TRADITION
Islam
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Los textos de esta casa nombran la religión por su nombre y la dan por algo que puede decaer y revivir. Ibn al-'Arabi lo dice al describir la función del Mahdi: «He will wipe out injustice and its people and uphold Religion (al-Dtn), and he will breathe the spirit back into Islam. He will reinvigorate Islam after its degradation and bring it back to life after its death.» «The Meccan Revelations (selección de Chodkiewicz, Pir Press), trad. inglés 2005 · p. 77». Y dice en qué consiste esa religión restituida: «He will manifest Religion as it [really] is in Itself, the Religion by which the Messenger of God would judge and rule if he were there. He will eliminate the different schools [of religious law] so that only the Pure Religion» «The Meccan Revelations (selección de Chodkiewicz, Pir Press), trad. inglés 2005 · p. 77».
El libro es el centro, y se nombra como entregado a un hombre y a una comunidad. En los Fusus, traducidos por Austin, se lee: «It is for this reason that the Qur'an [the union of the two aspects] was vouchsafed to Muhammad and this Community, which is the best granted to mankind» «The Bezels of Wisdom (Fusus al-hikam), trad. Austin 1980 · p. 96». El propio autor se cuenta dentro de esa comunidad y de esa ley en el prefacio del libro: «From God I hope to be of those who are aided and accept aid, of those bound by the pure Law of Muhammad, who accept to be bound and by it bind. May He gather us with Him as He has made us to be of His community» «The Bezels of Wisdom (Fusus al-hikam), trad. Austin 1980 · p. 66». Y la relación entre el que conoce y el libro se dice como parentesco: «But as for the Seal of Muhammadan Sainthood, of all the creatures he is the one who knows God best: there is no one in his own time nor after his time who better knows God and the details of His Judgment (mawaqV al-hukm minhu).'6 For he and the Qur'an are brothers,17 just as the Mahdi and the sword are brothers.» «The Meccan Revelations (selección de Chodkiewicz, Pir Press), trad. inglés 2005 · p. 79».
Lo que el libro dice se cita como palabra de Dios al Profeta, y de ahí salen las respuestas doctrinales. Ibn al-'Arabi discute el nombre divino apoyado en una aleya: «It is true that in the Qur’an God says to the Prophet, commanding him, “Say.‘Call upon Allah or call upon the All-Merciful; whichever you call upon, to Him belong the Most Beautiful Names’” (Qur’an 17:110), but the pronoun “Him” refers back to Him who is called upon, since He who is originally named, outside of derivation, is but One Self» «The Meccan Revelations (selección de Chodkiewicz, Pir Press), trad. inglés 2005 · p. 69». Ghazzali, en la traducción de Gairdner, hace lo mismo con la sura de la unicidad: «Now He Who transcends all relations is ALLAH, the ONE REALITY. Thus, when certain Arabs once asked the Apostle of God, “To what may we relate Allah?’ this reply was revealed, “Say, He, Allah is one! His days are neither ended nor begun; neither is He a father nor a son; and none is like unto Him, no not one[2]; the meaning of which verse is simply that He transcends relation.» «Al-Ghazali — The Niche for Lights (Mishkat al-Anwar), tr. Gairdner · p. 81». Y Rumi manda leer el versículo en voz alta: «Read out from the Koran that verse we know Where God says, When you threw you did not throw!* When we fire arrows don’t give us the blame— 620 We’re just the bow, it’s God who’s taking aim!» «Rumi — The Masnavi, libros uno a cuatro (tr. Mojaddedi, 2004-2017), trad. inglés 2004 · p. 110».
