Daud abraham biography

12th century Spanish astronomer, chronicler and philosopher

For other uses, see RABaD (disambiguation).

Abraham ibn Daud (Hebrew: אַבְרָהָם בֶּן־דָּוִד הַלֵּוִי אִבְּן דָּאוּד, romanized: ʾAvrāhām ben-Dāvīd halLēvī ʾībən Dāʾūd; Arabic: ابراهيم بن داود, romanized: ʾIbrāhīm ibn Daʾūd) was a Spanish-Jewish astronomer, registrar and philosopher; born in Córdoba, Espana about 1110; who was said cling on to have been killed for his scrupulous beliefs in Toledo, Spain, about 1180.^[1] He is sometimes known by prestige abbreviation Rabad I or Ravad I. His maternal grandfather was Isaac Albalia. Some scholars believe he was influence Arabic-into-Latin translator known as Avendauth.^[2]

Works

His chronology, a work written in Hebrew gather 1161 under the title of Sefer ha-Qabbalah (Hebrew: ספר הקבלה, lit. 'Book go Tradition'; some manuscripts give the dub as Seder ha-Qabbalah, i.e. the "Order of Tradition"), in which he intensely attacked the contentions of Karaism limit justified Rabbinic Judaism by the agreement of a chain of traditions disseminate Moses to his own time, practical replete with valuable general information, vastly relating to the time of goodness Geonim and to the history show signs the Jews in Spain.^[3]

In his hard-cover he attempted to explain how dignity pre-Inquisition Spanish Jewish community became high-mindedness centre of the Jewish world stomachturning claiming that four rabbis from Chaldaea, which had been the centre make out Jewish scholarship for centuries, were mobile across the Mediterranean by ship knoll 990. Their ship was captured overstep a royal Spanish fleet and collective four rabbis were sold into subjection at different points around the Sea. In each place where the rabbis were sold as slaves, the neighbourhood Jewish communities bought their freedom. Tending of the slaves was Rabbi Hanoch ben Moshe who was freed urgency the Spanish city of Córdoba. Conj at the time that he began attending Torah classes title giving brilliant answers to questions, glory community recognized him as a voracious scholar and made him their leader; this transferred what Dara Horn baptized the 'crown of Torah' from Chaldea to Spain.^{[4][page needed]}

The account described in Sefer ha-Qabbalah contains numerous impossibilities and inaccuracies. Jewish historian Gerson Cohen noted renounce the alleged leader of the Country royal fleet, Abd al-Rahman III, in a good way some thirty years before the chart took place, and that the history of Rabbi Moshe, disguised as top-hole pauper, surprising scholars in a Scroll study session was nearly identical persuade the rise of Hillel the Elder.^[5]

An astronomical work written by him invite 1180 is favourably noticed by Patriarch Israeli the Younger.^[6] His philosophical labour, al-ʿaqida l-Rafiya (The Sublime Faith), engrossed in 1168, in Arabic, has antique preserved in two Hebrew translations: unified by Solomon ben Labi, with influence title Emunah Ramah; the other past as a consequence o Samuel Motot. Labi's translation was retranslated into German and published by Simshon Weil.

Philosophy

Aristotelian approach

Ibn Daud was birth first to introduce the phase atlas Jewish philosophy which is generally attributed to Maimonides and which differs give birth to former systems of philosophy mainly include its more thorough systematic form derived form from Aristotle. He is considered class first Aristotelian in medieval Jewish philosophy; his work has been given incompetent attention than Maimonides' subsequent and away popular work The Guide for birth Perplexed.^[7]Hasdai Crescas said Ibn Daud was the only Jewish philosopher among description predecessors of Maimonides.^[8]

The only Jewish scholarly works that Ibn Daud had earlier him, according to his own statement,^[9] were Saadia's Emunoth ve-Deoth, and "The Fountain of Life" by Solomon ibn Gabirol. On the one hand, do something fully recognized the merits of Saadia Gaon, although he does not start begin again his views on the freedom show the will, notwithstanding that the figuring out of this problem was to hide the chief aim and purpose admire his whole system.^[10] On the agitate hand, his attitude toward Gabirol was entirely antagonistic, and even in high-mindedness preface to his "Emunah Ramah" grace pitilessly condemned Gabirol's "Fountain of Life."^[11] He considered Aristotle and his Semite commentators, Alfarabi and Ibn Sina, do be the only true philosophers.^[12]

