Muslim Spain gave rise to two unusual figures in the mystical tradition of Islam: Ibn Masarra (//) and Ibn al-ʿArabī (//). Muslim Spain gave rise to two unusual figures in the mystical tradition of Islam: Ibn Masarra and Ibn al- Arab. Representing, respectively, the beginning and the. b.,Abd All¯ ah al-Jabal¯ı, known as Ibn Masarra, was born in Cordoba in / His father,Abd All¯ah traveled to the East, and had been to .

Author: Mijar Golrajas
Country: Romania
Language: English (Spanish)
Genre: Spiritual
Published (Last): 7 July 2011
Pages: 259
PDF File Size: 11.55 Mb
ePub File Size: 13.7 Mb
ISBN: 987-6-56019-598-4
Downloads: 73708
Price: Free* [*Free Regsitration Required]
Uploader: Shara

As regards constraint and subjugation, they are tied to compo- sition, just like what lies below them. Muhammad ibn Masarra is said to be responsible for the first structuring of Andalusian Spanish Muslim philosophy. Plants and masarr of various colors, textures, tastes and smells are irrigated by one and the same water yet some of them We make more excellent than others to eat.

It was accorded a certain power which it cannot exceed, and is powerless regarding what lies beyond it. Chittick, The Sufi path of knowledge, p.

Maasarra that as it may, Ibn Masarra establishes a series of dependencies of the lower on the higher.

Mysticism and Philosophy in al-Andalus

The supreme king transcends the entire species and is above masarrs, except by means of the proofs which give indication of Him and the traces which He imprinted in His creation, bearing witness to His lordship. This is so since the one who brings them together despite their differences and makes them perform contrary to their nature has to be above them, encompassing them, higher and greater than them.

The origination of the cosmos has been achieved in time by the command ‘Be’ kunexpressing the volition and will according to knowledge. There are signs in the earth.

  LEY DE IVA 23349 PDF

The Beginnings of Mystical Philosophy in al-Andalus: Ibn Masarra | Sara Sviri –

In his work Kitab khawass al-huruf Book masarrw the Characteristics of LettersIbn Masarra appears as an esoteric batini philosopher investigating the esoteric meanings of the nuraniyathe fourteen separate letters which introduce certain surahs of the Qur’an, basically following the tradition of Islamic gnosis. It follows that it has no correspondence with anything mut. Enter the email address you signed up with and we’ll email you a reset link. He then knows that above it there is something other than itself, and he wishes [to find] in the lower world a trace of this other to serve as indication.

The discovery of two of his writ- ings some decades ago opened the way for a renewed interest in him. He who climbs, must climb from the lower to the higher. The research was supported by a grant from the Israel Science Foundation, for which we are grateful. Such entities also act upon one another by applying direct contact, while the transcendent acts differently: Each level, in its turn, indi- cates its dependency upon the level above it.

For Ibn Masarra fit. The Throne encloses the invisible world ‘alam al-ghayb maxarra the Masarda Soul encloses the visible ‘alam al-shahada.

Ibn Masarra – Brill Reference

Netton, Muslim neoplatonists, chapter 3, pp. The purpose of this type of contemplation, beyond recognizing the Creator, is also the recognition of the universal chain of being.

Madelung, The advent of the Fatimids: The legacy of Muslim Spain. In his contemplation, however, he recognizes that all the individual souls, which stem as the text implies from the great soul and correspond to it, are inherently deficient and susceptible to being controlled and subjugated. This was a way to which the Mu’tazilites resorted in order to assert the oneness and ineffability of God while maintaining human free will and responsibility.


They have not found him [to be] in direct contact with anything. Unlike all the lower spheres, which encompass each other and correspond to each other, this ruler, although encompassing everything, does not correspond to and has no direct contact with anything.

We wish to thank J. Ibn Masarra speaks about the concordance of true philosophy and pro- phecy in Book of letters, Ja,far, p.

Ibn Masarra

For, according to innate perception, there is nothing above the intellect with which it is in direct contact or to which it corresponds. Reflection i’tibar allows us to decipher the principles of all beings. God transcends all human thought and all we can know about his nature is that he exists.

Pseudo-Aristotle in the Middle Ages: Leiden, reprint of the original edition. He created these seven heavens below His throne in six days, and installed in them a lamp and a shining moon, and stars sailing in their orbs, dominated, determined by His decree, no one precedes the other.

The relationship of the Intellect to God is similar to the relation of the sun’s light to the sun. By studying the enigmatic letters at the beginning of the Qur’anic surahs, one can decipher the secret knowledge of the truth symbolized by them.

Both he and Plotinus agree on the intermediary roles played by the Intellect and the Soul in the creation of the material world, but whereas Plotinus believed in involuntary emanation, Ibn Massara retained the Islamic view of voluntary creation see Neoplatonism ; Neoplatonism in Islamic philosophy.