نقش شاخص علم و زمان در پذيرش توبه؛ تحليل و سنجش حديث «اذا بلغت النفس ... لم يكن للعالم توبهٌ و كانت للجاهل توبهٌ»

The significant role of knowledge and time in acceptance of repentance; An analysis and assessment of the hadith "idhā balaghat al-nafs … lam-yakun li 'l-'ālim tawbah wa kānat li 'l-jāhil tawbah"

بر اساس مدلول ظاهري بعضي از آيات قرآن كريم، توبه از شخص گناهكار در هنگامه مشاهده آيات الهي در حال مرگ پذيرفته نيست. اين در حالي است كه بر پايه حديث «اذا بلغت النفس هذه ـ و اهوي بيده الي حلقه لم يكن للعالم توبهٌ و كانت للجاهل توبهٌ»؛ توبه از شخص جاهل (بر خلاف عالم)، در آخرين لحظات زندگي دنيوي نيز مقبول است. حال، چگونه مي توان بين اين حديث با آيات شريفه قرآن جمع كرد؟ رهيافت هاي رايج ميان حديث پژوهان در تحليل اين روايت چيست؟ مقصود اصلي معصوم 7از عالم و جاهل در اين حديث چيست؟ قبول توبه جاهل، ناظر بر كداميك از مراحل احتضار است؟ نقش قرآن كريم در اين زمينه چيست؟ پژوهه حاضر، رهيافت هاي شارحان درباره حديث مذكور را جمع آوري نموده و پس از يك واكاوي نقادانه نسبت به آن ها، رهيافت معيار را با توجه به يك ارزيابي تفسيري از آيه 17 و هيجده سوره نساء ارائه خواهد داد.

According to the apparent sense of certain verses of the Holy Qur'an, repentance declared by a sinner while he is dying and witnessing the divine signs is not accepted. This is despite the fact that based on the hadith "idhā balaghat al-nafs hādhih – wa ahwā bi-yadih ilā ḥalqih – lam-yakun li 'l- 'ālim tawbah wa kānat li 'l-jāhil tawbah" (when one's soul reaches this point – pointing with his finger at his throat – no repentance is [accepted] for an 'ālim [a learned person] while the repentance is [accepted] for a jāhil [an ignorant person], repentance of an ignorant person is accepted, even if it is declared at the last moments of his worldly life. How can this hadith be brought together with the holy verses of the Qur'an? What are the common understandings among hadith scholars in analysis of this tradition? What is the real intention of the infallible figure (i.e. the Prophet or the Imam) by the terms of 'ālim and jāhil? With what stage of the point of death is the acceptance of a sinner's repentance concerned? What is the role of the Holy Qur'an in this regard? The preset research has collected the understandings of the commentators of the above hadith. It has also critically scrutinized them and has consequently presented the standard understanding considering an interpretive evaluation of verses 4:17-18.