Expectancy about the future and its effect on action.
Everything below was reached through this subject, not through the words you typed. Every row states how it was reached.
Verses named for this subject by hand come first. The rest are found by the subject’s own Arabic and English senses and are shown as lexical matches, not as anchors anyone has confirmed.
۞قُلۡ يَٰعِبَادِيَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًاۚ إِنَّهُۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ
Say, ‘[God says], My servants who have harmed yourselves by your own excess, do not despair of God’s mercy. God forgives all sins: He is truly the Most Forgiving, the Most Merciful
قَالَ وَمَن يَقۡنَطُ مِن رَّحۡمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ
He said, ‘Who but the misguided despair of the mercy of their Lord?’
وَإِذَآ أَذَقۡنَا ٱلنَّاسَ رَحۡمَةࣰ فَرِحُواْ بِهَاۖ وَإِن تُصِبۡهُمۡ سَيِّئَةُۢ بِمَا قَدَّمَتۡ أَيۡدِيهِمۡ إِذَا هُمۡ يَقۡنَطُونَ
When We give people a taste of Our blessing, they rejoice, but when something bad happens to them- because of their own actions- they fall into utter despair
فَبِمَا رَحۡمَةࣲ مِّنَ ٱللَّهِ لِنتَ لَهُمۡۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَۖ فَٱعۡفُ عَنۡهُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِي ٱلۡأَمۡرِۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَوَكِّلِينَ
By an act of mercy from God, you [Prophet] were gentle in your dealings with them- had you been harsh, or hard-hearted, they would have dispersed and left you- so pardon them and ask forgiveness for them. Consult with them about matters, then, when you have decided on a course of action, put your trust in God: God loves those who put their trust in Him
وَلَئِن سَأَلۡتَهُم مَّنۡ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ لَيَقُولُنَّ ٱللَّهُۚ قُلۡ أَفَرَءَيۡتُم مَّا تَدۡعُونَ مِن دُونِ ٱللَّهِ إِنۡ أَرَادَنِيَ ٱللَّهُ بِضُرٍّ هَلۡ هُنَّ كَٰشِفَٰتُ ضُرِّهِۦٓ أَوۡ أَرَادَنِي بِرَحۡمَةٍ هَلۡ هُنَّ مُمۡسِكَٰتُ رَحۡمَتِهِۦۚ قُلۡ حَسۡبِيَ ٱللَّهُۖ عَلَيۡهِ يَتَوَكَّلُ ٱلۡمُتَوَكِّلُونَ
If you [Prophet] ask them, ‘Who created the heavens and earth?’ they are sure to answer, ‘God,’ so say, ‘Consider those you invoke beside Him: if God wished to harm me, could they undo that harm? If God wished to show me mercy, could they withhold that mercy?’ Say, ‘God is enough for me: all those who trust should put their trust in Him.’
وَلَا تَهِنُواْ وَلَا تَحۡزَنُواْ وَأَنتُمُ ٱلۡأَعۡلَوۡنَ إِن كُنتُم مُّؤۡمِنِينَ
Do not lose heart or despair- if you are true believers you have the upper hand
Commentary on the verses above, at most two editions per verse.
Say: “O My servants who have been immoderate against yourselves, despair not of God's mercy. Surely God forgives the sins altogether.” Know that among God's creatures, perfect honor belongs to two groups: angels and Adamites. This is why He appointed prophets and messengers from among these two groups rather than any others. Their utmost eminence lies in two things: servanthood and love. Sheer servanthood is the attribute of the angels, and servanthood and love are both attributes of the Adamites. He gave the angels sheer servanthood, which is the attribute of creation. Along with servant- hood He gave the Adamites the robe of love, which is the attribute of the Real. Thus He says con- cerning this community, “He loves them, and they love Him” [5:54]. He also gave the Adamites superiority over the angels in servanthood, for He said that servanthood is the angels' attribute, but without a
Say that God declares ‘O My servants who have been prodigal against their own souls do not despair read taqnitū taqnatū or taqnutū do not give up hope of God’s mercy. Truly God forgives all sins for those who repent from idolatry. Truly He is the Forgiving the Merciful.
It was by a mercy of God that thou wert soft with them. Hadst thou been harsh and hard of heart, they would have scattered from around thee. So pardon them, ask forgiveness for them, and consult with them in the affair. And when thou art resolved, trust in God. Surely God loves those who trust. “O master of masters! O paragon of engendered beings! You are generous and lovingly kind, gentle and ever-merciful to everyone. You drive everyone by customs that hit the mark. You call everyone to the table of exaltedness and convey to everlasting felicity. You are like a father for the orphans, a husband for the widowed. You caress the familiar and you show the road to the estranged. You are mercy itself for the world's folk, a cause of generous giving to all the servants. O master, there is all of this, but take care not to see yourself. Do not consider these as your own acquisitions, for all o
He said ‘And who — in other words no one — despairs read yaqnitu or yaqnatu of the mercy of his Lord save those who are astray?’ save disbelievers.
