Обсуждение:Бренность
Encyclopaedia of the Qurʾān
| Транзиторность (499 слов)
Могут быть изменены, отправлены или уничтожены. Коран противопоставляет переходность этого мира (qv, см. Также поколения, историю и qur'ān, воздух и ветер, пепел) с вечно прочным качеством будущей жизни (см. Эсхатологию), а также с вечностью (qv) Бога (см. бог и его атрибуты). В Коране часто говорится, что, хотя эта жизнь (аль-ḥāāāt al-dunyā) исчезнет (например, q 10:24, 18:45) и обе её ¶ удовольствия (например, q 57:20) и её испытания (например, q 7: 94-5, см. Испытание, доверие и терпение) являются преходящими, реальности, которые должны произойти в будущем (аль-ахира), будут сохраняться навсегда. Больше внимания уделяется последнему моменту, поскольку Коран неоднократно подчеркивает вечные судьбы верующих и неверующих в саду (q.v.) и адского огня соответственно (см. Веру и неверие, награду и наказание, рай, ад и адский огонь); «Пребывать в ней навсегда» (халидина фиха) — один из самых отличительных куранских воздержаний (например, q 2: 81-2; 98: 6, 8). Поэтому верующие не должны быть обмануты, как неверующие, заманчивым качеством аттракционов этого мира (q 2: 212, на которых см. Парет, Комментар, для многих других ссылок), а скорее должны быть обучены в перспективе, которая устанавливает больший запас тем, что вечно, чем тем, что преходяще. «Вы предпочитаете эту жизнь (аль-āāāāt al-dunyā), но в дальнейшем (аль-ахира) лучше и более терпимо» (abqā, q 87: 16-17); "То, что у вас есть отходы (янфаду); то, что с Богом терпит "(бакин, q 16:96, ср. 28:60, 38:54, 42:36). Неверующий, не понимая этой истины, стремится привить бессмертие самому себе способами, обреченными на провал: в 104: 3 говорится о неверующем, который считает, что богатство (q.v.) сделает его бессмертным; строительство впечатляющих защитных сооружений (maṣāni') также может показаться ошибочной попыткой человека избежать переходности этой жизни (см. 26: 129, см. город, дом, внутренний и божественный). С точки зрения частоты ссылок это основной акцент в qur’анической перспективе на преходящее качество этой жизни: контраст между этой жизнью и будущей жизнью. Однако Коран также противопоставляет скоротечность этого мира самому Богу. "Все, кто на этом [на земле], исчезнут (fānin); (я.q.) существует только лицо вашего господина (q.v.), обладателя могущества и славы "(q.v, q 55: 26-7, см. также лицо бога, власть ¶ и импотенцию). Хотя этот отрывок явно не повторен в других местах в Коране (Парет, Комментар, не указывает никаких параллелей), он незабываемо инкапсулирует qur'ānic настойчивость в пропасть между создателем и творением (q.v.). Только Бог по своей природе вечен; все остальное преходяще. Более широкий практический контекст дополняет эту теологическую основу (см. Теологию и qur'ān) с сообщением о том, что в будущем Бог дарует вечность судьбы, которые люди зарабатывают для себя (см. Судьбу, судьбу). |
Transitoriness (499 words)
Being subject to change, departure or destruction. The Qurʾān contrasts the transitoriness of this world (q.v.; see also generations; history and the qurʾān; air and wind; ashes) with the eternally enduring quality of the hereafter (see eschatology) and also with the eternity (q.v.) of God (see god and his attributes). The Qurʾān often states that whereas this life (al- ḥayāt al-dunyā) will pass away (e.g. q 10:24; 18:45) and both its ¶ pleasures (e.g. q 57:20) and its trials (e.g. q 7:94-5; see trial; trust and patience) are transitory, the realities to come in the hereafter (al-ākhira) will endure forever. More emphasis is laid on the latter point as the Qurʾān repeatedly emphasizes the everlasting destinies of believer and unbeliever in the garden (q.v.) and hellfire, respectively (see belief and unbelief; reward and punishment; paradise; hell and hellfire); «abiding in it forever» (khālidīna fīhā) is one of the most distinctive qurʾānic refrains (e.g. q 2:81-2; 98:6, 8). Believers should therefore not be deceived, as unbelievers are, by the alluring quality of this world’s attractions (q 2:212, on which see Paret, Kommentar, for numerous other references) but rather are to be schooled in a perspective that sets greater store by that which is eternal than by that which is transitory. «You prefer this life (al- ḥayāt al-dunyā) but the hereafter (al-ākhira) is better and more enduring» (abqā, q 87:16-17); «that which you have wastes away (yanfadu); that which is with God endures» (bāqin, q 16:96; cf. 28:60; 38:54; 42:36). The unbeliever, failing to grasp this truth, seeks to confer immortality upon himself in ways doomed to failure: q 104:3 speaks of an unbeliever who believes that wealth (q.v.) will make him immortal; the construction of impressive defensive buildings (maṣāniʿ) can also appear as a misguided human attempt to escape the transitoriness of this life (q 26:129; see city; house, domestic and divine). In terms of frequency of reference this is the main emphasis in the qurʾānic perspective on the transitory quality of this life: a contrast