El Profeta es la segunda autoridad, y se cita como se cita el libro. Ghazzali le atribuye un nombre dado por Dios: «Thus is explained the name given by Allah to Mohammed, “Illuminant.”[2] Now all the Prophets are Lamps, and so are the Learned-but the difference between them is incalculable.» «Al-Ghazali — The Niche for Lights (Mishkat al-Anwar), tr. Gairdner · p. 65». Rumi pone en su boca la regla de la oración —«Now listen to the Prophet of Mankind: ‘No prayer’s complete without a present mind.’» «Rumi — The Masnavi, libros uno a cuatro (tr. Mojaddedi, 2004-2017), trad. inglés 2004 · p. 88»— y la regla del esfuerzo: «The lion said, ‘If trust will guide, okay, But effort also is the Prophet’s way: For once Mohammad firmly clarified: “Trust God, but still make sure your camel’s tied!” God loves the one who earns, so I urge you: Trust God but don’t forget you must act too!’» «Rumi — The Masnavi, libros uno a cuatro (tr. Mojaddedi, 2004-2017), trad. inglés 2004 · p. 138». La epístola de los Hermanos de la Pureza cita un dicho suyo dentro de un relato de éxtasis: «When [po 241] he recovered consciousness, he was asked about the cause of his ecstasy and replied that he remembered the saYing ofthe Prophet, prayer and peace be upon him, 'The inhabitants of paradise will visit their Lord once every Friday» «Epístola 5 «Sobre la música» de los Ikhwan al-Safa', ed. y tr. de Owen Wright · p. 202».
La ley revelada es el suelo sobre el que todo esto se sostiene, y se nombra con una imagen. «the shari'a is the white road (al-mahajja al-baydA*), the road of the blessed and the way of beatitude (tariq al-sa'dda). He who follows this road is saved, and he who abandons it is lost» «The Meccan Revelations (selección de Chodkiewicz, Pir Press), trad. inglés 2004 · p. 89». Austin traduce el límite temporal de quien la trae: «This is because the office of apostle and prophet [by prophet I mean the bringer of Sacred Law] comes to an end, while Sainthood never ceases» «The Bezels of Wisdom (Fusus al-hikam), trad. Austin 1980 · p. 86», y la clausura que de ahí se sigue: «After him there will no longer be any law-bringing prophet or community to receive such, nor any apostle bringing divine law» «The Bezels of Wisdom (Fusus al-hikam), trad. Austin 1980 · p. 188». La misma ley aparece del lado de la práctica cuando prohíbe: «The reason why music has been proscribed in some of the prophetic laws is that people have made use ofit in a way different to that ofthe sages, in fact, for idle entertainment» «Epístola 5 «Sobre la música» de los Ikhwan al-Safa', ed. y tr. de Owen Wright · p. 152».
La comunidad se dice también por lo que hace en común, y la epístola de los Hermanos de la Pureza lo cuenta sin adorno. Al explicar el efecto de los versos cantados compara con lo que hacen los suyos en la guerra: «Accompanied by strokes on these strings, they would intone metrically structured words and verses [po 209] composed to express this idea, in which the blessed state of the world ofthe spirits and the pleasure and joys of its inhabitants are described, in the same way that, when they go forth to battle, Muslim warriors recite verses of the Qur'an revealed concerning the same idea» «Epístola 5 «Sobre la música» de los Ikhwan al-Safa', ed. y tr. de Owen Wright · p. 150», y sitúa la promesa que mueve a esos hombres en el libro: «whose substances are more noble than those of the world of the celestial spheres, which is the world of the souls and that eternal 167 abode whose blessing is all rest, ease and a Garden ofBliss as mentioned by God on high in the Qur'an» «Epístola 5 «Sobre la música» de los Ikhwan al-Safa', ed. y tr. de Owen Wright · p. 148».
Que el nombre de la religión funcione como frontera lo dice el poema de Attar justamente al pedir que se cruce. La llamada al viaje pide dejarlo atrás: «Begin the journey without fear; be calm; Forget what is and what is not Islam; Put childish dread aside – like heroes meet The hundred problems which you must defeat.» «Attar — The Conference of the Birds (tr. Darbandi y Davis, 1984) · p. 51», y el relato del sheij y la cristiana pone la exigencia en boca de ella: «She said: “If you agree to my commands, To start with, you must wholly wash your hands Of Islam’s faith – the love which does not care To bend to love’s requests is empty air.» «Attar — The Conference of the Birds (tr. Darbandi y Davis, 1984) · p. 59». La frontera se nombra para atravesarla, y nombrarla es reconocerla.
