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بخش ۳ - فصل / Section 3 - Chapter

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ذوالنون مصری گوید: «توبة العوام من الذنوب و توبة الخواص من الغفلة.»
توبهٔ عام از گناه باشد و توبهٔ خاص از غفلت؛ از آن چه عام را از ظاهر حال پرسند و خواص را از تحقیق معاملت؛ از آن چه غفلت مر عوام را نعمت است و مر خواص را حجاب.

ابوحفص حداد رحمه الله گوید: «لیس للعبد فی التوبة شیء؛ لان التوبة إلیه لامنه.» از توبه به بنده هیچ چیز نیست؛ از آن چه توبه از حق به بنده است نه از بنده به حق و بدین قول باید تا توبه مکتسب بنده نباشد که موهبه ای بود از مواهب حق سبحانه و تعالی. و تعلق این قول به مذهب جنید باشد.
و ابوالحسن بوشنجه رضی الله عنه گوید در توبه: «إذا ذکرت الذنب، ثم لاتجد حلاوة عند ذکره فهو التوبة.»

چون گناه را یاد کنی و از یاد کردن آن در دل لذتی نیابی آن توبه باشد؛ از آن چه ذکر معصیت یا به حسرتی بود یا به ارادتی. چون کسی به حسرت و ندامت معصیت خود یاد کند تایب باشد و هر که به ارادت معصیت یاد کند عاصی باشد؛ از آن چه در فعل معصیت چندان آفت نباشد که اندر ارادت آن؛ از آن که فعل آن یک زمان بود و ارادتش همیشه. پس آن که یک ساعت به تن با معصیت بود نه چنان باشد که روز و شب به دل با آن صحبت کند.
ذوالنون مصری گوید، رحمة الله علیه: «التوبة توبتان: توبة الإنابة، و توبة الإستجابة. فتوبة الإنابة دن یتوب العبد خوفا من عقوبته، و توبة الإستجابة أن یتوب حیاء من کرمه.»

توبه دو گونه باشد: یکی توبهٔ انابت، و دیگر توبهٔ استجابت توبهٔ انابت آن بود که بنده توبه کند از خوف عقوبت خدای عز و جل و توبهٔ استجابت آن که توبه کند از شرم کرم خدای، عز و جل. توبهٔ خوف از کشف جلال بود، و از آن حیا از نظارهٔ جمال. پس یکی در جلال از آتش خوف وی می سوزد و یکی اندر جمال از نور حیا می فروزد یکی از این دو سکران بود و دیگری مدهوش. اهل حیا اصحاب سکر بوند واهل خوف اصحاب صحوصحو.
و سخن اندر این دراز است، من کوتاه کردم خوف تطویل را. و بالله العون و العصمة و حسبنا الله و نعم الرفیق.

English translation

Dhul-Nun al-Misri says: “The repentance of the common people is from sins, and the repentance of the elect is from heedlessness.” The repentance of the common is from sin, and the repentance of the elect is from heedlessness; because the common are questioned about their outward state and the elect about the reality of their dealings; because heedlessness is a blessing for the common but a veil for the elect. Abu Hafs al-Haddad, may God have mercy on him, says: “The servant has no part in repentance, for repentance comes to him, not from him.” The servant has no share in repentance, because repentance is from the Truth to the servant, not from the servant to the Truth. By this saying, repentance should not be an acquisition of the servant, but rather a gift among the gifts of the Truth, glorified and exalted. This saying is connected to the school of Junayd. And Abu al-Hasan Bushanja, may God be pleased with him, says regarding repentance: “When you remember the sin and then find no sweetness upon remembering it, that is repentance.” When you remember a sin and find no pleasure in your heart from remembering it, that is repentance; because the remembrance of a transgression is either with regret or with desire. When someone remembers their transgression with regret and remorse, they are penitent, and whoever remembers a transgression with desire is a sinner; because in the act of a transgression there is not as much harm as in the desire for it, since its act lasts a moment but its desire is perpetual. So one who is with the transgression bodily for an hour is not like one who keeps company with it in the heart day and night. Dhul-Nun al-Misri says, may God have mercy on him: “Repentance is of two kinds: the repentance of turning-back (inabah) and the repentance of responding (istijabah). The repentance of turning-back is that the servant repents out of fear of His punishment, and the repentance of responding is that he repents out of shame before His generosity.” Repentance is of two kinds: one is the repentance of turning-back, and the other the repentance of responding. The repentance of turning-back is that the servant repents out of fear of the punishment of God, mighty and majestic, and the repentance of responding is that one repents out of shame before the generosity of God, mighty and majestic. The repentance of fear arises from the unveiling of Majesty (jalal), and that of shame from beholding Beauty (jamal). So one burns in Majesty from the fire of his fear, and another is illumined in Beauty by the light of shame; one of these two is intoxicated and the other stupefied. The people of shame are the companions of intoxication (sukr), and the people of fear are the companions of sobriety (sahw). The discourse on this is long, and I have shortened it for fear of prolixity. In God is help and protection; God suffices us, and He is the best companion.

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Updated 2026-07-20

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Humanities

Literature

Persian Literature Prerequisite Course

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