جَہٰلَۃ
Appears 4 times in Quran
Derived Stems (8)
Derived Words (1)
Words derived from the lemma "جَہٰلَۃ".
- ignorantly
- in ignorance
Occurrences in Quran
Found 4 verses containing "جَہٰلَۃ".
اِنَّمَا التَّوۡبَۃُ عَلَی اللّٰہِ لِلَّذِیۡنَ یَعۡمَلُوۡنَ السُّوۡٓءَ بِجَہٰلَۃٍ ثُمَّ یَتُوۡبُوۡنَ مِنۡ قَرِیۡبٍ فَاُولٰٓئِکَ یَتُوۡبُ اللّٰہُ عَلَیۡہِمۡ ۗ وَکَانَ اللّٰہُ عَلِیۡمًا حَکِیۡمًا
6:55; 16:120; 24:6.
“无知之中” 这词语并不意味着罪犯作恶而不知道在作恶。事实上, 一个人所作的每一恶行是在无知之中, 是缺乏恰当而足够的知识时干下的。传穆圣曾说过, “有一些知识确实是无知的,” 也就是说, 于人有害的知识 (بِحَارْ, Bihar)。因此补充了 “无知之中” 一语来指罪恶的性质与哲理, 告诫人们去获得有用的知识以避免罪恶。
“迅速” 这词语在这里的意思是 “在临终前” 下节经文所说的 “那些继续作恶直到面临死亡的人” 证实了这个意思。
6:55; 16:120; 24:6.
The words "in ignorance" do not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act done in ignorance, born of lack of proper and adequate knowledge. The Holy Prophet is reported to have said, "There are some kinds of knowledge which are really ignorance," i.e. the learning of which is injurious to man (Bihar). So the words "in ignorance" have been added to point to the nature and philosophy of sin and to exhort people to acquire useful knowledge with a view to avoiding sin.
The words "soon after" here mean "before death". The next verse which says "who continue to do evil until when death faces one of them," supports this meaning.
6:55; 16:120; 24:6.
Commentary:
The expression بجھالة (ignorantly) does not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act of ignorance, born of lack of true knowledge. The Holy Prophet is reported to have said, "There are some kinds of 'knowledge' which are really 'ignorance' ", i.e. the learning of which is injurious to man (Bihar). So the expression بجھالة (ignorantly) has been added to point to the philosophy of sin and to exhort people to acquire true knowledge with a view to avoiding sin.
The words من قریب (soon after) here mean "before death" which may come at any time and is thus always near. The Holy Prophet is reported to have said: "Allah accepts the repentance of man till the agonies of death" Muslim, ch. on Taubah). This explanation is corroborated by what is said in the next verse (4:19), viz. who continue to do evil until when death faces one of them, he says, I do repent now. This shows that repentance may be accepted of any person, if he sincerely repents before death actually overtakes him.
a
6:55; 16:120; 24:6.
319
“无知之中” 这词语并不意味着罪犯作恶而不知道在作恶。事实上, 一个人所作的每一恶行是在无知之中, 是缺乏恰当而足够的知识时干下的。传穆圣曾说过, “有一些知识确实是无知的,” 也就是说, 于人有害的知识 (بِحَارْ, Bihar)。因此补充了 “无知之中” 一语来指罪恶的性质与哲理, 告诫人们去获得有用的知识以避免罪恶。
320
“迅速” 这词语在这里的意思是 “在临终前” 下节经文所说的 “那些继续作恶直到面临死亡的人” 证实了这个意思。
a
6:55; 16:120; 24:6.
498
Commentary:
The expression بجھالة (ignorantly) does not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act of ignorance, born of lack of true knowledge. The Holy Prophet is reported to have said, "There are some kinds of 'knowledge' which are really 'ignorance' ", i.e. the learning of which is injurious to man (Bihar). So the expression بجھالة (ignorantly) has been added to point to the philosophy of sin and to exhort people to acquire true knowledge with a view to avoiding sin.
The words من قریب (soon after) here mean "before death" which may come at any time and is thus always near. The Holy Prophet is reported to have said: "Allah accepts the repentance of man till the agonies of death" Muslim, ch. on Taubah). This explanation is corroborated by what is said in the next verse (4:19), viz. who continue to do evil until when death faces one of them, he says, I do repent now. This shows that repentance may be accepted of any person, if he sincerely repents before death actually overtakes him.
a
6:55; 16:120; 24:6.
578
The words "in ignorance" do not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act done in ignorance, born of lack of proper and adequate knowledge. The Holy Prophet is reported to have said, "There are some kinds of knowledge which are really ignorance," i.e. the learning of which is injurious to man (Bihar). So the words "in ignorance" have been added to point to the nature and philosophy of sin and to exhort people to acquire useful knowledge with a view to avoiding sin.
579
The words "soon after" here mean "before death". The next verse which says "who continue to do evil until when death faces one of them," supports this meaning.
وَاِذَا جَآءَکَ الَّذِیۡنَ یُؤۡمِنُوۡنَ بِاٰیٰتِنَا فَقُلۡ سَلٰمٌ عَلَیۡکُمۡ ۖ کَتَبَ رَبُّکُمۡ عَلٰی نَفۡسِہِ الرَّحۡمَۃَ ۖ اَنَّہٗ مَنۡ عَمِلَ مِنۡکُمۡ سُوۡٓءًۢا بِجَہٰلَۃٍ ثُمَّ تَابَ مِنۡۢ بَعۡدِہٖ وَاَصۡلَحَ فَاَنَّہٗ غَفُوۡرٌ رَّحِیۡمٌ
6:13; 7:157.
