{"id":5334,"date":"2026-03-08T10:45:21","date_gmt":"2026-03-08T10:45:21","guid":{"rendered":"https:\/\/toolsyo.com\/news\/?p=5334"},"modified":"2026-03-08T10:45:21","modified_gmt":"2026-03-08T10:45:21","slug":"kalifati-abbasid-qyteterimi-islamik-si-shtepia-e-dijes","status":"publish","type":"post","link":"https:\/\/toolsyo.com\/news\/lajme\/kalifati-abbasid-qyteterimi-islamik-si-shtepia-e-dijes\/","title":{"rendered":"Kalifati abbasid \/ Qytet\u00ebrimi islamik, si sht\u00ebpia e dijes"},"content":{"rendered":"

P\u00ebrkthimet arabe t\u00eb veprave t\u00eb Aristotelit, Euklidit dhe Galenit u p\u00ebrhap\u00ebn m\u00eb pas n\u00eb Europ\u00eb p\u00ebrmes Spanj\u00ebs dhe Si\u00e7ilis\u00eb, duke ndikuar drejtp\u00ebrdrejt n\u00eb Rilindjen europiane.<\/strong><\/p>\n

\"Kalifati<\/figure>\n

N\u00eb shekujt VIII-XIII, nd\u00ebrsa Europa ishte ende n\u00eb Mesjet\u00ebn e hershme, n\u00eb Bagdad po lindte nj\u00eb nga qendrat m\u00eb t\u00eb m\u00ebdha intelektuale t\u00eb historis\u00eb njer\u00ebzore. Kalifati Abbasid e shnd\u00ebrroi qytetin n\u00eb nj\u00eb laborator gjigant t\u00eb dijes ku matematikan\u00eb, filozof\u00eb dhe mjek\u00eb p\u00ebrkthenin dhe zhvillonin veprat e Aristotelit, Hipokratit dhe shum\u00eb dijetar\u00ebve t\u00eb tjer\u00eb.<\/p>\n

N\u00eb zem\u00ebr t\u00eb k\u00ebtij revolucioni intelektual q\u00ebndronte Bayt al-Hikma \u2013 Sht\u00ebpia e Dijes<\/strong>, biblioteka dhe akademia q\u00eb simbolizoi Epok\u00ebn e Art\u00eb t\u00eb qytet\u00ebrimit islamik.<\/p>\n

Revolucioni abbasid dhe lindja e Bagdadit<\/h2>\n

Revolucioni abbasid ishte shum\u00eb i r\u00ebnd\u00ebsish\u00ebm edhe nga pik\u00ebpamja sociale: subjekt i historis\u00eb nuk ishin m\u00eb fiset e vjet\u00ebr nomad\u00eb dhe luft\u00ebtar\u00eb, por nj\u00eb borgjezi aktive q\u00eb, n\u00eb paqen dhe mir\u00ebqenien e p\u00ebrgjithshme, lul\u00ebzonte duke ushtruar tregtin\u00eb, duke kultivuar studimet dhe artet. Epoka e art\u00eb e abbasid\u00ebve korrespondoi pak a shum\u00eb me shekullin e par\u00eb t\u00eb dominimit t\u00eb tyre .<\/span><\/p>\n

Kalifati abasid (749-1258<\/a>) u vendos n\u00eb vijim t\u00eb nj\u00eb revolte kund\u00ebr dinastis\u00eb omaiade (661-749). P\u00ebrkrah\u00ebs t\u00eb nj\u00eb interpretimi t\u00eb ri t\u00eb Islamit si teokraci mbi-etnike, centralizuese dhe e \u201ciluminuar\u201d, abasid\u00ebt themeluan n\u00eb vitin 762 nj\u00eb kryeqytet t\u00eb ri t\u00eb perandoris\u00eb islamike, Bagdadin, dhe krijuan \u2013 mbi t\u00eb gjitha n\u00eb shekullin e par\u00eb t\u00eb dominimit t\u00eb tyre \u2013 kushtet p\u00ebr zhvillimin e qytet\u00ebrimit islamik \u201cklasik\u201d: mund t\u00eb krijohet nj\u00eb ide duke menduar \u201cNj\u00eb mij\u00eb e nj\u00eb net\u00ebt\u201d, ngjarjet e t\u00eb cilit zhvillohen pik\u00ebrisht n\u00eb Bagdadin e k\u00ebsaj periudhe. Shfaqet shpesh her\u00eb si protagonist Kalifi abasid Harun al- Rashid. <\/span><\/p>\n

\u00c7far\u00eb ishte Bayt al-Hikma, ose Sht\u00ebpia e Dijes<\/h2>\n

N\u00eb k\u00ebt\u00eb periudh\u00eb u themelua bayt al-hikma (\u201cSht\u00ebpia e Dijes\u201d), q\u00eb u shnd\u00ebrrua pothuajse n\u00eb simbol t\u00eb t\u00eb ashtuquajtur\u00ebs \u201cl\u00ebvizje e p\u00ebrkthimit\u201d nga greqishtja n\u00eb arabisht, t\u00eb cil\u00ebs i dha nj\u00eb shtytje t\u00eb madhe Kalifi al-Ma- mun (813-833), bir i Harun Al-rashidit. <\/span><\/p>\n