between this life and the life to come. The Qurʾān does, however, also contrast the transience of this world with God himself. «Everyone who is thereon [on the earth] will pass away (fānin); there endures (yabqā) only the face of your lord (q.v.), possessor of might and glory» (q.v.; q 55:26-7; see also face of god; power ¶ and impotence). Although this passage is not obviously echoed elsewhere in the Qurʾān (Paret, Kommentar, indicates no parallels) it memorably encapsulates the qurʾānic insistence on the gulf between creator and creation (q.v.). Only God is inherently eternal; everything else is transitory. The wider qurʾānic context supplements this theological foundation (see theology and the qurʾān) with the message that in the hereafter God will bestow eternity on the destinies that human beings earn for themselves (see fate; destiny). |
- Izutsu, God, 85-9, 123-32
- Paret, Kommentar, 44-5 (ad q 2:212)
Encyclopaedia of Islam, Second Edition / Baḳāʾ wa-Fanāʾ
The Ṣūfic terms fanāʾ (passing-away, effacement) and baḳaʾ (subsistence, survival), refer to the stages of the development of the mystic in the path of gnosis. These categories, partly antithetical and partly complementary, are more or less equivalents of such other pairs as sukr (intoxication) and ṣaḥw (sobriety), d̲j̲ amʿ or waḥda (unity) and tafriḳa or kat̲h̲ra (separation, plurality), and nafy (negation) and it̲h̲bāt (affirmation).
The doctrine has been developed especially since the execution, in Bag̲h̲dād in A.D. 922, of al-Ḥallād̲j̲ who declared “I am God”, when the Ṣūfīs turned to the task of a more sober description of the mystic experience in an effort to exonerate al-Ḥallād̲j̲ from the un-Islamic idea of identifying the human ego with God and to demonstrate that Ṣūfism was not only truly Islamic but is the true Islam. Even though some Ṣūfīs, in their moment of ecstasy, have not been able to guard against utterances similar to that of al-Ḥallād̲j̲, especially in their poetry, they have usually categorically denied both the incarnation of God in man and the total mergence of the individual and finite human ego in God. Two allied definitions have been offered of fanāʾ: (1) the passing-away from the consciousness of the mystic of all things, including himself, and even the absence of the consciousness of this passing-away and its replacement by a pure consciousness of God, and (2) the annihilation of the imperfect attributes (as distinguished from the substance) of the creature and their replacement by the perfect attributes bestowed by God. It is quite obvious that fanāʾ, unlike the Indian Nirvana, is not a mere cessation of individual life, but the development of a more ample and perfect selfhood, thanks to the utter change of attributes wrought by the influence of God, and is more like the Greek έκστᾶσις, provided one guards against the total fusion of man and God.
Accordingly, bāḳāʾ , keeping the two definitions of fanāʾ in view, means (1) persistence in the new divinely bestowed attributes ( bāḳāʾ biʾllāh ), and (2) a return to the mystic’s consciousness of the plurality of the creaturaly world. The second follows from the first, since being with God means also being with the world which has been created by God and in which He is manifested, however imperfectly. The Ṣūfīs generally regard this state of bāḳāʾ as being more perfect than that of mère fanāʾ and this is the meaning of their dictum that sobriety supervenes on intoxication. This “return” to the world—which is, they emphatically state, not a simple return to the pre-fanāʾ state of the mystic, since his experience has given him an altogether new insight—means to perceive its inadequacies and to endeavour to make it more perfect.
The doctrine of bāḳāʾ throws into bold relief the distinction between the mystic and the prophetie consciousness. Whereas the ordinary mystic stops at fanāʾ and does not even wish to return to the world, it is the function of the prophet—the mystic par excellence,—to be constantly both with God and with the world, to transmute the course of history through the implementation of the religio-moral divine Truth.
- Bibliography
Besides the works of the Ṣūfīs—of which the K. ad-Lumaʿ of Abū Naṣr al-Sarrād̲j̲ and the Kas̲h̲f al-Maḥd̲j̲ūb of al-Hud̲j̲wīrī, are the most important on the subject, the ¶ most helpful account in any Western language is in R. A. Nicholson’s The Mystics of Islam, London 1914, especially the last chapter. According to al-Hud̲j̲wīrī, the author of the doctrine was Abū Saʿīd al-Ḵh̲arrāz, but it was further developed by D̲j̲unayd and others no doubt under the criticism of the orthodoxy. A radical, forceful and lucid statement was developed, as a criticism of Ibn al-ʿArabī, by the 17th century Indian S̲h̲ayk̲h̲ Aḥmad Sirhindī whose Persian Maktūbāt have not been studied at all in the West.
- Cite this page
Rahman, F., “Baḳāʾ wa-Fanāʾ”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 28 January 2017 <http://dx.doi.org/10.1163/1573-3912_islam_SIM_1083>