And when We let people that is people such as the disbelievers of Mecca and others taste some mercy some grace they exult in it an exultation of arrogance. But if some evil some hardship befalls them for what their own hands have sent ahead behold! they despair of mercy. It is in the nature of a believer to give thanks in times of grace and to hope for mercy from his Lord in times of hardship.
And tell them about the guests (i. e., the angels) of Ibrahim (51)When they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you. (52)They said: "Do not be afraid! We bring you the good news of a boy possessing much knowledge and wisdom. (53)He said: "Do you give me this good news while old age has overtaken me? Of what then is your news about? (54)They said: "We give you good news in truth. So do not be of those who despair. (55)He said: "And who despairs of the mercy of his Lord except those who are astray? (56) The Guests of Ibrahim and their Good News of a Son for Him Allah is saying: 'Tell them, O Muhammad, about the story of ضَيْفِ إِبْرَاهِيمَ (the guests of Ibrahim.)' دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ إِنَّا مِنكُمْ وَجِلُونَ (they entered upon him, and said: "Salaman (peace!)." He said: "Indeed we are frightened of you.") meani
Sound narrations only, and never matched by text. A narration appears here because a compiler filed it under a chapter this subject maps to, or because someone read it and anchored it. Each row says which.
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ قَالَ " إِنَّ فِي الْجَنَّةِ لَشَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ" . وَفِي الْبَابِ عَنْ أَنَسٍ وَأَبِي سَعِيدٍ . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ صَحِيحٌ .
Abu Hurairah narrated that the Messenger of Allah (s.a.w) said:"Verily, in Paradise there is a tree, a rider will travel in it's shade for a hundred years." Other chains report similar narrations
حَدَّثَنَا عَبَّاسٌ الدُّورِيُّ، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنْ شَيْبَانَ، عَنْ فِرَاسٍ، عَنْ عَطِيَّةَ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " فِي الْجَنَّةِ شَجَرَةٌ يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لاَ يَقْطَعُهَا وَقَالَ ذَلِكَ الظِّلُّ الْمَمْدُودُ " . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ حَدِيثِ أَبِي سَعِيدٍ .
Abu Sa'eed Al-Khudri narrated that the Prophet (s.a.w) said:"In Paradise there is a tree, a rider will travel in its shade for a hundred years without reaching an end." He said: "And that is the extended shade
حَدَّثَنَا عَبَّاسُ بْنُ عَبْدِ الْعَظِيمِ الْعَنْبَرِيُّ، وَغَيْرُ، وَاحِدٍ، قَالُوا حَدَّثَنَا أَبُو دَاوُدَ الطَّيَالِسِيُّ، حَدَّثَنَا عِمْرَانُ الْقَطَّانُ، عَنْ قَتَادَةَ، عَنْ سَعِيدِ بْنِ أَبِي الْحَسَنِ، عَنْ أَبِي هُرَيْرَةَ، رضى الله عنه عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " لَيْسَ شَيْءٌ أَكْرَمَ عَلَى اللَّهِ تَعَالَى مِنَ الدُّعَاءِ " . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ مَرْفُوعًا إِلاَّ مِنْ حَدِيثِ عِمْرَانَ الْقَطَّانِ وَعِمْرَانُ الْقَطَّانُ هُوَ ابْنُ دَاوَرَ وَيُكْنَى أَبَا الْعَوَّامِ . حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، عَنْ عِمْرَانَ الْقَطَّانِ، بِهَذَا الإِسْنَادِ نَحْوَهُ .
Abu Hurairah narrated that:The Prophet said: “There is nothing more honorable with Allah [Most High] than supplication.”
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ ذَرٍّ، عَنْ يُسَيْعٍ، عَنِ النُّعْمَانِ بْنِ بَشِيرٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " الدُّعَاءُ هُوَ الْعِبَادَةُ " . ثُمَّ قَرَأََ : (وقالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ ) . قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ . وَقَدْ رَوَاهُ مَنْصُورٌ وَالأَعْمَشُ عَنْ ذَرٍّ وَلاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ ذَرٍّ . هُوَ ذَرُّ بْنُ عَبْدِ اللَّهِ الْهَمْدَانِيُّ ثِقَةٌ وَالِدُ عُمَرَ بْنِ ذَرٍّ .
An-Nu`man bin Bashir narrated that:The Prophet said: “The supplication, is worship.” Then he recited: And Your Lord said: “Call upon me, I will respond to you. Verily, those who scorn My worship, they will surely enter Hell humiliated
Arabic originals, reached through the subject’s Arabic senses. Interpretive sources, never proof of a ruling.