Fillimisht nj\u00eb bibliotek\u00eb private e pallatit \u2013 ndryshe nga dar al-\u2018ilm q\u00eb u krijua m\u00eb von\u00eb (\u201cSht\u00ebpia e shkenc\u00ebs\u201d) q\u00eb ishte n\u00eb fakt institucion publik \u2013 gjat\u00eb kalifatit t\u00eb al- Ma\u2019munm bayt al-hikmas, u b\u00eb nj\u00eb qend\u00ebr e dijes enciklopedike dhe ajo u lidh me zhvillimin e v\u00ebzhgimeve astronomik\u00eb dhe k\u00ebrkimeve n\u00eb fush\u00ebn e matematik\u00ebs. <\/span><\/p>\n

Kalifi dhe interpretimi i Kur\u2019anit<\/span><\/h2>\n

Flitet p\u00ebr l\u00ebvizje p\u00ebrkthimi, me q\u00ebllim p\u00ebr t\u00eb theksuar se marrja e pasuris\u00eb s\u00eb shkencave jo kur\u2019anore \u2013 matematika, astronomia, fizika, alkimia, mjek\u00ebsia dhe filozofia \u2013 nuk nisi vet\u00ebm prej interesit t\u00eb shkenc\u00ebtar\u00ebve t\u00eb ve\u00e7ant\u00eb, t\u00eb d\u00ebshiruar p\u00ebr t\u00eb p\u00ebrvet\u00ebsuar nj\u00eb dije t\u00eb huaj p\u00ebr nevojat e tyre intelektuale, por ishte gjithashtu, e ndoshta mbi t\u00eb gjitha, rezultat i nj\u00eb p\u00ebrfshirjeje t\u00eb drejtp\u00ebrdrejt\u00eb t\u00eb Kalifit dhe oborrit t\u00eb tij. Me q\u00ebllimin p\u00ebr t\u2019i rikthyer me forc\u00eb kalifatit drejtimin si politik ashtu edhe fetar t\u00eb komunitetit islamik, al- Ma\u2019mun shpalli doktrin\u00eb t\u00eb shtetit tez\u00ebn mu\u2019tazilite t\u00eb \u201cKur\u2019anit t\u00eb krijuar\u201d. <\/span><\/p>\n

Mu\u2019tazilit\u00ebt (\u201csecesionist\u00ebt\u201d) e p\u00ebrshkruanin veten me shprehjen \u201cnjer\u00ebz t\u00eb drejt\u00ebsis\u00eb dhe nj\u00ebjt\u00ebsis\u00eb hyjnore\u201d: mb\u00ebshtesnin p\u00ebrsosm\u00ebrin\u00eb absolute t\u00eb Zotit dhe pohonin se Kur\u2019ani nuk ishte Fjala e Zotit jo e krijuar, por thoshin q\u00eb ishte i krijuar dhe k\u00ebshtu q\u00eb duhej interpretuar. Thoshin, ve\u00e7 t\u00eb tjerash, q\u00eb njeriu \u00ebsht\u00eb autor dhe p\u00ebrgjegj\u00ebs p\u00ebr veprimet e tij, duke mohuar pra si pasoj\u00eb paracaktimin dhe duke pohuar q\u00eb Zoti \u00ebsht\u00eb domosdoshm\u00ebrisht i drejt\u00eb. Arbit\u00ebr i iluminuar dhe absolut i Fjal\u00ebs s\u00eb Zotit, Kalifi duhej t\u00eb kishte dhuntin\u00eb p\u00ebr t\u00eb gjykuar \u00e7far\u00eb ishte m\u00eb mir\u00eb p\u00ebr komunitetin e besimtar\u00ebve: supremacia kulturore e nj\u00eb Kalifati q\u00eb nxit shkencat, duhej t\u00eb bashkonte komunitetin e besimtar\u00ebve n\u00ebn nj\u00eb teokraci p\u00ebrgjegj\u00ebse t\u00eb konformizmit individual dhe social kundrejt t\u00eb v\u00ebrtet\u00ebs dhe dijes (hikma) s\u00eb Zotit dhe q\u00eb Kalifi, pasardh\u00ebs i Profetit, e njihte m\u00eb mir\u00eb se kushdo tjet\u00ebr.<\/span><\/p>\n

\n
\"Bayt<\/a><\/figure>\n<\/div>\n

Mihna, inkuizicioni i shtetit ndaj autoriteteve fetare<\/span><\/h2>\n

Ky konceptim i Islamit favorizoi futjen e trash\u00ebgimis\u00eb shkencore dhe filozofike greke; megjithat\u00eb, nuk i duhet atribuar nj\u00eb valenc\u00eb tolerante ante litteram: ajo solli n\u00eb fakt edhe shpalljen e mihna-s, inkuzicioni i shtetit kund\u00ebr autoriteteve fetar\u00eb, besnik\u00eb ndonj\u00ebher\u00eb deri n\u00eb vdekje ndaj vizionit t\u00eb Kur\u2019anit si Fjal\u00eb jo e krijuar e Zotit. Duke iu kund\u00ebrv\u00ebn\u00eb kaq dhunsh\u00ebm nj\u00eb elementi p\u00ebrb\u00ebr\u00ebs t\u00eb fes\u00eb islamike, apo m\u00eb sakt\u00eb besimit n\u00eb Zbritjen e Kur\u2019anit nga Zoti \u201cn\u00eb arabishte t\u00eb qart\u00eb\u201d, teologjia mu\u2019tazilite humbi shpejt dominimin e saj. <\/span><\/p>\n

