And you have no authority over them. This is an objection. The meaning is that Allah is the owner of their affair. He either destroys them, or defeats them, or accepts their repentance if they submit, or punishes them if they persist in disbelief. You have no authority over them; you are merely a servant sent to warn them and strive against them. It is said that (يَتُوبَ) is in the accusative case due to the implied 'that', and 'that He may accept their repentance' is in the position of a noun conjoined with 'or' to the command or to something, meaning you have no authority over them, or over their repentance, or over punishing them. Or you have no authority over them, or their repentance, or punishing them. It is also said that 'or' means 'except that', as in your saying: 'I will compel you or you give me my right', meaning you have no authority over them except that Allah may accept their repentance and you rejoice in their condition, or He punishes them and you take pleasure in them. It is said: 'Atabah ibn Abi Waqqas struck him on the day of Uhud and broke his incisor, so he began to wipe the blood from his face, and Salim, the freedman of Abu Hudhayfah, was washing the blood from his face, while he said: How can a people succeed who stained the face of their Prophet with blood while he calls them to their Lord?' [Narrated by Abdul Razzaq. Through him, al-Tabari. We were informed by Ma'mar from Qatadah that Atabah... and he mentioned it. And through Ma'mar, it was narrated by Ibn Sa'd in the same way. And the hadith is in the two Sahihs from the narration of Sahl ibn Sa'd: 'The Prophet's incisor was broken on the day of Uhud and his head was wounded. So he began to wipe the blood from his face and said: How can a people succeed who did this to their Prophet while he calls them to Allah?']

Then Allah, the Most High, revealed: (You have no say in the matter). It was said that Fatimah was washing the blood from his face - the narration will come soon that the one who struck him was Abdullah ibn Qum'ah. Al-Waqidi said: The established report with us is that the one who struck the face of the Prophet, blessings and peace be upon him, was Abdullah ibn Qum'ah; and the one who struck his lip and injured his incisor was Utbah ibn Abi Waqqas. In the Sirah of Ibn Hisham, from the narration of Abu Sa'id al-Khudri, it is stated that Utbah ibn Abi Waqqas threw at the Messenger of Allah, blessings and peace be upon him, that day and broke his lower right incisor. He also injured his lower lip, and that Abdullah ibn Shihab struck him in the face, and that ibn Qum'ah injured his cheek so that two rings of the helmet entered his cheek. The Messenger of Allah, blessings and peace be upon him, fell into a pit, so Ali took his hand and lifted him, and Talhah helped him until he stood upright. Malik ibn Sinan, the father of Abu Sa'id, wiped the blood from the face of the Prophet, blessings and peace be upon him, and then swallowed it. The Prophet, blessings and peace be upon him, said: 'Whoever touches my blood will not be touched by the Fire.' Then it was revealed. It was said that he intended to pray to Allah against them, but Allah, the Most High, forbade him, knowing that among them there were those who would believe. And from Al-Hasan: He forgives whom He wills through repentance. [Mahamud said: 'Its meaning is that He forgives whom He wills through repentance... etc.' Ahmad said: This verse is revealed concerning the disbelievers. The belief of the Ahl al-Sunnah is that forgiveness for them is conditioned upon repentance from disbelief and returning to faith, and there is no disagreement among the two groups regarding this. They hold that the believer who repents from his disbelief is meant in His saying: (He forgives whom He wills), as Al-Zamakhshari stated. As for extending this ruling to include the monotheists, that is truly blindness and ignorance, otherwise he is more clever than that. And as for attributing to the Ahl al-Sunnah blindness, ignorance, desires, innovation, and slander, Allah is sufficient for him in that, and peace be upon him.] And He does not will to forgive except for the repentant. [The phrase 'And He does not will to forgive except for the repentant' is according to the Mu'tazilah.] And He punishes whom He wills, and He does not will to punish except those deserving of punishment. And from 'Ata: He forgives whom He turns to in repentance and punishes whoever meets Him as an oppressor. Following His saying: Or He will turn to them in repentance or punish them, for they are wrongdoers, is an explanation of whom He wills, and that they are the ones who are turned to in repentance, or the wrongdoers. However, the people of desires and innovations remain silent and blind to the verses of Allah, stumbling about blindly, and they comfort themselves with what they fabricate against Ibn Abbas, saying: He grants great sin to whom He wills, and punishes whom He wills for a small sin.