Except those who do some wrong but afterwards do good to make up for the wrong. And I am forgiving and merciful.
“Except the one* who does injustice and then after evil changes it for virtue – then indeed I am Oft Forgiving, Most Merciful.” (Other than the Prophets.)
save him who has done evil, then; after evil, has changed into good; All-forgiving am I, All-compassionate.
and neither need anyone who has done wrong and then has replaced the wrong with good: for, verily, I am much-forgiving, a dis­penser of grace!
Excepting any who may have done wrong and thereafter changeth evil for good then verily I am Forgiving, Merciful.
"Except him who has done wrong and afterwards has changed evil for good, then surely, I am Oft-Forgiving, Most Merciful.
But whoever has done wrong, and then substituted goodness in place of evil. I am Forgiving and Merciful.
except he who has committed some wrong. But if he substitutes good in place of evil, I am Most Forgiving, Most Compassionate.
"Except him who has done wrong and afterwards has changed evil for good; then surely, I am Oft-Forgiving, Most Merciful."
Save him who hath done wrong and afterward hath changed evil for good. And lo! I am Forgiving, Merciful.
nor those who do wrong and then make up for [their] fault with goodness, for indeed I am all-forgiving, all-merciful.’
except he who has done evil, then, after evil, has changed into good. I am the Forgiving, Most Merciful.
Otherwise, he who wrongs, then substitutes good after evil - indeed, I am Forgiving and Merciful.
Only the unjust become afraid in My presence. Even to these people who replace their bad deeds by good ones, I am All-forgiving and All-merciful.
Neither he who has been unjust, then he does good instead after evil, for surely I am the Forgiving, the Merciful:
Ill<u>a</u> man <i><u>th</u></i>alama thumma baddala <u>h</u>usnan baAAda sooin fainnee ghafoorun ra<u>h</u>eem<b>un</b>
as for those who do wrong and then do good after evil, I am most forgiving, most merciful.
"But if any have done wrong and have thereafter substituted good to take the place of evil, truly, I am Oft-Forgiving, Most Merciful.
إِلَّا مَن ظَلَمَ ثُمَّ بَدَّلَ حُسْنًۢا بَعْدَ سُوٓءٍ فَإِنِّى غَفُورٌ رَّحِيمٌ
However, whoever wrongs himself by committing a sin, then repents after that, I am Forgiving to him, Merciful to him.
However, whoever wrongs himself by committing a sin, then repents after that, I am Forgiving to him, Merciful to him.
<p>إِلَّا مَن ظَلَمَ ثُمَّ بَدَّلَ حُسْنًا بَعْدَ سُوءٍ فَإِنِّي غَفُورٌ‌ رَّ‌حِيمٌ ﴿11﴾</p><p>Except him who did wrong, then after (doing) evil replaced (it) with good, then I am Most-Forgiving, Very-Merciful. 27:11</p><p>The miracle of the staff of Sayyidna Musa (علیہ السلام) was mentioned in the verse prior to this, where it was also stated that when the staff turned into serpent, Sayyidna Musa (علیہ السلام) himself started running out of fear. The other miracle of illuminative hand of Sayyidna Musa (علیہ السلام) is related in the verse next to above referred verse. Then why this exception is mentioned in between two verses relating to miracles, and whether this exception is snapped from the subject (munqati`) or is it adjoining (muttasil)? The commentators have different view points on this subject. Some have declared it as snapped from the subject. In that case the verse will read as that in the previous verse it was stated that messengers do not get frightened, then it was also mentioned, by the way, as to who are the ones who should get frightened. They are those who have committed any sin, but later repented and sought Allah's pardon and performed good deeds. Although Allah Ta’ ala would pardon their sins, but even then there would be possibility of traces of sins being left over. It is for this reason that they always remain fearful of Allah. But If the exception is regarded adjoining with the subject, then the meaning of the verse would be that Allah's messengers do not get frightened except those who have committed some trifle or minor mistake and have repented on that. In that situation such trifle sins are forgiven. But the actual position is that even if there were some minor slips by the messengers, they were not regarded as sins - neither small nor big. Although they looked like sins but factually they were errors of ijtihad. According to this interpretation, this exception is an allusion toward the incident of the Egyptian who was killed by Sayyidna Musa (علیہ السلام) by error of judgment. Although this error was pardoned by Allah Ta’ ala, yet its effect remained with Musa I leaving some fear of the incident. Had this incident not have occurred, there would not have been any fear of the sort.</p>
إِلَّا مَن ظَلَمَ ثُمَّ بَدَّلَ حُسْنًا بَعْدَ سُوءٍ فَإِنِّي غَفُورٌ‌ رَّ‌حِيمٌ ﴿11﴾Except him who did wrong, then after (doing) evil replaced (it) with good, then I am Most-Forgiving, Very-Merciful. 27:11The miracle of the staff of Sayyidna Musa (علیہ السلام) was mentioned in the verse prior to this, where it was also stated that when the staff turned into serpent, Sayyidna Musa (علیہ السلام) himself started running out of fear. The other miracle of illuminative hand of Sayyidna Musa (علیہ السلام) is related in the verse next to above referred verse. Then why this exception is mentioned in between two verses relating to miracles, and whether this exception is snapped from the subject (munqati`) or is it adjoining (muttasil)? The commentators have different view points on this subject. Some have declared it as snapped from the subject. In that case the verse will read as that in the previous verse it was stated that messengers do not get frightened, then it was also mentioned, by the way, as to who are the ones who should get frightened. They are those who have committed any sin, but later repented and sought Allah's pardon and performed good deeds. Although Allah Ta’ ala would pardon their sins, but even then there would be possibility of traces of sins being left over. It is for this reason that they always remain fearful of Allah. But If the exception is regarded adjoining with the subject, then the meaning of the verse would be that Allah's messengers do not get frightened except those who have committed some trifle or minor mistake and have repented on that. In that situation such trifle sins are forgiven. But the actual position is that even if there were some minor slips by the messengers, they were not regarded as sins - neither small nor big. Although they looked like sins but factually they were errors of ijtihad. According to this interpretation, this exception is an allusion toward the incident of the Egyptian who was killed by Sayyidna Musa (علیہ السلام) by error of judgment. Although this error was pardoned by Allah Ta’ ala, yet its effect remained with Musa I leaving some fear of the incident. Had this incident not have occurred, there would not have been any fear of the sort.