Q\u00eb n\u00eb fillim, vet\u00eb Kalifati hoqi dor\u00eb zyrtarisht nga Doktrina e Kur\u2019anit t\u00eb krijuar; n\u00eb vijim al-Ash\u2019ari, nj\u00eb teolog q\u00eb kish aderuar p\u00ebr nj\u00eb koh\u00eb t\u00eb gjat\u00eb, hoqi dor\u00eb nga mu\u2019tazilizmi. Q\u00eb at\u00ebher\u00eb, teologjia ash\u2019arite, e destinuar t\u00eb b\u00ebhet me shum\u00eb ndikim n\u00eb Islamin sunnit, shpall se p\u00ebrsosm\u00ebria dhe uniciteti i Zotit mund t\u00eb njihen vet\u00ebm duke nisur nga Zbulimi dhe q\u00eb Islami konsiston, pik\u00ebrisht, n\u00eb pranimin e vullnetit t\u00eb padep\u00ebrtuesh\u00ebm dhe gjith\u00ebpushtetshm\u00ebris\u00eb s\u00eb Zotit. Filozofia arabo-myslimane, e lindur nga ajo greke, \u00ebsht\u00eb nj\u00eb konstante dialektike me k\u00ebta konceptime teologjik\u00eb dhe me dy shkenca t\u00eb tjera tradicionale t\u00eb Islamit: t\u00eb drejt\u00ebn dhe gramatik\u00ebn. <\/span><\/p>\n

L\u00ebvizja e madhe e p\u00ebrkthimeve<\/span><\/h2>\n

I famshmi Kitab al-Fihrist (Libri i katalogut), i krijuar n\u00eb Bagdad rreth fundit t\u00eb shekullit X nga biri i nj\u00eb bibliotekari t\u00eb kryeqytetit, Abu Faraj ibn al-Nadim, na informon mbi trash\u00ebgimin\u00eb filozofike dhe shkencore n\u00eb dispozicion t\u00eb intelektual\u00ebve mysliman\u00eb t\u00eb koh\u00ebs. Ky Katalog \u2013 m\u00eb i vjetri i nj\u00eb serie veprash bio-bibliografike \u2013 rendit filozof\u00ebt grek\u00eb, nga Pitagora tek Filoponi (gramaticien dhe filozof aleksandrian aktiv n\u00eb shekullin VI) duke p\u00ebrmendur shpesh her\u00eb nj\u00eb p\u00ebrkthim n\u00eb gjuh\u00ebn siriane apo arabe t\u00eb veprave t\u00eb tyre.<\/span><\/p>\n

\n
\"L\u00ebvizja<\/a><\/figure>\n<\/div>\n

Q\u00eb n\u00eb krye t\u00eb her\u00ebs, orientalist\u00ebt europian\u00eb dhe m\u00eb von\u00eb studiuesit q\u00eb kishin arabishten si gjuh\u00eb m\u00ebm\u00eb zbuluan dhe publikuan dor\u00ebshkrimet q\u00eb ruajn\u00eb k\u00ebta p\u00ebrkthime. Edhe pse shum\u00eb vepra mbeten ende t\u00eb panjohura apo t\u00eb pabotuara, ajo q\u00eb zot\u00ebrojm\u00eb \u2013 vet\u00eb p\u00ebrkthimet, rr\u00ebfimet bio- bibliografik\u00eb q\u00eb lidhen me shkenc\u00ebtar\u00ebt dhe filozof\u00ebt grek\u00eb, si dhe shkrimet e filozof\u00ebve arabo-mysliman\u00eb \u2013 na ofron nj\u00eb pamje shum\u00eb t\u00eb pasur t\u00eb marr\u00ebdh\u00ebnies mes mendimit arab dhe filozofis\u00eb greke. <\/span><\/p>\n

Kjo e fundit, sidomos logjika aristoteliane, ishte b\u00ebr\u00eb e mundur n\u00eb gjuh\u00ebn siriane q\u00eb p\u00ebrpara pushtimit arab t\u00eb Damaskut dhe Siris\u00eb (636): n\u00eb gjysm\u00ebn e par\u00eb t\u00eb shekullit VI, dometh\u00ebn\u00eb af\u00ebrsisht n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb kur Boetiusi niste projektin e p\u00ebrkthimit t\u00eb veprave t\u00eb Aristotelit dhe Platonit, n\u00eb Siri, Sergio i Resh\u2019ayna (536) p\u00ebrkthente Organonin, shkrime t\u00eb Galenos dhe korpusit neoplatonik kristian. Sergio kishte studiuar n\u00eb Aleksandri n\u00eb shkoll\u00ebn e Amonit, nj\u00eb komentator neoplatonik i Aristotelit, dishepull i t\u00eb cilit ishte edhe Filoponi. <\/span><\/p>\n

