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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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 contemplator starts with observing the vegetative world; he no- tices the plurality and differentiation which is evident in each plant. His writ- ings present mystical-philosophical patterns that are different from those 45 See above, at note The more the contemplator observes, the more he sees, and the more he sees, the stronger he becomes in conviction, divine aid, certitude and beholding.

And, manifestly, the marks of helplessness, humiliation and subjugation all subside within it, evident in it. It is noteworthy that the Jewish poet uses a Hebrew verbal form, meh. The Chester Beatty Library: He is greater than all things and He is the one who encompasses everything. Ibn Masarra admits, however, that the philosophers and the ancients had attained the knowledge of the true One well before the age of prophecy and without its mediation, a position not acceptable to the religious scholars.


Note that according to Ibn Ibm. Your Lord is God who created you and those before you: The particular divine names mentioned here serve to remind the contemplator of the interconnectedness ittis. If you belong to such an institution, please log in or find out more about how to order. La philosophie de Salomon Ibn Gabirol: It is disjoint, restricted to boundaries which it cannot transgress, and enclosed within a limit which it cannot cross.

Mysticism and Philosophy in al-Andalus

For the attribute al-mukhas. It is impossible to understand the nature and development of these two traditions without tracing their trails back to Ibn Masarra.

Indeed, letter mysticism seems to be one of the hallmarks of this intellectual-mystical milieu, whose rich speculations were fed by late antique teachings. 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.

Ibj all lead to one source.

These intents put their trust in the hope which was pledged to them in the promise of truth that they were given Q Wolfson, The philosophy of the Kalam, pp. Hebrew poetry in Spain and Provence.

They are, however, related to each other.

It lacks the power to make free choices; its choices and will are dictated to it by a higher power which governs its conduct. It is noteworthy that the uncommon expression tawh.

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.

He also observes that water goes upwards and sideways to feed the different parts of the plant, although the natural disposition of water is to flow downwards. By using ‘aqlthe intellect with which God endowed human beings, they reflect on God’s signs and rise step by step to the knowledge of the Truth. It should be noted, however, that all these editions are based on the only extant, 13th-century manuscript, which at times lacks diacritical points and is occasionally corrupt.


Ibn Masarra, Muhammad ibn ‘Abd Allah (–) – Routledge Encyclopedia of Philosophy

The two paths taken by honest philosophers and prophets lead to the same goal of reaching the knowledge of the oneness of God. By these insights, those who approach their Lord come close to Him, and, unlike others, attain the praiseworthy station in this world and in the Hereafter. Beneath it is His footstool which encompasses the heavens and earth Q 2: Jerusalem, [in Hebrew]. The remaining beings are the signs that point to Him.

First, there is the Being, or essence of God dhatseparate, unique, ineffable, infinite and motionless; it is the ultimate, the visible and the invisible. God transcends all human thought and all we can know about his nature is that he exists. His Sufi teachings as well as his works continued to circulate and to be studied for centuries.

The restricted nature must have, apart from itself, someone who restricts it, whereas in itself, it indicates to its own dependence and subjugation.

Madrid, ; English translation by E.