Editing The Guide for the Perplexed (section)

==Reception==
While many Jewish communities revered Maimonides' work and viewed it as a triumph, others deemed many of its ideas [[heresy|heretical]].  The Guide was often banned and, in some occasions, even burned in Paris in 1233.<ref>See the entry "Maimonidean Controversy, under Maimonides, in volume 11 of the ''[[Encyclopaedia Judaica]]'', Keter Publishing, and ''Dogma in Medieval Jewish Thought'' by Menachem Kellner.</ref><ref>[https://aish.com/when-they-burned-maimonides-books-the-controversy-behind-the-guide-for-the-perplexed/ when-they-burned-maimonides-books-the-controversy-behind-the-guide-for-the-perplexed]</ref>

In particular, the adversaries of Maimonides' [[Mishneh Torah]] declared war against the "Guide". His views concerning angels, prophecy, and miracles—and especially his assertion that he would have had no difficulty in reconciling the biblical account of the creation with the doctrine of the eternity of the universe, had the [[Aristotelianism|Aristotelian]] proofs for it been conclusive<ref>Part 2, chapter 25</ref>—provoked the indignation of his coreligionists.<ref>{{JewishEncyclopedia|inline=1|title=Moses ben Maimon (RaMBaM; usually called Maimonides)|url=http://www.jewishencyclopedia.com/articles/11124-moses-ben-maimon}}</ref>

Likewise, some (most famously Rabbi [[Abraham ben David]], known as the RaBad) objected to Maimonides' raising the notion of the incorporeality of God as a [[dogma]], claiming that great and wise men of previous generations held a different view.<ref>{{cite encyclopedia|title=Abraham ben David of Posquieres |encyclopedia=[[Jewish Encyclopedia]] |url=http://www.jewishencyclopedia.com/view.jsp?artid=420&letter=A |access-date=2007-10-11}}</ref>

In modern-day Jewish circles, controversies regarding Aristotelian thought are significantly less heated, and, over time, many of Maimonides' ideas have become authoritative.  As such, the book is seen as a legitimate and canonical, if somewhat abstruse, religious masterpiece.

The Guide had great influence in Christian thought, both [[Thomas Aquinas]] and [[Duns Scotus]] making extensive use of it: the negative theology contained in it also influenced mystics such as [[Meister Eckhart]]. Due to The Guide's influence on Western Christian thought, it has been regarded as a "Jewish-scholastic ''Summa.''" <ref>{{Cite book |last=Josef |first=Pieper |title=Scholasticism: Personalities and Problems of Medieval Philosophy |publisher=McGraw-Hill |year=1960 |pages=105}}</ref> It was massively used in—and disseminated through—[[Raymond Martini|Ramon Martí]]'s ''Pugio Fidei''.<ref>Philippe Bobichon, "Citations et traductions du Guide des égarés dans le Pugio fidei de Ramon Martí (Barcelone, xiiie siècle)", ''Yod'', 22 | 2019, pp. 183–242 [https://www.academia.edu/40439091/_Citations_et_traductions_du_Guide_des_%C3%A9gar%C3%A9s_dans_le_Pugio_fidei_de_Ramon_Mart%C3%AD_Barcelone_xiiie_si%C3%A8cle_ online]</ref> It was also read and commented on in Islamic circles, and remains in print in Arab countries.<ref>e.g. ''Dalalat al-Ha'reen'', {{ISBN|1617190497}}</ref>

Several decades after Maimonides' death, a Muslim philosopher by the name of Muhammad ibn Abi-Bakr Al-Tabrizi wrote a commentary in [[Arabic]] on the first 25 propositions (out of 26) of Book Two, leaving out the last one, which states that the universe is eternal. The extant manuscript of the commentary was written in 677AH (1278 CE), and states that it was copied from a copy in Maimonides' own hand writing. The commentary was printed in Cairo in 1949.<ref>{{Cite book |last=Al-Tabrizi, Maimonides |url=https://archive.org/details/238almqdmat-alkhms-w-alashrwn--abw-ar_PTIFF |title=المقدمات الخمس و العشرون في اثبات وجود الله و وحدانيته و تنزيهه من ان يكون جسما أو قوة في جسم |publisher=Al-Khanji |year=1949 |location=Cairo, Egypt}}</ref>