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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The beginnings of mystical philosophy in al-Andalus Netton, I. On the other hand, his disciples were persecuted. Halm, The Fatimids and their traditions of learning.

Mysticism and Philosophy in al-Andalus – Ibn Masarra, Ibn al-ʿArabi and the Ismāʿīlī Tradition

As we do not find anything that moves naturally upwards except fire, there must be something else, an opposite disposition, which causes the water to deviate from its natural course.

These are divinity aluhiyaroyalty mulk and grace ni’ma or creation khalqthrough which God the Artificer al-sani’ is manifested. Philadelphia, —, 7 vols. See, for instance, al-Muqammis. Their existence is indicated by the subjugated celestial spheres, up to seven spheres, visible to sight, containing the sun, the moon, and the stars. The remaining beings are the signs that point to Him.

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. Jahrhun- dert Hidschra, vol. Such understanding is common in philosophic and speculative lit- erature; see J.

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. This usage of mamlaka seems unusual: This decree has two aspects. The polemic of Nestor the Priest. For it is impos- sible for these seven firmaments, with their weight and the size of their bodies, to hold themselves And they ponder the creation of heavens and earth [saying]: But a comprehensive in-depth analysis and overview of his thought, anchored in these texts, has remained a desideratum.


A prior aspect sabiq is connected to the Preserved Tablet, the tablet of the Universal Intellect where all things are inscribed. This, he concludes, is the sphere of the intellect falak al-,aql.

It is spiritual by nature and permanent. In the commentary we have added hermeneu- ihn, comparative and contextual notes regarding specific points raised by the text.

In our reading, Ibn Masarra moves from first to second to third person. It follows that it has no correspondence with anything mut.

Ibn Masarra – Brill Reference

Praise be to Him, the One, the Creator, the Encompassing, who presides over all that He created, who holds the heavens and earth lest they perish Q It must therefore be higher, greater and nobler than her. Theologie und Gesellschaft im 2. The Chester Beatty Library: It is noteworthy that the uncommon expression tawh. It seems that for Ibn Masarra the intellects are functioning also as imagination. Book of letters, Ja,far, p.

Ibn Masarra, Muhammad ibn ‘Abd Allah (883–931)

See also Introduction, note 7. This may indicate that Ibn Masarra is loosely quoting from memory; for this possibility, see also commentary to paragraphs 15 and He is distinct in essence and at- tribute from all that He has created, yet He is with all things in seasons, knowledge and manifestation; He has made all things needy of Him.

Shirman, Hebrew poetry in Spain and Provence, vol. His attributes are distinct from him, that is, from his essence dhat. The remaining four, the Pen qalamthe Tablet, the Command and the Spiritual locus makan exist in the world above. Our Lord, You did not create this in vain Q 3: I have therefore resolved to validate this and illustrate it. 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.


The multiple, changing aspects of their effects are therefore astonishing and call for investigation. Divine will is sometimes identified with the logos kalima or with the divine command amr. God transcends all human thought and all we can know about his nature is that he exists.

Towards the end of his epistle, IM re- sumes the terminology and theme with which he has opened it. The notion of fit. It is tempting to speculate that Ibn Masarra may have read here wa-nufas.

The lines that follow recapitulate the lessons derived from the previous observations. Finally, lower than the Great Soul is the Physical Soul al-nafs al-tabi’iyawhich is completely immersed in corporeality and is the efficient cause of corporeal beings. God’s knowledge is only of universals; were he to know particulars, his oneness would be jeopardized and our moral responsibility denied.

Jerusalem, [in Hebrew]. The two paths taken by honest philosophers and prophets lead to the same goal of reaching the knowledge of the oneness of God.

Our translation is ad sensum.