in the library: 1 ascribed work (plus 5 in its branches) · 0 linked authors
Ascribed works
each ascription is recorded in the entry of its workBranches
traditions that hang from this one; each branch declares its house in its own entryWorks of its branches
ascribed to a branch, not to the house: shown here by inheritanceWhat the works say about it
how each work defines it, with its passageBoyce — Textual Sources for the Study of Zoroastrianism (Chicago 1990)
Chittick — The Sufi Path of Knowledge (1989)
Corbin — Avicenna and the Visionary Recital (1960)
Corbin — Creative Imagination in the Ṣūfism of Ibn ‛Arabī (1969)
Corbin — Spiritual Body and Celestial Earth (1977)
Schimmel — Mystical Dimensions of Islam (1975)
The Spirit of Zoroastrianism, trad. Skjærvø 2011
Heaven and Hell (Swedenborg), trad. Dole 2000
Claims
20 entries«He will wipe out injustice and its people and uphold Religion (al-Dtn), and he will breathe the spirit back into Islam. He will reinvigorate Islam after its degradation and bring it back to life after its death.» — Ibn al-'Arabi nombra la religión por su nombre al describir la función del Mahdi: le devolverá el espíritu y la revivirá tras su degradación; el troceo imprime *al-Dtn* por *al-Din*; capítulo 366.
«He will manifest Religion as it [really] is in Itself, the Religion by which the Messenger of God would judge and rule if he were there. He will eliminate the different schools [of religious law] so that only the Pure Religion» — y dice en qué consistiría esa religión restituida: la que el Mensajero de Dios juzgaría y gobernaría si estuviera, sin las escuelas de derecho religioso.
«It is for this reason that the Qur'an [the union of the two aspects] was vouchsafed to Muhammad and this Community, which is the best granted to mankind» — los Fusus dicen a quién se entregó el Corán: a Muhammad y a esta Comunidad, declarada la mejor concedida a la humanidad.
«From God I hope to be of those who are aided and accept aid, of those bound by the pure Law of Muhammad, who accept to be bound and by it bind. May He gather us with Him as He has made us to be of His community» — en el prefacio de los Fusus el autor se cuenta a sí mismo entre los atados por la Ley pura de Muhammad y entre los hechos de su comunidad.
«But as for the Seal of Muhammadan Sainthood, of all the creatures he is the one who knows God best: there is no one in his own time nor after his time who better knows God and the details of His Judgment (mawaqV al-hukm minhu).'6 For he and the Qur'an are brothers,17 just as the Mahdi and the sword are brothers.» — el parentesco que se declara entre el Sello de la Santidad muhammadiana y el libro: él y el Corán son hermanos, como el Mahdi y la espada; las cifras son llamadas de nota del impreso y el troceo imprime *mawaqV*; capítulo 366.
«It is true that in the Qur’an God says to the Prophet, commanding him, “Say.‘Call upon Allah or call upon the All-Merciful; whichever you call upon, to Him belong the Most Beautiful Names’” (Qur’an 17:110), but the pronoun “Him” refers back to Him who is called upon, since He who is originally named, outside of derivation, is but One Self» — Ibn al-'Arabi discute los nombres divinos apoyándose en la aleya 17:110 y consigna a quién remite el pronombre.
«Now He Who transcends all relations is ALLAH, the ONE REALITY. Thus, when certain Arabs once asked the Apostle of God, “To what may we relate Allah?’ this reply was revealed, “Say, He, Allah is one! His days are neither ended nor begun; neither is He a father nor a son; and none is like unto Him, no not one[2]; the meaning of which verse is simply that He transcends relation.» — Ghazzali, en la traducción de Gairdner, refiere la sura de la unicidad como respuesta revelada a unos árabes que preguntaron al Apóstol de Dios con qué relacionar a Allah.
«Read out from the Koran that verse we know Where God says, When you threw you did not throw!* When we fire arrows don’t give us the blame— 620 We’re just the bow, it’s God who’s taking aim!» — Rumi manda leer en voz alta la aleya del arrojar, y la glosa en los mismos versos: el arco somos nosotros, quien apunta es Dios; el asterisco es la llamada de nota de Mojaddedi y la cifra, el número de verso.
