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Mainly based on Jannāwunī: Kitāb al-Waḍʿ fī ‘l-Furūʿ. Pp. 285-290: translation of Jannāwunī, 222-237, chapter 3, on the Ādhān. Furthermore based on the commentary on the Kitāb al-Waḍʿ by Abū Sitta al-Qaṣbī (Abū ʿAbdl. Muḥ. b. ʿUmar b. Abī Sitta al-Qaṣbī al-Nafūsī), who used mainly the Kitāb al-Īḍāḥ of Abū Sākin ʿĀmir al-Shammākhī and Jayṭālī’s Qawāʿid and Qanāṭir.
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A study with a translation of the Risāla of the Rustemid Imam Abū ‘l-Yaqẓān (Muḥ.) b. Aflaḥ b. ʿAbd al-Wahhāb in Barrādī’s K. al-Jawāhir, on the creation of the Koran.
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A study, with a translation, of Abū ʿAbdl. Muḥ. b. Bakr’s rules of the Ḥalqa, from Darjīnī’s K. Ṭabaqāt al-Mashāyikh (MS in the library of the University of Cracow, f. 47r line 15-f. 51v). A comparison is made with the same text in Barrādī’s K. al-Jawāhir al-Muntaqāt (Cairo 1302/1884-5, 207-218).
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La ricostituzione dell’Imamato ibāḍita nell’interno dell’ʿOmān (245); Le fonti per la storia dell’ʿOmān (247); Caratteristiche del paese (250); I principali avvenimenti anteriori alla costituzione dell’Imāmato (252); Come sorse l’Imāmato (253); L’antico Imāmato elettivo, 135-281/752-894, capitale Nezwà (256); Il periodo degli Imām sporadici (263); I Yaʿrubidi, 1034-1154/1624-1741, capitale er-Rostāq, Yabrīn, Nezwà ecc. (273); Gli Āl Bū Saʿīd o Āl Saʿīd, 1154/1741 ad oggi (278).
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A study of the chains of transmitters of the Ibāḍī doctrine from: - ʿAbdl. b. Yaḥyà al-Bārūnī: Risālat Sullam al-ʿĀmma wa’l-Mubtadi’īn, pp. 31-41. The Risāla was printed as an appendix to Sul. b. ʿAbdl. al-Bārūnī’s al-Azhār al-Riyādiyya, Cairo 1304/1886-7 (sic); - Muḥ. b. Zakariyyā’ b. Mūsà al-Bārūnī al-Qalʿawī: Nisbat Dīn al-Muslimīn, in appendix to Shammākhī: Siyar, 578-583, lith. Cairo 1301/1883-4. The chains, through a line of North-African transmitters, go back to ʿAbd al-Raḥmān b. Rustam or Abū ‘l-Zājir Ism. b. Darrār al-Ghadāmasī, two of the five Ḥamalat al-ʿIlm who brought the Ibāḍī doctrine to North Africa, after having acquired it in Basra from Abū ʿUbayda Muslim b. Abī Karīma al-Tamīmī (1st half 2nd/8th c.). From Abū ʿUbayda Muslim al-Baṣrī some chains descend, through Abū ‘l-Shaʿthā’ Jābir b. Zayd al-Azdī [al-ʿUmānī al-Yaḥmadī al-Jawfī al-Baṣrī], ʿAbdl. b. ʿAbbās and ʿĀ’isha, to the Prophet. ʿAbdl. al-Bārūnī gives four chains of transmitters. The first begins at the end of the 6th/12th century with Maqrīn b. Muḥ. al-Bughṭūrī to end with Abū Hārūn Mūsà b. Yūnus al-Jalālamī. Then the chain bifurcates in one chain that goes back to ʿAbd al-Raḥmān b. Rustam and another that goes back to Abū ‘l-Zājir Ism. b. Darrār al-Ghadāmasī. The second chain begins in the 8th/14th century with Abū Sākin ʿĀmir b. ʿAlī al-Shammākhī going back to Abū Hārūn al-Jalālamī. Then the chain continues with the same names as the second chain mentioned above. In essence the names of the transmittters from the eighth to the sixth century A.H. are given. The third chain begins at the end of the 10th century with Muḥ. b. Zak. al-Bārūnī al-Qalʿawī and goes back to Abū Sākin ʿĀmir al-Shammākhī. So this chain adds the names of the transmitters between the eighth and the tenth century A.H. The fourth chain of transmitters begins also at the end of the 10th/16th or the beginning of the 11th/17th century, but gives a different chain of transmitters. It begins with Abū Mahdī ʿĪsà b. Ism. and goes back to the Rustamid ʿAbd al-Wahhāb, son of ʿAbd al-Raḥmān. Qalʿawī gives the chains he acquired from Abū Sul. Dāwud b. Ibr. al-Tilātī al-Jarbī. These chains consist of five or six names, and they meet together at the name of ʿAbdl. b. ʿAbd al-Wāḥid al-Shammākhī, disciple of a disciple of Abū Sākin ʿĀmir al-Shammākhī. Then they follow the names in one of ʿAbdl. al-Bārūnī’s chains, especially the second one. Qalʿawī also gives his own chain of transmitters. In 961/1554 he travelled to the Jabal Banī Muṣʿab, where he learned the doctrine from Abū Mahdī ʿĪsà b. Ism. Beginning with this sheikh, the chain bifurcates from Abū ʿAbdl. Muḥ. b. Bakr onwards, to meet together, via the Rustamid ʿAbd al-Raḥmān and the transmitter Abū ‘l-Zājir al-Ghadāmasī, in the famous Abū ʿUbayda. The first part of the chain and the beginnings of the bifurcations are identical to the fourth chain of ʿAbdl. al-Bārūnī. The references added to certain names in the detailed lists of transmitters (127-139) are mainly to Shammākhī: Siyar; Basset 1899; Lewicki 1934b, 74. Also: Masqueray 1878a; Motylinski 1885a, 1899, 1908a, etc.
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Il contributo è incentrato sull’apporto che studiosi italiani del secolo scorso hanno dato ad una migliore comprensione dell’Ibadismo. Laura Veccia Vaglieri, Carlo Alfonso Nallino, Mario Martino Moreno, Roberto Rubinacci, insieme a Vanna Cremonesi e Generosa Crupi La Rosa sono stati tra i primi a sottolineare l’importante contributo degli Ibaditi al pensiero islamico e, più in generale, alla formazione della cultura islamica. I risultati da essi raggiunti - al di là delle conclusioni di ciascuno studioso – sono di fondamentale importanza poiché attraggono l’attenzione su questioni cruciali come il passaggio di idee e dottrine all’interno della comunità musulmana. Nonostante la sua antichità, l’Islam Ibadita continua ad essere poco conosciuto e mal compreso. Spesso si riducono le sue peculiarità ad alcune dottrine politiche e ad un certo “puritanesimo” religioso. Ma il quadro è molto più complesso. La scuola ibadita ebbe fin dalle origini uno sviluppo parallelo ma autonomo rispetto alle scuole sunnite, basato sull’apporto di proprie autorità e giuristi. Gli Ibaditi hanno un ricco patrimonio letterario che risale fino alle origini dell’Islam, il cui studio è di grande potenzialità per una migliore comprensione sia dell’Islam in generale sia dell’apporto Ibadita in particolare.
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