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Updated: May 28, 2025
Add to this that it was superseded by the "Guide of the Perplexed" of Maimonides, published not many years after the "Emunah Ramah," and the neglect of the latter is completely explained. Abraham ibn Daud tells us in the introduction to his book that it was written in response to the question of a friend concerning the problem of free will. The dilemma is this.
Ibn Daud maintains absolute freedom and frankly sacrifices foreknowledge; though his defence of freedom is secured by blinding himself to the argument most dangerous to that doctrine. Abraham Ibn Daud concludes his "Emunah Ramah" by a discussion of ethics and the application of the principles thus discovered to the laws of the Bible.
With this important deviation there is not much in this part of the Maimonidean discussion which is not already contained, though less completely, in the "Emunah Ramah" of Abraham Ibn Daud.
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.
These discussions of the fundamental principles of physics were applied ultimately to prove the existence of God. But there was a difference in the manner of the application. During the earlier period before the "Emunah Ramah" of Abraham Ibn Daud was written, the method employed was that of the Arabian Mutakallimun.
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