Tafsir al-Baghawi - Al-Baghawi - (2/184)

Tafsir al-BaghawiAl-Baghawi

“Allah accepts repentance only from those who commit evil out of ignorance, then repent soon afterward. It is they to whom Allah turns in forgiveness, and Allah is Ever-Knowing, All-Wise.” (17)

Concerning His saying, “Allah accepts repentance only”: al-Hasan said, “That is, the repentance which He accepts”; thus, the word rendered “only from” here means “with.” It was also said that it means “from Allah.” Concerning His saying, “those who commit evil out of ignorance,” Qatadah said: “The Companions of the Messenger of Allah, peace and blessings be upon him, unanimously agreed that every act through which Allah is disobeyed is ignorance, whether it is committed deliberately or otherwise. Everyone who disobeys Allah is ignorant.” Mujahid said: “What is intended by the verse is deliberate sin.” Al-Kalbi said: “He was not unaware that it was a sin ⦗81/A⦘, but he was ignorant of its punishment.” It was also said that ignorance here means choosing fleeting pleasure over enduring pleasure.

Concerning His saying, “then repent soon afterward”: it was said that this means before evil overwhelms a person’s good deeds and renders them void. Al-Suddi and al-Kalbi said: “Soon afterward means that he repents while in good health, before the illness of death.” ‘Ikrimah said: “Before death.” Al-Dahhak said: “Before he sees the Angel of Death.”

‘Abd al-Wahid ibn Ahmad al-Mulayhi informed us; ‘Abd al-Rahman ibn Abi Shurayh informed us; Abu al-Qasim ‘Abd Allah ibn Muhammad ibn ‘Abd al-‘Aziz al-Baghawi informed us; ‘Ali ibn al-Ja‘d informed us; Ibn Thawban—who was ‘Abd al-Rahman ibn Thabit ibn Thawban—informed us from his father, from Makhul, from Jubayr ibn Nufayr, from ‘Abd Allah ibn ‘Umar, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, said: “Allah Most High accepts His servant’s repentance so long as he has not reached the death-rattle.” (1)

‘Abd al-Wahid ibn Ahmad al-Mulayhi informed us; Abu Mansur Muhammad ibn Muhammad ibn Sam‘an informed us; Abu Ja‘far Muhammad ibn Ahmad ibn ‘Abd al-Jabbar al-Rayani informed us; Humayd ibn Zanjawayh informed us; Abu al-Aswad informed us; Ibn Lahi‘ah informed us, from Darraj, from Abu al-Haytham, from Abu Sa‘id al-Khudri, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: “Satan said, ‘By Your might, my Lord, I shall continue leading Your servants astray so long as their souls remain in their bodies.’ The Lord said, ‘By My might, My majesty, and the loftiness of My station, I shall continue to forgive them so long as they seek My forgiveness.’” (2)

(1) Narrated by al-Tirmidhi in Kitab al-Da'awat (Book of Supplications), chapter: The Gate of Repentance Remains Open Before the Death-Rattle, 9:521. He said: “This is a hasan gharib (fair, solitary) hadith.” Also narrated by Ibn Majah in Kitab al-Zuhd (Book of Asceticism), chapter: Mention of Repentance, no. 4253, 2:1420. It states in al-Zawa'id that its chain contains al-Walid ibn Muslim, who was a mudallis (a transmitter who obscures the chain) and narrated it with the ambiguous 'an formula; Mak-hul al-Dimashqi did likewise. Al-Hakim graded it sahih, 4:257, and al-Dhahabi agreed. It was also narrated by Imam Ahmad in al-Musnad, 2:132, and elsewhere, on the authority of Ibn Umar; and by al-Baghawi in Sharh al-Sunnah, 5:90-91. (2) Narrated by Imam Ahmad, 3:29, 41, except for the words, “wa irtifa'i makani” (and the elevation of My station). Al-Hakim also narrated it through another chain from Darraj, 4:261, without this addition, and said: “Its chain is sound.” Al-Dhahabi agreed. Al-Haythami said in Majma al-Zawa'id, 10:207: “It was narrated by Ahmad, Abu Ya'la, and al-Tabarani in al-Awsat. One of Ahmad’s chains consists entirely of narrators of the Sahih, as does one of Abu Ya'la’s chains.” Al-Bayhaqi also narrated it in al-Asma wa al-Sifat, 1:221, through Ibn Lahi'ah, from Darraj, from Abu al-Haytham, from Abu Sa'id al-Khudri, with wording similar to that of al-Baghawi. Al-Baghawi likewise recorded it in Sharh al-Sunnah, 5:76, with the same wording. This addition is objectionable. Shaykh al-Albani said in Silsilat al-Ahadith al-Sahihah, 1:164: “In my view, the defect in this addition comes from Ibn Lahi'ah; it is among his confused reports.”

