{"id":1845,"date":"2014-03-30T17:21:53","date_gmt":"2014-03-30T17:21:53","guid":{"rendered":"http:\/\/www.ahmadiyya-islam.org\/al\/?post_type=articles&p=1845"},"modified":"2020-10-31T13:21:19","modified_gmt":"2020-10-31T13:21:19","slug":"islami-dhe-shkenca-perputhshmeria-apo-konflikti","status":"publish","type":"articles","link":"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/islami-dhe-shkenca-perputhshmeria-apo-konflikti\/","title":{"rendered":"Islami dhe shkenca \u2013 p\u00ebrputhshm\u00ebria apo konflikti?"},"content":{"rendered":"

Sh\u00ebnim: Ky fjalim u mbajt nga prof. dr. Abdus Salami, fituesi i \u00e7mimit nobel n\u00eb fizik\u00eb (1979) n\u00eb UNESCO House<\/a> t\u00eb Parisit, m\u00eb 27 prill t\u00eb vitit 1984, pas ftes\u00ebs nga organizata \u201cIslam and the West\u201d (Islami dhe Per\u00ebndimi). Takimin e inauguroi dr. Habib Chatti, sekretari i p\u00ebrgjithsh\u00ebm i Organizat\u00ebs s\u00eb Konferenc\u00ebs Islame. Sipas programit, n\u00eb k\u00ebt\u00eb takim ishin ftuar dy p\u00ebrfaq\u00ebsues nga feja Islame, nd\u00ebrsa dy t\u00eb tjer\u00eb p\u00ebr t\u00eb paraqitur pik\u00ebpamjen per\u00ebndimore. Nga pala islame ishte dr. Abdus Salami dhe dr. Hussein AlJazaeri, ish-ministr\u00ebr i sh\u00ebndet\u00ebsis\u00eb s\u00eb Arabis\u00eb Saudite dhe tashm\u00eb drejtor rajonal i Organizat\u00ebs Bot\u00ebrore t\u00eb Sh\u00ebndet\u00ebsis\u00eb. Nga ana per\u00ebndimore ishte prof. Louis Leprince-Ringuet, profesor n\u00eb politeknik\u00eb Ecole dhe prof. Jean Bernard, president i Akademis\u00eb Franceze p\u00ebr Shkenc\u00ebn dhe drejtor i Institutit p\u00ebr k\u00ebrkime \u2018Leukemia\u2019.<\/em><\/p>\n

Kurani Fam\u00eblart\u00eb dhe shkenca\u00a0<\/strong><\/h2>\n

L<\/strong>e t\u00eb nisem me pohimin se un\u00eb jam mysliman dhe nj\u00ebkoh\u00ebsisht nj\u00eb besimtar praktikues i fes\u00eb islame. Jam mysliman sepse i besoj mesazhit shpirt\u00ebror t\u00eb Kuranit Fam\u00eblart\u00eb, i cili duke m\u00eb dh\u00ebn\u00eb shembuj nga kozmologjia, fizika, biologjia dhe mjek\u00ebsia, m\u00eb k\u00ebshillon si shkenc\u00ebtar t\u2019i kushtoj r\u00ebnd\u00ebsi studimit t\u00eb ligjeve t\u00eb natyr\u00ebs<\/p>\n

Kurani thot\u00eb:<\/p>\n

Vall\u00eb, a nuk i shohin devet\u00eb, se si jan\u00eb krijuar?! Po qiellin, se si \u00ebsht\u00eb ngritur?! Po malet, se si jan\u00eb v\u00ebn\u00eb t\u00eb patundura?!<\/em><\/p>\n

[El-Gashije 88:18-20]<\/em><\/p>\n<\/blockquote>\n

dhe thekson:<\/p>\n

\u201cMe t\u00eb v\u00ebrtet\u00eb, n\u00eb krijimin e qiejve dhe t\u00eb Tok\u00ebs dhe n\u00eb nd\u00ebrrimin e nat\u00ebs e t\u00eb dit\u00ebs, ka shenja p\u00ebr mendar\u00ebt, p\u00ebr ata q\u00eb e p\u00ebrmendin Allahun duke q\u00ebndruar n\u00eb k\u00ebmb\u00eb, ndenjur ose shtrir\u00eb dhe q\u00eb meditojn\u00eb p\u00ebr krijimin e qiejve dhe t\u00eb Tok\u00ebs (duke th\u00ebn\u00eb:) \u201cO Zoti Yn\u00eb! Ti nuk i ke krijuar kot k\u00ebto. I lart\u00ebsuar qofsh (nga \u00e7do e met\u00eb)!\u201d \u00a0 [Ale-Imran 3:189-190]<\/em><\/p><\/blockquote>\n

