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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Ibn Masarra, Muhammad ibn ‘Abd Allah (–) – Routledge Encyclopedia of Philosophy
Pseudo- Aristotle in the Middle Ages: It is higher and nobler than her by dint of its superior governance and its just conduct over her and over the world which she carries. The mystical vision of existence in classical Islam.
Hence, while sustaining motion and life, she is deprived of choice and of [true] power to operate. March in Hebrew, with English abstract.
He is certainly one of the first mystical-philosophical Andalusians. The two paths taken by honest philosophers and prophets lead to the same goal of reaching the knowledge of the oneness of God. Berlin and New York, The steps leading to paradise and salvation are equal in number to the Qur’anic verses and to the number of God’s beautiful names, excepting the great name of Allah.
This, indeed, becomes explicit in the following line. It thus follows that this level, too, has above it a power which governs and encompasses it mudabbir, muh. The inner meanings in the sciences can be learned through the science of letters.
Log In Sign Ibj. His contempla- tion does not move from one phenomenon to another disjointedly, but rather arranges creation in a cohesive, interdependent sequence which progresses from the lowest to the highest.
For Ibn Masarra fit. It is disjoint, restricted to boundaries which it cannot transgress, and enclosed within a limit which it cannot cross. This added dimension may then be found in the opening lines of the next philosophical topic.
Ibn Masarra conceives of two sciences both created by God. Mystical approaches to God. It was accorded a certain power which it cannot exceed, and is powerless regarding what lies beyond it. It is tempting to speculate that Ibn Masarra may have read here wa-nufas. 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.
Aix-en Provence,pp. The Beginnings of Mystical Philosophy in al-Andalus: Lon- don,pp.
Ibn Masarra – Wikipedia
They have parts, limits, and motions, which are harnessed and subju- gated; they have no power to operate, and they do not transgress their course. There we find, for example, the following similar O peo- ple, Worship your Lord who created you and those who preceded you, so that you may fear Him, Who spread down the earth for you, and built above you the sky, and made water descend from the sky; by this water he brought forth crops ibbn provide for you Q 2: In his Book of letters, these traits are even more apparent than in the Epistle discussed here, in particular as regards letter mysticism.
They find that contemplation bears testimony to the prophetic message and verifies it; they find mawarra prophetic message in agreement with contemplationwith no contradiction between them. The thrust of his philosophy was to show the agreement between reason and revelation. The restricted nature must have, apart from itself, someone who restricts it, whereas in itself, it indicates to its own dependence and subjugation.
These intents put their trust in the hope which was pledged to them in the promise of truth that they were given Q But he is also said to have been influenced by the teachings of some ninth-century S. Reflection i’tibar only confirms prophecy; what is learned by authority sama’ is confirmed by investigation.
They are, however, related to each other.
Studies in the history of Jewish thought. Our translation, if correct, aligns Ibn Masarra with the Arabic Platonists who use amthila maasrra a reference to the Platonic ideas. 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 beginnings of mystical philosophy in al-Andalus Walzer, R. Logic in classical Islamic culture. Ibn Masarra may have in mind this well-known h. There ,asarra be one who distributes the nutrition within their natures; there must be one who specifies this nutrition and transforms it into those diverse kinds, each in its season.
Mysticism and Philosophy in al-Andalus
He observes this nutrition; it is one and the same water, in one and the same earth and in one and the same air, yet it is subdivided into these various kinds: The philosophical tradition also develops this notion. It seems that for Ibn Masarra ign intellects are functioning also as imagination. In Book of letters, however, ih.