والثالث : رجل متماد في التفريط والخطايا يرجو رحمة الله بلا عمل فهذا هو الغرور والتمني والرجاء الكاذب
ولهذا قيل في حد الرجاء هو النظر إلى سعة رحمة الله
وإن نظرنا إلى موضع الخوف والرجاء فالرجاء أفضل لأن الرجاء يستقي من بحر الرحمة، والخوف يستقي من بحر الغضب.
وقال أبو الفرج بن الجوزي رحمه الله تعالى سمع المهلب فتى يتغنى بشعر في جارية له فقال المهلب
وسئل الإمام أبو الفرج بن الجوزي رحمه الله بأبيات
والقصد : أن ملاحظة حسن العاقبة تعين على الصبر فيما تتحمله باختيارك وغير اختيارك والثاني : انتظار روح الفرج يعني راحته ونسيمه ولذته فإن انتظاره ومطالعته وترقبه يخفف حمل المشقة ولا سيما عند قوة الرجاء أو القطع بالفرج فإنه يجد في حشو البلاء من روح الفرج ونسيمه وراحته : ما هو من خفي الألطاف وما هو فرج معجل وبه وبغيره يفهم معنى اسمه اللطيف
Peer-reviewed work held with its DOI and abstract, labelled with the study design its publication types report. None of it has been read or assessed, so nothing here may be cited as showing anything. Retracted work is held for the record but never listed; a review that a later version replaced is listed under its replacement and marked.
Hope, optimism, self-efficacy, and posttraumatic stress disorder: A meta-analytic review of the protective effects of positive expectancies.: Objective: The present meta-analysis consolidated research examining how positive expectancies (e.g., hope, self-efficacy, and optimism) may protect against the development of posttraumatic stress disorder (PTSD). Method: Articles were identified by searching PILOTS, PsycINFO, PubMed, and ProQuest Dissertations and Theses databases. Results: Aggregated results from 154 studies indicated that positive expectancies were associated with lower levels of PTSD symptoms. This relationship was stronger
Hope, optimism and survival in a randomised trial of chemotherapy for metastatic colorectal cancer.: Purpose: Psychological responses to cancer are widely believed to affect survival. We investigated associations between hope, optimism, anxiety, depression, health utility and survival in patients starting first-line chemotherapy for metastatic colorectal cancer. Methods: Four hundred twenty-nine subjects with metastatic colorectal cancer in a randomised controlled trial of chemotherapy completed baseline questionnaires assessing the following: hopefulness, optimism, anxiety and depression and h
Personal recovery in bipolar disorder: Systematic review and "best fit" framework synthesis of qualitative evidence - a POETIC adaptation of CHIME.: Background: Personal recovery, living a satisfying, hopeful life alongside symptoms, has become an increasingly valued aim across mental health care agendas internationally. However, there is little understanding of how people experience personal recovery alongside the mood challenges characteristic of a bipolar disorder diagnosis. Personal recovery frameworks have been developed for populations with mixed psychiatric diagnoses, predominantly psychotic disorders. Methods: This systematic review
Levels of psychological capital among nurses: A systematic review and meta-analysis.: Aim: To systematically evaluate the available literature about overall levels of psychological capital among nurses. Background: Psychological capital is described as a positive mental state associated with nurses' mental health, quality of care and patient outcomes. Methods: A search was carried out using PubMed, Web of Science, EMBASE, CINAHL, PsycINFO, Cochrane Library and Chinese Database, including China National Knowledge Infrastructure (CNKI), Chinese Biological Medical (CBM), WanFang and
Meta-Analyses of Predictors of Hope in Adolescents.: The purposes of this study were to identify predictors of hope in the literature reviewed, to use meta-analysis to determine the mean effect size (ES) across studies between each predictor and hope, and to examine four moderators on each predictor-hope relationship. Using preferred reporting items for systematic reviews and meta-analyses (PRISMA) guidelines for the literature reviewed, 77 published studies or doctoral dissertations completed between 1990 and 2012 met the inclusion criteria. Elev
Understanding the experiences of hikikomori through the lens of the CHIME framework: connectedness, hope and optimism, identity, meaning in life, and empowerment; systematic review.: Background: Hikikomori is a phenomenon describing people who exhibit behaviors of self-secluding themselves at home for long durations of time and usually only having face-to-face social interactions with none other than family. Existing interventions for hikikomori are inconclusive and the majority are absent in using a theoretical framework to guide its components. Therefore, applicability of the psychosocial recovery framework of Connectedness, Hope and Optimism, Identity, Meaning in Life, an
The compilers' own chapter headings this subject reaches, and whether the link is core or related.