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Andalusi work in the Islamic world), al-Shāṭibī’s two poems on Qur’ānic readings (Ḥirz al-
amānī wa-wajh al-tihānī or al-Lāmiyya, and ᶜAqīlat aṭrāb al-qaṣā’id or al-Rā’iyya), al-Qāḍī
ᶜIyāḍ’s al-Shifā on the Prophet, Ibn ᶜAbd al-Barr’s al-Istīᶜāb fī asmā’ al-ṣaḥāba on the Prophet’s
Companions (which was even translated into Turkish), al-Dānī’s al-Taysīr on Qur’ānic readings,
and al-Qurṭubī’s eschatological work al-Tadhkira. In the future, publication of new catalogues or
revision of existing ones, and improved access to private library collections, will continue to
yield new data which will be incorporated into HATA. Manuscript miscellanies, majāmiᶜ,
whether factitious or not, have not been studied to the extent they deserve – not only to
determine the exact nature of their contents, but for what they can tell us about cultural and
48
scholarly practices of reading and writing and about the social and economic uses of the book.
Because HATA is concerned not only with books but also with their transmission, the
paleographical and codicological study of manuscripts is of great value in determining if certain
49
works circulated in al-Andalus. F. Déroche has given a decisive impetus to this type of study.
He also conceived the Fichier des Manuscrits Moyen-Orientaux Datés (FiMMOD), which
gathers information on all manuscripts in Arabic script which bear a legible colophon and are
50
dated prior to 1500 C.E., an initiative for which he named F. Codera as a precursor. We should
47 As found in the Khizānat Jāmiᶜat Madīnat al-ᶜIlm in Kazimiyah (Iraq) and the manuscript collections of Oman
(RIMA [Kuwait] 24 [1978], pp. 3-24) and Karbala (RIMA 27 [1983], pp. 547-96).
48 For Mudéjar-Morisco manuscripts see N. Martínez de Castilla, “Manuscritos misceláneos y facticios del Aragón
del siglo XVI,” in M. Ammadi, F. Vidal-Castro and M. J. Viguera Molins (eds.), Manuscritos para comunicar
culturas. Quinta Primavera del Manuscrito Andalusí = Al-makhṭūṭāt wa-tawṣṣul al-thaqāfāt. Rabīᶜ al-makhṭūṭ al-
andalusī, al-dawra al-khāmisa, Primavera del Manuscrito Andalusí, 5 (Casablanca: Kulliyat al-ādāb wa-l-ᶜulūm al-
insāniyya [Jāmiᶜat al-Ḥasan al-Thānī ᶜAyn al-Shuqq] = Faculté des Lettres et des Sciences Humaines [Université
Hassan II – Ain Chock]; Rabat: Éditions et Impressions Bouregreg, 2012), pp. 141-50.
49 François Déroche, “Deux fragments coraniques maghrébins anciens au Musée des arts turcs et islamiques
d’Istanbul,” Revue des Études Islamiques 59 (1991), pp. 229-236; “Tradition et innovation dans la pratique de
l’écriture au Maghreb pendant les IVe/Xe et Ve/XIe siècles,” in S. Lancel (ed.), Afrique du nord antique et
médiévale: numismatique, langues, écriture et arts du livre, spécificité des arts figurés (actes du VIIe colloque
internationale sur l’histoire et l’archéologie de l’Afrique du Nord, Paris, 1999, pp. 233-247; “Andalusi ou magribi
ibérique?,” in N. Martinez de Castilla and M. J. Viguera Molins (ed.), Documentos y manuscritos Árabes del
Occidente Musulmán Medieval, Madrid, 2010, pp. 369-380. See now the contributions by Arianna d’Ottone, “Al-
hatt al-magribi et le fragment bilingue latin-arabe Vat. Lat. 12900: quelques observations,” in M. Jaouhari (ed.),
Les écritures des manuscrits de l’Occident musulman [Les Rencontres du Centre Jacques Berque n°5], Rabat, 2013,
pp. 7-18; Umberto Bongianino, “Le Kitab Sibawayh X 56 sup. de la Bibliothèque Ambrosienne et les écritures de
l’Occident arabe avant la diffusion du maghribī arrondi,” in Rencontres du Centre Jacques Berque 6 (2014),
forthcoming.
50 Nouvelles des Manuscrits du Moyen-Orient I/2 (1993). An instance of the importance of collections like
FiMMOD is ms. BN Paris 709, which includes the audition certificates of al-Tirmidhī’s Jāmiᶜ, one of them from
o
Granada in 640/1243 (FiMMOD, n 8, F. Déroche).
