تۆبە

تۆبە یان تەوبە بریتییە لە پێداچوونەوە بە کردارەکانی مرۆڤ و ھەستکردن بە پەشیمانی یان پاشگەزبوونەوە لە ھەڵەکانی ڕابردوو یان ئێستا، ئەمەش لەگەڵ پابەندبوون و کردارە ڕاستەقینەکاندایە کە گۆڕانکارییەک بۆ باشتر نیشان دەدەن و دەیسەلمێنن.^[١]

ئایینە ئیبراھیمییەکان

ئایینی جوولەکە

تۆبە (بە عیبری: תשובה‎، واتا «گەڕانەوە»، بە tshuva یان teshuva دەخوێندرێتەوە) یەکێکە لە توخمەکانی پەشیمانی لە ھەڵەکان لە ئایینی جوولەکەدا. ئایینی جوولەکە دان بەوەدا دەنێت کە ھەموو کەسێک لە بۆنەیەکدا ھەڵە دەکات، بەڵام خەڵک دەتوانن لە داھاتوودا ئەو بۆنانە بوەستێنن یان کەمیان بکەنەوە بە تۆبەکردن لە سەرپێچییەکانی ڕابردوو. بەم پێیە ئامانجی سەرەکی تەوبەکردن لە ئایینی جوولەکەدا، گۆڕینی ڕەوشتی خودە.^[٢]

ئایینی مەسیحی

تۆبە قۆناغێکە لە ڕزگاری مەسیحیدا کە باوەڕدار لە ھەڵە دوور دەکەوێتەوە. وەک قۆناغێکی جیاواز لە ئۆردۆ سالوتیسدا مشتومڕی لەسەرە، ھەندێک لە نەریتە تیۆلۆژییەکان دەڵێن پێش باوەڕ ڕوودەدات و نەریتی تیۆلۆژی چاکسازیخواز دەڵێن کە دوای باوەڕھێنان ڕوودەدات.^[٣] لە باوەڕی ڕۆمانی کاسۆلیکیدا تۆبە بەشێکە لە چەمکی گەورەتری پەشیمانی.^[٤]

ئایینی ئیسلام

تۆبە چەمکی ئیسلامی تۆبەکردنە بۆ خودا بەھۆی ئەنجامدانی ھەر ھەڵە و خراپەکارییەکەوە. بابەتێکی ڕاستەوخۆیە لە نێوان مرۆڤ و خودا. لە ئیسلامدا ھیچ تاوانێکی ڕەسەن نییە.^[٥]^[٦]^[٧] تۆبە کردەی جێھێشتنی ئەوەیە خودا قەدەغەی کردووە و گەڕانەوەیە بۆ ئەوەی فەرمانی پێکردووە. بەگشتی لە ئیسلامدا، ئەگەر کەسێک ھەڵەی بەرامبەر کەسێکی تر کرد، پێویستە بگەڕێتەوە و تۆبە بکات.^[٨]

سەرچاوەکان

^ Jeremiah Unterman (2017). Justice for All: How the Jewish Bible Revolutionized Ethics. University of Nebraska Press. p. 109. ISBN 978-0-8276-1270-9. The modern definition of "to repent," according to the Oxford English Dictionary, is "To review one's actions and feel contrition or regret for something one has done or omitted to do; (esp. in religious contexts) to acknowledge the sinfulness of one's past action or conduct by showing sincere remorse and undertaking to reform in the future."
^ Telushkin, Joseph. A Code of Jewish Ethics: Volume 1 - You Shall Be Holy. New York: Bell Tower, 2006. p. 152-173.
^ Bruce Demarest, The Cross and Salvation: The Doctrine of Salvation (Wheaton: Crossway, 1997): 38-39.
^ Demarest, The Cross and Salvation, 37.
^ "Tawbah - Oxford Islamic Studies Online". www.oxfordislamicstudies.com (بە ئینگلیزی). Archived from the original on August 25, 2018. Retrieved 2018-08-25. See Repentance ٢٥ی ئابی ٢٠١٨ لە وەیبەک مەشین، ئەرشیڤ کراوە.
^ "Repentance - Oxford Islamic Studies Online". www.oxfordislamicstudies.com (بە ئینگلیزی). Archived from the original on March 25, 2013. Retrieved 2018-08-25. Arabic tawbah. A major theme of the Quran, mentioned over seventy times and with an entire surah (9) titled for it. Usually described as turning toward God, asking forgiveness, and being forgiven. Islam has no concept of original sin, need for atonement, or ecclesiastical confession. Repentance and forgiveness are a direct matter between the individual and God, requiring no intercession. In cases of sin against another person, restitution is required. In cases of sin against God, repentance, remorse, and resolution to change one's behavior are considered sufficient. Although classical scholars emphasized the individual dimension of repentance, many revivalists and reformists have tied individual actions to larger issues of public morality, ethics, and social reform, arguing for reimplementation of the Islamic penal code as public expiation for sins. Sufis understand repentance as a process of spiritual conversion toward constant awareness of God's presence. Muhammad reputedly requested God's forgiveness several times daily. ٢٥ی ئازاری ٢٠١٣ لە وەیبەک مەشین، ئەرشیڤ کراوە.
^ "Islam | religion". Encyclopedia Britannica (بە ئینگلیزی). Retrieved 2018-08-25. In order to communicate the truth of Divine Unity, God has sent messengers or prophets to human beings, whose weakness of nature makes them ever prone to forget or even willfully to reject Divine Unity under the promptings of Satan. According to the Qurʾānic teaching, the being who became Satan (Shayṭān or Iblīs) had previously occupied a high station but fell from divine grace by his act of disobedience in refusing to honour Adam when he, along with other angels, was ordered to do so. Since then his work has been to beguile human beings into error and sin. Satan is, therefore, the contemporary of humanity, and Satan’s own act of disobedience is construed by the Qurʾān as the sin of pride. Satan’s machinations will cease only on the Last Day.
Judging from the accounts of the Qurʾān, the record of humanity’s acceptance of the prophets’ messages has been far from perfect. The whole universe is replete with signs of God. The human soul itself is viewed as a witness of the unity and grace of God. The messengers of God have, throughout history, been calling humanity back to God. Yet not all people have accepted the truth; many of them have rejected it and become disbelievers (kāfir, plural kuffār; literally, “concealing”—i.e. , the blessings of God), and, when a person becomes so obdurate, his heart is sealed by God. Nevertheless, it is always possible for a sinner to repent (tawbah) and redeem himself by a genuine conversion to the truth. There is no point of no return, and God is forever merciful and always willing and ready to pardon. Genuine repentance has the effect of removing all sins and restoring a person to the state of sinlessness with which he started his life.
^ D. Beaulieu, Peter (2012). Beyond Secularism and Jihad?: A Triangular Inquiry Into the Mosque, the Manger, and Modernity. University Press of America. p. 88. ISBN 978-0-7618-5837-9.

