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Dagli – Ibn Arabi - Fusus Capítulos

sábado 23 de abril de 2022


O título de cada capítulo dos Engastes - Fusus   - segue a fórmula: o engaste - fass, plural fusus   - de um aspecto da sabedoria - hikmah -, no Verbo - kalihmah - associado com um determinado profeta.

O engaste - fass - é a parte do anel que é, ou a gema central, ou onde o desenho é entalhado de modo a imprimir um selo. Ao mesmo tempo - fass - pode indicar a quintessencia de algo, no caso, "a quintessencia que a sabedoria da luz é", onde o termo "sabedoria" denota aí uma estação de compreensão e realização espirituais.

No caso do termo Verbo em cada título, nota-se uma referência ao espírito do profeta ou mensageiro, indicando neste caso, o simbolismo do "Sopro" do Todo-Misericordioso (nafas al-Rahman), ou o Sopro de Deus, uma ideia que se repete muito no Fusus  . Este simbolismo nos lembra o mistério da relação entre nossa realidade eterna interior e nossa caminhada de realização espiritual através do mundo espaço-temporal.

A questão que se reitera a cada capítulo é: "é a sabedoria que se recebe em nossa consciência - nosso coração - determinada pelo que nosso coração é capaz de absorver, ou a descida da sabedoria dos Céus determina que espécie de coração se terá?


The title of each chapter of the Ringstones follows the following formula: The Ringstone (fass, pl. fusūs) of a particular aspect of wisdom (hikmah) in the Word (kalimah) associated with a particular prophet. Although the preposition “of” is used to express the titles as in, “The Ringstone of the Wisdom of Light in the Word of Joseph,” this can be correctly rendered as, “The Ringstone of Light Wisdom in the Josephan Word.” This holds for the other chapter headings as well, such as, “The Ringstone of Divine Wisdom in the Adamic Word.” The use of adjectives might have worked for some of the titles but for the most part it would have made for very awkward English and so for the sake of consistency I retained the same formula throughout. As will be discussed in the course of the translation, the fass is that part of the ring which is either the central gemstone or is the object into which a design is carved for the purpose of imprinting a seal. These are the primary ways in which it is used in this book, but it should be mentioned that fass can also carry the meaning of a thing’s quintessence or the point upon which matters hinge, and the Arabic construct allows one to read the titles in this way: “That quintessence which the Wisdom of Light is.” The “wisdom” can be thought of as a station of spiritual understanding and realization, or the special spiritual quality of insight bestowed upon a person by God. The “word” refers to the spirit of the prophet or messenger. “Word” evokes the symbolism of the Breath of the All-Merciful (nafas al-Rahmān), which is to say the Breath of God, an idea we will be encountering again and again throughout the Fusūs. The spirit of each prophet is a word spoken by God, and indeed all of creation consists of nothing more or less than words spoken upon God’s eternal Breath. It also reminds us that at least one prophet in the Quran, Jesus, is spoken of as a word from God. The symbolism is meant to address the mystery of the relationship between our own inner eternal reality and our journey of spiritual realization through the world of space and time. Is the gem six-sided because the setting is six-sided, or is it the other way around? In the realm of spiritual things the question becomes this: Is the wisdom we receive in the seat of our consciousness—our heart—determined by what our our hearts are able to absorb, or does the descent of wisdom from Heaven determine what kind of hearts we will have? It is this question that is evoked by the very title of each chapter, and it is a question to which Ibn al-cArabī returns over and over again from many angles of vision.

Also, the reader will find that the title of each chapter sometimes has only a loose connection with some of its content. Most often the chapter devoted to a particular prophet will contain a commentary on some Quranic verses about that prophet, but as often as not Ibn Arabi   introduces other topics which have no apparent bearing upon the spiritual nature of that prophet. He also comes back again and again to points he made in earlier chapters, or will allude to questions that will be explained later. In general one will find important passages on various topics in metaphysics and the spiritual life scattered throughout the book. [DagliRW  ]

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