 Whatever the case, there is no doubt that the Ismāʿīlīs were especially hostile to al-Rāzī. Alongside Abū Ḥātim al-Rāzī and the aforementioned Naṣīr-e Khosraw, who was also an Ismāʿīlī, one may mention another representative of this group named Ḥamīd al-Dīn al-Kirmānī (d. after 1020), who attacked al-Rāzī’s ethical teachings (Ḥamīd al-Dīn al-Kirmānī, see  HDK  in bibliography). This is not to say that only Ismāʿīlī authors are critical of al-Rāzī, though. Another opponent, who polemicizes against al-Rāzī’s cosmology and apparent belief in the possibility of transmigration (al-Rāzī, RF: 174), is the Andalusian jurist and philosopher Ibn Ḥazm. Also in the Western Islamic world, Maimonides includes a diatribe against the Razian theodicy in his Guide for the Perplexed (GP: §3.12). Though Ibn Ḥazm associates other thinkers with al-Rāzī’s teachings (al-Rāzī, RF: 170 and 174) it does not seem that his daring ideas gained much traction among later philosophers. Perhaps the most productive engagement with the five eternal theory is found in Fakhr al-Dīn al-Rāzī. He gives a fair hearing to al-Rāzī’s account of place and time, and adopts a similar view on the question of time in particular (Adamson and Lammer 2020).