'In the name of Allah, the Most Gracious, the Most Merciful' His saying - glorified and exalted is He -: ﴿And if Allah touches you with harm, then there is no remover of it except Him. And if He touches you with good, then He is over all things competent.﴾ ﴿And He is the Subduer above His servants, and He is the Wise, the Acquainted.﴾ "Touches you"; its meaning is: "afflicts you; and reaches you"; and the reality of touching is the meeting of two bodies; as if a person and harm are touching each other. And harm - with a Dhamma on the Dhad -: is bad condition in the body; and otherwise; and harm - with a Fatha on the Dhad -: is the opposite of benefit; and harm in this verse stands in place of evil - even though evil is more general than it -; it opposed good; and this is from eloquence, a deviation from the law of artifice and fabrication; for the realm of artifice and embellishment is that the thing is associated with that which it specifically relates to; in a kind of specialization; in agreement; or opposition; from that is His saying - glorified and exalted is He -: ﴿Indeed, you will not go hungry therein nor will you be naked.﴾ [Taha: 118] ﴿And that you will not thirst therein nor will you suffer from the sun's heat.﴾ [Taha: 119]; so He made hunger with nakedness; and its realm is to be with thirst; and from it is the saying of Imru' al-Qais: 'As if I have not ridden a steed for pleasure, and I have not embraced a girl with anklets.' 'And I have not filled the water skin, nor have I said to my horses, "Charge again after the retreat."' (p-327) And this is much. Al-Suddi said: The harm here is: sickness; and the good is: health. Al-Qadi Abu Muhammad - may Allah have mercy on him - said: And this is an example; and the meaning of the verse is the informing that all things are in the hands of Allah; if He harms, then there is no remover of His harm except Him; and if He afflicts with good, then likewise there is no repeller of it; and no preventer of it; this is the confirmation of the speech; but He placed in place of this estimated expression a word more general than it; which encompasses it and others; and it is His saying: ﴿over all things competent.﴾; and the apparent meaning of the speech indicates the estimated in it; and His saying: ﴿over all things competent.﴾; means: over all things permissible to be described with power by Allah - glorified and exalted is He. And His saying - glorified and exalted is He - ﴿And He is the Subduer﴾; the verse; means: and He - glorified and exalted is He - is the dominant, the capable; and "above"; is in the accusative for the circumstance; not in place; but in the meaning that the word "the Subduer" implies; as you say: "Zayd is above 'Amr in rank"; and the reality of "above"; in places; and it is in meanings borrowed; it is likened to one who is of a higher rank in some meaning; when it is in places it truly indicates the higher; and Al-Mahdawi reported that it is by the estimation of the state; as if he said: "And He is the Subduer, often prevailing." Al-Qadi Abu Muhammad - may Allah have mercy on him - said: And this does not escape from objection also; and the first is more correct to me. And the servants: means: "the slaves"; and they are two plurals of "the servant"; as for us, we find the occurrence of the word "the servants"; in the Qur'an; and elsewhere; in places of glorification; or elevation; or honor; and the occurrence of the word "the slaves"; in belittlement; or weakness; or reproach; do you not see the saying of Imru' al-Qais: 'Say to the people of Dudan, slaves of the staff.'

It is not appropriate to say here: 'the servants of the staff'; and likewise those who are called 'the servants'; it is not appropriate to say to them: 'the slaves'; because they are more noble than that. And likewise the saying of Hamzah - may Allah be pleased with him -: 'Are you not but servants to my father?'; in it, 'servants' does not fit. 'And the Wise'; meaning 'the All-Wise'; and 'the All-Aware'; indicating the intensity of knowledge; and they are two descriptions suitable for the nature of the verse.