وَإِن يَمْسَسْكَ ٱللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَ ۖ وَإِن يُرِدْكَ بِخَيْرٍ فَلَا رَآدَّ لِفَضْلِهِۦ ۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۚ وَهُوَ ٱلْغَفُورُ ٱلرَّحِيمُ
Wa iny yamsaskal laahu bidurrin falaa kaashifa lahoo illaa Huwa wa iny yuridka bikhairin falaa raaadda lifadlih; yuseebu bihee man yashaaa'u min 'ibaadih; wa huwal Ghafoorur Raheem
Jeśli Bóg dotknie cię nieszczęściem, to nikt nie zdoła go odsunąć, jak tylko On. A jeśli On chce dla ciebie dobra, to nikt nie odwróci Jego łaski. On obdarza nią, kogo chce ze swoich sług. On jest Przebaczający, Litościwy!
If God touches you with harm, none can lift it but he; and if he intends good for you, none can turn back his bounty. He bestows it on whomever he wills of his servants, and he is the Forgiving, the Merciful.
The two halves of the verse are built on different verbs. Harm arrives by mass, a touch, the lightest contact Arabic has; good comes as something intended, yurīd, willed toward a person before it ever reaches him. And when the good is named a second time the word has changed to faḍl, whose ordinary sense is surplus, the part left over once a reckoning is settled, and that is what the two closing names attach to.