Ibn al-'Arabi

The Bezels of Wisdom (Fusus al-hikam), trad. Austin 1980 [DECLARADA]

The Meccan Revelations (selección de Chodkiewicz, Pir Press) [DECLARADA]

Sufismo · Miembro

Islam · Miembro

«I saw the Apostle of God in a visitation granted to me during the latter part of the month of Muharram in the year 627, in the city of Damascus. He had in his hand a book and he said to me, "This is the book of the bezels of Wisdom; take it and bring it to men that they might benefit from it» — cuenta en el prefacio de los Engastes de la sabiduría la visitación de la que dice venir el libro: el Enviado de Dios con un libro en la mano en Damasco, en el mes de Muharram del año 627.

«When God revealed to me, in my innermost center, what He had deposited in our great progenitor, I recorded in this book only that» — declara qué parte de lo recibido puso por escrito: solo lo que le fue dictado, no todo lo que le fue dado; el verbatim se corta antes de la llamada de nota que el troceo mete a media frase.

«I have restricted myself in what I have written concerning the [divine manifestations of] Wisdom in this book to what is confirmed in that» — declara el límite que se impone al escribir; el verbatim se corta antes del folio que el troceo mete a media frase.

«In what I have written, I have never had a set purpose, as other writers. Flashes of divine inspiration used to come upon me and almost overwhelm me, so that I could only put them from my mind by committing to paper what they revealed to me. If my works evince any form of composition, it was unintentional. Some works I wrote at the command of God, sent to me in sleep or through mystical revelation» — niega haber tenido nunca un propósito deliberado al escribir, en el tramo que R. W. J. Austin entrecomilla en su introducción, y adjudica la composición de algunas obras a un mandato de Dios recibido en sueños o por revelación.

«I was at the time a beardless youth. As I entered the house the philosopher rose to greet me with all the signs of friendliness and affection, and embraced me. Then he said to me, "Yes!" and showed pleasure on seeing that I had understood him» — cuenta su encuentro adolescente con Ibn Rushd, el Averroes latino, en el tramo que Austin traduce de las Futuhat.

«none addressed me from among them save Hud, who informed me of the reason for their gathering together. I saw him as a stout man, fair of form, subtle of converse, a gnostic, a discloser of the realities» — cuenta la asamblea de profetas de Córdoba del año 586 y dice que solo Hud le dirigió la palabra.

«When God established me in this station, I realized my animality to the full. I saw things and I wanted to express what I saw, but could not do so, being no different from those who cannot speak» — cuenta la estación en que dice haber realizado su animalidad por entero y haber quedado sin poder expresar lo que veía.

«Most of what this volume includes is composed of what God revealed to me as I walked the ritual circles around His noble House, or as I sat in the sacred enclosure and contemplated it» — declara en el epígrafe del volumen de dónde viene lo que contiene: lo que Dios le reveló mientras daba las vueltas rituales a la Casa noble o mientras se sentaba en el recinto sagrado.

«Neither this book nor my other books have been composed in the manner of ordinary books, and I do not write in the way authors normally do» — niega que sus libros estén compuestos a la manera de los libros ordinarios y que él escriba como escriben los autores, en el tramo que James W. Morris cita del comienzo de las Futuhat.

«I swear by God, I have not written a single letter of this book that was not in accordance with a divine ‘dictation' [imla’ ilahi], a spiritual inbreathing and a ‘casting by God' [ilqa’ rabbani] in my heart» — jura no haber escrito una sola letra del libro que no viniera de un dictado divino, una inspiración espiritual y una proyección de Dios en su corazón, en el tramo que Morris cita.

«Know that on the night that I wrote down this chapter I had a dream which filled me with joy. I awoke and composed a verse that I had previously worked on in my mind. It is a verse of boasting (fakhr).’ Every age has one person through whom it soars.’ For the rest of the age, I am that one» — cuenta el sueño de la noche en que escribió ese capítulo y transcribe el verso que compuso al despertar, que él mismo llama verso de jactancia.

