1. For the Almoravid period see: Vincent Lagardère 1989; 1998. H.T. Norris & P. Chalmeta, “al-Murābiṭūn”, 2007, among others. May the pioneer work of Francisco Codera be qutoed 1899 (Reprinted Pamplona: Urgoiti, 2004) .

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 Ibn al-Khatib, Ihata fi akhbar Gharnata, unpublished part of the ms Escorial 1673, fol. 331.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.Alfarabi’s Introductory Sections on Logic does not maintain the distinction, Dunlop 1955a: 281.

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

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

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

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

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

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

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

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

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

21. 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).

22. See Maier 1958 and Moody 1951.

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

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

25. 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.

26. IB-coll-alawi: nº 12, pp. 197–202. Dunlop 1984.

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