Kultura e kristian\u00ebve t\u00eb Siris\u00eb kaloi nga nj\u00eb antagoniz\u00ebm fillestar kundrejt filozofis\u00eb greke (shekulli IV) n\u00eb nj\u00eb asimilim gjithnj\u00eb e m\u00eb t\u00eb plot\u00eb (shekulli VII); n\u00eb shekullin IX, ndeshim shum\u00eb kristian\u00eb n\u00eb Siri n\u00eb qend\u00ebr t\u00eb l\u00ebvizjes s\u00eb p\u00ebrkthimit. <\/span><\/p>\n

P\u00ebrkthimet n\u00eb arabisht t\u00eb veprave greke kishin nisur q\u00eb gjat\u00eb Kalifatit omaiad: Salim Abu l\u2019Ala, sekretar i kalifit Hisham ibn Abd al-Malik kish k\u00ebrkuar p\u00ebrkthimin e nj\u00eb korpusi letrash t\u00eb Aristotelit drejtuar Aleksandrit t\u00eb Madh, t\u00eb destinuara t\u00eb p\u00ebrb\u00ebnin b\u00ebrtham\u00ebn e Secretum secretorum, m\u00eb e famshmja mes \u201cpasqyrave t\u00eb princ\u00ebrve\u201d, e njohur edhe n\u00eb bot\u00ebn latine, dhe n\u00eb epok\u00ebn e par\u00eb moderne.
Por si\u00e7 \u00ebsht\u00eb th\u00ebn\u00eb, p\u00ebrkthimet e v\u00ebrtet\u00eb shkencor\u00eb dhe filozofik\u00eb nis\u00ebn dhe u zhvilluan n\u00ebn abbasid\u00ebt. Nga veprat e para t\u00eb p\u00ebrkthimeve t\u00eb veprave logjike dhe t\u00eb Fizik\u00ebs aristoteliane t\u00eb kryera n\u00ebn al- Mansurin dhe pasardh\u00ebsit e tij al-Mahdi dhe Harun al Rashid ka mbetur shum\u00eb pak, por shum\u00eb prej p\u00ebrkthimeve t\u00eb prodhuar n\u00eb koh\u00ebn e al-Mamunit dhe pas tij, kan\u00eb mb\u00ebrritur deri tek ne. <\/span><\/p>\n

Shkenc\u00ebtar\u00ebt e m\u00ebdhenj t\u00eb epok\u00ebs abaside<\/span><\/h2>\n

Fakti q\u00eb filozofi i par\u00eb arab, Abu Jusuf ibn Ishaq al-Kindi ishte edhe frym\u00ebzuesi i nj\u00eb rrethi t\u00eb v\u00ebrtet\u00eb p\u00ebrkthyesish, ishte p\u00ebrcaktues p\u00ebr formimin dhe zhvillimin e falsafa-s (filozofia arabo-myslimane). Pararend\u00ebs i birit t\u00eb kalifit al Mu\u2019tasim, al Kindi k\u00ebrkoi p\u00ebrkthimin e Metafizik\u00ebs s\u00eb Aristotelit dhe nd\u00ebrhyu direkt n\u00eb at\u00eb t\u00eb Eneadit t\u00eb Plotinos. P\u00ebrve\u00e7 k\u00ebtyre dy veprave, q\u00eb shenjuan axhend\u00ebn e kozmologjis\u00eb, t\u00eb metafizik\u00ebs dhe teologjis\u00eb racionale t\u00eb nj\u00eb pjese t\u00eb mir\u00eb t\u00eb filozofis\u00eb arabe t\u00eb m\u00ebvonshme, \u201crrethi i al-Kindit\u201d vuri n\u00eb dispozicion t\u00eb intelektual\u00ebve t\u00eb gjuh\u00ebs arabe Timeon platonik (p\u00ebrkthim i humbur), De Caelon, Meteorologjik\u00ebn, De generatione animalum, De partibus animalium t\u00eb Aristotelit, disa shkrime t\u00eb shkurt\u00ebr t\u00eb Aleksandrit t\u00eb Afrodisias, Hyrjen aritmetike t\u00eb Nikomakut t\u00eb Geras\u00ebs, Elementet e Teologjis\u00eb t\u00eb Proklit, pjes\u00eb t\u00eb De aeternitate mundi contra Proclum t\u00eb Filoponit dhe nj\u00eb parafraz\u00eb neoplatonike t\u00eb De Anima t\u00eb Aristotelit (p\u00ebrkthime q\u00eb ekzistojn\u00eb, t\u00eb plot\u00eb ose t\u00eb pjessh\u00ebm).<\/span><\/p>\n

