إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ فَأُولَٰئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
The repentance accepted by Allah is only for those who do wrong in ignorance [or carelessness] and then repent soon after. It is those to whom Allah will turn in forgiveness, and Allah is ever Knowing and Wise.
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إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَـلَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُوْلَـئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَكَانَ اللَّهُ عَلِيماً حَكِيماً - وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَـتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّى تُبْتُ الاٌّنَ وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ أُوْلَـئِكَ أَعْتَدْنَا لَهُمْ عَذَاباً أَلِيماً
(17. Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise.)
(18. And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent;'' nor of those who die while they are disbelievers. For them, We have prepared a painful torment.)
Allah states that He accepts repentance of the servant who commits an error in ignorance and then repents, even just before he sees the angel who captures the soul, before his soul reaches his throat. Mujahid and others said, "Every person who disobeys Allah by mistake, or intentionally is ignorant, until he refrains from the sin.'' Qatadah said that Abu Al-`Aliyah narrated that the Companions of the Messenger of Allah used to say, "Every sin that the servant commits, he commits out of ignorance.'' `Abdur-Razzaq narrated that, Ma`mar said that Qatadah said that, the Companions of the Messenger of Allah agreed that every sin that is committed by intention or otherwise, is committed in ignorance.'' Ibn Jurayj said, "Abdullah bin Kathir narrated to me that Mujahid said, `Every person who disobeys Allah (even willfully), is ignorant while committing the act of disobedience.''' Ibn Jurayj said, "`Ata' bin Abi Rabah told me something similar.'' Abu Salih said that Ibn `Abbas commented, "It is because of one's ignorance that he commits the error.'' `Ali bin Abi Talhah reported that Ibn `Abbas said about the Ayah,
ثُمَّ يَتُوبُونَ مِن قَرِيبٍ
(and repent soon (afterwards)), "Until just before he (or she) looks at the angel of death.'' Ad-Dahhak said, "Every thing before death is `soon afterwards.''' Al-Hasan Al-Basri said about the Ayah,
ثُمَّ يَتُوبُونَ مِن قَرِيبٍ
(and repent soon afterwards), "Just before his last breath leaves his throat.'' `Ikrimah said, "All of this life is `soon afterwards.''' Imam Ahmad recorded that Ibn `Umar said that the Messenger said,
«إِنَّ اللهَ يَقْبَلُ تَوْبَةَ الْعَبْدِمَالَمْ يُغَرْغِر»
(Allah accepts the repentance of the servant as long as the soul does not reach the throat.) This Hadith was also collected by At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, "Hasan Gharib''. By mistake, Ibn Majah mentioned that this Hadith was narrated through `Abdullah bin `Amr. However, what is correct is that `Abdullah bin `Umar bin Al-Khattab was the narrator. Allah said,
فَأُوْلَـئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَكَانَ اللَّهُ عَلِيماً حَكِيماً
(It is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise.) Surely, when hope in continued living diminishes, the angel of death comes forth and the soul reaches the throat, approaches the chest and arrives at the state where it is being gradually pulled out, then there is no accepted repentance, nor a way out of that certain end. Hence Allah's statements,
وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَـتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّى تُبْتُ الاٌّنَ
(And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent,'') and,
فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ
(So when they saw Our punishment, they said: "We believe in Allah Alone...'') 40:84 Allah decided that repentance shall not be accepted from the people of the earth when the sun rises from the west, as Allah said,
يَوْمَ يَأْتِى بَعْضُ ءَايَـتِ رَبِّكَ لاَ يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِى إِيمَـنِهَا خَيْرًا
(The day that some of the signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good through his faith.) 6:158. oAllah said,
وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ
(nor of those who die while they are disbelievers.) Consequently, when the disbeliever dies while still a disbeliever and polytheist, his sorrow and repentance shall not avail him. If he were to ransom himself, even with the earth's fill of gold, it will not be accepted from him. Ibn `Abbas, Abu Al-`Aliyah and Ar-Rabi` bin Anas said that the Ayah:
وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ
(nor of those who die while they are disbelievers), was revealed about the people of Shirk. Imam Ahmad recorded that Usamah bin Salman said that Abu Dharr said that the Messenger of Allah said,
«إِنَّ اللهَ يَقْبَلُ تَوْبَةَ عَبْدِهِ أَوْ يَغْفِرُ لِعَبْدِهِ مَالَمْ يَقَعِ الْحِجَاب»
(Allah accepts the repentance of His servant, or forgives His servant, as long as the veil does not drop.) They asked, "And what does the drop of the veil mean '' He said,
«أَنْ تَخْرُجَ النَّفْسُ وَهِيَ مُشْرِكَة»
(When the soul is removed while one is a polythiest.) Allah then said,
أُوْلَـئِكَ أَعْتَدْنَا لَهُمْ عَذَاباً أَلِيماً
(For them We have prepared a painful torment), torment that is severe, eternal and enormous.
