 Fourth, we now also have evidence that Ibn Rushd’s texts reached Iran in the sixteenth century and became widely known to scholars in the seventeenth century. The catalogues indicate that dozens of them were transcribed during this time. The large number of copies reflects another phenomenon that we should not continue to ignore: the demand for the teaching of these books and their use by students and teachers in madrasas in Safavid Iran. Some thinkers and philosophers used them in their debates and teaching. Suffice it to mention here Abd al-Razzāq al-Lāhījī, Mullah Rajab ʿAlī Tabrīzī, and Muḥammad Ṭāhir Waḥīd al-Zamān Qazwīnī (Endress 1999, 2001, 2006; Pourjavady and Schmidtke, 2015; Ben Ahmed forthcoming).