\"dor\u00ebshkrime<\/a><\/figure>\n

N\u00eb kuad\u00ebr t\u00eb rrethit t\u00eb al Kindit, apo prej vet\u00eb frym\u00ebzuesit t\u00eb tij, Eneadit IV-VI t\u00eb Plotinit, me p\u00ebrshkrimin e tyre t\u00eb tre princ\u00ebrve, Uni, Intelekti dhe Shpirti, u transformuan n\u00eb Teologjin\u00eb e Aristotelit, nd\u00ebrkoh\u00eb q\u00eb Element\u00ebt e Teologjis\u00eb t\u00eb Proklit u transformuan n\u00eb Librin e Aristotelit p\u00ebr ekspozimin e t\u00eb mir\u00ebs s\u00eb past\u00ebr. (Liber de Causis n\u00eb universitetet latin\u00eb). Kozmologjia dhe metafizika e Aristotelit ishin kaq t\u00eb kuror\u00ebzuara nga doktrina neoplatonike e Unit, dhe drejtp\u00ebrdrejt\u00eb Aristotelit iu atribua jo vet\u00ebm hierarkia e parimeve t\u00eb Unit, Intelektit dhe Shpirtit t\u00eb kozmosit, por edhe p\u00ebrpunimi m\u00eb tipik q\u00eb kan\u00eb p\u00ebsuar shkrimet e Plotinit dhe Proklit gjat\u00eb versionit n\u00eb arabisht: transformimi i shkak\u00ebsis\u00eb s\u00eb Unit n\u00eb krijimin e universit nga hi\u00e7i. <\/span><\/p>\n

Nj\u00eb periudhe pak t\u00eb m\u00ebvonshme i p\u00ebrkasin p\u00ebrkthimet e Hunayn ibn Ishaq, birit t\u00eb tij Ishaq ibn Hunayn dhe bashk\u00ebpun\u00ebtor\u00ebve t\u00eb tyre. Mjek dhe shkenc\u00ebtar, p\u00ebrkthyes i madh i veprave shkencore dhe mbi t\u00eb gjitha Galenit, Hunayn p\u00ebrktheu edhe Ligjet dhe Timeon platonik\u00eb (por k\u00ebta p\u00ebrkthime kan\u00eb humbur) dhe praktikisht t\u00eb gjith\u00eb korpusin aristotelian: disa vepra t\u00eb Aristotelit, si\u00e7 \u00ebsht\u00eb par\u00eb, ishin p\u00ebrkthyer tashm\u00eb; t\u00eb tjera u p\u00ebrkthyen p\u00ebr her\u00eb t\u00eb par\u00eb, dhe p\u00ebr disa Hunayn b\u00ebri nj\u00eb p\u00ebrkthim n\u00eb gjuh\u00ebn siriane dhe i biri Ishaq, nj\u00eb p\u00ebrkthim n\u00eb arabisht. Fal\u00eb vepr\u00ebs s\u00eb Hunayn dhe bashk\u00ebpun\u00ebtor\u00ebve t\u00eb tij gjat\u00eb cerekut t\u00eb par\u00eb t\u00eb shekullit X korpusi aristotelian, i shoq\u00ebruar nga veprat e komentator\u00ebve (Aleksandri i Afrodisias, Themisti, Filoponi) ishte n\u00eb dispozicion t\u00eb shkenc\u00ebtar\u00ebve dhe intelektual\u00ebve arab\u00eb. <\/span><\/p>\n

Lumturia dhe filozofia<\/span> e Aristotelit n\u00eb mesin e debatit shkencor<\/h2>\n

Logjika dhe fizika e Aristotelit u gjend\u00ebn n\u00eb mesin e debatit shkencor mes qarqeve filozofik\u00eb ku studioheshin veprat e \u201cMaestro Primo\u201d (k\u00ebshtu quhej Aristoteli nga filozof\u00ebt arab\u00eb) dhe komentet e tyre; lidhja e pazgjidhshme mes lumturis\u00eb njer\u00ebzore dhe praktik\u00ebs s\u00eb filozofis\u00eb u rifut n\u00eb vepra me karakter m\u00eb divulgativ. Nd\u00ebrkoh\u00eb, zhvillohej traktatistika filozofike e inauguruar nga al- Kindi. <\/span><\/p>\n

Drejt gjysm\u00ebs s\u00eb shekullit X, Abu Bishr Matta ibn Yunus, nj\u00eb kristian i Siris\u00eb q\u00eb kishte mes nx\u00ebn\u00ebsve t\u00eb tij edhe filozofin e madh islamik al-Farabi, realizoi p\u00ebrkthime t\u00eb rinj t\u00eb Aristotelit, Aleksandrit t\u00eb Afrodisias dhe t\u00eb Themistit. Abu Bishr Matta ibn Yunus nuk p\u00ebrkthente nga greqishtja, por zhvillonte n\u00eb arabisht p\u00ebrkthime siriane m\u00eb t\u00eb vjet\u00ebr. N\u00eb nj\u00eb debat t\u00eb famsh\u00ebm me gramaticienin al-Sirafi, q\u00eb i kontestonte k\u00ebt\u00eb sip\u00ebrmarrje sipas tij t\u00eb pakuptimt\u00eb, ai mbrojti mund\u00ebsin\u00eb e futjes n\u00eb nj\u00eb lloj logjike universale t\u00eb shpirtit njer\u00ebzor, p\u00ebrpara \u00e7do lloj gjuhe natyrore. Kjo bindje shfaqet edhe n\u00eb veprat e nx\u00ebn\u00ebsit t\u00eb tij m\u00eb t\u00eb famsh\u00ebm, al- Farabit, dhe ndahet nga t\u00eb gjith\u00eb filozof\u00ebt arabo-mysliman\u00eb, si n\u00eb Lindje, me vepr\u00ebn e madhe sistematike t\u00eb Avicennas, ashtu edhe n\u00eb per\u00ebndimin mysliman, me komentet e korpusit aristotelian t\u00eb Averroe. <\/span><\/p>\n

Gjat\u00eb shekujve n\u00eb t\u00eb cil\u00ebt falsafa lul\u00ebzoi, p\u00ebrgjigjet ndaj pyetjeve t\u00eb formuluara nga filozofia greke p\u00ebr Parimin e Par\u00eb, mbi kozmosin dhe njeriun kan\u00eb qen\u00eb edhe thell\u00ebsisht t\u00eb ndryshme mes tyre. Por fizionomia thelb\u00ebsore e k\u00ebtij mendimi \u00ebsht\u00eb gjurmuar mes mesit t\u00eb shekujve IX dhe X, dometh\u00ebn\u00eb n\u00eb periudh\u00ebn kur b\u00ebhet edhe m\u00eb e dendur pjesa m\u00eb e madhe e p\u00ebrkthimeve. Mision n\u00eb Bizant <\/span><\/p>\n

Dy d\u00ebshmi t\u00eb ofruara nga Kitab al-Fihrist (Libri i katalogut) duket se v\u00ebrtetojn\u00eb nj\u00eb rol t\u00eb dor\u00ebs s\u00eb par\u00eb t\u00eb bayt al-hikma n\u00eb l\u00ebvizjen e p\u00ebrkthimit. Ibn al-Nadimi, n\u00eb fakt shkruan se kalifi al-Ma\u2019muni kishte d\u00ebrguar n\u00eb territoret bizantin\u00eb nj\u00eb ekip, n\u00eb t\u00eb cilin b\u00ebnte pjes\u00eb drejtori i bayt al-hikma n\u00eb k\u00ebrkim t\u00eb dor\u00ebshkrimeve grek\u00eb, dhe q\u00eb m\u00eb pas i nj\u00ebjti ekip ishte marr\u00eb me p\u00ebrkthimin e teksteve t\u00eb siguruar.<\/span><\/p>\n

\"Perandoria<\/a><\/figure>\n

Nj\u00eb mision mbi t\u00eb gjitha kulturor<\/h2>\n

Ky \u201cmision kulturor\u201d abbasid n\u00eb territoret bizantin\u00eb mund t\u00eb futet n\u00eb korniz\u00ebn e tratativave t\u00eb shumta diplomatike q\u00eb pan\u00eb t\u00eb angazhuar delegacione t\u00eb t\u00eb dy perandorive, mes fundit t\u00eb shekullit VIII dhe fillimit t\u00eb shekullit IX dhe q\u00eb, jo rrall\u00eb, shoq\u00ebroheshin me pagesa (nga ana bizantine) n\u00eb k\u00ebmbim t\u00eb dhuratave. Dhe \u00ebsht\u00eb mbi t\u00eb gjitha interesante t\u00eb ndalemi n\u00eb an\u00ebtar\u00ebt e nj\u00eb ekspedite t\u00eb till\u00eb t\u00eb p\u00ebrmendur nga Ibn al- Nadimi: al-Hajjaj ibn Matari, Ibn al-Batriqi dhe Salmani. I pari \u00ebsht\u00eb i njohur se ka punuar p\u00ebr Harun al-Rashidin dhe al- Ma\u2019munin, p\u00ebr t\u00eb cil\u00ebt p\u00ebrktheu Almagestin dhe Element\u00ebt e Euklidit. I dyti ishte nj\u00eb p\u00ebrkthyes i teksteve grek\u00eb n\u00eb oborrin e Bagdadit (mes t\u00eb tjerash, elaboroi nj\u00eb parath\u00ebnie arabe t\u00eb Timeos platonik). Studiuesi i tret\u00eb \u00ebsht\u00eb personazhi m\u00eb i r\u00ebnd\u00ebsish\u00ebm n\u00eb k\u00ebt\u00eb rast (dhe ndoshta ishte i till\u00eb edhe n\u00eb brend\u00ebsi t\u00eb ekspedit\u00ebs). B\u00ebhet fjal\u00eb p\u00ebr Sahib bayt al-hikman, dometh\u00ebn\u00eb drejtorin e bibliotek\u00ebs s\u00eb Kalifatit, i p\u00ebrfshir\u00eb pra ai vet\u00eb n\u00eb nj\u00eb mision q\u00eb u finalizua me sigurimin e teksteve antik\u00eb shkencor\u00eb grek\u00eb dhe m\u00eb pas p\u00ebrkthimin e tyre, i shoq\u00ebruar nga dy prej specialist\u00ebve m\u00eb t\u00eb m\u00ebdhenj n\u00eb fush\u00ebn e p\u00ebrkthimeve nga greqishtja n\u00eb arabisht. <\/span><\/p>\n

