Zacut’s Almanach Perpetuum, printed in Leiria in 1496, was translated into Arabic at least twice: by Mūsā Jālīnūs, in 1505-06, in Istanbul, and in the Magreb by al-Hajarī (ca. 1624). Mūsā Jālīnūs´s traslation is only extant in one manuscript (Escorial 966) which seems to bear witness to its limited diffusion. Al-Hajari’s translation is preserved in at least five manuscripts and it was the object of some recensions and commentaries which accompanied the numerical tables. I will concentrate my analysis on them. These manuscripts are: -MS Milan Ambrosiana 338 (C82). Canons: Fols. 1r-20v. Numerical tables: fols. 21r-149r. -MS Ar. Vatican 963. Canons: 1r-27v. Numerical tables: 38v-166v. -MS Rabat Hassaniya 8184. Canons: 21 unnumbered pages. Numerical tables: 260 pages. -MS Rabat Hassaniya 1433, Canons: Fols. 5r-9v. Followed (fols. 9v-10r) by an extra chapter on lunar eclipses copied from ‘Abd al-Rahmān al-Fāsi’s risāla. It also contains a summary of al-Hajari’s translation (fols. 11v-15rv). -MS Cairo National Library DM 1081, Canons: pp. 9-19. Numerical tables: 329 pages. The manuscript contains three risalas and the second one corresponds to al-Hajari’s translation. The other two texts are two different collections of Maghribi canons of the Almanach’s tables which include materials (pp. 1-2) from the Risāla ‘arabiyya by the faqih and mu‘addil Sidi ‘Abd Allāh Asnāk al-Marrākushi (fl. ca.1655), and the Tuhfat al-muhtāj fi ‘ilm al-ta‘dil wa ‘l-azyāj, (pp. 20-28) by ‘Abd al-Rahmān al-Fāsi (Fez, 1631-1685). Other manuscripts are commentaries to the Hajari’s translations: -MS 2027 and MS 2014: Library Jizāna al-‘Amma (Rabat). -MS 1331: Rabat Hassaniyya. I have explored the transmission process between these manuscripts, and I will show the conclusions I have reached after editing and studying these texts, the astronomical tables and the information contained in the marginal notes. I have also been able to undertake a codicological exploration on the original manuscripts and I have found important clues to establish a stemma of the textual transmission. These manuscripts bear witness to the enormous diffusion of Hajari’s translation, which was used until the nineteenth century throughout the Arab world (from Morocco to Yemen). My work here is an extension of the published meticulous researches made, on the one hand by Julio Samsó and, on the other, by Chabás and Goldstein.