002-3, p. 224; Ḥassūn, Qirāʾat fī risālat al-tanzīh, 1423/2002-3, p. 120; ʿAdnānī, Qāʿida-yi fiqhī-yi lā ḍarar wa kārburd-i ān dar fiqh-i pizishkī, p. 69.
  3. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1406/1985-6, vol. 1, p. 131.
  4. ↑ Jamʿī az muḥaqqiqān, Farhang-nāma-yi uṣūl-i fiqh, 1389Sh/2010-11, vol. 1, p. 622.
  5. ↑ Muʾassisa-yi Dāʾirat al-Maʿārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1387Sh/2008-9, vol. 3, p. 268.
  6. ↑ Shaykh al-Sharīʿa al-Iṣfahānī, Qāʿidat lā ḍarar, p. 10.
  7. ↑ Sīstānī, Qāʿidat lā ḍarar wa lā ḍirār, 1414/1993-4, p. 11.
  8. ↑ Īrawānī, Durūs tamhīdiyya, 1432/2010-11, vol. 1, p. 87.
  9. ↑ Suyūṭī, Tanwīr al-ḥawālik, 1389/1969-70, vol. 2, p. 122.
  10. ↑ Shahīd al-Awwal, Al-Qawāʿid wa l-fawāʾid, vol. 1, p. 74.
  11. ↑ Muṣṭafawī, Al-Qawāʿid al-fiqhiyya, 1377Sh/1998-9, vol. 1, p. 214.
  12. ↑ Ākhūnd Khurāsānī, Kifāyat al-uṣūl, 1437/2015-16, vol. 2, p. 194.
  13. ↑ Sīstānī, Qāʿidat lā ḍarar wa lā ḍirār, 1414/1993-4, pp. 131-133.
  14. ↑ Muṣṭafawī, Al-Qawāʿid al-fiqhiyya, 1377Sh/1998-9, vol. 1, p. 214.
  15. ↑ Narāqī, Mustanad al-Shīʿa, 1415/1994-5, vol. 15, p. 17; Anṣārī, Rasāʾil fiqhiyya, 1414/1993-4, p. 112; Mūsawī Bajnūrdī, Al-Qawāʿid al-fiqhiyya, 1377Sh/1998-9, vol. 1, p. 215.
  16. ↑ Mūsawī Bajnūrdī, Al-Qawāʿid al-fiqhiyya, 1377Sh/1998-9, vol. 1, p. 215.
  17. ↑ Mūsawī Bajnūrdī, Al-Qawāʿid al-fiqhiyya, 1377Sh/1998-9, vol. 1, pp. 215-216.
  18. ↑ Shaykh al-Sharīʿa al-Iṣfahānī, Qāʿidat lā ḍarar, pp. 24-25.
  19. ↑ Makārim Shīrāzī, Al-Qawāʿid al-fiqhiyya, 1370Sh/1991-2, vol. 1, p. 59.
  20. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1406/1985-6, vol. 1, p. 146.
  21. ↑ Makārim Shīrāzī, Al-Qawāʿid al-fiqhiyya, 1370Sh/1991-2, vol. 1, p. 59.
  22. ↑ Fāḍil Tūnī, Al-Wāfiya, 1412/1991-2, p. 194.
  23. ↑ Anṣārī, Farāʾid al-uṣūl, 1419/1998-9, vol. 2, p. 460.
  24. ↑ Anṣārī, Farāʾid al-uṣūl, 1419/1998-9, vol. 2, p. 460; Mūsawī Bajnūrdī, Al-Qawāʿid al-fiqhiyya, 1377Sh/1998-9, vol. 1, p. 217.
  25. ↑ Anṣārī, Farāʾid al-uṣūl, 1419/1998-9, vol. 2, p. 460.
  26. ↑ Anṣārī, Rasāʾil fiqhiyya, 1414/1993-4, p. 114.
  27. ↑ Ākhūnd Khurāsānī, Durar al-fawāʾid, 1410/1989-90, p. 282.
  28. ↑ Ibn Abī Jumhūr, ʿAwālī al-laʾālī, 1403/1983, vol. 1, p. 196.
  29. ↑ Murawwij Jazāyirī, Muntahā al-dirāya, 1416/1995-6, vol. 6, p. 507.
  30. ↑ Ḥakīm, Muntaqā al-uṣūl, 1413/1992-3, vol. 5, p. 401.
  31. ↑ Ākhūnd Khurāsānī, Kifāyat al-uṣūl, 1437/2015-16, vol. 2, p. 196.