Salman, pra, vepronte edhe n\u00eb fush\u00ebn greke, si duke siguruar dor\u00ebshkrime, si duke u marr\u00eb me p\u00ebrkthimin. Dhe nj\u00eb tjet\u00ebr pasazh i Fihrist na informon p\u00ebr faktin q\u00eb ai ka marr\u00eb pjes\u00eb edhe n\u00eb vepr\u00ebn e koordinimit t\u00eb p\u00ebrkthimit t\u00eb nj\u00eb prej teksteve shkencor\u00eb grek\u00eb m\u00eb t\u00eb r\u00ebnd\u00ebsish\u00ebm, Almagesti i Ptolomeut t\u00eb Ptolemaid\u00ebs, vep\u00ebr n\u00eb t\u00eb cil\u00ebn mori pjes\u00eb, mes t\u00eb tjer\u00ebve, edhe al-Hajjaj ibn Matari, i cili kishte shoq\u00ebruar vet\u00eb Salmanin n\u00eb ekspedit\u00ebn n\u00eb territoret bizantin\u00eb. Ky i fundit zbulohet pra si nj\u00eb figur\u00eb jasht\u00ebzakonisht shum\u00eb eklektike, n\u00eb gjendje t\u00eb operonte n\u00eb tre fusha linguistike: ajo perse, greke dhe arabe. <\/span><\/p>\n

Pjes\u00ebmarrja e drejtorit t\u00eb Bayt al-hikma n\u00eb veprimtarin\u00eb e mbledhjes dhe p\u00ebrkthimit t\u00eb dor\u00ebshkrimeve grek\u00eb demonstron pra se institucioni ishte padyshim i p\u00ebrfshir\u00eb n\u00eb l\u00ebvizjen e p\u00ebrkthimit. <\/span><\/p>\n

Si ndikoi kjo epok\u00eb n\u00eb shkenc\u00ebn bot\u00ebrore<\/span><\/h2>\n

Abbasid\u00ebt e marrin emrin e tyre nga al- Abbas, st\u00ebrgjysh i Abu l-Abbasit, Kalifi i par\u00eb i dinastis\u00eb. Pasi mor\u00ebn kontrollin e kalifatit n\u00eb 749-750 duke z\u00ebvend\u00ebsuar Omayyad\u00ebt, abbasid\u00ebt e mbajt\u00ebn pushtetin deri n\u00eb 1258. Revolta e pati origjin\u00ebn n\u00eb 747 n\u00eb Persi dhe n\u00eb Irak, ku ishte e leht\u00eb t\u00eb shfryt\u00ebzohej pak\u00ebnaq\u00ebsia ndaj omayyad\u00ebve dhe pati edhe ndihm\u00ebn e element\u00ebve shiit\u00eb q\u00eb, duke qen\u00eb besnik\u00eb t\u00eb pasardh\u00ebsve t\u00eb Ali ibn Abi Talibit, e konsideronin at\u00eb dinasti si uzurpatore.<\/span><\/p>\n

\"Kalifati<\/a><\/figure>\n

Pasi mor\u00ebn pushtetin (t\u00eb af\u00ebrm t\u00eb Aliut por jo pasardh\u00ebs direkt\u00eb t\u00eb tij), abbasid\u00ebt humb\u00ebn mb\u00ebshtetjen e shiit\u00ebve, por pasi kishin konsoliduar tashm\u00eb pozicionin e tyre, mund\u00ebn t\u2019i l\u00ebn\u00eb k\u00ebta n\u00eb opozit\u00eb. T\u00eb shumt\u00eb ishin ndryshimet q\u00eb fut\u00ebn abbasid\u00ebt, t\u00eb cil\u00ebt donin t\u00eb inauguronin nj\u00eb epok\u00eb t\u00eb re. <\/span><\/p>\n

Kalifati riafirmoi karakterin e tij fetar, duke d\u00ebnuar mondanitetin dhe frym\u00ebn profane t\u00eb Omayyad\u00ebve: mori form\u00ebn e nj\u00eb despotizmi oriental (duke u larguar nga tendenca demokratike e arab\u00ebve), por n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, iu n\u00ebnshtrua autoritetit t\u00eb \u201c\u2019ulama\u201d, doktor\u00ebve t\u00eb m\u00ebdhenj t\u00eb Islamit, t\u00eb vetmit interpretues t\u00eb autorizuar t\u00eb mesazhit t\u00eb Profetit. N\u00eb planin politik, ndryshimet ishin edhe m\u00eb t\u00eb duksh\u00ebm: perandoria arabe b\u00ebhej nj\u00eb perandori islamike, duke p\u00ebrfshir\u00eb shum\u00eb popuj me dinjitet dhe t\u00eb drejta t\u00eb barabarta. Krejt arabe, n\u00eb k\u00ebt\u00eb hap\u00ebsir\u00eb kaq t\u00eb gjer\u00eb, mbet\u00ebn vet\u00ebm Kur\u2019ani dhe gjuha zyrtare e shtetit, ajo e kalor\u00ebsve t\u00eb shkret\u00ebtir\u00ebs. Situata ndryshoi edhe n\u00eb k\u00ebndv\u00ebshtrimin territorial: n\u00eb fakt Spanja, Maroku dhe ndonj\u00eb rajon tjet\u00ebr i Afrik\u00ebs veriore refuzuan t\u2019i n\u00ebnshtroheshin Kalifatit abbasid. <\/span><\/p>\n

