 Although explication of the nature of God is absent in the surviving fragments of Israeli’s philosophical corpus, it is apparent that Israeli, like the Muslim philosopher al-Kindi before him, combined the Neoplatonist notion of God as the source of emanation of all things, with the idea common to the monotheistic religions, of a willful Creator who created the world in time. In blending these two conceptions, these philosophers rejected the Aristotelian conception of the eternity of the world, as well as the idea of eternal emanation of some of the Greek Neoplatonists. Israeli’s use of the Arabic term, al-Bari, “the Creator” reflects the religious sensitivities of his age—and is not simply a translation of Plotinus’ “The One”.