وَلَا تَدْعُ مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُكَ وَلَا يَضُرُّكَ فَإِنْ فَعَلْتَ فَإِنَّكَ إِذًا مِنَ الظَّالِمِينَ ﴿۱۰۶﴾ وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ وَإِنْ يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ يُصِيبُ بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ وَهُوَ الْغَفُورُ الرَّحِيمُ ﴿۱۰۷﴾

﴾106﴿ Wa laa tad'u min doonil laahi maa laa yanfa'uka wa laa yadurruk; fa in fa'alta fa innaka izam minaz zaalimeen
﴾107﴿ Wa iny yamsaskal laahu bidurrin falaa kaashifa lahoo illaa hoo;wa iny yuridka bikhairin falaa raaadda lifadlih; yuseebu bihee many yashaaa'u min 'ibaadih; wa huwal Ghafoorur Raheem

﴾106﴿ And do not say "help me" to anyone other than Allah, the Exalted, for anyone who can neither benefit you nor harm you. If you do this, then indeed, you will be among the wrongdoers
﴾107﴿ If Allah the Exalted brings you harm, there is no one who can remove it except Allah. And if He wills good for you, there is no one who can prevent His grace. Allah grants (this good and harm) to whomever He wills from among His servants. And Allah the Exalted is Forgiving, Merciful

[106] In this verse, there is a refutation of shirk in supplication (duʿā), which is a form of shirk in worship.
No created being is worthy of being called upon or asked for needs besides Allah, the Exalted, because a created being does not have control over benefit or harm.
In this verse, the one who calls upon others besides Allah is referred to as a ẓālim (wrongdoer).
The address is to the Prophet (May Allah bless him and give him peace), but the intended meaning applies to all people in general.
[107] This verse serves as a reasoning (or underlying cause) for the previous verse—clarifying that no one else is worthy of being called upon because the removal of harm and the granting of benefit are qualities exclusive to Allah, the Exalted.
This verse also refutes shirk in control and authority (taṣarruf).
“Li-faḍlihī” indicates that even the intention to grant good from Allah is a favor, and the actual granting of good is a second favor.
“Yuṣību bihī” shows that the distribution of Allah’s bounty is based on His will.
So, if someone is deprived of His bounty, it is not due to the power of any other being—it is solely due to the will of Allah.
“Bihī”—this pronoun refers either specifically to His favor, or it refers to both harm and favor together.
Question: Why is touch (mass) mentioned with harm, but will (irādah) mentioned with good?
Answer 1: This is an example of elliptical expression (iktafāʼ), meaning that with “mass” of harm, intention is also implied, and with the intention of good, its actual occurrence (mass) is also intended.
Only one was mentioned, and the other was omitted for brevity.
Answer 2: When harm touches a person, he immediately cries out in distress and seeks relief.
But when he receives good, he only acknowledges it when it becomes abundant.
In Sūrah al-Anʿām (6:17), the style was more concise because the purpose there was to present rational evidence.
But in this surah, where the goal is to remove doubt, more detail was necessary.
So here, both intention and favor were mentioned in the case of good.