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to produce quantitative studies based on data from biographical dictionaries, 111 and to consider
the social dimensions of that activity. He has also offered long-range perspectives in his
analyses, 112 which enrich earlier attempts 113 and provide the basis for a debate among all those
scholars devoted to specific sectors of the Andalusi intellectual world. But the integration of the
study of such specific sectors into a larger approach still remains a desideratum, although
occasional efforts have been made. 114 Along the lines initiated by Urvoy we should note – among
other studies, many in the series EOBA -- the work of Jesús Zanón, which evaluates the structure
of the scholarly world under the Almohads in quantitative and relational terms; and also the
appendix to the Biblioteca de al-Andalus titled La producción intelectual andalusí. 115 The data
collected in the project Prosopografía de los ulemas andalusíes (PUA), which draw on a larger
number of bio-bibliographical listings than these earlier ventures, will lead to new and larger
perspectives 116 .
Interesting initiatives have also been launched in the social history of knowledge in al-
Andalus. We note particularly María Luisa Ávila’s studies of the demography of ᶜulamā’; 117 Luis
Molina’s of the scholarly families and travels of ᶜulamā’ under the Umayyads, and of the age of
“reproduction”; 118 Manuela Marín’s on professions, marriage relations and the “hierarchization”
111 D. Urvoy, “La vie intellectuelle et spirituelle dans les Baléares musulmanes,” AA 37/1 (1972), pp. 87-132; “La
structuration du monde des ulémas à Bougie au VIIe/XIIIe siècle,” SI 43 (1976), pp. 87-107, and above all Le monde
des ulémas andalous du V/XIe au VII/XIIIe siècle (Geneva: Librarie Droz, 1978).
112 D. Urvoy, Pensers d’al-Andalus. La vie intellectuelle à Cordoue et Séville au temps des Empires Berbères (fin
XIe siècle-début XIIIe siècle) (Toulouse: Éditions du CNRS, 1990).
113 Of which the most vital has been that of M. Cruz Hernández: Historia del pensamiento en el mundo islámico, 2
vols., I. Desde los orígenes hasta el siglo XII, II. Desde el Islam andalusí hasta el socialismo árabe (Madrid:
Alianza, 1981); new ed. Historia del pensamiento en el mundo islámico, 3 vols., I. Desde los orígenes hasta el siglo
XII, II. El pensamiento de al-Andalus (siglos IX-XIV), III. El pensamiento islámico de Ibn Jaldun hasta nuestros
días (Madrid: Alianza, 1996).
114 The Cambridge History of Arabic Literature. The Literature of al-Andalus, ed. María Rosa Menocal, Raymond P.
Scheindlin and Michael Sells (Cambridge: Cambridge University Press, 2000); also the chapters on religious and
intellectual life in the al-Andalus volumes of the Historia de España R. Menéndez Pidal.
115 J. Zanón, La vida intelectual en al-Andalus durante la época almohade. Estudio de la ‘Takmila’ de Ibn al-Abbar,
doctoral dissertation, Universidad Complutense (Madrid, 1991); “La producción intelectual andalusí: balance de
resultados e índices”, final volume of BA, Almería, 2013.
116 Presently those in charge of both PUA and HATA work to unify the consultation of the data of both repertoires.
117 M. L. Ávila, La sociedad hispano-musulmana al final de califato. Aproximación a un estudio demográfico
(Madrid: CSIC, 1985).
118 L. Molina, “Lugares de destino de los viajeros andalusíes en el Ta’rij de Ibn al-Faradi,” in M. Marín (ed.), EOBA.
I (Madrid: CSIC, 1988), pp. 585-610; L. Molina, “Familias andalusíes: los datos del Ta’rij ᶜulama’ al-Andalus de
Ibn al-Faradi,” in M. L. Ávila (ed.), EOBA. II (Granada: Escuela de Estudios Árabes-CSIC, 1989), pp. 19-99; in M.
