24171

HIS3 178

دكتري

تاريخ - تاريخ اسلام

ادبيات و علوم انساني

1403/09/13

244 ص.

علي اكبر عباسي , اصغر فروغي ابري

مجتبي خليفه

بغداد , فرهنگ , تحولات فرهنگي , سلجوقيان , علوم عقلي و نقلي

با ورود سلجوقيان به بغداد(سال 447 ق) تا سقوط اين شهر توسط مغولان(656 ق) تحولات فرهنگي،اجتماعي و مذهبي زيادي در اين شهر اتفاق افتاد. پژوهش حاضر در نظر دارد كه با واكاوي منابع مختلف به اين سوال پاسخ دهد كه چه تحولات فرهنگي در عصر چهارم خلافت عباسي(448-656ق) در بغداد اتفاق افتاد ؟ سلجوقيان كتابخانه‌ شيعي شاپور بن اردشير و سيد مرتضى را به آتش كشيدند و ضمن غارت خانه شيخ جغفر طوسى متكلم شيعي، كتب و كرسى تدريس او را در حضور جمع كثيرى از مردم سوزاندند. از آثار نفوذ سلجوقيان، احيا و تقويت عقايد اهل سنت بود. نظام الملك در اين زمينه به تاسيس مدارس نظاميه در مناطق مختلف اسلامي از جمله بغداد اقدام كرد. پس از آن نهضت مدرسه سازي در بغداد شروع شد؛ اختلافات و تعصبات مذهبي بين فرقه هاي اهل سنت و حمايت خلفا، وزرا و علما نيز در گسترش اين مدارس ديني نقش زيادي داشت. توجه فقها و علماي بزرگ به موضوعات اداري و سياسي مانند امامت، خلافت و سلطنت جلب شد و در اين زمينه كتاب هايي با عنوان احكام السلطانيه يا فقه سياسي نگاشتند.طبقات مختلف اجتماعي شهر بغداد مانند صوفيان و فتيان هر يك به نوعي در تحولات فرهنگي اين عصر مشاركت داشتند. در اواخر حكومت عباسي گرايش به تصوف، تشيع، فتوت و ساخت رباط در ميان طبقات مختلف مردم حتي خلفا و زنان بيشتر شد. به همين جهت وزرا و علماي شيعي فرصت خوبي براي نشر و گسترش علوم و معارف شيعه يافتند. اهل ذمه از جمله مسيحيان به پيشرفت و توسعه علوم عقلي به خصوص پزشكي، صيدليه (داروشناسي) و حكمت كمك شاياني كردند. مراكز آموزش متعدد شهر بغداد مانند مساجد، مكاتب، رباط ها، كتابخانه ها، بيمارستان ها و مغازه هاي وراقان هريك در احيا نهضت علمي و فرهنگي در اين دوره سهيم بودند. در اين مراكز، ﻋﻠﻮم ﻧﻘلي و ﺷﺮعي بيشتر ترويج مي ﺷﺪ.مردم عادي به خاطر معيشت و رسيدن به مناصبي مانند تدريس، قضاوت و امامت به اين علوم گرايش يافتند.در ميان علوم عقلي به طب، رياضي، نجوم و علم الحيل(مكانيك) بيشتر توجه مي شد؛ زيرا جامعه و به خصوص خلفا به اين علوم نياز بيشتري داشتند، ولي به دلايل مختلف فلسفه و علوم اوايل دچار ركود شد. دانشمندان شيعه در علم كيميا پيشقدم بودند.به طور كلي دانشمندان در اين دوره به دستاوردها و كشفيات خوبي دست يافتند كه در درمان بيماري هاي روحي و رواني، توليد انواع دارو و فرآورده هاي شيميايي، ترويج آزمايش هاي علمي در رشته هاي مختلف، گسترش استفاده از اندازه گيري هاي مهندسي، ساخت انواع ساعت و ماشين آلات، رصدهاي نجومي، تاسيس رصدخانه، تاليف جداول نجومي و مطالعات جغرافيايي منعكس شد.در دوره چهارم خلافت عباسي شعر و ادب بسيار رشد يافت و نويسندگان و شاعران برجسته اي در بغداد پا به عرصه حضور گذاشتند. در اشعار شاعران اوضاع فرهنگي، اجتماعي و حتي عقيدتي بغداد را مي توان دريافت. كتابت و نويسندگي در اين عصر تداوم و توسعه يافت.زنان كاتب دوشادوش مردان در شكوفايي فرهنگ و علوم اسلامي به ويژه حديث، قرآن،فقه، امالي و هنر خوشنويسي مشاركت فعال داشتند. روش پژوهش حاضر تاريخي و به شيوه توصيفي-تحليلي است كه با تكيه بر صدها منابع مكتوب، دست اول مانند تواريخ عمومي و محلي، وفيات، تراجم، فرهنگ نامه ها، معاجم،كتب اعلام، طبقات، انساب و... مورد بررسي قرار گرفته است و تطبيق يافته ها با استفاده از منابع كتابخانه اي است.

