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As the introduction to this second part of the subject, Abraham Ibn Daud devotes a few words to the theoretical defence of tradition, or rather of mediate knowledge. He does so by analyzing the various kinds of knowledge. Knowledge, he says, is either intelligible or sensible.
Ibn Daud follows in the path of Ibn Zaddik and discusses the relevant concepts of potentiality and actuality and the nature of motion and infinity, upon which his proof is based of the existence of God. Maimonides clears the ground first by a thorough criticism and refutation of the Kalamistic physics, but he does not think it necessary to expound the Aristotelian views which he adopts.
Abraham Ibn Daud closes the first, the purely scientific part of his treatise, by a discussion of the heavenly spheres and their motions.
Another old chronicler Abu Hanifa Ahmed bin Daud Dinawari greatly accords with Tabari but presents also much that is peculiar to himself. A closer examination would no doubt reveal that he draws considerably upon romances directly or indirectly and that he is not particularly accurate.
But to understand these we must have a knowledge of the principles of physics and metaphysics. Accordingly Abraham Ibn Daud devotes the entire first part of the "Emunah Ramah" to general physics and metaphysics in the Aristotelian conception of these terms.
"What is this youth?" cried Daûd irritably, without looking. "Bid him depart!" said Selîm, moving impatiently in his seat as though a fly annoyed him. Of a sudden both the brothers rose and bowed profoundly, laying hand to breast, and lips, and brow, as a Muslim notable passed up the street on horseback.
And every fifth day when he goes to pay a visit to the great Caliph, horsemen, Gentiles as well as Jews, escort him, and heralds proclaim in advance, "Make way before our Lord, the son of David, as is due unto him," the Arabic words being "Amilu tarik la Saidna ben Daud."
The above discussion is extremely typical of the rationalistic attitude of Ibn Daud and his school, which includes such men as Maimonides, Gersonides and others. Reason, theory, science, explanation these are the important considerations in things philosophical, as well as things religious. Theory is more important than practice, and belief stands higher than mere conduct.
But Dáúd was a man who cared only for pleasure, and his accession was the cause of the revolt of a powerful nobleman of the Lodí family, who, raising his standard in the fort of Rohtásgarh, in the Shahábád district of Behar, declared his independence.
Ibn Daud gives several other proofs, taken from Aristotle and Avicenna, to show that reason is independent, but we cannot reproduce them all here. We shall, however, name one more which is found in the "De Anima" of Aristotle and is based on experience.
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