«When I reached number and the countable things at the beginning of this chapter in this copy, I slept, and I saw the Messenger of God in a dream, while I was seated before him» — cuenta que al llegar al número se durmió y vio en sueños al Mensajero de Dios, sentado él delante.

«While I was recording this question a divine flash (bariqa ildhiyya) flashed for me and in it I saw whatever sciences God willed» — cuenta el relámpago divino que dice haber tenido mientras registraba esa cuestión, y las ciencias que en él vio.

«Thus I attained in this nocturnal journey the inner realities (ma'ant) of all the Names, and I saw them all returning to One Subject195 and One Entity:196 that Subject was what I witnessed, 197 and that Entity was my Being. For my voyage was only in myself and only pointed to myself, and through this I came to know that I was a pure "servant,” without a trace of lordship in me at all» — declara adónde llegó en el viaje nocturno: su viaje fue solo en sí mismo y por él supo que era un puro siervo sin rastro de señorío.

«I do not speak until I have been authorized to do so, and, similarly, I will stop when a stopping point is given to me» — declara la regla con que escribe: no habla hasta estar autorizado y se detiene cuando se le da el punto de detención.

«So I do not practice qiyfa, and I recognize absolutely no authority in its use» — niega practicar el razonamiento por analogía y le niega toda autoridad; la capa de texto imprime qiyfa por qiyas.

«I do not define abrogation (naskh) as it is generally defined. For me, abrogation means that the period of time during which, in God’s wisdom, a certain legal statute was supposed to be observed has come to an end» — declara que no define la abrogación como se la define comúnmente y da su propia definición.

«I entered this station in the month of Ramadan, in the year 597.1 was travelling, but had stopped at Igisil, in the Maghreb. I went through the station, overwhelmed with joy» — fecha y sitúa su entrada en la estación de la proximidad: el mes de Ramadán del año 597, de viaje, detenido en Igisil, en el Magreb; el troceo suelda el año con el pronombre siguiente.

«He was soon called by his disciples and followers al-Shaykh al-Akbar, the "Greatest Master," and few who have taken the trouble to study his works would dispute this title, though some would argue over the direction in which his greatness lies» — William Chittick consigna el título con que lo llamaron sus discípulos, al-Shaykh al-Akbar, y acota que sobre la dirección de esa grandeza sí se discute.

«The Shaykh was born in Mursiya in al-Andalus (Murcia in present-day Spain). His father seems to have been a government employee in the service of MuQ.ammad ibn Sa'id Mardanish, the» — Chittick lo hace nacer en Murcia, en al-Ándalus, y da el oficio del padre al servicio del gobernante de la ciudad; el verbatim se corta donde el troceo abre plana.

«When the Almohad dynasty conquered Murcia in 567/1172, the family moved to Seville, where his father was again most likely involved with government service. Ibn al-'Arabi himself was employed in the early part of his career as a secretary to the governor» — Chittick data en 567 de la hégira la conquista almohade de Murcia y el traslado a Sevilla, y le adjudica un empleo temprano de secretario del gobernador.

«Osman Y ahia, in his two-volume history and classification of Ibn al-'Arabl's works, estimates that Ibn al-'Arabi wrote 700 books, treatises, and collections of poetry, of which 400 are extant» — Chittick cifra por Osman Yahia su producción en setecientos libros, tratados y colecciones de poesía, de los que cuatrocientos se conservan; la capa de texto parte el apellido Yahia.

«Even the teachings of Ibn al-'Arabi, to whom Corbin dedicated his masterly study, Creative Imagination in the Sufism of Ibn 'Arabi, 2 remain for the most part unexplored and unexplained» — Chittick declara en 1989 que sus enseñanzas siguen en buena parte sin explorar ni explicar, pese al estudio que Henry Corbin le dedicó.

«Moreover, in his zeal to revive the honor due to the imaginal realm, Corbin tended to de-emphasize the cornerstone oflslamic teachings, taw~ld, the "declaration of God's Unity." It is as if Corbin was so entranced by the recovery of the imaginal that he had difficulty seeing beyond it» — y objeta a Corbin que en su celo por revivir el honor de lo imaginal descuidó la piedra angular de la enseñanza islámica, el tawhid.

