 As for Maimonides’ harsh judgement of al-Razi as a philosopher, it was clearly based upon the knowledge of the general contents of his metaphysics and theology as found in al-Razi’s Book of Divine Science (Kitab al-‘ilm al-ilahi), as found both in his Guide of the Perplexed (Dalalat al-ha’irin) and in one of his letters to the “official” translator of his work, Samuel Ibn Tibbon. In the latter, he affirms that al-Razi’s book on Divine Science is not useful, since al-Razi was only a physician (and not a real philosopher) (Marx 1934–1935, 378; about the real influence of Maimonides’ letter, see also Harvey 1992). In part three, chapter 12, of the Guide, in a more explicit way he affirms that al-Razi’s book is full of raving ideas and ignorance: according to him, al-Razi thought that in human life there is surely more evil than good, so that even the divine goodness should be seriously questioned (Moses Maimonides 1963, 2:441–442). Notwithstanding this, two other Jewish philosophers at least mentioned al-Razi and employed some of his ideas. Moses Ibn Ezra, in chapter 5 of his Treatise of the Garden, quotes a passage of al-Razi about motion and comments on it by affirming that al-Razi is contrary to Aristotle’s opinion and supports Plato’s instead (see ms. of Jerusalem, Jewish National and University Library, 8° 570, page 51, lines 5–8). Abu l-Barakat Ibn Malka al-Baghdadi, working in Baghdad around 1150, in his Book about the Point of View (Kitab al-mu‘tabar) — mostly based upon Avicenna’s philosophy and possibly written before the author’s conversion to Islam – followed in some cases al-Razi’s doctrines, in particular his idea of two different ideas of time, “eternal time” and “created one” (see Pines 1979, 151–153).