Page 18 - 1..PRESENTATION (ENGLISH)
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HATA is divided into sections, each one devoted to a discipline or field of knowledge,
and items are ordered chronologically within each section.
The sectional arrangement was inspired by GAS, with certain changes. The sections of
HATA are: I. Qur’ān. Qur’ānic Sciences; II. Ḥadīth; III. Fiqh; IV. Dogmatics. Religious Polemic;
V. Asceticism. Mysticism. Works of religious contents; VI. Geography. History; VII. Poetry;
VIII. Adab; IX. Grammar. Lexicography; X. Pharmacy. Gastronomy. Medicine. Veterinary
Science. Zoology; XI. Astrology. Astronomy. Mathematics. Meteorology; XII. Agriculture.
Alchemy. Botany. Chemistry; XIII. Philosophy. Music. Politics; XIV. Fahāris; XV. Others
(Bookbinding. Games. Interpretation of Dreams. Kutub al-ᶜilm. Occult Sciences and Magic. War.
Unspecified Works). Details on the section’s contents are provided at the beginning of each.
Each section contains a numbered list of entries related to authors and/or transmitters.
The abbreviations used are explained in the Abbreviations. Within each entry the information is
organized as follows:
- Name of the author and/or transmitter. The onomastic sequence is presented as follows:
86
ism ᶜalam, followed by nasab; kunya; ṣuhra/laqab; nisba; other elements. For correct
vocalization of the nisba-s we have taken into account not only Arabic reference works which
87
specify it but also existing studies. The nisba “al-Andalusī” is cited for Andalusis who
emigrated and settled outside of al-Andalus. We have tried not to assume nisba-s where they do
not occur. A case in point is Saᶜd b. S. b. Saᶜd b. Juzayy; Abū ᶜUth., a figure from fourth/tenth-
century Valencia (II. Ḥadīth): some of his latest descendants used the nisba al-Khazrajī, which
they may have adopted an an unknown date and for a variety of reasons, but which should not
automatically be assigned to him. In other words, he is probably descended from a non-Arab
88
convert to Islam whose descendants took on an Arabic nisba. Finally, we generally do not
89
include the qualifiers al-zāhid, al-ustādh, al-naḥwī, al-mālikī, al-shāᶜir or al-qāḍī unless we
feel that they are significant for identifying the individual (for instance, in the case of a shuhra).
86 M. Marín, “Onomástica árabe en al-Andalus: ism ᶜalam y kunya,” AQ 4 (1983), pp. 131-49.
87 E. Terés, “‘Ubaydis ibn Mahmud y Lubb ibn al-Saliya, poetas de Sumuntan (Jaén),” AA 41 (1976), pp. 103-06 (al-
Ḥajrī, al-Ḥajarī); J. Pérez Lázaro, “Alteraciones fonéticas en nisba-s andalusíes,” in M. Marín (ed.), EOBA, I
(Madrid: CSIC, 1988), pp. 529-53.
88 On this process see M. Fierro, “The Ansaris, Nasir al-din, and the Nasrids in al-Andalus,” JSAI 32 (2006), pp.
232-47.
89 We assume that all Andalusi jurists were Malikis unless there is evidence to the contrary and therefore the Maliki
legal affiliation is not recorded. If scholars are described as Malikis during the Almohad period such cases are
recorded.
HATA is divided into sections, each one devoted to a discipline or field of knowledge,
and items are ordered chronologically within each section.
The sectional arrangement was inspired by GAS, with certain changes. The sections of
HATA are: I. Qur’ān. Qur’ānic Sciences; II. Ḥadīth; III. Fiqh; IV. Dogmatics. Religious Polemic;
V. Asceticism. Mysticism. Works of religious contents; VI. Geography. History; VII. Poetry;
VIII. Adab; IX. Grammar. Lexicography; X. Pharmacy. Gastronomy. Medicine. Veterinary
Science. Zoology; XI. Astrology. Astronomy. Mathematics. Meteorology; XII. Agriculture.
Alchemy. Botany. Chemistry; XIII. Philosophy. Music. Politics; XIV. Fahāris; XV. Others
(Bookbinding. Games. Interpretation of Dreams. Kutub al-ᶜilm. Occult Sciences and Magic. War.
Unspecified Works). Details on the section’s contents are provided at the beginning of each.
Each section contains a numbered list of entries related to authors and/or transmitters.
The abbreviations used are explained in the Abbreviations. Within each entry the information is
organized as follows:
- Name of the author and/or transmitter. The onomastic sequence is presented as follows:
86
ism ᶜalam, followed by nasab; kunya; ṣuhra/laqab; nisba; other elements. For correct
vocalization of the nisba-s we have taken into account not only Arabic reference works which
87
specify it but also existing studies. The nisba “al-Andalusī” is cited for Andalusis who
emigrated and settled outside of al-Andalus. We have tried not to assume nisba-s where they do
not occur. A case in point is Saᶜd b. S. b. Saᶜd b. Juzayy; Abū ᶜUth., a figure from fourth/tenth-
century Valencia (II. Ḥadīth): some of his latest descendants used the nisba al-Khazrajī, which
they may have adopted an an unknown date and for a variety of reasons, but which should not
automatically be assigned to him. In other words, he is probably descended from a non-Arab
88
convert to Islam whose descendants took on an Arabic nisba. Finally, we generally do not
89
include the qualifiers al-zāhid, al-ustādh, al-naḥwī, al-mālikī, al-shāᶜir or al-qāḍī unless we
feel that they are significant for identifying the individual (for instance, in the case of a shuhra).
86 M. Marín, “Onomástica árabe en al-Andalus: ism ᶜalam y kunya,” AQ 4 (1983), pp. 131-49.
87 E. Terés, “‘Ubaydis ibn Mahmud y Lubb ibn al-Saliya, poetas de Sumuntan (Jaén),” AA 41 (1976), pp. 103-06 (al-
Ḥajrī, al-Ḥajarī); J. Pérez Lázaro, “Alteraciones fonéticas en nisba-s andalusíes,” in M. Marín (ed.), EOBA, I
(Madrid: CSIC, 1988), pp. 529-53.
88 On this process see M. Fierro, “The Ansaris, Nasir al-din, and the Nasrids in al-Andalus,” JSAI 32 (2006), pp.
232-47.
89 We assume that all Andalusi jurists were Malikis unless there is evidence to the contrary and therefore the Maliki
legal affiliation is not recorded. If scholars are described as Malikis during the Almohad period such cases are
recorded.