«This passage also reveals a characteristic of Ibn al-'Arabl that is evident in many of his writings, namely a supreme self-confidence that often made him intolerant of the achievements of others» — R. W. J. Austin lee en el relato del encuentro con Ibn Rushd un rasgo que le adjudica: una confianza suprema en sí mismo que lo volvía intolerante con lo ajeno.

«As Ibn al-'Arabl says in the preface to the work, he composed The Bezels of Wisdom during the year A.D. 627 [A.H. 1230] after he had settled in Damascus» — Austin data la composición de los Engastes de la sabiduría en 627 de la hégira, ya asentado en Damasco.

«An Andalusian scholar and polymath, Ibn al-ʿArabī (not to be confused with the celebrated Sufi writer Muḥyi’l-Dīn ibn ʿArabī) wrote on various religious sciences and produced works on law, Ḥadīth, history, and Arabic grammar as well as Quranic commentary» — el aparato del Estudio del Corán de Seyyed Hossein Nasr advierte expresamente que no se confunda al comentarista andalusí Ibn al-Arabi con el escritor sufí Muhyi l-Din ibn Arabi, y describe al primero.

«Ibn ʿArabī, the theosophist (d. 1240), is one of those who claimed to have received the khirqa from Khiḍr» — Annemarie Schimmel lo llama el teósofo y lo cuenta entre quienes dijeron haber recibido el manto de iniciación de manos de Jidr.

«Since the great master of Sufi theosophy has greatly impressed later Sufi thought and poetry, it would be easy to find hundreds of verses in Persian or Turkish poems» — Schimmel lo llama el gran maestro de la teosofía sufí y le adjudica una huella honda en la poesía persa y turca posterior.

«Our shaikh’s surnames are well known: Muḥyi’d-Dīn, “Animator of the Religion”; al-Shaikh al-Akbar, “Doctor Maximus”; Ibn Aflaṭūn, “The Son of Plato” or “The Platonist» — Henry Corbin enumera sus sobrenombres: Muhyi d-Din, animador de la religión; al-Shaikh al-Akbar, Doctor Maximus; e Ibn Aflatun, el hijo de Platón o el platónico.

«When Ibn ‛Arabī was born (560/1165), Suhrawardī, who was to be in Iran the resurrector of the wisdom of the ancient Persians, was still a boy of ten» — Corbin fecha su nacimiento en 560 de la hégira y lo sincroniza con la edad de Suhrawardi.

«It was at this time that Ibn ‛Arabī’s visionary aptitudes became apparent. He fell gravely ill; his fever brought on a state of profound lethargy. While those about him thought him dead, he in his inward universe was besieged by a troop of menacing, diabolical figures. But then there arose a marvelously beautiful being, exhaling a sweet perfume, who with invincible force repulsed the demonic figures. “Who are you?” Ibn ‛Arabī asked him. “I am the Sūra Yasīn» — Corbin cuenta la enfermedad de la adolescencia y la visión del ser bellísimo que dice haberse nombrado a sí mismo la sura Yasin.

«He made the pilgrimage to Mecca in 599/1202, and from there traveled extensively in the central Islamic lands, staying for various lengths of time in Egypt, Iraq, Syria, and Rum (present-day Turkey), though he never went to Iran. In 620/1223 he settled in Damascus, where he and a circle of disciples remained until his death in 638/1240» — Chittick traza el viaje al Oriente: la peregrinación a La Meca en 599 de la hégira, los años por Egipto, Irak, Siria y Rum sin pisar nunca Irán, y el asentamiento en Damasco en 620 hasta su muerte en 638, que es 1240.

«In a document dated 632/1234, he gives permission to the Ayyubid Mu?:affar al-Din Musa, who ruled in Damascus between 627/1229-30 and 635/1238, to teach all his works, of which he lists 290. In the same document, he mentions by name ninety masters of the religious sciences with whom he himself had studied» — Chittick trae el documento de 632 de la hégira en que autoriza a un ayubí a enseñar todas sus obras, de las que enumera doscientas noventa, y nombra a noventa maestros con quienes dice haber estudiado.