  32. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1406/1985-6, vol. 1, p. 143.
  33. ↑ Makārim Shīrāzī, Al-Qawāʿid al-fiqhiyya, 1370Sh/1991-2, vol. 1, p. 28.
  34. ↑ See: Makārim Shīrāzī, Al-Qawāʿid al-fiqhiyya, 1370Sh/1991-2, vol. 1, pp. 28-30; Subḥānī, Al-Īḍāḥāt al-saniyya, 1394Sh/2015-16, pp. 95-102.
  35. ↑ Subḥānī, Al-Īḍāḥāt al-saniyya, 1394Sh/2015-16, p. 102.
  36. ↑ Subḥānī, Al-Īḍāḥāt al-saniyya, 1394Sh/2015-16, p. 102.
  37. ↑ Subḥānī, Al-Īḍāḥāt al-saniyya, 1394Sh/2015-16, p. 102.
  38. ↑ Al-Kulaynī in Al-Kāfī has narrated a hadith from Zurāra quoting Imam al-Baqir (a), stating that at the time of the Prophet (s), there was a person named Samura b. Jundab who had a date palm in the garden of one of the Ansar. He used to visit his tree without permission, which caused distress to the Ansari man, who complained to the Prophet. The Prophet summoned Samura b. Jundab and asked him to seek permission when entering the garden, but Samura refused. The Prophet suggested he sell the tree or gift it in exchange for a tree in Paradise, but he rejected all these offers. Finally, the Prophet told the Ansari man, "Go and uproot his date palm and throw it to him, for 'there is no harm and no reciprocation of harm in Islam' (Lā ḍarar wa lā ḍirār fi l-Islām)." (Kulaynī, Al-Kāfī, 1430/2008-9, vol. 10, p. 476.) Al-Kulaynī has narrated another tradition with the same content but slightly different wording: "You are a harmful man, and there is no harm and no reciprocation of harm against a believer." (Kulaynī, Al-Kāfī, 1430/2008-9, vol. 10, pp. 485-486.)
  39. ↑ Subḥānī, Al-Īḍāḥāt al-saniyya, 1394Sh/2015-16, p. 102.
  40. ↑ See: Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1416/1995-6, vol. 25, pp. 427-429.
  41. ↑ Subḥānī, Al-Īḍāḥāt al-saniyya, 1394Sh/2015-16, p. 105.
  42. ↑ It is narrated from Imam al-Sadiq (a) that the Prophet (s) judged with preemption (shuf'a) among partners in lands and dwellings and said: "There is no harm and no reciprocation of harm." If the land or dwelling is shared, the right of preemption remains, but when boundaries are marked, the right of preemption ceases. (Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1416/1995-6, vol. 25, p. 400.)
  43. ↑ Shufʿa is a term in jurisprudence and law meaning: whenever two people are partners in a property and one of them wants to sell their share to another person, the other partner has the right to acquire the sold share under certain conditions. (Shahīd al-Thānī, Al-Rawḍat al-bahiyya, 1427/2006, vol. 2, p. 289.)
  44. ↑ Īrawānī, Durūs tamhīdiyya, 1432/2010-11, vol. 1, p. 92.
  45. ↑ See: Subḥānī, Al-Īḍāḥāt al-saniyya, 1394Sh/2015-16, pp. 105-109.
  46. ↑ Subḥānī, Al-Īḍāḥāt al-saniyya, 1394Sh/2015-16, p. 113; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1416/1995-6, vol. 18, p. 275.
  47. ↑ Subḥānī, Al-Īḍāḥāt al-saniyya, 1394Sh/2015-16, p. 114; Kulaynī, Al-Kāfī, 1430/2008-9, vol. 10, p. 483.
  48. ↑ Fakhr al-Muḥaqqiqīn, Īḍāḥ al-fawāʾid, 1387/1967-8, vol. 2, p. 48.
  49. ↑ Ākhūnd Khurāsānī, Kifāyat al-uṣūl, 1437/2015-16, vol. 2, p. 194.
  50. ↑ Ākhūnd Khurāsānī, Kifāyat al-uṣūl, 1437/2015-16, vol. 2, p. 194.
  51. ↑ Anṣārī, Farāʾid al-uṣūl, 1419/1998-9, vol. 2, p. 457.
  52. ↑ Mūsawī Bajnūrdī, Al-Qawāʿid al-fiqhiyya, 1401/1981, vol. 1, p. 251.