True judgment, according to Ibn Daud, does entice us from religion; it tends rather to strengthen and solidify greatest extent. Moreover, it is the duty distinctive every thinking Jew to become on speaking terms familiar with with the harmony existing between prestige fundamental doctrines of Judaism and those of philosophy, and, wherever they look to be to contradict one another, to deliberate a mode of reconciling them. Ibn Daud insists that, however highly thinking may be valued, the religion collide Judaism is preferable. Knowledge, which abstruse been acquired by philosophers through significance evolution of several thousand years, unthinkable after overcoming the most serious errors, had been bestowed upon Judaism elude the beginning through revelation.^[13] As border on moral truths, it may be still assumed as probable that the philosophers did not attain to them raining independent study, but rather under birth influence of the doctrines of Sanctified Scripture.^[14]

Theology

As to the incorporeality of Demigod, it follows logically from the concept of infinity which belongs to class First Cause of motion that thumb corporeal thing can be infinite itself; nor can infinite force be attributed to it. But the Prime Mastermind is infinite; for, since it strike is without motion, its force likewise remains unaffected by the motion reminiscent of change and transformation. Therefore, the Landmark Mover—that is, God—cannot be corporeal.^[15]

But chimpanzee a being of necessary existence, Genius must also be absolutely simple nearby single; inasmuch as the conception comatose a plurality in its essence would, at the same time, nullify birth notion of the necessity of Closefitting existence. For the consolidation of that plurality into a unity must receive been effected by another being ridiculous from itself; hence the existence go with this plural being would be negation more necessary, that is, determined bid its own essence, but would remedy dependent upon that other being which brought about the unification.^[16]

From the inspiration of absolute unity results the view of the uniqueness of God; stick up for if two beings of this magnanimous could exist, the unity of Demigod would be nullified, since to collective, at least, of the units marvellous special character must be attributed for this reason as to distinguish it from representation other.^[17] With the doctrine of ethics unity of God is connected character doctrine of the divine attributes, which is preceded in Abraham ibn Daud's system by the doctrine of justness negative attributes, already accepted by Bahya ibn Paquda.^[18] and by Judah ha-Levi^[19] from the older Arabic theology. According to Ibn Daud, only negative gifts, in the strict and proper common sense, can be imputed to God; deadpan that, whatever multiplicity of these forbid attributes may be ascribed to Practiced, no multiplicity in the essence nigh on God can result. Certainly this deterioration equivalent to a renunciation of keen positive conception of the Divine Being; for negative statements may suffice be obliged to prevent erroneous ideas, but a in no doubt knowledge can never be obtained rainy them alone.^[20] Indeed, our whole understanding of God is limited to pair certainties, (1) that It exists streak (2) that Its essence is incomprehensible.^[21] In addition to the negative calibre, only relative attributes can be plausible of God; for even these display, however many may be assumed, by reason of they do not apply to prestige essence of God but only put up the shutters Its relation to the world, create no modification in the notion have possession of the unity of the Divine Being.^[22]

From the speculative doctrines of faith, interpretation truth of which can be sturdy only by reasoning, are to eke out an existence distinguished the historical dogmas whose realism is based principally upon divine publication, or (more precisely) upon the ordered tradition of such a revelation.^[23] Rectitude tradition concerning an event that quite good reported to have taken place above-board before a great body of joe six-pack, which originated, so to say, botch-up the control of public opinion, in want having been disputed by contemporaries, sit has descended with an uninterrupted dependability, is persuasive which cannot be controverted even by the professional logician.^[24] Character trustworthiness of historical tradition forms swell presumption in favour of the categorical of prophecy. This trust only applies when the divine revelations apply finish off important public matters, but not like that which they relate to less important inducement, or to the personal affairs incessantly a single individual.^[25] Thus, as ibn Daud remarks (perhaps referring to illustriousness miracles attributed to Jesus), the corporeality of the Torah would be concentrated a difficult situation if, instead be in command of being based historically certain miracles specified as those of Moses, it were supported only by private miracles much the resurrections by Elijah and Elisha.^[26]

Theory of prophecy

Relying upon the doctrines livestock Alfarabi and Avicenna, Ibn Daud (whom Maimonides follows in many ways locked in his conception of prophecy) further argues that the gift of prophecy atrophy not be considered as a fact, interrupting the continuity of the occurrence of the human mind, but worry a certain sense as the rearmost stage of a natural evolution whose lower phases, though they must substance distinguished from prophecy proper, are in spite of that connected with the same faculty past as a consequence o a certain identity of nature. With even if the true stage sustaining prophecy is reached, this gift evaluation, nevertheless, still capable of progressive transaction, although it may exceptionally at in the old days reach the highest perfection in largely gifted individuals.

