Shu'ab al-Iman (al-Bayhaqi) 6662
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وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ مُحَمَّدُ بْنُ الْفَضْلِ بْنِ نَظِيفٍ، بِمَكَّةَ، نا أَبُو بَكْرِ بْنُ أَبِي الْمَوْتِ، نا أَحْمَدُ بْنُ عَلِيِّ بْنِ سَهْلٍ الْمَرْوَزِيُّ، نا عَلِيُّ بْنُ الْجَعْدِ، أَنَا ابْنُ ثَوْبَانَ، ح، وَأَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ عُبَيْدِ اللهِ الْحُرْفِيُّ، بِبَغْدَادَ، أَنَا أَبُو الْقَاسِمِ حَبِيبُ بْنُ الْحَسَنِ بْنِ دَاوُدَ الْقَزَّازُ، نا أَبُو بَكْرٍ عُمَرُ بْنُ حَفْصِ بْنِ عُمَرَ، نا عَاصِمٌ، نا عَبْدُ الرَّحْمَنِ بْنُ ثَابِتٍ، عَنْ ثَوْبَانَ،
فَذَكَرَهُ بِإِسْنَادِهِ مِثْلَهُ، غَيْرَ أَنَّهُمَا قَالَا: عَنِ النَّبِيِّ ﷺ، وَمَعْنَاهُ: مَا لَمْ تَبْلُغْ رُوحُهُ رَأْسُ حَلْقِهِ وَذَلِكَ وَقْتَ الْمَفَازَةِ الَّتِي يَرَى فِيهِ مَقْعَدَهُ مِنَ الْجَنَّةِ أَوْ مَقْعَدَهُ مِنَ النَّارِ، وَعَسَى أَنْ يُعَايِنَ فِيهِ الْمَلَكَ، وَلَعَلَّ مَنْ بَلَغَ أَمْرُهُ أَنْ يُغَرْغِرَ بِرُوحِهِ لَمْ يُقْبَلْ فِي تِلْكَ الْحَالِ تَوْبَتُهُ، أَوْ لَمْ يَتَمَكَّنْ مِنْهَا، فَكَانَ هَذَا الْقَوْلُ إِشَارَةً إِلَى أَنَّ اللهَ تَعَالَى يَقْبَلُ تَوْبَةَ الْعَبْدِ مَا دَامَ يَتُوبُ، وَهُوَ مَا لَمْ يُغَرْغِرْ بِرُوحِهِ يُمْكِنُ أَنْ يَتُوبَ، فَإِنْ تَابَ قَبِلَ تَوْبَتَهُ. قَالَ الْحَلِيمِيُّ رَحِمَهُ اللهُ: وَقَدْ يَجُوزُ أَنْ يُحَدَّدَ وَقْتُ التَّوْبَةِ مِمَّا هُوَ أَبْيَنُ مِنْ هَذَا، وَأَشْبَهُ بِقَوْلِ اللهِ عَزَّ وَجَلَّ: {وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ} [النساء: 18] وَهُوَ أَنْ يَقُولَ: إِنَّ التَّوْبَةَ تُقْبَلُ مَا لَمْ تَبْطُلِ الدَّوَاعِي الَّتِي تَكُونُ لِلْأَحْيَاءِ إِلَى ضُرُوبِ الْمَعَاصِي، فَإِذَا بَطَلَتْ تِلْكَ الدَّوَاعِي بِسُقُوطِ الْقَوِيِّ وَبُطْلَانِ الشَّهَوَاتِ وَالِاسْتِسْلَامِ لِلْمَمَاتِ فَقَدِ انْقَضَى وَقْتُ التَّوْبَةِ، وَلَا يَنْقَضِي وَقْتُهَا بِعَجْزِ الْحَيِّ عَنْ بَعْضِ الْمَعَاصِي بِمَا يَحُولُ دُونَهَا، فَإِنَّهُ لَا يَخْلَوْ مَعَ ذَلِكَ مِنْ أَنْ تَعْرِضَ لَهُ الدَّوَاعِي، فَيَقُولُ فِي نَفْسِهِ: لَوْلَا الْعَجْزُ لَكُنْتُ، فَإِذَا لَمْ يَقُلْهُ فَإِنَّ اللهَ تَعَالَى طَرَحَهَا مَا يَدَعَا إِلَيْهِ كَانَ مُسْتَدِيمًا لِلتَّوْبَةِ، وَأَمَّا مَنِ انْقَطَعَتِ الدَّوَاعِي عَنْهُ وَانْمَحَتْ آثَارُهَا، فَلَا يَبِينُ لِتَوْبَتِهِ أَثَرٌ قَطُّ، لَا بِالْعَزْمِ وَلَا بِالْفِعْلِ، فَلِذَلِكَ لَمْ تَصِحَّ تَوْبَتُهُ وَاللهُ أَعْلَمُ، قُلْتُ: وَقَدْ رُوِّينَا أَخْبَارًا فِي وَقْتِ التَّوْبَةِ وَفَضْلِهَا، مَعَ مَا فِيهَا مِنَ الْإِشَارَةِ إِلَى سَعَةِ رَحْمَةِ اللهِ عَزَّ وَجَلَّ مِنْهَا مَا
Translation
Chain of narrators
machine translationAnd Abū ʿAbdillāh Muḥammad b. al-Faḍl b. Naẓīf informed us, in Mecca: Abū Bakr b. Abī al-Mawt narrated to us: Aḥmad b. ʿAlī b. Sahl al-Marwazī narrated to us: ʿAlī b. al-Jaʿd narrated to us: Ibn Thawbān informed us. (Transfer to another chain.) And ʿAbd al-Raḥmān b. ʿUbaydillāh al-Ḥarfī informed us, in Baghdad: Abū al-Qāsim Ḥabīb b. al-Ḥasan b. Dāwūd al-Qazzāz informed us: Abū Bakr ʿUmar b. Ḥafṣ b. ʿUmar narrated to us: ʿĀṣim narrated to us: ʿAbd al-Raḥmān b. Thābit narrated to us, from Thawbān,
Machine translation, not reviewed
He mentioned it with his chain of transmission, the like of it, except that the two of them said: from the Prophet ﷺ. Its meaning is: as long as his soul has not reached the top of his throat. That is the time of the crossing, in which he sees his seat in Paradise or his seat in the Fire, and perhaps he beholds the angel in it. Perhaps for one whose condition has reached the point of his soul rattling, repentance is not accepted at that stage, or he is not able to make it. So this statement is an indication that God Almighty accepts the servant's repentance as long as he repents, and as long as his soul has not begun to rattle it is possible for him to repent, and if he repents, He accepts his repentance. Al-Ḥalīmī, may God have mercy on him, said: It may be permissible to define the time of repentance by something clearer than this and more fitting with the saying of God Almighty: {وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ} [al-Nisāʾ: 18]. That is, to say: repentance is accepted as long as the motives that the living have toward various kinds of sins have not ceased. When those motives cease through the collapse of strength, the ending of desires and surrender to death, the time of repentance has ended. Its time does not end through the living person's inability to commit some sins because of something that prevents them, for even so he is not free from having the motives occur to him, so he says to himself: were it not for the inability, I would have done it. If he does not say it, then God Almighty has cast away what it calls to, and he is continuing in repentance. As for one from whom the motives have ceased and their traces have been erased, no trace of repentance appears from him at all, neither by resolve nor by action, and therefore his repentance is not valid, and God knows best. I say: We have narrated reports about the time of repentance and its merit, together with what is in them of indication of the vastness of the mercy of God Almighty, among them the following:
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