Обсуждение:Надежда
Encyclopaedia of the Qurʾān
| Надежда - желание или ожидание получения желаемого; также верьте, что обещание или событие исполнится. В Коране этот термин представлен на арабском языке следующими корнями: r-j-w (двадцать шесть раз), ṭ-m-'(двенадцать раз) и -m-l (два раза). Разумеется, смысл этого термина зависит от контекста. Например, корень-мл используется как в смысле бредовой надежды в противоположность воле Бога (п. 15: 3), так и в смысле надежды на награду от исполнения добрых дел ( qv; q 18:46). Ṭ-m-'используется многократно, как надежда на прощение (qv; q 26:51, 82), желание попасть в рай (qv; q 7:46; 70:38, cf. q 5:84, где желание быть помещенным среди добрых людей, аль-аль-ṣāliḥīn), как стремление к Богу вместе с страхом (qv) Бога (khawfan wa-ṭama'an, q 7:56, 30:24, 32: 16, этот комплекс, скорее всего, подразумевается как страх перед Божьим наказанием и стремлением к его награде в предстоящей жизни, см. Q 17:57), но также как девиантная надежда (например, надежда на клевету на жен Пророка [qv], п. 33:32).
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Hope — Desire or expectation of obtaining what is desired; also trust that a promise or event will come to pass. In the Qurʾān, the term is represented in Arabic by the following roots: r-j-w (twenty-six times), ṭ-m-ʿ (twelve times) and ʾ-m-l (two times). The sense of the term, of course, varies with the context. For example, the root ʾ-m-l is used both in the sense of a delusional hope in opposition to the will of God (q 15:3) and in the sense of the hope of reward to be had from the performance of good deeds (q.v.; q 18:46). Ṭ-m-ʿ is used diversely, as hope for forgiveness (q.v.; q 26:51, 82), the desire to be admitted to paradise (q.v.; q 7:46; 70:38; cf. q 5:84, where the desire is to be placed among the good people, al- qawm al-ṣāliḥīn), as a longing for God alongside the fear (q.v.) of God (khawfan wa-ṭamaʿan, q 7:56; 30:24; 32:16; this complex is most likely meant as a fear of God’s punishment and longing for his reward in the life to come; cf. q 17:57), but also as a deviant hope (e.g. the hope of slandering the wives of the Prophet [q.v.], q 33:32).
¶ The richest dimensions of the semantic field of hope are found in r-j-w in its conveyance of the deep longing of the human heart (q.v.) for God’s mercy (q.v.; e.g. q 71:13) and support in time of trial (q.v.; e.g. q 4:104). This can also mean longing for God’s reward for a life spent in pursuit of good deeds (q 18:110; see reward and punishment) and, of course, the eschatological encounter with the living God at the end of time (q 29:5; see eschatology). In all of this, one cannot underestimate the qurʾānic insistence on hope in God’s mercy (q 39:9; 2:218) and justice (e.g. q 60:6; see justice and injustice) at the end of time (see last judgment). It is in this sense that the believer’s relation with God (see belief and unbelief), i.e. salvation (q.v.), can be expressed as intimately linked with, if not actually dependent upon, one’s hope in the almighty (q 10:7). It is in this connection that those who demand other than what God bestows upon them, i.e. who do not accept God’s ways but try to advance their own agenda, are considered bereft of hope in any final encounter with God (q 10:15; 25:21; cf. 45:14). More specifically, there are those who believe in no final day of reckoning or resurrection (q.v.) at all (q 25:40; 78:27). Thus, Shuʿayb (q.v.) urges the people of Midian (q.v.) to have hope, i.e. to believe, in the final day (wa-rjū l-yawma l-ākhira, q 29:36). It is, then, an orientation of hope, not as a general longing for God, but as an expectation of final judgment, that determines one’s moral character in this life (see ethics and the qurʾān). Indeed, the connection is made explicitly at q 35:29 between the pious life and the expectation of prosperity (tijāra, literally «commerce»). In sum, the qurʾānic conception of hope is very much the essence of both faith (q.v.) and the moral order. Hope means messianic aspirations, in the sense of hope in the final reign of God, but also the expectation of a daily moral order. It is in that ¶ sense that hope is used to define the character of Abraham (q.v.), the archetype of Muslim belief (see ḥanīf): «There was indeed in them [i.e. Abraham and those who were with him] an excellent model for you to follow, for those whose hope is in God and the last day…» (q 60:6; cf. 71:13 where it is Noah [q.v.] whose people are warned about their failure to have hope). This association of the prophetic model (see prophets and prophethood) and hope culminates, for the Muslim believer, in the prophet Muḥammad (q.v.): «You have indeed in the messenger [q.v.] of God an excellent model for those who hope in God and the final day and who remember God» (q 33:21). |
- Primary
- ʿAbd al-Bāqī
- Ḥamza (Sidi Cheikh) Boubakeur, Le Coran. Traduction française et commentaire, 2 vols., Paris 1972
- Dāmaghānī, Wujūh, i, 322-3 (for four glosses of the concept)
- al-Ghazālī, Abū Ḥāmid Muḥammad, al-Ghazali’s book of fear and hope, trans. W. McKane, Leiden 1962
- id., Iḥyāʾ ʿulūm al-dīn, Cairo 1933, iv, 123-64 (Bk. 33, Kitāb al-Khawf wa-l-rajāʾ), esp. 123-35
- Muqātil, Ashbāh, 168 (for two glosses of the concept)
Secondary:
- G.-H. Bousquet, Iḥyāʾ ‘ouloûm ed-dîn. Ou Vivification des sciences de la foi. Analyse et index, Paris 1955, 355-6
- Izutsu, Concepts