 The first sure traces of an influence of al-Ghazali on Judaic thought appeared rather early, around 1160, when Abraham Ibn Daud employed his major philosophical work, The Intentions of the Philosophers, as one of the main unavowed sources of his Exalted Faith (see Eran 1998, 27). Significantly enough, al-Ghazali’s work influenced not only the contents of book one of the Exalted Faith, about some aspects of Aristotelian philosophy (logic, physics, and metaphysics), but also book two of it, about theology (God’s incorporeity, unity, attributes, as well as divine creation, prophecy, and providence). Possibly, al-Ghazali might have exerted a similar influence over Maimonides too, and over his philosophical thought in particular. As a matter of fact, there are no direct and explicit mentions of al-Ghazali either in the Guide of the Perplexed or in Maimonides’ above mentioned letter to Samuel Ibn Tibbon; but some traces of Avicennian doctrines in some of Maimonides’ works (both in the Guide and in other ones) could also be explained as the results of an influence of Avicenna by means of al-Ghazali, and of the latter’s Intentions of the Philosophers in particular, as pointed out by Herbert Davidson and other scholars (Davidson 2005, 104; see also Pines 1971, 958; for a particular case-study, see Eran 2001). Davidson, in particular, affirms that “virtually every of a metaphysical character attributed by Maimonides to Aristotle but actually deriving from Avicenna was available to him through Ghazali”: according to him, there are striking similarities, even in some points of the phraseology, between Maimonides and al-Ghazali, about these points (Davidson 2004, 732; see also Davidson 2005, 115).