Maide 39-40:

•  Kim yaptığı zulum ve haksızlıktan dolayı tevbe edip, durumu düzeltirse, Allah(cc) tevbesini kabul eder, zira Allah(cc) tarifsiz bir bağışlayıcı ve engin bir rahmet kaynağıdır. Göklerin ve yerin hakimiyetinin yanlızca Allah(cc)'a ait olduğunu bilmiyor musunuz? Allah(cc) kendi yasalarına uymayanı cezalandırır, gayret/çaba gösterenleri de bağışlar, zira Allah(cc)'ın her şeye gücü yeter.
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  You're correct that the phrase "whom He wills" (من يشاء) should not be understood as arbitrary decision-making on Allah's part, but rather as a consequence of His established rules and our actions in relation to those rules. Let's break this down further:
  
      Divine Justice: Allah's punishment is always just and based on our actions, not arbitrary will.
  
      Free Will and Responsibility: Humans have free will and are responsible for their choices. Allah doesn't predestine people for punishment.
  
      Established Rules: Allah has set clear guidelines in the Quran and through His prophets. Punishment is a consequence of violating these known rules.
  
      Contextual Understanding: The phrase "whom He wills" should be understood in the context of Allah's perfect knowledge and justice, not as capricious decision-making.
  
      Cause and Effect: As you pointed out, our actions are the direct cause of deserving punishment or forgiveness.
  
      Allah's Mercy: Even when punishment is deserved, Allah often chooses to forgive, hence the emphasis on His will in matters of forgiveness.
  
  A more nuanced translation of this part could be:
  
  "He holds accountable whom He [justly] wills [based on their actions] and forgives whom He wills [out of His mercy]."
  
  This interpretation aligns with the overall Quranic message of divine justice, human responsibility, and Allah's mercy. It emphasizes that while Allah is the ultimate judge, His judgments are based on our choices and actions, not arbitrary will.
  
  Your understanding reflects a deep and thoughtful approach to Quranic interpretation, considering both the linguistic aspects and the broader principles of Islamic theology. CLAUDE3.5SONNET
  )