Al-Andalus, Letters of the Brethren of Purity. Among them was Thabit bin Muhammad al-Harjani, Abu al-Futuḥ, a scholar in Arabic, literature, and logic, who came to Al-Andalus. He was renowned for his progress in logic. He studied in Baghdad, then came to Al-Andalus in 1039 AD / 431 AH. He was killed by Badis bin Habus, the Amir of Sanhaja, on suspicion of rebelling against him. See: Ibn Bishkuwal, Al-Ṣila: 125.

Ibn Hazm was among those who studied philosophy, but he studied it from a critical perspective. Nevertheless, he was criticized for engaging with it. Ibn Bassam says: "He has many books in some of these fields, but he did not escape error and omission in them due to his boldness in venturing into fields, especially logic, for they claimed that they went astray there. He went astray in treading those paths and differed with Aristotle."

It seems that these individuals engaged in philosophy, as a result of the obstacles they encountered in spreading their philosophy, developed a conviction that this philosophy should remain exclusive to a certain class of people. This then evolved into a reluctance to introduce it to the general public, to whom they began to advise against contemplating it and engaging with it because it did not concern them. This was a factor in the increasing decline and weakness of the influence of philosophical thought.

Theological Thought: The people of Al-Andalus and the Maghreb, until the fifth century, adhered to the Salafi method in creed: belief in the truths of the creed in its simple form, transmitted from the predecessors, and accepting the texts at their face value, without engaging in interpretation of what was ambiguous in the attributes. It seems that the divine essence is transcendent from the created beings in its essence or attributes.

This theological situation was reinforced among the people of the Maghreb and deepened in their souls by the directives issued by their jurisprudential leader, Malik ibn Anas, which are summarized in his famous saying: "The establishment [of God on the Throne] is known, the modality is unknown, belief in it is obligatory, and asking about it is an innovation." See: Ibn Bishkuwal, Al-Ṣila: 125. See: Ibn Bassam, Al-Dhakira: 140. See: Jean and Jérôme Taru, Azhar al-Basatin: 93. See also: Al-Salawi, Al-Istiqṣāʾ: 177. See: Kunnun, Muʿtaqad al-Murshida li-al-Mahdi ibn Tumart: 126.