But those who repent after a crime and reform, shall be forgiven by God, for God is forgiving and kind.
So if one repents after his wrongdoing and reforms himself, Allah will incline towards him with His mercy; indeed Allah is Oft Forgiving, Most Merciful.
But whoso repents, after his evildoing, and makes amends, God will turn towards him; God is All-forgiving, All-compassionate.
But as for him who repents after having thus done wrong, and makes amends, behold, God will accept his repentance: verily, God is much-forgiving, a dispenser of grace.
Then whosoever repenteth after his wrong-doing and amendeth, verily Allah shall relent toward him. Verily Allah is Forgiving, Merciful.
But whosoever repents after his crime and does righteous good deeds (by obeying Allah), then verily, Allah will pardon him (accept his repentance). Verily, Allah is Oft-Forgiving, Most Merciful.
But whoever repents after his crime, and reforms, God will accept his repentance. God is Forgiving and Merciful.
But he who repents after he has committed wrong, and makes amends, Allah will graciously turn to him. Truly Allah is All-Forgiving, All-Compassionate.
But whosoever repents after his crime and does righteous good deeds, then verily, Allah will pardon him. Verily, Allah is Oft-Forgiving, Most Merciful.
But whoso repenteth after his wrongdoing and amendeth, lo! Allah will relent toward him. Lo! Allah is Forgiving, Merciful.
But whoever repents after his wrongdoing, and reforms, then Allah shall accept his repentance. Indeed Allah is all-forgiving, all-merciful.
But whoever repents and mends his ways after committing evil shall be pardoned by Allah. Allah is Forgiving, Most Merciful.
But whoever repents after his wrongdoing and reforms, indeed, Allah will turn to him in forgiveness. Indeed, Allah is Forgiving and Merciful.
However, God will accept the repentance of whoever repents and reforms himself after committing injustice; He is All-forgiving and All-merciful.
But whoever repents after his iniquity and reforms (himself), then surely Allah will turn to him (mercifully); surely Allah is Forgiving, Merciful.
Faman t<u>a</u>ba min baAAdi <i><u>th</u></i>ulmihi waa<u>s</u>la<u>h</u>a fainna All<u>a</u>ha yatoobu AAalayhi inna All<u>a</u>ha ghafoorun ra<u>h</u>eem<b>un</b>
But God will surely turn in mercy to him who repents after his transgression and reforms. Surely, God is most forgiving and ever merciful.
But if the thief repents after his crime, and amends his conduct, Allah turneth to him in forgiveness; for Allah is Oft-forgiving, Most Merciful.
فَمَن تَابَ مِنۢ بَعْدِ ظُلْمِهِۦ وَأَصْلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيْهِ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
Whoever repents to Allah from the crime of theft and sets right his action, then Allah, out of His grace, will accept His repentance. That is because Allah forgives the sins of those who repent to Him and is Merciful towards them. However if such a matter were to reach the court of law the legal punishment cannot be dismissed by repentance.
Whoever repents to Allah from the crime of theft and sets right his action, then Allah, out of His grace, will accept His repentance. That is because Allah forgives the sins of those who repent to Him and is Merciful towards them. However if such a matter were to reach the court of law the legal punishment cannot be dismissed by repentance.
<p>The next verse (39) says:</p><p>مَن تَابَ مِن بَعْدِ ظُلْمِهِ وَأَصْلَحَ فَإِنَّ اللَّـهَ يَتُوبُ عَلَيْهِ ۗ إِنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌ ﴿39﴾</p><p>And whoever repents after his transgression and corrects himself, then Allah shall relent towards him. Surely, Allah is Most-Forgiving, Very-Merciful.</p><p>It will be recalled that forgiveness was also mentioned in connection with the Prescribed Punishment for robbery appearing a few verses earlier (34) - and forgiveness has been mentioned after the punishment for theft as well. But, the statement of forgiveness at both places has a particular difference and it is on the basis of this difference that the sense of forgiveness in both punishments has been taken differently by Muslim jurists. While ordaining the punishment for robbery, giving an exception, Almighty Allah has said: إِلَّا الَّذِينَ تَابُوا مِن قَبْلِ أَن تَقْدِرُ‌وا عَلَيْهِمْ (except those who repent before you overpower them - 5:34) the outcome of which is that the Hadd Punishment for robbery mentioned in the verse provides an exemption whereby the one who repents - before robbers are overpowered and arrested by the government - shall have his Hadd Punishment forgiven. As for the forgiveness mentioned after the punishment for theft, it does not have the exemption from this temporal punishment. It is rather in terms of the Hereafter that this repentance shall be accepted towards which a clear indication exists in the words: فَإِنَّ اللَّـهَ يَتُوبُ عَلَيْهِ (then Allah shall relent towards him). In other words, the relevant ruler of the time will not abandon the Hadd Pun-ishment because of this repentance, instead of that, Almighty Allah will, by forgiving their crime, grant deliverance to them from the punishment of the Hereafter. Therefore, Muslim jurists almost unanimously agree that the Hadd Punishment for robbery shall not be en-forced on robbers who repent before they are arrested. But, should a thief were to forsake and repent from stealing after having committed a theft - whether before or after arrest - then, the Hadd of Sariqah, the Islamic Legal Punishment, which is a temporal punishment, will not be forgiven. That the sin is forgiven and deliverance from the punishment of the Hereafter has been achieved is not contrary to this.</p>
The next verse (39) says:مَن تَابَ مِن بَعْدِ ظُلْمِهِ وَأَصْلَحَ فَإِنَّ اللَّـهَ يَتُوبُ عَلَيْهِ ۗ إِنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌ ﴿39﴾And whoever repents after his transgression and corrects himself, then Allah shall relent towards him. Surely, Allah is Most-Forgiving, Very-Merciful.It will be recalled that forgiveness was also mentioned in connection with the Prescribed Punishment for robbery appearing a few verses earlier (34) - and forgiveness has been mentioned after the punishment for theft as well. But, the statement of forgiveness at both places has a particular difference and it is on the basis of this difference that the sense of forgiveness in both punishments has been taken differently by Muslim jurists. While ordaining the punishment for robbery, giving an exception, Almighty Allah has said: إِلَّا الَّذِينَ تَابُوا مِن قَبْلِ أَن تَقْدِرُ‌وا عَلَيْهِمْ (except those who repent before you overpower them - 5:34) the outcome of which is that the Hadd Punishment for robbery mentioned in the verse provides an exemption whereby the one who repents - before robbers are overpowered and arrested by the government - shall have his Hadd Punishment forgiven. As for the forgiveness mentioned after the punishment for theft, it does not have the exemption from this temporal punishment. It is rather in terms of the Hereafter that this repentance shall be accepted towards which a clear indication exists in the words: فَإِنَّ اللَّـهَ يَتُوبُ عَلَيْهِ (then Allah shall relent towards him). In other words, the relevant ruler of the time will not abandon the Hadd Pun-ishment because of this repentance, instead of that, Almighty Allah will, by forgiving their crime, grant deliverance to them from the punishment of the Hereafter. Therefore, Muslim jurists almost unanimously agree that the Hadd Punishment for robbery shall not be en-forced on robbers who repent before they are arrested. But, should a thief were to forsake and repent from stealing after having committed a theft - whether before or after arrest - then, the Hadd of Sariqah, the Islamic Legal Punishment, which is a temporal punishment, will not be forgiven. That the sin is forgiven and deliverance from the punishment of the Hereafter has been achieved is not contrary to this.