[788] The contents of the Kitábu ’l-Milal wa-’l-Niḥal are fully summarised by Dozy in the Leyden Catalogue, vol. iv, pp. 230-237. Cf. also Zur Komposition von Ibn Ḥazm's Milal wa’n-Niḥal, by Israel Friedlaender in the Nöldeke-Festschrift (Giessen, 1906), vol. i, p. 267 sqq.
[789] So far as I am aware, the report that copies are preserved in the great mosque at Tunis has not been confirmed.
[790] His Arabic name is Ismá‘íl b. Naghdála. See the Introduction to Dozy's ed. of Ibnu ’l-‘Idhárí, p. 84, n. 1.
[791] An interesting notice of Samuel Ha-Levi is given by Dozy in his Hist. des Mus. d'Espagne, vol. iv, p. 27 sqq.
[792] Kámil of Ibnu ’l-Athír, ed. by Tornberg, vol. ix, p. 425 sqq. The following narrative (which has been condensed as far as possible) differs in some essential particulars from the accounts given by Ibn Khaldún (History of the Berbers, De Slane's translation, vol. ii, p. 64 sqq.) and by Ibn Abí Zar‘ (Tornberg, Annales Regum Mauritaniæ, p. 100 sqq. of the Latin version). Cf. A. Müller, Der Islam, vol. ii, p. 611 sqq.
[793] See note on p. 423.
[794] The province of Tunis.
[795] Murábiṭ is literally 'one who lives in a ribáṭ,' i.e., a guardhouse or military post on the frontier. Such buildings were often occupied, in addition to the garrison proper, by individuals who, from pious motives, wished to take part in the holy war (jihád) against the unbelievers. The word murábiṭ, therefore, gradually got an exclusively religious signification, 'devotee' or 'saint,' which appears in its modern form, marabout. As applied to the original Almoravides, it still retains a distinctly military flavour.
[796] See Goldziher's article Materialien zur Kenntniss der Almohadenbewegung in Nordafrika (Z.D.M.G., vol. 41, p. 30 sqq.).
[797] ‘Abdu ’l-Wáḥid, History of the Almohades, ed. by Dozy, p. 135, l. 1 sqq.