4:18; 16:120.
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
f
6:13; 7:157.
g
4:18; 16:120.
a
6:13; 7:157.
b
4:18; 16:120.
800
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
b
6:13; 7:157.
c
4:18; 16:120.
ثُمَّ اِنَّ رَبَّکَ لِلَّذِیۡنَ عَمِلُوا السُّوۡٓءَ بِجَہٰلَۃٍ ثُمَّ تَابُوۡا مِنۡۢ بَعۡدِ ذٰلِکَ وَاَصۡلَحُوۡۤا اِنَّ رَبَّکَ مِنۡۢ بَعۡدِہَا لَغَفُوۡرٌ رَّحِیۡمٌ
4:18; 6:55.
Jahalah means, both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification for punishing a person who does not possess knowledge of a commandment for the non-observance of which he is being punished.
4:18; 6:55.
Commentary:
The preceding verse said that Jews were punished for their disobedience. The present verse says if even now they repent and reform themselves, God will forgive them their past sins and once again shower upon them spiritual blessings of which they had become deprived on account of their disobedience. The expression بجھالة means both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification in punishing a person who does not possess knowledge of a commandment for the non-observance of which he is punished. The verse means to say that the Jews possessed requisite knowledge of the commandments which they were expected to observe but they broke those commandments not because of lack of knowledge, but because they did not fear God and were devoid of spiritual realization. This shows that the possession of both knowledge and spiritual realization is essential, for knowledge alone is no great help.
It may also be mentioned here that جھالة (ignorance) is of two kinds, viz. (a) permanent ignorance, the victim of which rushes headlong into sin and derives a sort of pleasure in indulging in it; such a one is completely
devoid of Divine realization; and (b) temporary ignorance, when his lapses are due to a temporary loss of true and living faith and to his realization being defective. See also 4:18, & 6:55.
d
4:18; 6:55.
691
جَهَالَة (Jahalah) 意为既缺乏知识又缺乏精神认识。此处指的是第二种意思, 因为一个没有经律知识的人, 却为不遵守纪律而受到惩罚是不公正的。
b
4:18; 6:55.
1920
Commentary:
The preceding verse said that Jews were punished for their disobedience. The present verse says if even now they repent and reform themselves, God will forgive them their past sins and once again shower upon them spiritual blessings of which they had become deprived on account of their disobedience. The expression بجھالة means both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification in punishing a person who does not possess knowledge of a commandment for the non-observance of which he is punished. The verse means to say that the Jews possessed requisite knowledge of the commandments which they were expected to observe but they broke those commandments not because of lack of knowledge, but because they did not fear God and were devoid of spiritual realization. This shows that the possession of both knowledge and spiritual realization is essential, for knowledge alone is no great help.
It may also be mentioned here that جھالة (ignorance) is of two kinds, viz. (a) permanent ignorance, the victim of which rushes headlong into sin and derives a sort of pleasure in indulging in it; such a one is completely
devoid of Divine realization; and (b) temporary ignorance, when his lapses are due to a temporary loss of true and living faith and to his realization being defective. See also 4:18, & 6:55.
d
4:18; 6:55.
1585
Jahalah means, both lack of knowledge and lack of spiritual realization. Here it is used in the second sense because there is no justification for punishing a person who does not possess knowledge of a commandment for the non-observance of which he is being punished.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنۡ جَآءَکُمۡ فَاسِقٌۢ بِنَبَاٍ فَتَبَیَّنُوۡۤا اَنۡ تُصِیۡبُوۡا قَوۡمًۢا بِجَہٰلَۃٍ فَتُصۡبِحُوۡا عَلٰی مَا فَعَلۡتُمۡ نٰدِمِیۡنَ
4:95.
4:95.
Though after the Fall of Mecca almost the whole of Arabia had entered the fold of Islam, some tribes had still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Iranian Empires were also awakening to a realization of the challenge to their power and prestige, which challenge they thought had arisen in Arabia, and war with Islam seemed inevitable. So this injunction was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very rife in time of war should not be given ready credence. They should be fully examined and tested and their correctness ascertained before action is taken upon them.
4:95.
Commentary:
Though after the Fall of Mecca, at the time when this Surah was revealed, almost the whole of Arabia had entered the fold of Islam. Some tribes still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Persian Empires were awakening to a realization of the challenge to their power which they thought had arisen in Arabia, and war with Islam seemed inevitable. So the direction embodied in the verse under comment was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very much rife in time of war should not be given ready credence. They should be tested and their correctness ascertained before action is taken upon them.
a
4:95.
a
4:95.
3845
Commentary:
Though after the Fall of Mecca, at the time when this Surah was revealed, almost the whole of Arabia had entered the fold of Islam. Some tribes still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Persian Empires were awakening to a realization of the challenge to their power which they thought had arisen in Arabia, and war with Islam seemed inevitable. So the direction embodied in the verse under comment was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very much rife in time of war should not be given ready credence. They should be tested and their correctness ascertained before action is taken upon them.
a
4:95.
2791
Though after the Fall of Mecca almost the whole of Arabia had entered the fold of Islam, some tribes had still refused to accept the new order of things and were determined upon fighting the Muslims to the bitter end. Moreover, the neighbouring Byzantine and Iranian Empires were also awakening to a realization of the challenge to their power and prestige, which challenge they thought had arisen in Arabia, and war with Islam seemed inevitable. So this injunction was necessary. The Muslims are told that even when the exigencies of war necessitate prompt action to forestall a military move on the enemy’s part, rumours which are naturally very rife in time of war should not be given ready credence. They should be fully examined and tested and their correctness ascertained before action is taken upon them.