The benefits of the saying of Allah the Exalted: “And whatever strikes you of calamity is for what your hands have earned, and He forgives much.”

This verse contains several benefits, among which is the affirmation of causes, based on His saying: The reason for this is that the preposition "ba" here indicates causality, so it affirms the existence of causes.
The affirmation of causes is established by the Shari'ah, by reason, and by sensory experience. Denying it is misguidance in religion and folly in reason. I say that the effect of causes is established by the Shari'ah, reason, and sensory experience. As for their establishment by the Shari'ah, it is as we read in the verse, and the evidence for this is innumerable, both in the Qur'an and in the Sunnah. As for their establishment by reason, it is because we know that every new occurrence must have a cause that brings it about, whether known to us or unknown; this is a necessity. For example, a child cannot emerge and grow on the back of the mother's belly without a cause for its existence and continuation. Likewise, all occurrences must have a cause, whether known or unknown. As for sensory experience, it is evident that causes have an effect. If you throw a stone at a glass and it breaks, what broke it? ... Thus, it has a cause. If you heat cold water, it becomes hot. What is the cause? You heated it. This is something known by sensory experience. Some scholars, due to their folly, say that causes have no effect whatsoever. Glory be to Allah! They say: "Do they have no effect?" They say: "Yes, but is it not true that if you throw a stone at a glass, the glass breaks?" They say: "Yes, but the breaking occurred upon the occurrence of the throwing, not by the throwing itself." They say: "When the thrown stone touched the glass, it broke." Is this correct? ... It is not correct, as evidenced by the fact that if you take a stone three times the size of the glass and place it on the glass, it does not break. Does the burning of what is combustible in fire occur for a cause or without a cause? For a cause. If you put a paper in fire, it burns. This is a reasonable matter perceived by the senses. They say: "No, absolutely not. If you affirm the effect of causes on their effects, you would be associating partners with the Great Allah. I seek refuge in Allah, because you have made a creator alongside Allah." I say: I have not made a creator alongside Allah, but I say that the cause has an effect, not by itself, but by the power that Allah has deposited in it. The evidence for this is the fire of Ibrahim, which was a great, scorching fire. They gathered a great amount of wood and lit it, until they threw Ibrahim with a catapult because they could not approach this fire due to its heat. What was the result? Allah the Exalted said to it: So it became cool and peaceful for him, and it had no effect on him. Thus, we say that it is a cause for what Allah has placed in it of power, and it is not effective by itself. There is another extreme that says: "Causes are effective by themselves." This is what we say contains a type of shirk (associating partners with Allah), for causes are not effective by themselves. The evidence is the fire of Ibrahim. In any case, we believe that causes have an effect by the effective powers that Allah has deposited in them, and that these powers may not have an effect if Allah the Mighty and Majestic wills: We said: Among its benefits is the affirmation of causes, based on His saying: .
Among the benefits of this noble verse is that a person is recompensed for his earnings in a manner similar to his earnings. Because if it is "for what his hands have earned," it must be in proportion to what he earned. If it were more, it would be injustice, and Allah, Glorified and Exalted, does not wrong anyone.
Among the benefits of the verse is the permissibility of expressing the whole by a part, based on His saying: even though it includes what a person earns with his leg, such as walking to houses of prostitution and intoxicants and the like, for which he is held accountable. If someone asks: "Is it permissible to express the whole by any part?" The answer is: No, but with the condition that this part has an effect on the whole. The earning of the hand has an effect, without doubt, because most deeds are done by it. "Freeing a neck" means that I strike the side of the neck of the slave and say, "O neck, you are free." Is this correct? No, it is incorrect. But the neck is used to express the whole because a person cannot live without a neck, and because the neck is the place of killing; if it is separated from the body, the person dies. In summary, it is permissible to express the whole by a part, provided that it has an effect on what it is used to represent.
Among the benefits of this noble verse is that Allah forgives many sins and does not hold people accountable for them, based on His saying: But is this forgiveness guaranteed? No, it is not guaranteed. The evidence is His saying, the Exalted: So do not let security from the scheme of Allah lead you to say: "This sin is one that Allah will forgive," and then you commit the sin. This is delusion and self-deception, because His saying: is restricted by His saying: .