Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And if Allâh touches you with harm, there is none who can remove it but He, and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He wills. And He is the Oft-Forgiving, the Most Merciful.
Word by Word — Arabic, Transliteration & Meaning
وَإِنwa-inAnd if
يَمْسَسْكَyamsaskaAllah touches you
ٱللَّهُl-lahuAllah touches you
بِضُرٍّۢbiḍurrinwith adversity
فَلَاfalā(there is) no
كَاشِفَkāshifaremover
لَهُۥٓlahuof it
إِلَّاillāexcept
هُوَ ۖhuwaHim
وَإِنwa-inand if
يُرِدْكَyurid'kaHe intends for you
بِخَيْرٍۢbikhayrinany good
فَلَاfalāthen (there is) no
رَآدَّrāddarepeller
لِفَضْلِهِۦ ۚlifaḍlihi(of) His Bounty
يُصِيبُyuṣībuHe causes it to reach
بِهِۦbihiHe causes it to reach
مَنmanwhom
يَشَآءُyashāuHe wills
مِنْminof
عِبَادِهِۦ ۚʿibādihiHis slaves
وَهُوَwahuwaAnd He
ٱلْغَفُورُl-ghafūru(is) the Oft-Forgiving
ٱلرَّحِيمُl-raḥīmuthe Most Merciful
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 107) {وَاِنْيَّمْسَسْكَاللّٰهُبِضُرٍّفَلَاكَاشِفَلَهٗۤاِلَّاهُوَ …:} Abdullah bin Abbas (may Allah be pleased with them both) narrates: I was one day riding behind the Messenger of Allah (peace and blessings be upon him), and he said: [ يَاغُلاَمُ ! إِنِّيْأُعَلِّمُكَكَلِمَاتٍاحْفَظِاللّٰهَيَحْفَظْكَ،احْفَظِاللّٰهَتَجِدْهٗتُجَاهَكَ،إِذَاسَأَلْتَفَاسْأَلِاللّٰهَ،وَإِذَااسْتَعَنْتَفَاسْتَعِنْبِاللّٰهِ،وَاعْلَمْأَنَّالْأُمَّةَلَوِاجْتَمَعَتْعَلَیأَنْيَنْفَعُوْكَبِشَيْءٍلَمْيَنْفَعُوْكَإِلاَّبِشَيْءٍقَدْكَتَبَهُاللّٰهُلَكَ،وَإِنِاجْتَمَعُوْاعَلٰیأَنْيَضُرُّوْكَبِشَيْءٍلَمْيَضُرُّوْكَإِلاَّبِشَيْءٍقَدْكَتَبَهُاللّٰهُعَلَيْكَ،رُفِعَتِالأَقْلاَمُوَجَفَّتِالصُّحُفُ ][ ترمذی، صفۃ القیامۃ، باب : ۲۵۱۶ ۔ مسند أحمد : 293/1، ح :۲۶۷۳، و صححہ الأئمۃ ] "O boy! I am going to teach you some words: Be mindful of Allah, He will protect you. Be mindful of Allah, you will find Him before you. When you ask, ask from Allah, and when you seek help, seek help from Allah. And know that if all the people were to gather together to benefit you with something, they would not benefit you except with what Allah has written for you. And if they were to gather together to harm you with something, they would not harm you except with what Allah has written against you. The pens have been lifted and the pages have dried." Some scholars have said that if someone has firm conviction in three verses of the Noble Qur'an, then, insha'Allah, he will become independent of the creation. The first is this verse, the second: «{ مَايَفْتَحِاللّٰهُلِلنَّاسِمِنْرَّحْمَةٍفَلَامُمْسِكَلَهَاوَمَايُمْسِكْفَلَامُرْسِلَلَهٗمِنْۢبَعْدِهٖوَهُوَالْعَزِيْزُالْحَكِيْمُ }»[ فاطر : ۲ ] "Whatever mercy Allah opens for the people, none can withhold it; and whatever He withholds, none can release it thereafter. And He is the All-Mighty, the All-Wise." And the third: «{ وَمَامِنْدَآبَّةٍفِيالْاَرْضِاِلَّاعَلَىاللّٰهِرِزْقُهَاوَيَعْلَمُمُسْتَقَرَّهَاوَمُسْتَوْدَعَهَا }»[ ہود : ۶ ] "And there is no moving creature on earth but its provision is upon Allah, and He knows its dwelling place and its deposit." Al-Bayhaqi has narrated in Shu'ab al-Iman the saying of 'Amir bin Qais that three verses of the Qur'an have made me independent of all the worlds, and then he mentioned the above three verses. The chain of this narration is weak, but in terms of the content of the verses, the main point is undoubtedly correct.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
17. 1. Khair is expressed here as "fadl" because the goodness that Allah bestows upon His servants, in terms of deeds, although the servants are not deserving of it, is is purely His grace that, regardless of the deeds, He still shows mercy and kindness to humans.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
And if Allah intends any harm for you, there is none who can remove it except Him. And if He intends any good for you, there is none who can withhold [115] His bounty. He bestows His grace upon whom He wills among His servants. And He is the Most Forgiving, the Most Merciful.
[115] Refutation of Shirk Through Common-Sense Arguments:
In this verse, the reality of fulfilling needs and removing difficulties has been clarified in such a way that both of these matters are exclusively within the power of Allah Almighty. That is, if any hardship is written in your destiny, then no jinn or angel or prophet or saint, no spiritual leader or mendicant, nor any other shrine through supernatural means can remove it.
The Results of Supernatural and Natural Means Are in Allah’s Control:
Similarly, if Allah wills to bestow any good upon someone, then no power in the world, through supernatural means, can prevent it. Up to this point, the refutation concerns the influence of false deities, and even under natural means, the fulfillment of needs and removal of difficulties may apparently seem to occur, but its completion only happens when there is permission from Allah. To understand this, consider the example of a patient who goes to a doctor who treats him with utmost care, but even then, healing will only occur if Allah wills, otherwise it will not. In the same way, if a farmer sows the best quality seed with full care and irrigates and tends to his crop thoroughly, yet whether he receives the ripe crop or not, or receives little or much, all of this depends on Allah’s permission. This belief is so comprehensive in understanding Tawheed that it cuts the root of every kind of shirk.