بەستەرە دەرەکییەکان

[1] Jeremiah Unterman (2017). Justice for All: How the Jewish Bible Revolutionized Ethics. University of Nebraska Press. p. 109. ISBN 978-0-8276-1270-9. The modern definition of "to repent," according to the Oxford English Dictionary, is "To review one's actions and feel contrition or regret for something one has done or omitted to do; (esp. in religious contexts) to acknowledge the sinfulness of one's past action or conduct by showing sincere remorse and undertaking to reform in the future."

[Telushkin-2] Telushkin, Joseph. A Code of Jewish Ethics: Volume 1 - You Shall Be Holy. New York: Bell Tower, 2006. p. 152-173.

[3] Bruce Demarest, The Cross and Salvation: The Doctrine of Salvation (Wheaton: Crossway, 1997): 38-39.

[4] Demarest, The Cross and Salvation, 37.

[5] "Tawbah - Oxford Islamic Studies Online". www.oxfordislamicstudies.com (بە ئینگلیزی). Archived from the original on August 25, 2018. Retrieved 2018-08-25. See Repentance ٢٥ی ئابی ٢٠١٨ لە وەیبەک مەشین، ئەرشیڤ کراوە.

[:0-6] "Repentance - Oxford Islamic Studies Online". www.oxfordislamicstudies.com (بە ئینگلیزی). Archived from the original on March 25, 2013. Retrieved 2018-08-25. Arabic tawbah. A major theme of the Quran, mentioned over seventy times and with an entire surah (9) titled for it. Usually described as turning toward God, asking forgiveness, and being forgiven. Islam has no concept of original sin, need for atonement, or ecclesiastical confession. Repentance and forgiveness are a direct matter between the individual and God, requiring no intercession. In cases of sin against another person, restitution is required. In cases of sin against God, repentance, remorse, and resolution to change one's behavior are considered sufficient. Although classical scholars emphasized the individual dimension of repentance, many revivalists and reformists have tied individual actions to larger issues of public morality, ethics, and social reform, arguing for reimplementation of the Islamic penal code as public expiation for sins. Sufis understand repentance as a process of spiritual conversion toward constant awareness of God's presence. Muhammad reputedly requested God's forgiveness several times daily. ٢٥ی ئازاری ٢٠١٣ لە وەیبەک مەشین، ئەرشیڤ کراوە.

[7] "Islam | religion". Encyclopedia Britannica (بە ئینگلیزی). Retrieved 2018-08-25. In order to communicate the truth of Divine Unity, God has sent messengers or prophets to human beings, whose weakness of nature makes them ever prone to forget or even willfully to reject Divine Unity under the promptings of Satan. According to the Qurʾānic teaching, the being who became Satan (Shayṭān or Iblīs) had previously occupied a high station but fell from divine grace by his act of disobedience in refusing to honour Adam when he, along with other angels, was ordered to do so. Since then his work has been to beguile human beings into error and sin. Satan is, therefore, the contemporary of humanity, and Satan’s own act of disobedience is construed by the Qurʾān as the sin of pride. Satan’s machinations will cease only on the Last Day.
Judging from the accounts of the Qurʾān, the record of humanity’s acceptance of the prophets’ messages has been far from perfect. The whole universe is replete with signs of God. The human soul itself is viewed as a witness of the unity and grace of God. The messengers of God have, throughout history, been calling humanity back to God. Yet not all people have accepted the truth; many of them have rejected it and become disbelievers (kāfir, plural kuffār; literally, “concealing”—i.e. , the blessings of God), and, when a person becomes so obdurate, his heart is sealed by God. Nevertheless, it is always possible for a sinner to repent (tawbah) and redeem himself by a genuine conversion to the truth. There is no point of no return, and God is forever merciful and always willing and ready to pardon. Genuine repentance has the effect of removing all sins and restoring a person to the state of sinlessness with which he started his life.

[8] D. Beaulieu, Peter (2012). Beyond Secularism and Jihad?: A Triangular Inquiry Into the Mosque, the Manger, and Modernity. University Press of America. p. 88. ISBN 978-0-7618-5837-9.

[١]

[٢]

[٣]

[٤]

[٥]

[٦]

[٧]

[٨]