«Thus is explained the name given by Allah to Mohammed, “Illuminant.”[2] Now all the Prophets are Lamps, and so are the Learned-but the difference between them is incalculable.» — Ghazzali explica el nombre que Allah dio a Mohammed, *Illuminant*, y ordena en la misma frase a los profetas y a los doctos como lámparas de rango incalculablemente distinto.
«Now listen to the Prophet of Mankind: ‘No prayer’s complete without a present mind.’» — Rumi cita al Profeta de la Humanidad para la regla de la oración: ninguna se completa sin mente presente.
«The lion said, ‘If trust will guide, okay, But effort also is the Prophet’s way: For once Mohammad firmly clarified: “Trust God, but still make sure your camel’s tied!” God loves the one who earns, so I urge you: Trust God but don’t forget you must act too!’» — y le atribuye la regla del esfuerzo, en boca del león de la fábula: confía en Dios y ata tu camello.
«When [po 241] he recovered consciousness, he was asked about the cause of his ecstasy and replied that he remembered the saYing ofthe Prophet, prayer and peace be upon him, 'The inhabitants of paradise will visit their Lord once every Friday» — la epístola de los Hermanos de la Pureza cuenta un caso de éxtasis y consigna su causa: el oyente recordó un dicho del Profeta sobre la visita de los habitantes del paraíso a su Señor cada viernes; el escaneo imprime *saYing* y funde las palabras.
«the shari'a is the white road (al-mahajja al-baydA*), the road of the blessed and the way of beatitude (tariq al-sa'dda). He who follows this road is saved, and he who abandons it is lost» — la ley revelada dicha con la imagen que da nombre al capítulo 88: el camino blanco, el de los bienaventurados, del que apartarse es perderse; el troceo imprime *al-baydA\** y *tariq al-sa'dda*.
«This is because the office of apostle and prophet [by prophet I mean the bringer of Sacred Law] comes to an end, while Sainthood never ceases» — los Fusus ponen término al oficio de apóstol y de profeta —definido como el que trae la Ley Sagrada— y declaran que la santidad no cesa.
«After him there will no longer be any law-bringing prophet or community to receive such, nor any apostle bringing divine law» — y sacan la consecuencia: después de él no habrá profeta que traiga ley, ni comunidad que la reciba, ni apóstol que traiga ley divina.
«The reason why music has been proscribed in some of the prophetic laws is that people have made use ofit in a way different to that ofthe sages, in fact, for idle entertainment» — la epístola explica por qué la música quedó proscrita en algunas de las leyes proféticas: por el uso que la gente le dio, distinto del de los sabios.
«Accompanied by strokes on these strings, they would intone metrically structured words and verses [po 209] composed to express this idea, in which the blessed state of the world ofthe spirits and the pleasure and joys of its inhabitants are described, in the same way that, when they go forth to battle, Muslim warriors recite verses of the Qur'an revealed concerning the same idea» — y compara el canto de los sabios con lo que hacen los guerreros musulmanes al salir a la batalla: recitar versículos del Corán revelados sobre la misma idea.
«whose substances are more noble than those of the world of the celestial spheres, which is the world of the souls and that eternal 167 abode whose blessing is all rest, ease and a Garden ofBliss as mentioned by God on high in the Qur'an» — la epístola sitúa en el Corán la promesa del Jardín de la Dicha con que describe el mundo de los espíritus; el escaneo funde las palabras.
«Begin the journey without fear; be calm; Forget what is and what is not Islam; Put childish dread aside – like heroes meet The hundred problems which you must defeat.» — el poema de Attar, en la traducción de Davis, usa el nombre de la religión como frontera al llamar al viaje: olvida qué es y qué no es el islam.
«She said: “If you agree to my commands, To start with, you must wholly wash your hands Of Islam’s faith – the love which does not care To bend to love’s requests is empty air.» — y en el relato del sheij de La Meca la exigencia va en boca de la cristiana: lavarse las manos por entero de la fe del islam.