قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ ﴿۱۵﴾ مَنْ يُصْرَفْ عَنْهُ يَوْمَئِذٍ فَقَدْ رَحِمَهُ وَذَلِكَ الْفَوْزُ الْمُبِينُ ﴿۱۶﴾ وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ وَإِنْ يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿۱۷﴾ وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَهُوَ الْحَكِيمُ الْخَبِيرُ ﴿۱۸﴾

﴾15﴿ Qul inneee akhaafu in 'asaitu Rabbee 'azaaba Yawmin 'Azeem
﴾16﴿ Mai yusraf 'anhu Yawma'izin faqad rahimah; wa zaalikal fawzul mubeen
﴾17﴿ Wa iny-yamsaskal laahu bidurrin falaaa kaashifa lahoo illaa Huwa wa iny-yamsaska bikhairin fa Huwa 'alaa kulli shai'in Qadeer
﴾18﴿ Wa Huwal qaahiru fawqa 'ibaadih; wa Huwal Hakeemul Khabeer

﴾15﴿ Say: I fear the punishment of the Great Day if I disobey the command of my Lord
﴾16﴿ Whoever is restrained from punishment on this day, surely Allah Almighty has mercy on him and this success is evident
﴾17﴿ And if Allah the Exalted gives you a duty, then there is no one who can remove it except Allah the Exalted And if he brings you good, then he is capable of everything
﴾18﴿ And Allah, the Exalted, is Mighty, He is High above His servants, and He is Wise, All-Knowing

[15] In this answer is the third question. The question is: What harm comes from not accepting (Tawhid)?
The answer is in the third "Say" (Qul), which mentions the fear of punishment—(“I have disobeyed my Lord”).
Here, the intended meaning of disobedience is associating partners (shirk),
and the fear of a great punishment indicates the presence of a major sin.
(Yawm ‘Azim) – is one of the names of the Day of Judgment.
[16] In this, there is an indication of the severity of the punishment, and it is stated that salvation from that punishment is by the mercy of Allah, the Exalted—
similar to Surah Aal-E-Imran, verse (185), and Surah Al-Mu’min, verse (9).
[17] This is another rational proof that there is no one besides Allah, the Exalted, who can remove harm (such as illness, poverty, etc.),
and no one besides Allah, the Exalted, who can grant good (such as health, wealth, or fulfilling other needs).
This is a clear refutation of those who call upon dead saints or living beings with the hope of benefit, harm, or help—
and that is certainly shirk (associating partners with Allah) and disbelief.
In this verse, there is a rejection of shirk in control and management (shirk fi’t-tasarruf),
as also seen in Surah Yunus (10:107) and Surah Fatir (35:9).
(Yamsaska) – the word mass (touch) and durr (harm) are indefinite, indicating that whether the harm is small or great,
its attribution is to Allah, the Exalted, because even the polytheists generally believed that calamities come from Allah.
(In yamsaska bikhayrin) – in the expression there is an implied meaning: “If He touches you with good, then He is capable of completing it or, if He wills otherwise, He is able to prevent it,”
as in Surah Yunus, where it says: “And if He intends good for you…”
This shows that before any action, it is the will of Allah that is primary.
So, in this Surah, the goal is to give rational proof against shirk in control,
therefore the word mass (touch) is suitable to convey control and action,
while in Surah Yunus, the goal is to refine and solidify belief, and there the word irada (intention) suits belief better.
[18] This is another rational proof: (Al-Qahir) means the One who is dominant, who is never overcome, and who alone governs the system of all things.
This meaning has been mentioned by As-Sam'ani. Similarly, it appears in verse (61) of this Surah.
(Fawq) – the word is among the mutashabihat (ambiguous) terms.
The belief of the righteous early generations (Salaf as-Salih) regarding this is that we believe in its apparent and true meaning,
but we entrust the knowledge of its reality to Allah, the Exalted. We do not liken it to the creation, nor do we deny this attribute.
Therefore, the intended meaning is such “highness” and “elevation” that befits the majesty of Allah, the Exalted.
And His being above the Throne is established through clear textual evidences.
The exaltedness (fawqiyyah) of Allah, the Exalted, is mentioned in this Surah, verse (61), and in Surah An-Nahl, verse (50).