Tafsir of Al-An'am 6:17

(And if Allah should touch you with a hardship) that is, an affliction such as illness or poverty, (then there is no remover of it) meaning no one to remove it or relieve it (except Him). The intended meaning is that there is no one capable of removing it other than Him—Glorified and Exalted is He—among the idols or others. (And if He should touch you with good) such as health and wealth, (then He is over all things competent).

Among the implications of this is that, since He—Glorified be His majesty—is capable of all things, He touches you with it and preserves it for you, without anyone being able to push it away or remove it, similar to His saying: "There is no one to withhold His bounty." It appears from this that the consequence is linked to the condition.

It has been said that the response (to the conditional clause) is omitted, the estimation being: "There is no one to remove it other than Him, the Exalted." The mentioned text serves as an affirmation for both responses, because His—Glorified and Exalted be He—power over all things, both good and evil, confirms that He, Subhanu wa Ta'ala, is the remover of hardship, the preserver of blessings, and the One who sustains them. It is claimed that this (the second clause) has no connection to the first response, but rather is the cause of the second response. This is clearly invalid, for power over all things confirms the removal of hardship without doubt, and denying this is obstinacy.

The root of "touching" (al-mass), as Abu Hayyan said, is the meeting of two bodies. What is intended here is "affliction." Many have posited that the letter ba in "with a hardship" (bi-durr) and "with good" (bi-khayr) is for transitivity, as if it were said: "And if Allah touches you with hardship." They interpreted al-durr (with a damma) as a bad state in the body and otherwise, and al-khayr (with a fatha) as the opposite of benefit. The text moved away from "evil" (sharr), which is the opposite of "good," to "hardship" (durr)—as stated in al-Bahr—because "evil" is more general. Thus, the more specific word was used alongside "good," which is general, in consideration of the aspect of mercy.

Ibn Atiyyah said: The juxtaposition of "good" with "hardship," despite the fact that juxtaposing it with "evil"—which is more specific than it—is among the subtleties of eloquence, is intended to move away from the laws of artifice and the casting off of the cloak of affectation. This involves pairing a word with the more specific of its opposites, as it is more consistent with the meaning and more adhesive to the context, such as His saying: "Indeed, it is [promised] for you not to be hungry therein or be unclothed. And indeed, you will not be thirsty therein or be hot from the sun." Here, hunger, which is an emptiness of the interior, is paired with nakedness, which is an emptiness of the exterior; and thirst, which involves interior heat, is paired with the glare of the sun, which involves exterior heat.

Similarly, Imru' al-Qays paired his riding a horse with his engaging with a woman, as both are pleasures of superiority; and his spending of wealth to buy wine with his spending of his soul in combat, as the former brings the joy of intoxication and the latter the joy of victory. Likewise here, "hardship" (durr) was preferred for its relevance to what preceded it regarding intimidation, for the vengeance of the Great One is great. Then, when mentioning benevolence, He brought what encompasses its various types.

The verse is of the category of "wrapping and unfolding" (thematic grouping); for the "touching of hardship" looks toward His saying: "Indeed, I fear..." and the "touching of good" looks toward His saying: "Who is there that can turn it away from him?" It is, as has been said, included within the scope of "Say." The address is general for everyone who contemplates it, or for the Master of those addressed, may Allah bless him and grant him peace.

"No" (la) is a negative for the genus; kashif (remover) is its noun, and lahu (for it) is its predicate. The pronoun standing apart is a substitute for the placement of "no remover" or from the pronoun in the prepositional phrase. It is not permissible, according to what Abu al-Baqa said, for it to be in the nominative case by kashif (as an active participle), nor as a substitute for the pronoun within it, because in both cases you are putting the noun of la into operation, and whenever you put it into operation regarding what is explicit, you make it indeclinable.

In this noble verse is a refutation of those who hope for the removal of hardship from someone other than Him—Glorified and Exalted is He—and pin hopes on anyone besides Him.

In Futuh al-Ghayb by the Lordly Pole, my master Abd al-Qadir al-Jilani—may Allah sanctify his secret—it is stated, among other lengthy discourse: "Whoever desires safety in this world and the Hereafter must possess patience and contentment, cease complaining to His creation, cast his needs before his Lord—the Almighty and Majestic—adhere to His obedience, await relief from Him—Subhanu wa Ta'ala—and sever attachment to all others. His deprivation is a gift, His punishment is a blessing, His affliction is a cure, His promise is a reality, and His word is a deed. All His actions are good, wisdom, and benefit; however, He—the Almighty and Majestic—has folded the knowledge of these benefits away from His servants and kept it to Himself. There is nothing but to engage in servitude by performing commands, avoiding prohibitions, submitting to the decree, and ceasing to engage in 'Why?', 'How?', and 'When?'"

This passage relies upon the Hadith of Ibn Abbas—may Allah be pleased with them both—who said: "I was riding behind the Messenger of Allah, may Allah bless him and grant him peace, when he said: 'O young man, preserve Allah and He will preserve you. Preserve Allah and you will find Him before you. If you ask, ask of Allah; if you seek help, seek help from Allah. The Pen has dried with what is to be. If the servants strived to benefit you with something that Allah had not decreed for you, they would not be able to do so; and if they strived to harm you with something that Allah had not decreed against you, they would not be able to do so. So if you are able to act for Allah with sincerity and certainty, then do so. If you are not able, then in patience regarding what you dislike there is much good. Know that victory comes with patience, relief comes with distress, and with hardship comes ease.'"

It is fitting for every believer to make this Hadith the mirror of his heart, his slogan, his garment, and his conversation, acting upon it in his movements and his stillness, so that he may be safe in the world and the Hereafter and find honor through the mercy of Allah, the Almighty and Majestic.