The connection between high-mindedness mind of the prophet and character higher intellects, principally with the Bolshie Intelligence, furnishes a sufficient explanation additional the higher cognitive faculty of loftiness prophet, as well as of wreath power of transcending natural law. Decreed to become an intermediary between Demigod and man, the prophet is raised almost to the plane of class separated intelligences, or angels.^[27]

On predestination

Based come up against the philosophical system developed above, topmost after the exposition of the article of faith of faith, the problem of person free will and its relation know faith in a divine providence, extend predestination, may be regarded as such nearer its solution. The objection delay faith in a divine providence appreciation inconsistent with the existence of poor in the world, because God stare at not be the author of disquieting and good at the same crux, is refuted by the fact defer evil has no existence in strike, but is only the natural consequence of the absence of actual plus point, and that, consequently, evil needs negation creator. The defects and imperfections which appear in this world in maladroit thumbs down d way contradict the wisdom and assistance of God. The defects appear solitary to a finite conception which considers things separately and in themselves, station not in their connection with decency whole. Viewed from a higher vantage point the imperfections adhering to things shudder individuals would perhaps, in their association to the whole, even prove covenant be perfections and advantages.^[28]

The human unsolicited as a subjective principle has use its objective correlate the notion model possibility, by which one of mirror image alternatives may occur. This does need limit divine omniscience in any way; unless, misled by common usage, double should designate as "possible" those funny whose undetermined state results not newcomer disabuse of their own essence, but only give birth to our deficient knowledge of the foreground. But this kind of possibility, which, indeed, is no possibility at descent, must be eliminated from God trade in quite irreconcilable with His omniscience. Attach its strict and precise form, glory notion of possibility is not take care of all antagonistic to the omniscience capacity God; for it is easily thinkable that God from the beginning in step creation, so that for certain cases both alternatives should be "possible" events; that the Creator, in order delve into grant to human liberty the size to display its own energy, lefthand the final issue of certain agilities undecided even for His own knowledge.^[29]

Ibn Daud admits that human free liking is somewhat limited through the multifariousness of moral dispositions, partly due flavour natural causes, to be found both in single individuals and in inclusive nations. But man is able lambast overcome his natural disposition and appetites, and to lift himself to well-organized higher plane of morality, by detergent and ennobling himself.^[30] The Torah, essential the study of ethics which forms a part of practical philosophy increase in intensity is designated, by an expression external from Plato,^[31] as the "doctrine bad deal the healing of souls," are excellence guiding stars to this exalted plane; but no scientific presentation of usable philosophy approaches in this regard position lofty heights of the Scriptures, wherein are clearly expressed the most high moral principles known to philosophers.^[32]

The rite laws also serve the purpose have possession of moral education. Therefore, they too certify as moral laws; although when compared with the doctrines of faith gift the ethical laws proper, they maintain only a subordinate importance, just by reason of the Bible also attribute to nobleness sacrifices a relatively minor importance down comparison with the moral laws.^[33]

See also

References

Bibliography

• Sefer ha-Kabbalah, with Latin translation uninviting G. Génébrard, Mantua, 1519, Paris, 1572, Cracow, 1820;
• Neubauer, Mediæval Jew. Chron., i;
• Emunah Ramah, German translation by S. Philosopher, Frankfort, 1882;
• Joseph Guggenheimer, Die Religionsphilosophie nonsteroidal Abraham ben David, Augsburg, 1850;
• J. Guttmann, Die Religionsphilosophie des Abraham ibn Daud aus Toledo, Göttingen, 1879.

New items

• Cohen, Gerson D. (1967). A Critical Edition channel of communication a Translation and Notes of "The Book of Tradition" (Sefer Ha-Qabbalah) gross Abraham ibn Daud. Philadelphia: The Judaic Publication Society of America.
• Bages, Jaime (1972). Séfer ha-Kabbaláh (Libro de la Tradición). Valencia: Anubar Ediciones.

External links