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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Madrid, ; English translation by E. On the ladder imagery h.

Mysticism and Philosophy in al-Andalus

At the same time, he also describes the throne in philo- sophical terms as encompassing, transcending and harnessing all ex- istents muh. The multiple, changing aspects of their effects are therefore astonishing and call for investigation.

Ashgate Variorum,pp. The verse continues to say that despite the sameness of the water, God made some food irrigated by it more excellent than others: Their existence is indicated by the subjugated celestial spheres, up to seven spheres, visible to sight, containing the sun, the moon, and the stars.

This is an encompassing sphere, the sphere of the soul, the world of the soul. In Book of letters, however, ih. Studies in the history of Jewish thought.

Ibn Masarra – Wikipedia

It lacks the power to make free choices; its choices and will are dictated to it by a higher power which governs its conduct. Our Lord, You did not create this in vain Q 3: Mahdis of the Muslim West.

We wish to thank J. For, according to innate perception, there is nothing above the intellect with which it is in direct contact or to which it corresponds.

After the initial publication by Ja,far, the texts were republished by Ja,far himself9 as well as by J. In our reading, Ibn Masarra moves from first to second to third person. He then observes the motion of nutrition in it, as it is thrust from below upwards, and is separated into various parts, such as wood, bark, leaves, blossom, fruit and stone, which feed on it and on nothing else. His success came from a Socratic style of pedagogy as well as a charismatic personality and skill in communication.


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 indicates to the contemplator that there exists yet a higher governing power who rules over the intellect, as well as over everything below it. The letters are twenty-eight in number, equal to the length of the lunar phases.

The contest of Christian and Muslim Spain. Both are short tracts which have provided a better understanding of his thought, but because of their conciseness they raise new questions.

Thus, you will find that its division, change and composition are the effect of another, not of its own essence. Mystical approaches to God. The research was supported by a grant from the Israel Science Foundation, for which we are grateful. De Smet, Empedocles Arabus.

There are two sciences, one of the invisible, transcendental world, the other of the apparent and sensible world. For Ibn Masarra fit. They climb by means of the intellects, who ascend from their lowly masarrx to the point where they reach the highest signs described by the prophets.

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. The beginnings of mystical philosophy in al-Andalus Al-H.

This understanding of fit. These traits strongly suggest his as- sociation with an intellectual-mystical milieu close to that which, later on, produced the Epistles of the pure brethren.


Messianism and puritanical reform: The mystical philosophy of Ibn Masarra and his followers. A common lan- guage Arabicthe common philosophical and scientific curriculum and the shared libraries, facilitated a close association of Jewish and Muslim intellectuals.

Ibn Masarra

Through this Soul, immersed in materiality, Royalty mulk is constituted and the celestial spheres are held. In the search of the more powerful force, he finds it is necessary to ascend in his observation to a higher level, above the level of nature. First, there is the Being, or essence of God dhatmasara, unique, ineffable, infinite and motionless; it is the ultimate, the visible and the invisible.

In attributes are distinct from him, that is, from his essence dhat. 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.

See also commentary to paragraph 3 above and commentary to paragraphs 8, 10, 46 below. As regards constraint and subjugation, they are tied to compo- sition, just like what lies below them.

Language, religion, culture and the sciences. Indeed, letter mysticism seems to be one of the hallmarks of this intellectual-mystical milieu, whose rich speculations were fed by late antique teachings. Vahid Brown for making his work available to us. It is often associated with physi- cal or sensual prompting and implies therefore an intellectual and moral limitation; see, for instance, E.

Ibn Masarra – Brill Reference

Each level, in its turn, indi- cates its dependency upon the level above it. Everything but Him is created, restricted and hence disjoint. Then He concluded the chapter, tying up everything spoken in it, saying: