He had learned the Quran at kuttab in his youth, and its grammar, theology, fiqh and history at the mosque of Okba Ibn Nafaa.

He said himself in the conclusion of his book Zad Al Mussafir (Viaticum) that he would be available at home for his students at the end of their daily consultation.

This may explain the fact that when he treated the son of Cadhi Al Nooman, he refused to receive as a gift a costume of 300 mithkals.

It is also with respect to the Emir that he did not realize his desire to visit Andalusia, the relationship between the two governments of Mahdia and Cordoba were tense.

The Emir was Shia and for ceremonial purposes and policies, he creates barriers to pilgrims and forced them to pass through Mahdia and pay a toll.

Ibn Al Jazzar prepares himself the medicines and has an assistant serve them who stood in the vestibule of the house, and who collected the fees of the consultations.

Translated into Latin, Greek and Hebrew, it has been copied, recopied, and printed in France and Italy since the sixteenth century.

He often cited in reference the names of foreign authors, as if to give importance to his subject or for intellectual integrity to justify the loans.

And among the physicians whom he often refers such Galen, Hippocrates, Dioscorides, Refus, Tridon, Fergorius, Aristotle and Ibn Suleiman Isaac Israeli ben Solomon, he does not mention al-Razi.Books by these authors must have existed in Tunisia at that time.

Tunisia was in constant contact with Rome, Athens and Byzantium because of the sheer size of its economy and its position in the midst of the Mediterranean Sea.

He had some books on geriatric medicine and health of elderly (Kitāb Ṭibb al-Mashāyikh[4] or Ṭibb al-Mashāyikh wa-ḥiifẓ ṣiḥḥatihim),[5] a book on sleep disorders, one on 'forgetfulness and how to strengthen memory' (Kitāb al-Nisyān wa-Ṭuruq Taqwiyat al-Dhākira),[6][7] and another on causes of mortality (Risāla fī Asbāb al-Wafāh).