Fundi tragjik: shkat\u00ebrrimi i Bagdadit n\u00eb vitin 1258<\/h2>\n

Vet\u00eb kryeqyteti u zhvendos m\u00eb n\u00eb lindje: Bagdadi, i themeluar nga Kalifi i dyt\u00eb abbasid, ishte n\u00eb fakt i vendosur n\u00eb Tigri dhe shihte m\u00eb shum\u00eb nga Persia, p\u00ebrmes t\u00eb cil\u00ebs perandoria shtrihej drejt Indis\u00eb. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb ndryshoi edhe jeta kulturore e perandoris\u00eb: p\u00ebrmes sirian\u00ebve, nd\u00ebrmjet\u00ebs t\u00eb \u00e7muar mes arab\u00ebve dhe grek\u00ebve, u fut\u00ebn filozofia dhe shkenca greke nd\u00ebrkoh\u00eb q\u00eb zakonet, let\u00ebrsia, gjuha dhe kultura n\u00eb p\u00ebrgjith\u00ebsi pat\u00ebn prurje perse, q\u00eb ishin aq t\u00eb forta saq\u00eb lan\u00eb pak gjurm\u00eb edhe tek Islami. Revolucioni abbasid ishte shum\u00eb i r\u00ebnd\u00ebsish\u00ebm edhe nga pik\u00ebpamja sociale: subjekt i historis\u00eb nuk ishin m\u00eb fiset e vjet\u00ebr nomad\u00eb dhe luft\u00ebtar\u00eb, por nj\u00eb borgjezi aktive q\u00eb, n\u00eb paqen dhe mir\u00ebqenien e p\u00ebrgjithshme, lul\u00ebzonte duke ushtruar tregtin\u00eb, duke kultivuar studimet dhe artet. Epoka e art\u00eb e abbasid\u00ebve korrespondoi pak a shum\u00eb me shekullin e par\u00eb t\u00eb dominimit t\u00eb tyre. Megjithat\u00eb, brenda pak dekadave, nis\u00ebn t\u00eb shfaqen shenjat e para t\u00eb dekadenc\u00ebs s\u00eb tyre dhe supremacia e tyre politike u dob\u00ebsua.<\/span><\/p>\n

N\u00eb shekullin XI, turqit me prejardhje nga stepat e Azis\u00eb Qendrore, nis\u00ebn t\u00eb penetrojn\u00eb n\u00eb territoret e perandoris\u00eb. N\u00eb vitin 1055 ata hyn\u00eb n\u00eb Bagdad dhe, t\u00eb pritur ngroht\u00eb nga Kalifi, imponuan autoritetin e tyre. N\u00eb shekullin XII, kalifi an-Na\u2019sirr arriti p\u00ebr nj\u00eb koh\u00eb t\u00eb shkurt\u00ebr t\u00eb rivendos\u00eb nj\u00eb kalifat t\u00eb pavarur, por n\u00eb vitin 1258 ardhja e mongol\u00ebve, q\u00eb pushtuan Bagdadin, duke e shkat\u00ebrruar pjes\u00ebrisht dhe masakruan Kalifin bashk\u00eb me gjith\u00eb njer\u00ebzit e tij, i dha fund kalifatit abbasid. \/\u00a0Storica\u00a0\u2013 Bota.al<\/strong><\/a><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

P\u00ebrkthimet arabe t\u00eb veprave t\u00eb Aristotelit, Euklidit dhe Galenit u p\u00ebrhap\u00ebn m\u00eb pas n\u00eb Europ\u00eb p\u00ebrmes Spanj\u00ebs dhe Si\u00e7ilis\u00eb, duke ndikuar drejtp\u00ebrdrejt n\u00eb Rilindjen europiane. N\u00eb shekujt VIII-XIII, nd\u00ebrsa Europa ishte ende n\u00eb Mesjet\u00ebn e hershme, n\u00eb Bagdad po lindte nj\u00eb nga qendrat m\u00eb t\u00eb m\u00ebdha intelektuale t\u00eb historis\u00eb njer\u00ebzore. Kalifati Abbasid e shnd\u00ebrroi qytetin…<\/p>\n","protected":false},"author":2,"featured_media":5335,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[1],"tags":[],"class_list":["post-5334","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-lajme"],"jetpack_featured_media_url":"https:\/\/toolsyo.com\/news\/wp-content\/uploads\/2026\/03\/IMG_9833.jpeg","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/toolsyo.com\/news\/wp-json\/wp\/v2\/posts\/5334","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/toolsyo.com\/news\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/toolsyo.com\/news\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/toolsyo.com\/news\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/toolsyo.com\/news\/wp-json\/wp\/v2\/comments?post=5334"}],"version-history":[{"count":1,"href":"https:\/\/toolsyo.com\/news\/wp-json\/wp\/v2\/posts\/5334\/revisions"}],"predecessor-version":[{"id":5336,"href":"https:\/\/toolsyo.com\/news\/wp-json\/wp\/v2\/posts\/5334\/revisions\/5336"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/toolsyo.com\/news\/wp-json\/wp\/v2\/media\/5335"}],"wp:attachment":[{"href":"https:\/\/toolsyo.com\/news\/wp-json\/wp\/v2\/media?parent=5334"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/toolsyo.com\/news\/wp-json\/wp\/v2\/categories?post=5334"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/toolsyo.com\/news\/wp-json\/wp\/v2\/tags?post=5334"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}