ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇ ﱈ ﱉ ﱊ ﱋ ﱌ ﱍ ﱎ ﱏ ﱐ ﱑ ﱒ ﱓ ﱔ ﱕ ﱖ ﱗ ﱘ ﱙ ﱚ ﱛ
And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful
Tafsir
Verse range: 10:107
Following the prohibition of worshipping idols—and the description of them as neither benefiting nor harming—it is established that Allah (Mighty and Majestic is He) is the sole Bringer of harm and benefit.
If He afflicts you with harm, no one can remove it except Him alone, to the exclusion of all others. How, then, could an inanimate object, which possesses no consciousness, do so?
Likewise, if He intends good for you, no one can repel the favor and benevolence He intends for you. How, then, could idols do so?
He is, therefore, the only One worthy of worship, to the exclusion of them. This is more eloquent than His saying: "If Allah intends for me harm, are they removers of His harm? Or if He intends for me a mercy, are they withholders of His mercy?"
If you ask: Why was "touching" (mass) mentioned in the first instance, and "intending" (irada) in the second?
I say: It is as if He intended to mention both aspects—the intention and the affliction—for both harm and good, signifying that there is no repeller of what He intends, and no remover of what He afflicts. He condensed the speech by mentioning "touching" (affliction) for one, and "intending" for the other, so that what is mentioned points to what is omitted.
Furthermore, He has already mentioned the affliction of good in His saying: "He causes whom He wills of His servants to attain it." The "will" here refers to the will of what is beneficial.