Kurani tregon ep\u00ebrsin\u00eb e \u0101limit, <\/em>pra atij q\u00eb zot\u00ebron diturin\u00eb dhe mendjeholl\u00ebsin\u00eb, duke parashtruar pyetjen: Si mund t\u00eb q\u00ebndrojn\u00eb k\u00ebta, t\u00eb cil\u00ebve u mungojn\u00eb k\u00ebto atribute, p\u00ebrball\u00eb atyre q\u00eb i zot\u00ebrojn\u00eb ato? Shtat\u00ebqind e pes\u00ebdhjet\u00eb ajete kuranore (pothuaj nj\u00eb e teta e librit) nxit besimtar\u00ebt q\u00eb t\u00eb studiojn\u00eb natyr\u00ebn, t\u00eb p\u00ebrsiatin e t\u00eb shfryt\u00ebzojn\u00eb arsyetimin n\u00eb k\u00ebrkimin e t\u00eb p\u00ebrsosurit e p\u00ebr t\u00eb kthyer k\u00ebrkimin e dituris\u00eb dhe t\u00eb kuptuarit shkencor n\u00eb pjes\u00ebn thelb\u00ebsore t\u00eb shoq\u00ebris\u00eb.<\/strong><\/p>\n

I D\u00ebrguari i Allahut savs<\/sup> ka theksuar se k\u00ebrkimi i dijes dhe shkenc\u00ebs \u00ebsht\u00eb detyrim i \u00e7do myslimani dhe i \u00e7do myslimanje. Ai urdh\u00ebroi ndjek\u00ebsit e tij ta fitojn\u00eb dijen edhe n\u00ebse do t\u2019u duhej t\u00eb merrnin udh\u00ebn p\u00ebr n\u00eb Kin\u00eb n\u00eb k\u00ebt\u00eb k\u00ebrkim. K\u00ebtu, pa dyshim, ai m\u00eb shum\u00eb synonte dijen shkencore sesa at\u00eb shpirt\u00ebrore, si dhe n\u00ebnvizonte natyr\u00ebn mbar\u00ebnjer\u00ebzore n\u00eb k\u00ebrkimet shkencore.<\/p>\n

Ky duhet t\u00eb jet\u00eb kushti paraprak, nga i cili duhet t\u00eb niset \u00e7far\u00ebdolloj mendimi fundamental i Islamit. Krahas k\u00ebtij kushti, do ta shtojm\u00eb at\u00eb q\u00eb Maurice Bucaille ka pranuar shprehimisht n\u00eb vepr\u00ebn e tij madh\u00ebshtore \u201cThe Bible, the Quran and Science\u201d<\/em> (Bibla, Kurani dhe shkenca):<\/p>\n

\u2018Nuk ka asnj\u00eb ajet n\u00eb Kuran, ku p\u00ebrmenden fenomenat natyrore dhe q\u00eb bien n\u00eb kund\u00ebrshtim me at\u00eb q\u00eb ne dim\u00eb me siguri nga zbulimet shkencore.\u2019<\/em><\/p><\/blockquote>\n

P\u00ebrpos k\u00ebtyre vihet kushti i tret\u00eb; gjat\u00eb gjith\u00eb historis\u00eb islame, nuk ka ngjar\u00eb asnj\u00ebher\u00eb ajo q\u00eb i ndodhi Galileut apo Gjordano Brunos. Persekutimet kan\u00eb qen\u00eb, d\u00ebnimet publike madje p\u00ebrjashtime dhe bojkote kan\u00eb ndodhur, por gjithmon\u00eb p\u00ebr mospajtime doktrinare e jo p\u00ebr idet\u00eb shkencore. Aq m\u00eb tep\u00ebr, inkuizicioni i par\u00eb, i cili u shfaq n\u00eb Islam, nuk drejtohej nga teolog\u00ebt ortodoks, por nga t\u00eb ashtuquajturit racionalist\u00ebt, Mu\u2019tazala<\/em>. K\u00ebta ishin teolog\u00ebt q\u00eb krenoheshin p\u00ebr p\u00ebrdorimin e arsyetimit. I famshmi Ahmad bin Hanbali ishte nj\u00eb nd\u00ebr ata q\u00eb iu n\u00ebnshtrua tiranis\u00eb s\u00eb tyre.<\/p>\n

Zanafilla e Islamit dhe shkenca<\/h2>\n

A<\/strong> n\u00eb t\u00eb v\u00ebrtet\u00eb mysliman\u00ebt e par\u00eb i kishin marr\u00eb seriozisht k\u00ebto udh\u00ebzime t\u00eb Kuranit t\u00eb Shenjt\u00eb dhe t\u00eb D\u00ebrguarit t\u00eb Allahut savs<\/sup>?<\/p>\n