untuk dapat menambahkan tafsir
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Tobat dari Allah kepada hamba-hamba-Nya terbagi dua: berupa taufiq dari Allah untuk bertobat dan menerimanya.
Termasuk "tidak mengerti" adalah: 1. Orang yang berbuat maksiat dengan tidak mengetahui bahwa perbuatan itu adalah maksiat kecuali setelah dipikirkan lebih dahulu. 2. Orang yang durhaka kepada Allah baik dengan sengaja atau tidak. 3. Orang yang melakukan kejahatan karena kurang kesadaran disebabkan karena sangat marah atau karena dorongan hawa nafsu. 4. Karena tidak mengerti akibatnya dan bahwa perbuatan tersebut dapat mendatangkan kemurkaan Allah serta siksa-Nya, 5. Karena tidak mengerti bahwa Allah menyaksikan dan melihatnya, 6. Karena tidak mengerti bahwa perbuatan terebut akan mengakibatkan imannya lemah atau bahkan hilang. Dengan demikian, setiap orang berbuat maksiat adalah orang yang jahil (tidak mengerti) berdasarkan pertimbangan tersebut meskipun mengetahui keharamannya. Bahkan mengetahui suatu hal haram merupakan syarat perbuatan tersebut disebut maksiat yang dikenakan siksa.
Yakni sebelum ajal di kerongkongan atau sebelum menyaksikan maut dan sebelum menyaksikan azab. Bisa juga arti "kemudian segera bertobat" yakni segera bertobat setelah melakukan dosa tersebut, sehingga maksud ayat tersebut adalah, "Barang siapa yang segera berhenti ketika melakukan dosa, lalu kembali kepada Allah dan menyesalinya, maka sesungguhnya Allah menerima tobatnya." Berbeda dengan orang yang terus-menerus berbuat dosa dan berada di atas cacatnya sehingga sifat itu menancap dalam dirinya, maka sulit baginya mewujudkan tobat yang sempurna, bahkan biasanya ia tidak diberi taufiq untuk bertobat dan tidak dipermudah sebab-sebabnya, misalnya orang yang mengerjakan keburukan atas dasar pengetahuan yang yakin dan meremehkan perhatian Allah, maka sesungguhnya ia sama saja menutup pintu rahmat bagi dirinya. Namun terkadang Allah memberikan taufiq untuk bertobat kepada orang yang selalu berbuat dosa atas dasar kesengajaan, di mana dengan tobat itu perbuatan jahatnya yang telah lalu terhapus, tetapi rahmat dan taufiq lebih dekat kepada yang pertama tadi, oleh karenanya, Allah Subhaanahu wa Ta'aala mengakhirinya ayat dengan firman-Nya, "Wa kaanallahu 'aliiman hakiimaa" (Allah Maha Mengetahui lagi Mahabijaksana). Termasuk ilmu-Nya adalah Dia mengetahui orang yang benar-benar bertobat dengan yang dusta, sehingga Dia membalas masing-masingnya sesuai kebijksanaan-Nya. Termasuk kebijaksanaan-Nya adalah Dia memberi taufiq untuk bertobat orang yang dikehendaki oleh kebijaksanaan dan rahmat-Nya.
