And know that the repentance of his Lord is guaranteed to be accepted, and the servant’s repentance is in the place of possibility, because of the faults and lack of knowledge of fulfilling its limits and conditions, and God’s knowledge of it. So the knowers are human beings who ask their Lord to repent to them, and their portion of repentance is confession and asking, and nothing else. This is the meaning of the Almighty’s saying, “And repent to God.” All of you, that is, return to confession and supplication as your father Adam did. Returning to God by the path of the covenant while not knowing what is in God’s knowledge is a great danger, for if any transgression remains upon him, then that covenant must be broken, so those who break God’s covenant are united in his saying. After his covenant, he did not see a more complete knowledge than Adam, peace be upon him, when he confessed and supplicated, and did not make a covenant with God, a repentance in which he resolved that he w

For there is bad manners with God in every aspect in resolving it, for it is not without being aware of God’s knowledge of it whether or not a mistake will occur on his part in the appellant’s case. If he knows that, then there is no benefit in resolving not to go back after knowing that he will not go back, even if he does not know. He covenanted with God about that, and he was one of those whom God had decreed that he would return to breaking God’s covenant and covenant, and if God informed him that he would return, then he resolved after knowing that he would return in arrogance. In every respect, the resolve is of no use to the appellant, neither to the one with knowledge nor to the one other than the knowledgeable. The repentance that was asked of us is only an image of what happened. Adam, peace be upon him

This is the meaning of repentance according to the people of God, for God loves every tempted person who repents, that is, everyone whom God tests in every soul and returns to God with no resolve. He does not return to what he repented of, for it is ignorance of the truth, for the one who repents from it is impossible to return to Him, even if he does return. Rather, it returns to something similar to it, not to its essence, for God does not repeat anything in existence, so someone who knows that does not resolve that he will not return. What the people of God see is that the repentant person resolves that he will not attribute to him what is not his, and if he returns by attributing it to him, then he knows when he resolves that this return to God belongs to Him, so he will not be harmed by negligence after correcting the basic principle, and it is like the intention when starting an action, for negligence does not affect the action in any way, and if he does not limit during the

And know that the station of repentance is one of the stations that is accompanied by the time of death as long as it is addressed by the obligation, I mean legitimate repentance. As for the repentance of those who achieve it, it does not rise in this world or the afterlife. It has a beginning and no end unless the name “Repentant” in the apparent appearance is the same as the apparent one. There is no beginning in its conditions and no end, even if it is. Every repentance has a beginning

Universal repentance is a tyrannical possession according to the group, and it is the subject of their consensus. Some of them added that it is a kingdom. Whoever does not see it as a kingdom says that it gives its possessor eight hundred stations and eight stations, and whoever sees it as a kingdom says that it gives four hundred stations and thirteen places. The Waqifis are the masters of positions, such as Muhammad ibn Abd al-Jabbar al-Nafri. Abu Yazid al-Bistami said: It is unseen, its effects are tangible, and all of the great divine stations included in these transactions do not contain a station that is repeated according to what was originally decided. And if all of creation, angels, humans, jinn, minerals, plants, animals, and astronomy, repented, and they attained all of these stations, two would not have met in the taste of one of them, which is There are stations in which the servant descends if he masters that station, which is repentance or something else, and each s

Among what supports what we have mentioned, that repentance is confession and supplication, not a determination not to repeat it, is what has been proven in the divine narrations, and it is true that the servant is guilty of the sin and knows that he has a Lord who forgives the sin and takes responsibility for the sin, and nothing more than that is like the image of Adam, who is equal, then he commits the sin and knows that it is his. God forgives the sin and takes responsibility for the sin, so God says to him on the third or fourth time, “Do whatever you want, for I have forgiven you,” and this is legitimate, because God has raised in the right of such a person His attribute of blaming the sin for those who see that addressing someone other than someone who does not have this attribute is withdrawn. As for the apparent meaning of the hadith, then God is He has permitted for him what had been restricted for this reason, just as death has been made permissible for the one in need,