In his commentary on the Light Verse (Q. 24:35), the Andalusian mystic and Qurʾān exegete Abū al-... more In his commentary on the Light Verse (Q. 24:35), the Andalusian mystic and Qurʾān exegete Abū al-Ḥakam Ibn Barrajān (d. 1141) presents the blessed tree (al-shajara al-mubāraka) not simply as a terrestrial olive tree in Syria or even as a mystical allegory, but as the ultimate locus of divine disclosure and the highest metaphysical entity in the cosmos that subsumes the world of creation. This article assesses the originality of Ibn Barrajān’s contribution to the heavenly tree motif by examining his unique mystical and exegetical theories informing his ontological reading of the blessed tree, including the concept of the ‘reality upon which creation is created’ and the ‘universal servant’. In addition to analysing the internal logic of Ibn Barrajān’s discourse, this article explores the larger interpretive themes recurrent across exoteric, Sufi, and philosophical interpretations of the Light Verse up to the twelfth century that the author may have had access to in al-Andalus, includi...
In his commentary on the Light Verse (Q. 24:35), the Andalusian mystic and Qur'an exegete Abu al-... more In his commentary on the Light Verse (Q. 24:35), the Andalusian mystic and Qur'an exegete Abu al-Hakam ibn Barrajan (d. 1141) presents the blessed tree (al-shajara al-mubaraka) not simply as a terrestrial olive tree in Syria or even as a mystical allegory, but as the ultimate locus of divine disclosure and the highest metaphysical entity in the cosmos that subsumes the world of creation. This article assesses the originality of Ibn Barrajan's contribution to the heavenly tree motif by examining his unique mystical and exegetical theories informing his ontological reading of the blessed tree, including the concept of the 'reality upon which creation is created' and the 'universal servant'. In addition to analysing the internal logic of Ibn Barrajan's discourse, this article explores the larger interpretive themes recurrent across exoteric, Sufi, and philosophical interpretations of the Light Verse up to the twelfth century that the author may have had access to in al-Andalus, including the treatises of the Brethren of Purity (Ikhwan al-Safa) and Biblical sources. Finally, this article highlights how Ibn Barrajan weaves the Qur'anic good tree (al-shajara al-tayyiba) and the lote tree of the furthest boundary (sidrat al-muntaha) into his overarching understanding of the blessed tree. It also considers how his reading may have contributed to later readings by Ibn 'Arabi (d. 1240) and some of his intellectual heirs.
In his commentary on the Light Verse (Q. 24:35), the Andalusian mystic and Qurʾān exegete Abū al-... more In his commentary on the Light Verse (Q. 24:35), the Andalusian mystic and Qurʾān exegete Abū al-Ḥakam Ibn Barrajān (d. 1141) presents the blessed tree (al-shajara al-mubāraka) not simply as a terrestrial olive tree in Syria or even as a mystical allegory, but as the ultimate locus of divine disclosure and the highest metaphysical entity in the cosmos that subsumes the world of creation. This article assesses the originality of Ibn Barrajān’s contribution to the heavenly tree motif by examining his unique mystical and exegetical theories informing his ontological reading of the blessed tree, including the concept of the ‘reality upon which creation is created’ and the ‘universal servant’. In addition to analysing the internal logic of Ibn Barrajān’s discourse, this article explores the larger interpretive themes recurrent across exoteric, Sufi, and philosophical interpretations of the Light Verse up to the twelfth century that the author may have had access to in al-Andalus, includi...
In his commentary on the Light Verse (Q. 24:35), the Andalusian mystic and Qur'an exegete Abu al-... more In his commentary on the Light Verse (Q. 24:35), the Andalusian mystic and Qur'an exegete Abu al-Hakam ibn Barrajan (d. 1141) presents the blessed tree (al-shajara al-mubaraka) not simply as a terrestrial olive tree in Syria or even as a mystical allegory, but as the ultimate locus of divine disclosure and the highest metaphysical entity in the cosmos that subsumes the world of creation. This article assesses the originality of Ibn Barrajan's contribution to the heavenly tree motif by examining his unique mystical and exegetical theories informing his ontological reading of the blessed tree, including the concept of the 'reality upon which creation is created' and the 'universal servant'. In addition to analysing the internal logic of Ibn Barrajan's discourse, this article explores the larger interpretive themes recurrent across exoteric, Sufi, and philosophical interpretations of the Light Verse up to the twelfth century that the author may have had access to in al-Andalus, including the treatises of the Brethren of Purity (Ikhwan al-Safa) and Biblical sources. Finally, this article highlights how Ibn Barrajan weaves the Qur'anic good tree (al-shajara al-tayyiba) and the lote tree of the furthest boundary (sidrat al-muntaha) into his overarching understanding of the blessed tree. It also considers how his reading may have contributed to later readings by Ibn 'Arabi (d. 1240) and some of his intellectual heirs.
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