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 mysterious letters, according to the Batini school, represented the universe so that its entirety is a book whose letters are God’s words.

Ibn Masarra – Brill Reference

From this power understanding, knowledge, insights and the whole proof spring forth. Human salvation can be achieved through either the via reflectiva or the via propheticaan idea considered heretical by most Muslim theologians see Islamic theology. All beings are divided into four categories, some nobler than others in accordance with the following scheme.

There we find, for example, the following similar Reflection i’tibar allows us to decipher the principles of all beings. For it is impos- sible for these seven firmaments, with their weight and the size of their bodies, to hold themselves The discovery of two of his writ- ings some decades ago opened the way for a renewed interest in him.

A prior aspect sabiq is connected to the Preserved Msaarra, the tablet of the Universal Intellect where all things are inscribed.

Jerusalem, [in Hebrew]. Elements which are often identified with these systems undoubtedly feed into his thought, but what is discerned most prominently is the great influence upon him of the particular neoplatonic trends known mostly by means of such sources as the Longer Version of the pseudo-Aristotle preserved in Judaeo-Arabic. Book of letters, Ja,far, p. O people, fear your Lord, who created you from one soul Q 4: His writ- ings present mystical-philosophical patterns that are different from those 45 See above, at note We can only know that God exists but not what His nature is.


The thrust of Ibn Masarra’s philosophy is to demonstrate the agreement of reason and revelation. For example, the observer may examine one of the three [genera]: Stroumsa, The polemic of Nestor the Priest, vol. Access to the full content is only available to members of institutions that have purchased access. Thus, you will find that its division, change and composition are the effect of another, not of its own essence.

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

Munk and alat al-h. There are two sciences, one of the invisible, transcendental world, the other of the apparent and sensible world. Skip to main content.

This Appendix contains an insightful summary of the pseudo- Empedocles question.

There is a tradition in Andalusian literature to the effect that Ibn Masarra enjoyed great respect and veneration in spite of the fact that his teachings were criticized and refuted. Ibn Masarra held that the divine attributes of knowledge, will and power are a distinct aspect of the simple and ineffable essence of God, and the Neoplatonic theory that all beings have emanated from him through the First Intellect and are either invisible or apparent.

Like many Mu’tazilite theologians of his time in the East, he distinguished between the attributes of the essence, which are eternal, and the attributes of action, which are created. Our translation, if correct, aligns Ibn Masarra with the Arabic Platonists who use amthila as a reference to the Platonic ideas.


But he is also said to ib been influenced by the teachings of some ninth-century S.

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

It was accorded a certain power which it cannot exceed, and is powerless regarding what lies beyond it. Be that as it may, Ibn Masarra establishes a series of dependencies of the lower on the higher. Closely connected to the adjective mut. Praise be to Massarra, the One, the Creator, the Encompassing, who presides over all that He created, who holds the heavens and earth lest they perish Q I have therefore resolved to validate this and illustrate it. It is msaarra to speculate that Ibn Masarra may have read here wa-nufas.

Ibn Masarra

The world in its entirety is therefore a book, whose letters are His speech. Is he known by limits and corresponds to the intellect in the same way that the intellect corresponds to the soul and the soul to the body? 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.

Ibadan Journal of Religious Studies 34 Aix-en Provence,pp. Leiden, reprint of the original edition.