1. For the Almoravid period see: Vincent Lagardère, Les Almoravides. Le Djihâd Andalou (1106–1143), Paris: L'Harmattan, 1998; and N.T. Norris & P. Chalmeta, “al-Murâbiṭûn”, Encyclopédia de l’Islam, Leiden: Brill, 2007. The pioneering work of F. Codera 1899 (reprinted 2004) remains useful.

2. See the introductory remark of the editor sulayman al-Hara’iri (1824–1877), taken from Ibn Khallikan, in Ibn Khaqan 1966: 1. Also, F. Codera 1903.

3. Cf. Ibn Abi Usaybi‛a 1886: vol. 2, p. 63; 2001: 3: 274–275. Dunlop 1955b: 108–111; IB-coll-alawi: 87, 88, 102, and 152.

4. Ma‛sumi 1960: 102–108. Ibn al-Khatib, Ihata fi akhbar Gharnata, unpublished part of the ms Escorial 1673, fol. 331. Ibn al-Khatib mentions his son ‛Abd al-‛Aziz in al-Ihata, ed. ‛Abd al-Salam Shaqur, (Tangiers: Mu’assasat al-taghlif wa-l-tibaʽah wa-l-nashr wa-t-tawziʽ li-sh-Shamal, 1988), nº 284, p. 232.

5. Dunlop 1955b: 110–111. Arabic in IB-coll-alawi: nº 4, pp. 88–96.

6. IB-coll-alawi: 77–81. Spanish partial transl. Samsó 1993–1994: 671–672.

7. Ibn Abi Usaybi‛a 1886: 2: 51; 2001: 3: 239–242.

8. Sa‛id 1998: 112; English translation 1991: 81–82.

9. IB-taaliq: 27, parallel to Risalah, Dunlop (ed.) 1957a: 226.

10. IB-taaliq: 29, parallel to Dunlop 1957a, Risalah, 226.

11. See Sharḥ jālīnūs li-fuṣūl abuqraṭ bi-tarjamat ḥunayn b. isḥāq. See also the trilingual text of Hippocrates’ Aphorisms at the Austrian Academy of Sciences.

12. Alfarabi’s Introductory Sections on Logic does not maintain the distinction, Dunlop 1955a: 281.

13. Tamthil, istiqrar, in IB-taaliq: 31. 5–8.

14. The addition of this sixth term is attributed to Brethren of Purity. Cf. I.R. Netton, Muslim Neoplatonists (1982: 47–48).

15. Cf. Prior Analytics, Book I, c. 27. The order of the premises is inverted in Arabic logic.

16. Min kalami-hi fi l-alhan, in IB-coll-alawi: 82–83). Manuela Cortés 1996: 11–23.

17. Sharh as-sama‛ at-tabi‛i, IB-SS-fakhry: 108. English paraphrase in IB-coll-Lettinck: 536–537.

18. Djebbar 1992. For information on the life of Ibn Sayyid, ibid. p. 30.

19. Lettinck 1999, text and English translation on pp. 383–481.

20. Ibn Bâjja 1973 (IB-SS-fakhry) and 1978 (IB-SS-ziyada). IB-coll-Lettinck: 676–769.

21. Pines was first to underscore the different meaning of quwwa in Avempace and Aristotle: see Pines 1964.

22. Printed in the apparatus of Aristutalis, At-Tabi‛a. Tarjamat Ishaq Ibn Hunayn maʽa shuruh Ibn as-Samh, wa-Ibn ‛Adi wa Mattà Ibn Yunus wa-Abi l-Faraj Ibn at-Tayyib, edited by A. Badawi, 2 vols. Cairo, 1964–1965. Ibn ̒Adi is often not the author but Philoponus. The confusion was due to the fact that Ibn ‛Adi as well as Philoponus and John the Grammarian (in Arabic an-Nahwi) bear the same name Yahyà.

Philoponus’ comments in Arabic have been partially translated into English by Elias Giannakis (1992).

23. See Maier 1958 and Moody 1951.

24. Lettinck 1999: 432. Aristotle describes the region as the “joint place of water and air” (Meteo. 346b 18).

25. Nicolaus Damascenus. De plantis: Five translations, (1989).

26. There were at least two Arabic translations circulating, an ancient version from the 9^th century, and a later one by Ishaq ibn Hunayn (d. 910): see Annex 2.

27. Partial edition and English translation by Dunlop (IB-RS-dunlop). Full edition and Spanish translation, IB-RS-AP. New edition by Majid Fakhry, IB-coll-fakhry: 37–96. Partial English translation by Lawrence Berman (IB-RS-berman). New Spanish Translation by Joaquín Lomba, 1997, IB-RS-lomba. Bilingual edition, Arabic and Italian, by Massimo Campanini, 2002, IB-RS-campanini. Arabic and French, by Charles Genequand (IB-coll-genequand).

28. Asín Palacios 1943. IB-coll-fakhry: 113–143. IB-coll-genequand.

29. Arabic text (Fi ittisal al-‛aql bi-l-insan) and Spanish translation by M. Asín Palacios 1942 (IB-CIM). Edition Fakhry in IB-coll-fakhry: 153–173. Lagardère 1981 (IB-CIM-lagardere). IB-coll-genequand.

30. Abû Nasr al-Farabi, On the perfect state (Mabadi’ ara’ ahl al-madinat al-fadila), 1985;.

31. IB-coll-alawi: n° 12, pp. 197–202. Dunlop 1984, pp. 296–299. IB-danesh 1988, v. 3, p. 325–329.

32. His poetic activity may have been the cause for misattributing to him a whole diwan, see Dunlop 1952.