وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّى يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿۱۱۵﴾ إِنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يُحْيِي وَيُمِيتُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ ﴿۱۱۶﴾ لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِنْ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ رَحِيمٌ ﴿۱۱۷﴾

﴾115﴿ Wa maa kaanal laahu liyudilla qawman ba'da iz hadaahum hatta yubaiyina lahum maa yattaqoon; innal laaha bikulli shai'in 'Aleem
﴾116﴿ Innal laaha lahoo mulkus samaawaati wal ardi yuhyee wa yumeet; wa maa lakum min doonil laahi minw waliyyinw wa laa naseer
﴾117﴿ Laqat taabal laahu 'alan nabiyyi wal Muhaajireena wal Ansaaril lazeenat taba'oohu fee saa'atil 'usrati min ba'di maa kaada yazeeghu quloobu fariqin minhum thumma taaba 'alaihim; innahoo bihim Ra'oofur Raheem

﴾115﴿ And it is not Allah Who would lead a people astray after He has guided them Until He makes clear to them what they should avoid. Indeed, Allah is Knowing of all things
﴾116﴿ Indeed, Allah, the Exalted, is the Sovereign of the heavens and the earth, He gives life and causes death, and you have no friend or helper besides Allah
﴾117﴿ Indeed, Allah Almighty showed kindness (by bringing ease) to the Prophet, may Allah bless him and grant him peace, and to the Muhajirin and Ansar, those who followed him in times of hardship, After the hearts of a group of them were about to give in, Then Allah Almighty brought stability to them. Indeed, Allah Almighty is to them Compassionate, Merciful

[115] This verse answers another possible question: If seeking forgiveness for polytheists is prohibited, then were those who did so before this ruling was revealed considered sinful?
Answer: The verse clarifies that no, they were not sinful, because it is from the divine system (sunnah of Allah) that until a ruling is fully and clearly communicated, a believer is not judged as misguided for going against it.
Sin (ma‘siyah) occurs when someone: Disobeys a direct command, or Commits something clearly prohibited (manhī ‘anhu).
(لِيُضِلَّ اللَّهُ قَوْمًا) – The meaning here is not that Allah misguides people without cause, but rather: He does not declare a group to be misguided until the command is clearly given and they knowingly reject it. Or, it can mean: Allah justly punishes with misguidance those who willfully ignore clear guidance.
Note: This verse establishes a foundational principle in Islamic law: > Before a divine command reaches someone, they cannot be judged sinful for not following it.
Hence, past actions done in ignorance of a ruling—like seeking forgiveness for a mushrik before it was prohibited—are not considered sins.
[116] This verse serves as the reason (ʿillah) for the previous one, explaining the principle of Allah's absolute authority and choice—because sovereignty belongs solely to Allah.
It also includes a clear declaration of Tawḥīd (Oneness of Allah), while refuting any form of shirk (association) in control and authority.
(يُحْيِي وَيُمِيتُ) Primarily refers to literal life and death: Allah alone gives life and causes death. Secondarily, it can also allude to: Guidance (ḥidāyah) as “life,” Misguidance (ḍalālah) as “death.” This figurative interpretation is also found elsewhere in the Qur'an.
In both meanings, the message is clear: All control—whether over physical existence or spiritual guidance—is entirely in Allah's hands.
[117] This verse gives glad tidings to the believers of the acceptance of their repentance.
It also alludes to the difficulties of the Expedition of Tabuk, which included: Extreme heat, A long and exhausting journey, Scarcity of mounts—so the Companions had to take turns riding, And their supplies were limited, often just old dried dates.
The word (تَابَ) appears twice: The first تَابَ refers to Allah making the hardship easier, i.e., bringing ease and relief during difficult obligations. The second تَابَ refers to Allah strengthening their hearts and making them firm in facing trials.
Important point: Even though the Prophet (ﷺ) is included in this verse, it does not imply he sinned—rather, his "repentance" refers to his sharing in the hardship and being granted divine easing and reassurance.
(يَزِيغُ) – means to deviate, and here refers specifically to: Turning away from jihad, Not apostasy (irtidād), but hesitation or avoidance during trial.
So overall, this verse highlights: Allah's mercy and support, The severity of the test in Tabuk, And the reward of sincere resolve and patience.