L. Ávila (ed.), EOBA. III (Granada: Escuela de Estudios Árabes-CSIC, 1990), pp. 13-58; in L. Molina (ed.), EOBA.
IV (Granada: Escuela de Estudios Árabes-CSIC, 1990), pp. 13-40; “El estudio de familias de ulemas como fuente
para la historia social de al-Andalus,” Saber religioso y poder político en el Islam (Madrid: 1994), pp. 161-73.
to produce quantitative studies based on data from biographical dictionaries, 111 and to consider
the social dimensions of that activity. He has also offered long-range perspectives in his
analyses, 112 which enrich earlier attempts 113 and provide the basis for a debate among all those
scholars devoted to specific sectors of the Andalusi intellectual world. But the integration of the
study of such specific sectors into a larger approach still remains a desideratum, although
occasional efforts have been made. 114 Along the lines initiated by Urvoy we should note – among
other studies, many in the series EOBA -- the work of Jesús Zanón, which evaluates the structure
of the scholarly world under the Almohads in quantitative and relational terms; and also the
appendix to the Biblioteca de al-Andalus titled La producción intelectual andalusí. 115 The data
collected in the project Prosopografía de los ulemas andalusíes (PUA), which draw on a larger
number of bio-bibliographical listings than these earlier ventures, will lead to new and larger
perspectives 116 .
Interesting initiatives have also been launched in the social history of knowledge in al-
Andalus. We note particularly María Luisa Ávila’s studies of the demography of ᶜulamā’; 117 Luis
Molina’s of the scholarly families and travels of ᶜulamā’ under the Umayyads, and of the age of
“reproduction”; 118 Manuela Marín’s on professions, marriage relations and the “hierarchization”
111 D. Urvoy, “La vie intellectuelle et spirituelle dans les Baléares musulmanes,” AA 37/1 (1972), pp. 87-132; “La
structuration du monde des ulémas à Bougie au VIIe/XIIIe siècle,” SI 43 (1976), pp. 87-107, and above all Le monde
des ulémas andalous du V/XIe au VII/XIIIe siècle (Geneva: Librarie Droz, 1978).
112 D. Urvoy, Pensers d’al-Andalus. La vie intellectuelle à Cordoue et Séville au temps des Empires Berbères (fin
XIe siècle-début XIIIe siècle) (Toulouse: Éditions du CNRS, 1990).
113 Of which the most vital has been that of M. Cruz Hernández: Historia del pensamiento en el mundo islámico, 2
vols., I. Desde los orígenes hasta el siglo XII, II. Desde el Islam andalusí hasta el socialismo árabe (Madrid:
Alianza, 1981); new ed. Historia del pensamiento en el mundo islámico, 3 vols., I. Desde los orígenes hasta el siglo
XII, II. El pensamiento de al-Andalus (siglos IX-XIV), III. El pensamiento islámico de Ibn Jaldun hasta nuestros
días (Madrid: Alianza, 1996).
114 The Cambridge History of Arabic Literature. The Literature of al-Andalus, ed. María Rosa Menocal, Raymond P.
Scheindlin and Michael Sells (Cambridge: Cambridge University Press, 2000); also the chapters on religious and
intellectual life in the al-Andalus volumes of the Historia de España R. Menéndez Pidal.
115 J. Zanón, La vida intelectual en al-Andalus durante la época almohade. Estudio de la ‘Takmila’ de Ibn al-Abbar,
doctoral dissertation, Universidad Complutense (Madrid, 1991); “La producción intelectual andalusí: balance de
resultados e índices”, final volume of BA, Almería, 2013.
116 Presently those in charge of both PUA and HATA work to unify the consultation of the data of both repertoires.
117 M. L. Ávila, La sociedad hispano-musulmana al final de califato. Aproximación a un estudio demográfico
(Madrid: CSIC, 1985).
118 L. Molina, “Lugares de destino de los viajeros andalusíes en el Ta’rij de Ibn al-Faradi,” in M. Marín (ed.), EOBA.
I (Madrid: CSIC, 1988), pp. 585-610; L. Molina, “Familias andalusíes: los datos del Ta’rij ᶜulama’ al-Andalus de
Ibn al-Faradi,” in M. L. Ávila (ed.), EOBA. II (Granada: Escuela de Estudios Árabes-CSIC, 1989), pp. 19-99; in M.
L. Ávila (ed.), EOBA. III (Granada: Escuela de Estudios Árabes-CSIC, 1990), pp. 13-58; in L. Molina (ed.), EOBA.
IV (Granada: Escuela de Estudios Árabes-CSIC, 1990), pp. 13-40; “El estudio de familias de ulemas como fuente
para la historia social de al-Andalus,” Saber religioso y poder político en el Islam (Madrid: 1994), pp. 161-73.