47
Andalusi work in the Islamic world), al-Shāṭibī’s two poems on Qur’ānic readings (Ḥirz al-
amānī wa-wajh al-tihānī or al-Lāmiyya, and ᶜAqīlat aṭrāb al-qaṣā’id or al-Rā’iyya), al-Qāḍī
ᶜIyāḍ’s al-Shifā on the Prophet, Ibn ᶜAbd al-Barr’s al-Istīᶜāb fī asmā’ al-ṣaḥāba on the Prophet’s
Companions (which was even translated into Turkish), al-Dānī’s al-Taysīr on Qur’ānic readings,
and al-Qurṭubī’s eschatological work al-Tadhkira. In the future, publication of new catalogues or
revision of existing ones, and improved access to private library collections, will continue to
yield new data which will be incorporated into HATA. Manuscript miscellanies, majāmiᶜ,
whether factitious or not, have not been studied to the extent they deserve – not only to
determine the exact nature of their contents, but for what they can tell us about cultural and
48
scholarly practices of reading and writing and about the social and economic uses of the book.
Because HATA is concerned not only with books but also with their transmission, the
paleographical and codicological study of manuscripts is of great value in determining if certain
49
works circulated in al-Andalus. F. Déroche has given a decisive impetus to this type of study.
He also conceived the Fichier des Manuscrits Moyen-Orientaux Datés (FiMMOD), which
gathers information on all manuscripts in Arabic script which bear a legible colophon and are
50
dated prior to 1500 C.E., an initiative for which he named F. Codera as a precursor. We should
47 As found in the Khizānat Jāmiᶜat Madīnat al-ᶜIlm in Kazimiyah (Iraq) and the manuscript collections of Oman
(RIMA [Kuwait] 24 [1978], pp. 3-24) and Karbala (RIMA 27 [1983], pp. 547-96).
48 For Mudéjar-Morisco manuscripts see N. Martínez de Castilla, “Manuscritos misceláneos y facticios del Aragón
del siglo XVI,” in M. Ammadi, F. Vidal-Castro and M. J. Viguera Molins (eds.), Manuscritos para comunicar
culturas. Quinta Primavera del Manuscrito Andalusí = Al-makhṭūṭāt wa-tawṣṣul al-thaqāfāt. Rabīᶜ al-makhṭūṭ al-
andalusī, al-dawra al-khāmisa, Primavera del Manuscrito Andalusí, 5 (Casablanca: Kulliyat al-ādāb wa-l-ᶜulūm al-
insāniyya [Jāmiᶜat al-Ḥasan al-Thānī ᶜAyn al-Shuqq] = Faculté des Lettres et des Sciences Humaines [Université
Hassan II – Ain Chock]; Rabat: Éditions et Impressions Bouregreg, 2012), pp. 141-50.
49 François Déroche, “Deux fragments coraniques maghrébins anciens au Musée des arts turcs et islamiques
d’Istanbul,” Revue des Études Islamiques 59 (1991), pp. 229-236; “Tradition et innovation dans la pratique de
l’écriture au Maghreb pendant les IVe/Xe et Ve/XIe siècles,” in S. Lancel (ed.), Afrique du nord antique et
médiévale: numismatique, langues, écriture et arts du livre, spécificité des arts figurés (actes du VIIe colloque
internationale sur l’histoire et l’archéologie de l’Afrique du Nord, Paris, 1999, pp. 233-247; “Andalusi ou magribi
ibérique?,” in N. Martinez de Castilla and M. J. Viguera Molins (ed.), Documentos y manuscritos Árabes del
Occidente Musulmán Medieval, Madrid, 2010, pp. 369-380. See now the contributions by Arianna d’Ottone, “Al-
hatt al-magribi et le fragment bilingue latin-arabe Vat. Lat. 12900: quelques observations,” in M. Jaouhari (ed.),
Les écritures des manuscrits de l’Occident musulman [Les Rencontres du Centre Jacques Berque n°5], Rabat, 2013,
pp. 7-18; Umberto Bongianino, “Le Kitab Sibawayh X 56 sup. de la Bibliothèque Ambrosienne et les écritures de
l’Occident arabe avant la diffusion du maghribī arrondi,” in Rencontres du Centre Jacques Berque 6 (2014),
forthcoming.
50 Nouvelles des Manuscrits du Moyen-Orient I/2 (1993). An instance of the importance of collections like
FiMMOD is ms. BN Paris 709, which includes the audition certificates of al-Tirmidhī’s Jāmiᶜ, one of them from
o
Granada in 640/1243 (FiMMOD, n 8, F. Déroche).
