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Questo paper affronta il tema dell’identità Omanita e l’ideologico religioso Islamico Ibadita. Fra gli elementi principali che caratterizzano l’Oman, si possono considerare: 1. La sua particolare configurazione geografica. 2. La sua popolazione multi-culturale e multi-religiosa sin da epoche antichissime e precedent l’Islam stesso. 3. La dottrina Islamica Ibadita. Conseguentemente, in primo luogo l’Autore si sofferma sulle particolari connotazioni geografiche dell’Oman e suoi molteplici ‘paesaggi’, i quali hanno indubbiamnete avuto un profondo impatto sugli habitat umani e la loro organizzazione all’interno delle diverse nicchie ecologiche del Paese, risalendo a secoli se non a millenni or sono. Riguardo a quest’ultimo aspetto, una delle principali connotazioni è stata quella del tribalismo e le sue complementarietà all’interno di una cornice che, in Oman, è sempre stata caratterizzata da multi-culturalità e multi-religiosità. Quindi, con l’avvento dell’Islam, un nuovo fattore si è imposto sulla scena storica omanita: l’Ibadismo e le sue dinamiche. Dopo un breve schema storico e in ampia parte riferendosi al paper precedente, il discorso puntualizza i principî base dell’Ibadismo e della sua evoluzione nel tempo, il ruolo giocato in Oman nel corso dei secoli, il suo impatto sulla società locale e il modello politico-istituzionale che esso ha contribuito a forgiare e modellare. Si tratta di una eredità culturale tramandata nei secoli fino ad oggi. Infine, l’Autore dà un rapido ma chiaro affresco dell’Ibadismo e del suo ideologico religioso oggi, il rapporto fra questa ideologia religiosa e il concetto di Modernità tecnologica e sociale, Corano e principî guida religiosi di fronte alle diversità, la risposta Ibadita di fronte a un nuovo modello di società inter-religiosa e inter-etnica.

The Aqw?l Qat?da (the Sayings/teachings of Qat?da) is a collection of writings on fiqh (jurisprudence) and ?ad?th (traditions) narrated by Qat?da b. Di'ama al-Sadusi (c.60-117/680-735) that has frequently attracted the interest of present-day scholars. In addition to these writings, the discovery of a number of previously unknown texts on Ib??? jurisprudence and early legal opinions in the Maghrib region by a non-Ib??? scholar from Ba?ra now raises important questions about early Ib??? history and the proper methods of recording information during Islam’s formative period during the first half of the 2nd /8th century. Although these texts have not yet been published, they are the subject of intense debate amongst modern scholars. Although the Aqw?l Qat?da was never incorporated into the legal literature of the Ib??iyyah in Oman, manuscripts of the Aqw?l Qat?da have repeatedly attracted particular interest among modern scholars as it raises questions concerning the early development of the Ib??? Ba?ran community. It is a unique document because it attests to the existence of a scholarly link between Sunn?s and Ib???s during the early development of Islamic law. The fact that the legal responses and traditions of Qat?da are part of an Ib??? collection, in which the traditions of J?bir bin Zayd (one of the founders of Ibadism) have been transmitted through ‘Amr b. Harim and ‘Amr b. D?n?r, proves that Ib??? lawyers of the first generations considered Qat?da to be a faithful upholder of J?bir's doctrine. This present study on the text is based on two recently discovered manuscripts. One of these is in the D?r al-Kutub al-Mi?riyyah in Cairo, while the other is in the al-B?r?niyyah Library (al-Khiz?nah al-B?r?niyyha) on the Tunisian island of Djerba. We shall look at both of them in detail. The texts display three important features, which will be the subject of analysis: 1) fiqh opinions commonly held during the early Islamic period in Ba?ra; 2) early approaches to the collection of Islamic religious traditions including ?ad?th of the Prophet and legal opinions of the early community 3) the development of Islamic jurisprudence during the first two centuries of the Islamic era.

Termin „Jedwabny Szlak” ma dwa znaczenia: dosłowne i metaforyczne. W czasach, kiedy termin ten został wprowadzony do obiegu, centrum handlowym ówczesnego globalnego świata był świat arabski. Później centrum to przesunęło się na zachód, w dużym stopniu ze względu na chaos i zaburzenia, które zaczęły wstrząsać Bliskim Wschodem. W kolejnym okresie handel światowy zaczął intensywnie rozwijać się na Dalekim Wschodzie, z którym ściśle powiązana jest Zatoka Arabska/ Perska oraz basen Morza Czerwonego. Dzisiaj gospodarcze znaczenie Jedwabnego Szlaku staje się ważniejsze niż kiedykolwiek. W artykule analizowane są kulturowe aspekty idei Jedwabnego Szlaku oraz formy, w jakich ta idea zaczyna się wyrażać.

The article is devoted to the achievements and approaches of specialists, mostly American, British, German, French and Italian in the analysis of Ibadi siyar and the new perspectives of the research connected with the analysis of the MSS material. The general tendency in the field now is to follow the footsteps of Van Ess, Madelung and Cook, and rather than developing new theories and hypotheses, to seek out and identify well documented texts that will offer a reliable picture of Islamic thought before the 3rd/9th century. To provide a clearer general context, the texts could also be rearranged in historical order and grouped on the basis of the ideas they present. Most works produced by the different Ibadi groups during the early period are not representative of particular literary genre. However, we do not have precise data on the Islamic material on ‘ilm al-kalam that has been discovered so far from the period up to the end of the 3rd/9th century. Because of the importance attached to siyar by Ibadi ‘ulama’ during the 10th/16th and 11th/17th centuries Ibabi schools began to seek out their roots and collect early manuscripts and works of literature on the Ibadi legacy... The article is devoted to the achievements and approaches of specialists, mostly American, British, German, French and Italian in the analysis of Ibadi siyar and the new perspectives of the research connected with the analysis of the MSS material. The general tendency in the field now is to follow the footsteps of Van Ess, Madelung and Cook, and rather than developing new theories and hypotheses, to seek out and identify well documented texts that will offer a reliable picture of Islamic thought before the 3rd/9th century. To provide a clearer general context, the texts could also be rearranged in historical order and grouped on the basis of the ideas they present. Most works produced by the different Ibadi groups during the early period are not representative of particular literary genre. However, we do not have precise data on the Islamic material on ‘ilm al-kalam that has been discovered so far from the period up to the end of the 3rd/9th century. Because of the importance attached to siyar by Ibadi ‘ulama’ during the 10th/16th and 11th/17th centuries Ibabi schools began to seek out their roots and collect early manuscripts and works of literature on the Ibadi legacy. The latter were copied and preserved per se without diluting them or considering them in the context of the other Islamic schools. That is why the Ibadi school was able to remain united and steadfast in the face of the contemporary modernization movements which continue to this day. Most of the compilations of the texts that are currently in our possession comprise not more than ten volumes in all. Scholars and copyists have rearranged each of these manuscripts, so that each copy has a different number and sequence of siyar texts. The existing text formats raise the important question of whether Ibabi siyar are actually a literary genre. Until now nobody has really studied siyar in such a way that their specific genre characteristics have been defined in detail.