Volume 4, Issue 2 (12-2023)
پژوهش های مابعدالطبیعی 2023, 4(2): 397-433 |
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Kherdri G H, Derazehi M T, Abbasi H. An Analysis of the Philosophical-Theological Principles of Al-Mariah Ibn Masrah’s Andalusian School. پژوهش های مابعدالطبیعی 2023; 4 (2) :397-433
URL: http://mi.khu.ac.ir/article-1-266-en.html
URL: http://mi.khu.ac.ir/article-1-266-en.html
Payamenoour University
Abstract: (1305 Views)
Muhammad Ibn Abdullah Ibn-Masrah Andalusia (269-319 A.H.) is the founder of a movement and changing the philosophical view in the West of the Islamic world. At a time when the prevailing view in Andalusia was dominated by Ash'ariism and extreme legalism, he made a Copernican revolution in his era by adapting his unique attitude to a mysterious ruling based on Neoplatonic ideas, Esotericism, Sufism and Rational theology.
Ibn Masrah is the earliest Muslim philosopher in Andalusia, who has remained unknown to Muslim historians and contemporary scholars for centuries. Although his role in the study of the history of Andalusian thought is undeniable, there is no agreement about the foundations of his thoughts and their acceptance. Ibn Forzi in the book Tarikh al-Hikma (the oldest work that mentions Ibn Masrah and his biography). It is given as follows: "People divided into two groups regarding the thoughts of Ibn Masrah: some sects considered him as an Imam and leader in asceticism and knowledge, and another group because of the heresies that appeared in his words in the field of promises and scariness and because of his departure from Common sciences in Andalusia, which were based on the two principles of imitation and submission, mocked him, disbelieved and condemned him”.
The publication of two treatises on the Khavasol-Horof and Al-Eatebar of Ibn Masrah by Muhammad Kamal Ibrahim Jafar in 1978 and 1982 in the Chester Beatty collection of Ireland drew attention to Ibn Masrah again. It seems that it is necessary to present a deep and comprehensive analysis of Ibn Masrah's thoughts with regard to these two treatises. Mystical philosophy in Andalusia, which is now well known, brought extraordinary fruits; In the Islamic world, it created the impressive and influential work of Ibn Arabi (1240 AH) and in the Jewish tradition, it reached its peak with the appearance of Qabalah (12th and 13th centuries onwards). It is impossible to understand the nature and development of these two traditions (Ibn-Arabi's mysticism and Qabalah tradition) without following their path in the past, i.e. the works of Ibn-Masrah.
The mystical school of Ibn Arabi (according to his own testimony) and the maturation of Sufism in the West of the Islamic world; it is indebted to the al-Muriyya school, which Ibn Masra started, although this issue has been disputed by some researchers to some extent. For example, some people, including Palasius, believe that such a school existed, but on the other hand, another researcher named Afifi doubts the existence of such a school. Ibn al-Abar in his book about Ibn Masrah and his thought process has expressed some things that prove that he has a series of unique thoughts about him and his followers. Ibn Farzi and Ibn-Bashkwal also mentioned people who belonged to the religion of Ibn-Masrah, and also Ibn-Hazm, in his treatise on the virtues of Andalusians, mentions the multitude of followers of Ibn-Masrah.
The establishment and launch of a multi-faceted mystical philosophical system based on theological principle from the point view of the Mu’tazili theology, which is based on the originally of reason and the thoughts of Mukhtar Ismaili and pure Eastern philosophy, led to the formation of a school known as al-Maria.
The outputs of this established system of Hekmi are such things as belief in the issue of destiny and belief that the knowledge and power of the Almighty are just two attributes of the Muhaddith and the created, as well as the unity of the essence and divine attributes and the agency of the world through the throne, the acquisition of prophet hood and It is a denial of physical resurrection.
In a general summary, we should say that he is one of the early rationalist thinkers and theologians in the Islamic world. He considers all theological matters based on Sharia to lead to reason. In the field of destiny, divine destiny, he does not consider all matters to be pre-determined and he values the power of human choice and free will. However, in the topics of resurrection and Prophethood, he has important differences with Ash’areh and the famous and dominate view of that period which is also the cause of Taqiyyah and lack of sufficient reliable information about him.
The profound and all –round effect observed in the formation of his thoughts and opinions is due to the intellectual and theoretical elements related to Neoplatonic philosophy. If this influence of Empedocles ‘opinions can be observed in him. Another sources from which it can be claimed that Ibn Masrah was influenced in the field of mysticism and asceticism is Priscilla’s mysticism.
