 Second, after Ibn Rushd’s death, his works were hardly ignored by the leading scholars in Andalusia and Morocco. Theologians, mathematicians, sufīs, historians, physicians, philosophers and literary figures used Ibn Rushd’s works extensively. In medicine and logic, his influence on Ibn Ṭumlūs has recently become apparent (Ibn Ṭumlūs 2020; Ben Ahmed 2016, 2017, 2019c, 2020a). His influence also extended to Ashʿarite theology, as when Abū al-Ḥajjāj Yūsuf al-Miklātī quoted Ibn Rushd’s epitome on the Metaphysics and the Incoherence of the Incoherence to refute the philosophers (Ḥamdān 2005). The same can be said of certain Maghrebi mathematicians who benefited from the conceptual arsenal provided by Ibn Rushd’s philosophical writings. In this context, one can cite the example of Ibn Haydūr al-Tādilī, who put forward the concept of “the one” (al-wāhid) as crystallized by Ibn Rushd (Ibn Haydūr 2018). Ibn Ṭumlūs, al-Miklāti, Ibn ʿAmīra al-Makhzūmī, and Ibn Haydūr, among others, appropriate Ibn Rushd’s philosophical analysis without naming him, whereas Ibn Sabʿīn on occasion uses Ibn Rushd’s writings without name even while in other places he criticizes him by name—thus complicating the task of identifying the texts used. Some of these texts, in particular in jurisprudence and religion, were part of the curriculum in Andalusia until its fall (Ben Sharīfa 1999; Akasoy 2008; Ben Ahmed 2019b). Indeed, in Muslim contexts, some of Ibn Rushd’s works have been in constant use from the latter’s lifetime until today. They formed part of the training of scholars such as Ibn al-Tilimsānī and Ibn Khaldūn, as well as part of the curriculum of important teachers such as Abū ʿAbd al-Lāh al-Ābilī (Ibn al-Khaṭīb 1975, iii: 507; Ibn Khaldūn 2004).