  The latest studies on Ibn Kammuna have focused mainly on his psychology; his writings and doctrines in that field will be discussed below. Judging in terms of its impact on modern scholarship, especially when one moves beyond the rather narrow confines of specialists in late medieval Jewish and Islamic philosophy, as well its impact upon his own personal life, Ibn Kammuna’s Tanqīḥ (Examination of the Three Faiths, English translation by Perlmann) is his most important work. The fundamental premise of the treatise, and one that informs other of his writings as well, is that there is a single theory of prophecy that is accepted by Jews, Christians, and Muslims alike, and which, moreover, meets the truth standards of philosophy. What remains, then, is to compare the claims that are particular to each of the three faiths. Though the Examination should not be classified as a polemical work, as it contains no outright attack on any faith, its pro-Jewish bias is quite evident. Ibn Kammuna constructed the Jewish view he presents by means of a combination of ideas drawn from Maimonides and Judah Hallevi. While this seems at first to be an odd mismatch of authorities, Ibn Kammuna was not the only Jewish thinker to harmonize the two eminent Andalusians. Christians and Muslims rejected the way their tenets were presented, and representatives of both penned rebuttals (Pourjavady &amp; Schmidtke 2006, 106–113). On the other hand, no Jewish reaction of any sort to the Examination has reached us. It should be added that neither in the Examination, nor in any other work, does Ibn Kammuna make any unambiguous reference to Buddhism; given the political realities of Mongol rule (the Mongols had not yet converted to Islam) as well as Ibn Kammuna’s broad interests, one might have expected him to exhibit some curiosity.