﴿إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ فَأُولَئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا (١٧) ﴾ قَوْلُهُ تَعَالَى: ﴿إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ﴾ قَالَ الْحَسَنُ: يَعْنِي التَّوْبَةَ الَّتِي يَقْبَلُهَا، فَيَكُونُ عَلَى بِمَعْنَى عِنْدَ، وَقِيلَ: مِنَ اللَّهِ، ﴿لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ﴾ قَالَ قَتَادَةُ: أَجْمَعَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ عَلَى أَنَّ كُلَّ مَا عُصِيَ بِهِ اللَّهُ فَهُوَ جَهَالَةٌ عَمْدًا كَانَ أَوْ لَمْ يَكُنْ، وَكُلَّ مَنْ عَصَى اللَّهَ فَهُوَ جَاهِلٌ. وَقَالَ مُجَاهِدٌ: الْمُرَادُ مِنَ الْآيَةِ: الْعَمْدُ، قَالَ الْكَلْبِيُّ: لَمْ يَجْهَلْ أنه ذنب ٨١/ألَكِنَّهُ جَهِلَ عُقُوبَتَهُ، وَقِيلَ: مَعْنَى الْجَهَالَةِ: اخْتِيَارُهُمُ اللَّذَّةَ الْفَانِيَةَ عَلَى اللَّذَّةِ الْبَاقِيَةِ. ﴿ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ﴾ قِيلَ: مَعْنَاهُ قَبْلَ أَنْ يُحِيطَ السُّوءُ بِحَسَنَاتِهِ فَيُحْبِطُهَا، وَقَالَ السُّدِّيُّ وَالْكَلْبِيُّ: الْقَرِيبُ: أَنْ يَتُوبَ فِي صِحَّتِهِ قَبْلَ مَرَضِ مَوْتِهِ، وَقَالَ عِكْرِمَةُ: قَبْلَ الْمَوْتِ، وَقَالَ الضَّحَّاكُ: قَبْلَ مُعَايَنَةِ مَلَكِ الْمَوْتِ. أَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمُلَيْحِيُّ، أَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي شُرَيْحٍ أَنَا أَبُو الْقَاسِمِ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ الْبَغْوَيُّ، أَنَا عَلِيُّ بْنُ الْجَعْدِ، أَنَا ابْنُ ثَوْبَانَ وَهُوَ عَبْدُ الرَّحْمَنِ بْنُ ثَابِتِ بْنِ ثَوْبَانَ عَنْ أَبِيهِ عَنْ مَكْحُولٍ، عَنْ جُبَيْرِ بْنِ نُفَيْرٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ﵄ عَنِ النَّبِيِّ ﷺ قَالَ: "إِنَّ اللَّهَ تَعَالَى يَقْبَلُ تَوْبَةَ الْعَبْدِ مَا لَمْ يُغَرْغِرْ" (١) . وَأَخْبَرَنَا عَبْدُ الْوَاحِدِ بْنُ أَحْمَدَ الْمُلَيْحِيُّ، أَنَا أَبُو مَنْصُورٍ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ سَمْعَانَ، أَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ عَبْدِ الْجَبَّارِ الرَّيَّانَيُّ، أَنَا حُمَيْدُ بْنُ زَنْجَوَيْهِ، أَنَا أَبُو الْأُسُودِ، أَنَا ابْنُ لَهِيعَةَ، عَنْ دَرَّاجٍ، عَنْ أَبِي الْهَيْثَمِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ﵄ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "إِنَّ الشَّيْطَانَ قَالَ: وَعِزَّتِكَ يَا رَبِّ لَا أَبْرَحُ أُغْوِي عِبَادَكَ مَا دَامَتْ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ، فَقَالَ الرَّبُّ: وَعِزَّتِي وَجَلَالِي وَارْتِفَاعِ مَكَانِي لَا أَزَالُ أَغْفِرُ لَهُمْ مَا اسْتَغْفَرُونِي" (٢) .

(١) أخرجه الترمذي في الدعوات، باب التوبة مفتوح بابها قبل الغرغرة: ٩ / ٥٢١، وقال: هذا حديث حسن غريب، وابن ماجه في الزهد، باب ذكر التوبة، برقم (٤٢٥٣) : ٢ / ١٤٢٠. وقال: في الزوائد: في إسناده الوليد بن مسلم، وهو مدلس، وقد عنعنه، وكذلك مكحول الدمشقي. وصححه الحاكم: ٤ / ٢٥٧ ووافقه الذهبي. وأخرجه الإمام أحمد في المسند: ٢ / ١٣٢ وفي مواضع أخرى عن ابن عمر، والمصنف في شرح السنة: ٥ / ٩٠ - ٩١. (٢) أخرجه الإمام أحمد: ٣ / ٢٩، ٤١ دون قوله: "وارتفاع مكاني". وأخرجه الحاكم: من طريق أخرى عن دراج ٤ / ٢٦١ دون هذه الزيادة، وقال: هذا حديث صحيح الإسناد، ووافقه الذهبي، وقال: الهيثمي في مجمع الزوائد: ١٠ / ٢٠٧ "رواه أحمد وأبو يعلى والطبراني في الأوسط، وأحد إسنادي أحمد رجاله رجال الصحيح، وكذلك أحد إسنادي أبي يعلى". وأخرجه البيهقي في الأسماء والصفات: ١ / ٢٢١ وفيه ابن لهيعة عن دراج عن أبي الهيثم عن أبي سعيد الخدري بمثل لفظ البغوي، وهو عنده في شرح السنة: ٥ / ٧٦ باللفظ نفسه. وهذه الزيادة منكرة قال الشيخ الألباني في سلسلة الأحاديث الصحيحة: ١ / ١٦٤ "وعلة هذه الزيادة عندي من ابن لهيعة وهي من تخاليطه".