وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا ﴿۱۱۰﴾ وَمَنْ يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَى نَفْسِهِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا ﴿۱۱۱﴾ وَمَنْ يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُبِينًا ﴿۱۱۲﴾ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّتْ طَائِفَةٌ مِنْهُمْ أَنْ يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّا أَنْفُسَهُمْ وَمَا يَضُرُّونَكَ مِنْ شَيْءٍ وَأَنْزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا ﴿۱۱۳﴾

﴾110﴿ Wa mai ya'mal sooo'an aw yazlim nafsahoo summa yastaghfiril laaha yajidil laaha Ghafoorar Raheemaa
﴾111﴿ Wa mai yaksib isman fa innamaa yaksibuhoo 'alaa nafsih; wa kaanal laahu 'Aleeman hakeemaa
﴾112﴿ Wa mai yaksib khateee'atan aw isman summa yarmi bihee bareee'an faqadih tamala buhtaananw wa ismam mubeenaa
﴾113﴿ Wa law laa fadlul laahi 'alaika wa rahmatuhoo lahammat taaa'ifatum minhum ai yudillooka wa maa yudilloona illaaa anfusahum wa maa yadurroonaka min shai'; wa anzalal laahu 'alaikal Kitaaba wal Hikmata wa 'allamaka maa lam takun ta'lam; wa kaana fadlul laahi 'alaika 'azeemaa

﴾110﴿ And whoever does evil or wrongs himself, then seeks forgiveness from Allah, will find Allah Most Forgiving, Most Merciful.
﴾111﴿ And whoever commits a sin, it is only against himself, and Allah is All-Knowing, All-Wise.
﴾112﴿ And whoever commits a minor or major sin, then blames it on an innocent person, has indeed taken upon himself slander and a clear sin.
﴾113﴿ And if it were not for the grace of Allah upon you and His mercy, (those people) would have surely tried to mislead you. A group of them had firmly resolved to lead you astray (in judgment), but they only mislead themselves and cannot harm you in any way. And Allah has sent down to you the Book and wisdom, and He has taught you what you did not know. And the grace of Allah upon you is indeed immense.

[110] This verse encourages seeking forgiveness and repenting, whether the sin is minor or major. (Suan) refers to minor sins, and (or wrongs himself) refers to major sins.
[111] This verse refutes the belief of those who think the burden of their sins falls upon others. (Ithman) includes both minor and major sins.
[112] This verse prohibits slandering others. (Khati’atan) refers to a minor sin that is not intentional or is between Allah and the servant, while (ithman) refers to a major sin committed intentionally or when violating the rights of others.
[113] This is evidence for the infallibility of the Prophet, may Allah bless him and give him peace. (أَنْ يُضِلُّوكَ) — what is meant here is causing the Prophet, may Allah bless him and give him peace, to err in judgment. By (فَضْلُ), “grace” is meant revelation, and by “mercy,” infallibility (protection from error). The verse is also evidence that whoever misguides another is actually misguiding himself. (مَا لَمْ تَكُنْ) — what is meant by this is the specific incident involving the hypocrite; for if it were general, then after this verse, there would be no need for further revelation, and revelation would become pointless. After this, Surah At-Tawbah was revealed. Also, this verse affirms the absence of knowledge of the unseen for the Prophet, may Allah bless him and give him peace, but denying this (i.e., knowledge of the unseen) is not necessary.