It contains the answer given by him to some philosophical questions raised by the Frederick II of Hohenstaufen and has been defined as "symbol on the intellectual relations between medieval Christian Europe and the Islamic world".
The treatise is divided into a prologue, wrote perhaps one of his disciples, which explains the origin of the correspondence, the answer to the four philosophical questions raised by Frederick II of Hohenstaufen, an Appendix referred to several issues, and finally, an epilogue.
Given, then, that its structure is as follows: As usual in medieval Arabic treatises, and how could it be otherwise, if we take into account the rich and highly educated of Ibn Sab'in, in the Sicilian Questions the author quotes from other writers, especially those in the classical antiquity; among them are, for example, Plato's Phaedrus and especially those belonging to the logic of Aristotle, as the most relevant.
Among all these philosophers, he notes, the volume of citations is made on his thought and his writings, Aristotle, which is really central to the treaty and the Andalusian mystic most often named as the Wise (al-Hakim) and the Man (al-Rayul).
Other important philosophers and thinkers in the Sicilian Questions referred to are, in alphabetical order, Alexander of Aphrodisias, Anaxagoras, Berossus, Crates, Diogenes, Euclid, al-Farabi, Galen, al-Ghazali, al-Hallaj, Ibn Bajja (Avempace), Ibn Sina (Avicenna), Iamblichus, Parmenides, Pythagoras, Plato, Socrates, Themistius, Theophrastus and Zeno of Elea.