and the Jawāmiʿ kutub Aristūṭālīs (Compendium of Aristotle’s Works); a Sharḥ Kitāb al-Nafs (Commentary on “On the Soul”); a Kitāb fī l-Manṭiq (Book on Logic); a Talkhīṣ al-Ilāhiyāt li-Nīqūlāʾūs (Epitome of the “Theology” by Nicolaus); a Talkhīṣ mā baʿd al-Ṭabīʿah li-Arisṭū (Epitome of Aristotle’s “Metaphysics”); a Talkhīṣ al-Istiqṣāsāt li-Jālīnūs (Epitome of Galen’s “Investigations”). He also prepared abridgements of Galen’s Kitāb al-Mizāj (On Mixture), Kitāb al-Qūwā (On the Faculties), Kitāb al-ʿIlal (On Causes), Kitāb al-Taʿrīf (On Definition), Kitāb al-Ḥummiyyāt (On Fevers), Kitāb Ḥīlat al-Burʾ (On the Method of Healing), as well as an epitome of al-Samāʿ al-Ṭabīʿī (Physics). Among his other titles are: Tahāfut al-Tahāfut (The Incoherence of the Incoherence); Manāhij al-Adillah (Methods of Proof) in uṣūl; Faṣl al-Maqāl fīmā bayna al-Sharīʿah wa-l-Ḥikmah min al-Ittiṣāl (The Decisive Treatise on the Harmony between Revelation and Philosophy); a Sharḥ al-Qiyās li-Arisṭū (Commentary on Aristotle’s “Analytics”); a Maqāla fī l-ʿAql (Treatise on the Intellect); a Maqāla fī l-Qiyās (Treatise on the Syllogism); Kitāb al-Faḥṣ fī Amr al-ʿAql (Examination of the Problem of Intellect); al-Faḥṣ ʿan Masāʾil fī l-Shifāʾ (Inquiry into Questions in the “Healing”); a Masʾala fī l-Zamān (Question on Time); a Maqāla fīmā yaʿtaqiduhu al-Mashshaʾūn wa-mā yaʿtaqiduhu al-Mutakallimūn fī Kayfiyyat Wujūd al-ʿĀlam (On the Peripatetics’ and the Theologians’ Views of How the World Exists); a Maqāla fī Naẓar al-Fārābī fī l-Manṭiq wa-Naẓar Arisṭū (On al-Fārābī’s and Aristotle’s Approaches to Logic); a Maqāla fī Ittiṣāl al-ʿAql al-Mufāraq li-l-Insān (On the Union of the Separate Intellect with Man); a Maqāla fī Wujūd al-Māddah al-Ūlā (On the Existence of Prime Matter); a Maqāla fī l-Radd ʿalā Ibn Sīnā (Refutation of Ibn Sīnā); a Maqāla fī l-Mizāj (On Mixture); Masāʾil Ḥikmiyyah (Philosophical Questions); a Maqāla fī Ḥarakat al-Falak (On Celestial Motion); and Kitāb Mā Khālafa fīhi al-Fārābī Arisṭū (On the Points where al-Fārābī Disagreed with Aristotle).

Shaykh al-Shuyūkh Ibn Ḥammūyah said: “When I entered the land I inquired about Ibn Rushd, and I was told that he was under house arrest by order of the caliph Yaʿqūb, no one being allowed to visit him, because objectionable statements had been reported about him and the proscribed sciences had been attributed to him. He died, a prisoner in his own home at Marrakesh, toward the end of the year four.”

Another source says that he died in Ṣafar (1), and it is also reported that his death occurred in Rabīʿ al-Awwal (2) of the year five.