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 .
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This dependency includes all existents but God.
Ibn Masarra, Muhammad ibn ‘Abd Allah (883–931)
Kenny10 and by P. He who climbs, must climb from the lower to the higher. The legends of the Jews. Motion is then set by the Throne, since no action ad extra can be attributed to the One.
Mystical philosophy in al-Andalus, as is well known, yielded extraordi- nary fruits: It lacks the power to make free choices; its choices and will are dictated masarrra it by a higher power which governs its conduct.
In it He brought together and separated, made manifest and repeated, in accordance with the position of all this for the benefit that this entails for His servants and for His revival of their hearts.
The text here seems to be corrupt. The thrust of Ibn Masarra’s philosophy is to demonstrate the maarra of reason and revelation.
The guide of the perplexed, translated by Sh. On Abraham as a model of a con- templator, see also below commentary to paragraph These are revealed to those who see, but veiled from him who is distracted and turns away from remembering Us, desiring only the present life Q Access to the full content is only available to members of institutions that have purchased access.
Lane, Arabic-English lexicon, vol. Coming to be in time is the particularization of beings found in a locus performed by that decree that particularizes things and responds to invocation.
He who thinks and contem- plates while turning towards his Lord, wishing to get closer to Him, will see this in himself and, with him, also in everything in the world.
As above in paragraph 5, here, too, eschatological aspects are closely intertwined with contemplation. Compare also Ibn T. The beginnings of mystical philosophy in al-Andalus Walzer, R.
In the final analysis God is the Aristotelian unmoved mover, but in Neoplatonic style all creation emanates from him.
Ibn Masarra – Brill Reference
Ibn Masarra understands H. The relationship of the Intellect to God is similar to the relation of the sun’s light to the sun. Such transcendence implies that no analogies or similitudes apply to this highest ruler. God splits the seed and the date-stone, He brings out the living out of the dead, and the dead out of the living Q 6: His contemplative journey as it unfolds in the Epistle on contemplation follows a neoplatonic track which climbs up through the rungs of Nature, the Universal Soul, the Universal Intellect and finally the One, the Creator.
Those who ascend by way of reason proceed from the bottom up and discover the same truth the Prophets have brought down from on high.
Our Lord, You did not create this in vain Q 3: Second is the Universal Intellect al-‘aql al-kulliwhich is the conception or idea of things. They deviated from it and were lost in wildernesses with no light. Such an original thinker cannot be understood without assessing the his- torical and intellectual context from which he sprang.
This, evidently, is in order to underscore the notion to which this attribute is appended against another notion which shares the same name but not the same magnitude. From this power understanding, knowledge, insights and the whole proof spring forth.
In his work Kitab khawass al-huruf Book of the Characteristics of LettersIbn Masarra appears as an esoteric batini philosopher investigating the esoteric meanings of the nuraniyamwsarra fourteen separate letters which introduce certain surahs of the Qur’an, basically following the tradition of Islamic gnosis.
Towards the end of masarrx epistle, IM re- sumes the terminology and theme with which he has opened it.
This latter use of ih.