تَوَّابًا
Appears 2 times in Quran
Derived Words (4)
Words derived from the stem "تَوَّابًا".
- Allah is Oft-Returning
- Allah is Oft-Returning
- And if they had come to thee when they had wronged their souls, and asked forgiveness of Allah, and if the Messenger also had asked forgiveness for them, they would have surely found Allah Oft-Returning with compassion and Merciful
- And if they had come to thee when they had wronged their souls, and asked forgiveness of Allah, and if the Messenger also had asked forgiveness for them, they would have surely found Allah Oft-Returning with compassion and Merciful
Occurrences in Quran
Found 2 verses containing "تَوَّابًا".
وَٱلَّذَانِ يَأْتِيَٰنِهَا مِنكُمْ فَـَٔاذُوهُمَا ۖ فَإِن تَابَا وَأَصْلَحَا فَأَعْرِضُوا۟ عَنْهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ تَوَّابًا رَّحِيمًا
اَلَّذَانِ (Alladhani) 这词未必意指两个男性, 这里所提的特定惩罚方式应由有关当局决定。这节与上节经文所指出的一些罪行, 其惩戒方式都未见载于经典中, 所以要由当局按照当时的实际情况裁定。本节经文也可指两个男性间反常的犯罪行为或近似的犯罪行为。
مفسرین کہتے ہیں کہ اس سے مراد بدکاری ہے لیکن قرآن کے الفاظ ظاہر ہیں کہ آیت سے مراد یہ ہے کہ وہ ناپسندیدہ بات کریں اور سیاق و سباق سے ظاہر ہے کہ اس جگہ جھگڑا فساد مراد ہے۔
The word Alladhani does not necessarily imply two males. What particular form the punishment mentioned here should take is left to the discretion of the authorities concerned. Both this and the preceding verse refer to offences for which no punishment has been fixed by the Law, the matter having been left to the discretion of the authorities to be decided according to the circumstances then obtaining. The verse may also refer to two males being guilty of an unnatural offence or something approaching it.
Commentary:
The verse refers to two males who are guilty of an unnatural offence or something approaching it. What particular form the punishment mentioned here should take has been left to the discretion of the authorities concerned.
Both this verse and the preceding one refer to offences for which no حد شرعی (punishment definitely fixed by the Law) has been prescribed, the matter having been left to the discretion of the authorities to be decided according to circumstances.
318
اَلَّذَانِ (Alladhani) 这词未必意指两个男性, 这里所提的特定惩罚方式应由有关当局决定。这节与上节经文所指出的一些罪行, 其惩戒方式都未见载于经典中, 所以要由当局按照当时的实际情况裁定。本节经文也可指两个男性间反常的犯罪行为或近似的犯罪行为。
3
مفسرین کہتے ہیں کہ اس سے مراد بدکاری ہے لیکن قرآن کے الفاظ ظاہر ہیں کہ آیت سے مراد یہ ہے کہ وہ ناپسندیدہ بات کریں اور سیاق و سباق سے ظاہر ہے کہ اس جگہ جھگڑا فساد مراد ہے۔
497
Commentary:
The verse refers to two males who are guilty of an unnatural offence or something approaching it. What particular form the punishment mentioned here should take has been left to the discretion of the authorities concerned.
Both this verse and the preceding one refer to offences for which no حد شرعی (punishment definitely fixed by the Law) has been prescribed, the matter having been left to the discretion of the authorities to be decided according to circumstances.
577
The word Alladhani does not necessarily imply two males. What particular form the punishment mentioned here should take is left to the discretion of the authorities concerned. Both this and the preceding verse refer to offences for which no punishment has been fixed by the Law, the matter having been left to the discretion of the authorities to be decided according to the circumstances then obtaining. The verse may also refer to two males being guilty of an unnatural offence or something approaching it.
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ ٱللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُوا۟ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابًا رَّحِيمًا
4:111.
4:111
It is sometimes sought to be inferred from these words that though a Prophet is to be always obeyed by the people to whom he preaches his Message, yet he himself does not give allegiance to any other Prophet. This is evidently a wrong inference. The fact that a Prophet is the object of other people’s obedience does not preclude the possibility of his being himself subordinate to, and a follower of, another Prophet. Aaron was a subordinate Prophet to Moses (20:94).
4:111.
Commentary:
It is sometimes sought to be inferred from the words, We have sent no Messenger but that he should be obeyed by the command of Allah, that though a Prophet is to be always obeyed by the people to whom he preaches his message, yet he himself gives allegiance to no other Prophet nor can he be subject to the Law of any other Prophet. This is evidently a very wrong inference. The simple and straightforward meaning of the words is only this that when God sends a Prophet, He means that those to whom he is sent should obey him. But the fact that a Prophet is the object of other people’s obedience cannot preclude the possibility of his being himself subordinate to, and a follower of another Prophet. A governor is sent to a province to be obeyed but that does not mean that he is not subordinate to the Governor General, if any, or to the king. According to the Quran, Aaron was a subordinate Prophet to Moses. This is why, when Moses went up to the Mount leaving Aaron behind him to look after the Israelites, and the Israelites took to worshipping the calf, Moses severely reprimanded him on his return, saying "Hast thou then disobeyed my command?" (20:94). In this connection see also 5:45.
a
4:111.
a
4:111.
537
Commentary:
It is sometimes sought to be inferred from the words, We have sent no Messenger but that he should be obeyed by the command of Allah, that though a Prophet is to be always obeyed by the people to whom he preaches his message, yet he himself gives allegiance to no other Prophet nor can he be subject to the Law of any other Prophet. This is evidently a very wrong inference. The simple and straightforward meaning of the words is only this that when God sends a Prophet, He means that those to whom he is sent should obey him. But the fact that a Prophet is the object of other people’s obedience cannot preclude the possibility of his being himself subordinate to, and a follower of another Prophet. A governor is sent to a province to be obeyed but that does not mean that he is not subordinate to the Governor General, if any, or to the king. According to the Quran, Aaron was a subordinate Prophet to Moses. This is why, when Moses went up to the Mount leaving Aaron behind him to look after the Israelites, and the Israelites took to worshipping the calf, Moses severely reprimanded him on his return, saying "Hast thou then disobeyed my command?" (20:94). In this connection see also 5:45.
a
4:111
625
It is sometimes sought to be inferred from these words that though a Prophet is to be always obeyed by the people to whom he preaches his Message, yet he himself does not give allegiance to any other Prophet. This is evidently a wrong inference. The fact that a Prophet is the object of other people’s obedience does not preclude the possibility of his being himself subordinate to, and a follower of, another Prophet. Aaron was a subordinate Prophet to Moses (20:94).