ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا السُّوءَ بِجَهَالَةٍ ثُمَّ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ ﴿۱۱۹﴾ إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ ﴿۱۲۰﴾ شَاكِرًا لِأَنْعُمِهِ اجْتَبَاهُ وَهَدَاهُ إِلَى صِرَاطٍ مُسْتَقِيمٍ ﴿۱۲۱﴾وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ ﴿۱۲۲﴾ ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ ﴿۱۲۳﴾

﴾119﴿ Summma inna Rabbaka lillazeena 'amilus sooo'a bijahaalatin summa taaboo mim ba'di zaaalika wa aslahoo inna Rabbaka mim ba'dihaa la Ghafoorur Raheem
﴾120﴿ Inna Ibraaheema kaana ummatan qaanital lillaahi Haneefanw wa lam yakuminal mushrikeen
﴾121﴿ Shaakiral li an'umih; ijtabaahu wa hadaahu ilaa Siraatim Muustaqeem
﴾122﴿ Wa aatainaahu fid dunyaa hasanah; wa innahoo fil Aakhirati laminas saaliheen
﴾123﴿ Summma awhainaa ilaika anit tabi' Millata Ibraaheema haneefaa; wa maa kaana minal mushrikeen

﴾119﴿ Once again, your Lord, for those who commit evil out of ignorance, then repent after that and do righteous deeds, surely your Lord is Forgiving and Merciful thereafter
﴾120﴿ Indeed, Abraham (peace be upon him) was a leader, devoutly obedient to Allah, steadfast in monotheism, and he was not among the polytheists
﴾121﴿ Grateful for the blessings of Allah, He chose him and guided him to the straight path
﴾122﴿ And We granted him a good life in this world, and indeed, in the Hereafter, he will be among the righteous
﴾123﴿ Then We revealed to you to follow the religion of Abraham (peace be upon him), who was steadfast in monotheism, and he was not among the polytheists

[119] This verse encourages those who repent (ترغیب به توبه‌کنندگان).
The phrase "(عَمِلُوا السُّوءَ)" ("those who commit evil") includes all types of sins—major and minor.
"(بِجَهَالَةٍ)" means that every sinner, at the time of sinning, is in a state of ignorance—unaware of the consequences or heedless of their seriousness.
"(مِنْ بَعْدِهَا)"—the pronoun refers (by interpretation of qualities) to both repentance (توبه) and reformation (إصلاح).
The verse indicates that when repentance is accompanied by righteous deeds, both forgiveness (مغفرت) and mercy (رحمت) from Allah are granted together.
[120,121,122] In this verse, a narrative proof (دلیل نقلی) from Ibrāhīm (peace be upon him) is presented to refute all forms of shirk.
He is mentioned specifically because:
He was the forefather of the polytheists of Makkah,
And both Jews, Christians, and the polytheists of Makkah claimed to follow the religion of Ibrāhīm.
Thus, by presenting the true description of Ibrāhīm (peace be upon him), it is shown that he was never a polytheist, thereby refuting their false claims.

In this verse, five qualities of Ibrāhīm (peace be upon him) are mentioned:
1. أُمَّةً – He was like an entire nation by himself, either due to his strength in faith, being a teacher of goodness, or because he was an Imām (leader).
2. قَانِتًا – Fully obedient to Allah in humility and devotion.
3. حَنِيفًا – Firmly inclined toward truth, away from all forms of shirk.
4. وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ – Absolutely free of any association with polytheism.
5. شَاكِرًا لِأَنْعُمِهِ – Grateful for Allah’s blessings in word and action.

Then, five conditions or states of Ibrāhīm (peace be upon him) are listed:
1. اجْتَبَاهُ – Allah chose him specially.
2. هَدَاهُ – Allah guided him, either by giving him the path of da‘wah to the straight way, or by granting him strong reasoning and clear proofs.
3. آتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً – He was given goodness in this world, which may refer to:
Prophets being sent from his descendants,
Or his lasting praise and honorable remembrance among later generations.
4. إِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ – In the Hereafter, he will be among the righteous.
5. The fifth condition is mentioned in the following verse.
[123] Following the Millah (way) of Ibrāhīm (peace be upon him) means declaring disassociation (برائت) from all false deities and from all forms of polytheists.
It also includes adhering to most of the practical rulings (احکام فروعیه) that were part of his tradition—such as aspects of worship, sacrifice, and moral conduct—showing that his path combined both pure belief (توحید) and righteous practice.