But on this view, they do not hold that all good comes from Allah, nor all evil, but only some of each.
Second: He said, “All are from Allah,” thus declaring that good things are from Allah just as evil things are from Allah. They do not affirm this regarding deeds, but only regarding recompense. His subsequent words, “Whatever good befalls you” and “whatever evil,” are like His words, “If good befalls them,” and, “If evil befalls them.”
Third: As explained above, the verse refers to blessings and calamities. Nor can the determinist Qadariyyah invoke this verse to deny that they performed the deeds for which they deserved punishment. For His words, “All are from Allah,” refer to blessings and calamities. Moreover, His words, “Whatever good befalls you is from Allah, and whatever evil befalls you is from yourself,” are evidence against them. They make clear that a person is the one who commits evil deeds and deserves punishment for them, while Allah bestows good upon him—both the deeds themselves and their reward.
Since whatever good befalls them is from Allah, blessings are from Allah, whether bestowed initially or as recompense. If they are recompense—and they are from Allah—then the righteous deed that occasioned them is also from Allah. Allah has bestowed both upon His servant. Otherwise, if the righteous deed originated from the person himself, just as evil deeds are from himself, then all of that would be from himself. Yet Allah Most High has distinguished between the two kinds in the Quran and the Sunnah.
As in the authentic divine hadith, related from Allah: “O My servants, these are only your deeds