  53. ↑ Mūsawī Bajnūrdī, Al-Qawāʿid al-fiqhiyya, 1401/1981, vol. 1, p. 252.
  54. ↑ Makārim Shīrāzī, Al-Qawāʿid al-fiqhiyya, 1370Sh/1991-2, vol. 1, p. 28; Subḥānī, Al-Īḍāḥāt al-saniyya, 1394Sh/2015-16, p. 102; Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1406/1985-6, vol. 1, p. 131.
  55. ↑ Bādīnī & Muʾminī, Rūykard-i naw barā-yi ithbāt-i jaryān-i qāʿida-yi lā ḍarar, p. 27.
  56. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1406/1985-6, vol. 1, p. 151.
  57. ↑ Muḥaqqiq Dāmād, Qawāʿid-i fiqh, 1406/1985-6, vol. 1, p. 151.
  58. ↑ Subḥānī, Al-Īḍāḥāt al-saniyya, 1394Sh/2015-16, p. 198.
  59. ↑ Subḥānī, Al-Īḍāḥāt al-saniyya, 1394Sh/2015-16, p. 198.
  60. ↑ Walāyī, Farhang-i iṣṭilāḥāt-i uṣūl, 1387Sh/2008-9, p. 178.
  61. ↑ Walāyī, Farhang-i iṣṭilāḥāt-i uṣūl, 1387Sh/2008-9, p. 178.
  62. ↑ Anṣārī, Farāʾid al-uṣūl, 1419/1998-9, vol. 2, p. 462.
  63. ↑ Ākhūnd Khurāsānī, Kifāyat al-uṣūl, 1437/2015-16, vol. 2, p. 196.
  64. ↑ Dars-i kifāyat al-uṣūl, Website of Darsgoftar.
  65. ↑ Makārim Shīrāzī, Al-Qawāʿid al-fiqhiyya, 1370Sh/1991-2, vol. 1, p. 79.
  66. ↑ Ḥurr al-ʿĀmilī, Al-Fawāʾid al-ṭūsiyya, 1423/2002-3, p. 224.
  67. ↑ Adilla-yi ḥurmat-i sīgār, Website of Ayatollah Makarim Shirazi.
  68. ↑ Ḥassūn, Qirāʾat fī risālat al-tanzīh, 1423/2002-3, p. 120.
  69. ↑ Rābiṭa-yi riwāyāt-i iḍrār bi nafs wa qama-zanī chīst?, Website of Jamaran.
  70. ↑ ʿAdnānī, Qāʿida-yi fiqhī-yi lā ḍarar wa kārburd-i ān dar fiqh-i pizishkī, p. 69.
  71. ↑ See: Makārim Shīrāzī, Al-Qawāʿid al-fiqhiyya, 1370Sh/1991-2, vol. 1, p. 28; Mūsawī Bajnūrdī, Al-Qawāʿid al-fiqhiyya, 1377Sh/1998-9, vol. 1, p. 211; Zuḥaylī, Al-Qawāʿid al-fiqhiyya, 1427/2006, vol. 1, p. 199; Zarqā, Sharḥ al-qawāʿid al-fiqhiyya, 1409/1989, p. 165.
  72. ↑ Īrawānī, Durūs tamhīdiyya, 1432/2010-11, vol. 1, p. 88.
  73. ↑ Fāḍil Tūnī, Al-Wāfiya, 1412/1991-2, pp. 193-194.
  74. ↑ Anṣārī, Farāʾid al-uṣūl, 1419/1998-9, vol. 2, p. 457.
  75. ↑ Ākhūnd Khurāsānī, Kifāyat al-uṣūl, 1437/2015-16, vol. 2, p. 194.
  76. ↑ Anṣārī, Rasāʾil fiqhiyya, 1414/1993-4, p. 13.
  77. ↑ Shaykh al-Sharīʿa al-Iṣfahānī, Qāʿidat lā ḍarar, p. 3.
  78. ↑ Āqā Buzurg Tihrānī, Al-Dharīʿa, 1403/1983, vol. 17, p. 11.
  79. ↑ Sīstānī, Qāʿidat lā ḍarar wa lā ḍirār, 1414/1993-4, p. 7.
  80. ↑ Qāʿida-yi lā ḍarar wa lā ḍirār (taqrīrāt), Website of Khorsandi Publications.
  81. ↑ Imām Khumaynī, Badāʾiʿ al-durar, 1409/1989, p. 3.

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