 The ‘influence’ of Arabic and Islamic philosophy on Judaic thought has never been studied as a whole: as a matter of fact, in recent times it has not yet been the object of a comprehensive and detailed analysis, apart from that made in a general article (Zonta 1997a; see also a wide table and a short sketch of the Arabic-to-Hebrew philosophical works: Zonta 2011b and 2011c). That article concentrated on some particular subjects of this ‘influence’, i.e. on the quotations, translations and interpretations of the texts written by some Arab-Islamic philosophers (the Brethren of Purity, Avicenna, and Averroes), but did not include other authors, as al-Kindi, al-Ghazali or Ibn Bajja, nor some minor figures which left some traces in Medieval Jewish philosophy. Of course, the question of the general ‘influence’ of Arab-Islamic philosophers on prominent authors as Ibn Gabirol and Maimonides has been examined in specific articles and parts of books (see in particular Pessin 2007, Davidson 2011, Pessin 2013). However, this has not happened in the case of other Jewish authors, although a number of more or less explicit or implicit references to Medieval Arabic and Islamic philosophy have been found by modern scholars in many Jewish authors, active in the period 900–1500: among the most well-known of them, are Jacob al-Qirqisani, Isaac Israeli, Solomon Ibn Gabirol, Bahya Ibn Paquda, Abraham bar Hiyya, Joseph Ibn Zaddik, Moses Ibn Ezra, Judah Halevi, Abraham Ibn Daud, Moses Maimonides, Samuel Ibn Tibbon, Shem Tov Ibn Falaquera, Levi ben Gershom (Gersonides), Moses Narboni, and Hasdai Crescas. Usually, the discovery of these references has not driven modern scholars to arrive at even tentative conclusions about the real extent of this ‘influence’ and the ways of its spreading among Jewish authors, apart from some particular cases – for example, that of Arabic sources of 14th-century Jewish logic in Provence (see Zonta 1997b).