Question: In contemporary times, HaShem's hashgacha over everything is a common hashkafah, at least in the Litvish/Chassidic communities (see Baal Shem Tov, Aruch HaShulchan, Rav Dessler 'Strive for Truth', Ramchal 'Daas vTevunos', etc.).

This of course is in contrast to the Rambam and the Ramban, who hold Aristotlean influenced views (or so i've heard), and for sure at least SEEMINGLY (i've seen them mitaretzed) opposing views. 

This question is not to compare/contrast the view points or to explain either of them, but rather to provide any information about other Rishonim that may have held views akin to the Baal Shem Tov etc. 

Note: I (think I) remember seeing that Rabbeinu Yonah did in fact hold like the Baal Shem Tov, but I can't remember what I saw or where I saw it.

Also, anything from the Zohar would also interest me.

Answer: 
"The Ari says that while many rishonim were wrong
on kabbalistic ideas the Ramban wa= s always right. R. Zadok says this
proves that the Ran erred. He firther states that once the Zohar was
revealed one is prohibited from accepting the Rambam and others who held
that hasgacha does not apply to every individual and especially not to
every animal. Rather one is required to reject this opinion as apikorsus."

Note, this was copied from <http://osdir.com/ml/culture.religion.jewish.avodah/2005-11/msg00211.html>

**If someone could source this comment from the AriZaL, that would be much appreciated**
here are two pertinent sources from rambam and ramban: 

Moreh nevuchim 3:18 (rambam)

providence is not the same for all people but rather differs from one person to another in proportion to the differences in their respective degrees of perfection....Concerning the disparity of providence for pious men and degenerate fools, the verse says, “He will guard the feet of His pious ones while the wicked will be silenced in the darkness, because a man will not prevail with strength” (Shmuel/ Samuel I 2:9). The verse informs us that the reason that some individuals are saved from disaster while others aren’t is not because of their physical strength and natural dispositions. Rather, it depends upon their degree of perfection or deficiency, i.e., their nearness to or distance from God...There are innumerable verses which indicate this principle that providence is proportional to perfection and piety. 

Ramban on shemos 13:16 

A man has no share in the Torah, unless he believes that all matters and all events, whether on a communal level or an individual level, are miracles, and not due to “nature” or “the way of the world.” Rather, if a person performs the mitzvot, his reward will bring him success, and if he transgresses, he incurs punishment, all by decree from Above.