سُوْرَةُ يُوْنُسَ
Surah Yunus (10) — Ayah 107
وَإِن يَمْسَسْكَ ٱللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَ ۖ وَإِن يُرِدْكَ بِخَيْرٍ فَلَا رَآدَّ لِفَضْلِهِۦ ۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۚ وَهُوَ ٱلْغَفُورُ ٱلرَّحِيمُ ﴿107﴾
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
وَإِن
wa-in
And if
يَمْسَسْكَ
yamsaska
Allah touches you
ٱللَّهُ
l-lahu
Allah touches you
بِضُرٍّۢ
biḍurrin
with adversity
فَلَا
falā
(there is) no
كَاشِفَ
kāshifa
remover
لَهُۥٓ
lahu
of it
إِلَّا
illā
except
هُوَ ۖ
huwa
Him
وَإِن
wa-in
and if
يُرِدْكَ
yurid'ka
He intends for you
بِخَيْرٍۢ
bikhayrin
any good
فَلَا
falā
then (there is) no
رَآدَّ
rādda
repeller
لِفَضْلِهِۦ ۚ
lifaḍlihi
(of) His Bounty
يُصِيبُ
yuṣību
He causes it to reach
بِهِۦ
bihi
He causes it to reach
مَن
man
whom
يَشَآءُ
yashāu
He wills
مِنْ
min
of
عِبَادِهِۦ ۚ
ʿibādihi
His slaves
وَهُوَ
wahuwa
And He
ٱلْغَفُورُ
l-ghafūru
(is) the Oft-Forgiving
ٱلرَّحِيمُ
l-raḥīmu
the Most Merciful
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.
[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.