Nevertheless, the most important factor on the contradiction and ambiguity in the historical and philosophical foundations for exploring the foundations of Ibn Masarah’s philosophical and mystical thoughts is the existence of different and sometimes conflicting interpretation and traditions. This importance originates from the fact that the main sources related to Ibn Masrah have either been lost or have been changed due to Taqiyyah.
Finally, we are still facing a serious challenge in the clear and reasoned answer as to which theological or philosophical approach he follows.
This paper aims to explain and analyze the mentioned claims using the qualitative-library method.
Ibn Masrah is the earliest Muslim philosopher in Andalusia, who has remained unknown to Muslim historians and contemporary scholars for centuries. Although his role in the study of the history of Andalusian thought is undeniable, there is no agreement about the foundations of his thoughts and their acceptance. Ibn Forzi in the book Tarikh al-Hikma (the oldest work that mentions Ibn Masrah and his biography). It is given as follows: "People divided into two groups regarding the thoughts of Ibn Masrah: some sects considered him as an Imam and leader in asceticism and knowledge, and another group because of the heresies that appeared in his words in the field of promises and scariness and because of his departure from Common sciences in Andalusia, which were based on the two principles of imitation and submission, mocked him, disbelieved and condemned him”.
The publication of two treatises on the Khavasol-Horof and Al-Eatebar of Ibn Masrah by Muhammad Kamal Ibrahim Jafar in 1978 and 1982 in the Chester Beatty collection of Ireland drew attention to Ibn Masrah again. It seems that it is necessary to present a deep and comprehensive analysis of Ibn Masrah's thoughts with regard to these two treatises. Mystical philosophy in Andalusia, which is now well known, brought extraordinary fruits; In the Islamic world, it created the impressive and influential work of Ibn Arabi (1240 AH) and in the Jewish tradition, it reached its peak with the appearance of Qabalah (12th and 13th centuries onwards). It is impossible to understand the nature and development of these two traditions (Ibn-Arabi's mysticism and Qabalah tradition) without following their path in the past, i.e. the works of Ibn-Masrah.
The mystical school of Ibn Arabi (according to his own testimony) and the maturation of Sufism in the West of the Islamic world; it is indebted to the al-Muriyya school, which Ibn Masra started, although this issue has been disputed by some researchers to some extent. For example, some people, including Palasius, believe that such a school existed, but on the other hand, another researcher named Afifi doubts the existence of such a school. Ibn al-Abar in his book about Ibn Masrah and his thought process has expressed some things that prove that he has a series of unique thoughts about him and his followers. Ibn Farzi and Ibn-Bashkwal also mentioned people who belonged to the religion of Ibn-Masrah, and also Ibn-Hazm, in his treatise on the virtues of Andalusians, mentions the multitude of followers of Ibn-Masrah.
The establishment and launch of a multi-faceted mystical philosophical system based on theological principle from the point view of the Mu’tazili theology, which is based on the originally of reason and the thoughts of Mukhtar Ismaili and pure Eastern philosophy, led to the formation of a school known as al-Maria.
The outputs of this established system of Hekmi are such things as belief in the issue of destiny and belief that the knowledge and power of the Almighty are just two attributes of the Muhaddith and the created, as well as the unity of the essence and divine attributes and the agency of the world through the throne, the acquisition of prophet hood and It is a denial of physical resurrection.
In a general summary, we should say that he is one of the early rationalist thinkers and theologians in the Islamic world. He considers all theological matters based on Sharia to lead to reason. In the field of destiny, divine destiny, he does not consider all matters to be pre-determined and he values the power of human choice and free will. However, in the topics of resurrection and Prophethood, he has important differences with Ash’areh and the famous and dominate view of that period which is also the cause of Taqiyyah and lack of sufficient reliable information about him.
The profound and all –round effect observed in the formation of his thoughts and opinions is due to the intellectual and theoretical elements related to Neoplatonic philosophy. If this influence of Empedocles ‘opinions can be observed in him. Another sources from which it can be claimed that Ibn Masrah was influenced in the field of mysticism and asceticism is Priscilla’s mysticism.
Nevertheless, the most important factor on the contradiction and ambiguity in the historical and philosophical foundations for exploring the foundations of Ibn Masarah’s philosophical and mystical thoughts is the existence of different and sometimes conflicting interpretation and traditions. This importance originates from the fact that the main sources related to Ibn Masrah have either been lost or have been changed due to Taqiyyah.
Finally, we are still facing a serious challenge in the clear and reasoned answer as to which theological or philosophical approach he follows.
This paper aims to explain and analyze the mentioned claims using the qualitative-library method.
Keywords: Philosophical – theological principle, Ibn Masrah, Mu’tazila, rationalism, Ismailia, al – Muriyya school
Type of Study: Original Article |
Subject:
Philosophy
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