Baghdad , culture , Abbasid caliphs , Seljuks , intellectual and transferable sciences

Explanation and analysis of cultural developments in Baghdad (448-656 AH)

تاريخ

With the conquest of Baghdad by the Seljuks in 447 AD, many political, social, economic, religious and cultural developments took place in this city. The first effects of their influence were the revival and strengthening of Sunni beliefs. For this reason, Khwaja Nizam al-Mulk, the Seljuk vizier, in order to prevent the influence of Shia and especially Ismaili ideas and to promote the Shafiʹi religion, established Nizami schools in various Islamic regions, including Baghdad. As a result, the students of the Nizami schools were dispersed throughout the Islamic world and took on various jobs, and thus the Shafiʹi religion flourished, and many people turned to the Shafiʹi religion out of desire or in order to gain positions and wealth. Some caliphs, ministers and scholars also actively participated in the school building movement of this era. Of course, religious differences and prejudices between Sunni sects played an important role in the expansion of religious schools. Another political influence of the caliphs and Selajqah was that some great jurists and scholars such as Mawardi and Imam Ghazali addressed the subject of imamate, caliphate and kingship and wrote books on this subject entitled Haqma al-Sultaniyyah or political jurisprudence. During this period, different social classes lived in the city of Baghdad, each of which left a special cultural impact. Like the class of Sufis, Fatians and Ayars, which was one of the important classes of society in the Seljuk era. The trend towards Sufism became so widespread in this period that apart from the caliphs and court women, the ministers and men of the Abbasid government also became interested in making Rabat. Sufism flourished. The scientific and cultural movement of this era, especially Sharia and Narrative sciences, played an important role. At the end of the Abbasid rule, the tendency towards Sufism, Shiism and fatwat increased among different classes of people and even the caliphs. Shiite ministers and scholars of the 6th and 7th centuries of Hijri played an important role in establishing and supervising research centers, compiling and interpreting books, and generally publishing and expanding Shiite sciences and knowledge. In Baghdad, there were followers of different religions, sects and religions such as Christians, Jews and Zoroastrians, and some of them reached high political and cultural positions. The four religious and theological schools of Sunnis and Shiites were active, and probably there were differences and prejudiced conflicts between them, which appeared in the form of debates, disputes, and conflicts. Christians had a significant contribution in the progress and development of science, especially medicine, pharmacology and wisdom. Jews in Baghdad had many synagogues and schools, and many of them gained great influence in the Abbasid court. There was a difference and conflict between the four religious and theological schools of Sunnis and Shiites, which manifested itself in the form of debates, disputes, and conflicts. Numerous educational centers such as mosques, schools, synagogues, libraries, hospitals, houses of scholars and clerical shops were established in Baghdad during this period, each of which in a way contributed to the revival of a comprehensive scientific renaissance. Although these educational places They were not regular and organized, but during this period they had an important contribution to cultural, intellectual and educational growth. In general, in these centers, more attention was paid to traditional and Shariah sciences such as recitation, interpretation, hadith, syntax, literature, jurisprudence, vocabulary, history, and mystics, and less attention was paid to intellectual sciences, or even opposition to some of them, such as philosophy and early sciences. you will turn Because the caliphs, ministers and emirs supported these sciences and established religious schools and educational centers to promote them.

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