Vet\u00ebm nj\u00ebqind vjet pas vdekjes s\u00eb Profetit t\u00eb shenjt\u00eb savs<\/sup>, mysliman\u00ebt i caktuan vetes zot\u00ebrimin e shkencave t\u00eb asokohshme si detyr\u00eb kryesore. N\u00eb nj\u00eb m\u00ebnyr\u00eb sistematike, ata p\u00ebrkthyen gjith\u00eb korpusin e dituris\u00eb s\u00eb deriat\u00ebhershme n\u00eb gjuh\u00ebn fetare, pra arabisht. Duke themeluar qendrat e studimit shkencor (Bejtul Hikmah)<\/em>, ata fituan ep\u00ebrsin\u00eb e padiskutueshme n\u00eb fush\u00ebn e shkenc\u00ebn q\u00eb do t\u00eb vazhdonte p\u00ebr treqind e pes\u00ebdhjet\u00eb vitet e ardhshme.<\/p>\n

George Sartoni n\u00eb vepr\u00ebn e tij monumentale, History of Science<\/em> (Historin\u00eb e Shkenc\u00ebs) p\u00ebrshkruan p\u00ebrmas\u00ebn madh\u00ebshtore t\u00eb k\u00ebsaj arritjeje. Sartoni ka ndar\u00eb historin\u00eb e tij t\u00eb arritjeve t\u00eb m\u00ebdha n\u00eb fush\u00ebn e shkenc\u00ebs n\u00eb Epok\u00eb, ku secila Epok\u00eb shtrihet p\u00ebr nj\u00eb periudh\u00eb kohore prej pes\u00ebdhjet\u00eb vjet\u00ebsh. N\u00eb krye t\u00eb \u00e7do epoke q\u00ebndron nj\u00eb figur\u00eb kryesore: bie fjala, 500-450 p.e.s. ishte epoka e Platos, e ndjekur nga epoka e Aristotelit, Euclidit, Arkimedesit dhe me radh\u00eb. Por nga 750 deri n\u00eb 1100 \u00ebsht\u00eb nj\u00eb seri e vazhdueshme epokash me emrat si Xhabiri, Kuarizmi, Razi, Masudi, Abul Uafa, Biruni dhe Umer Hajjam. N\u00eb k\u00ebto 350 vjet kimist\u00ebt, algjebrist\u00ebt, mjek\u00ebt, gjeograf\u00ebt, matematikan\u00ebt, fizikan\u00ebt dhe astronom\u00ebt arab,turk, afgan dhe persian nga federata t\u00eb ndryshme myslimane pushtuan sken\u00ebn bot\u00ebrore t\u00eb shkencave. Vet\u00ebm pas viteve 1100, nisen t\u00eb shfaqen emra t\u00eb par\u00eb per\u00ebndimor\u00eb n\u00eb skem\u00ebn e Sartonit, megjithat\u00eb akoma p\u00ebr 250 vjet t\u00eb tjera, ata do t\u00eb ndanin k\u00ebt\u00eb nder me burrat e shquar mysliman\u00eb si Ibni Rushd, Nasiruddin Tusi dhe Ibni Nafis.<\/p>\n

Nj\u00eb nd\u00ebr arsyet kryesore pas arritjes s\u00eb studimeve shkencore t\u00eb Islamit ishte karakteri i tij mbar\u00ebbot\u00ebror. Perandoria myslimane tejkalonte kufijt\u00eb gjeografik e komb\u00ebtar dhe shoq\u00ebria e saj hershme ishte tolerante ndaj popujve t\u00eb tjer\u00eb dhe ideve t\u00eb tyre.<\/p>\n

Nj\u00eb nd\u00ebr aspektet e nderimit t\u00eb shkenc\u00ebs n\u00eb Islam ishte patronazhi q\u00eb ajo g\u00ebzonte n\u00eb perandorin\u00eb Islame. Mund t\u00eb parafrazohet mendimi i H.A.R. Gibbit n\u00eb lidhje me let\u00ebrsin\u00eb arabe si nj\u00eb situat\u00eb paralele p\u00ebr shkenc\u00eb \u201cN\u00eb nj\u00eb shkall\u00eb m\u00eb t\u00eb gjer\u00eb, lul\u00ebzimi i shkencave n\u00eb Islam ishte i kusht\u00ebzuar\u2026 me gjer\u00ebsin\u00eb e bot\u00ebkuptimit dhe n\u00ebn patronazhin e gradave t\u00eb larta. Nd\u00ebrkaq shoq\u00ebria Islame ishte n\u00eb r\u00ebnie, shkenca humbi gjall\u00ebrin\u00eb e forc\u00ebn e saj. Por derisa, n\u00eb nj\u00eb kryeqytet apo tjetrin, princat dhe ministrat gjenin k\u00ebnaq\u00ebsi, p\u00ebrfitim apo fam\u00eb duke mbrojtur shkenc\u00ebn, pishtari vazhdoi t\u00eb ndri\u00e7ohej.\u201d<\/p>\n

Epoka e art\u00eb e shkenc\u00ebs n\u00eb Islam<\/h2>\n

E<\/strong>poka e art\u00eb e shkencave n\u00eb Islam padyshim ishte periudha e viteve 1000, pra epoka e Ibn-e-Sinas\u00eb (Avecenna), i fundit nga mesjeta dhe nga bashk\u00ebkoh\u00ebsit e tij, e i pari nga modernist\u00ebt, t\u00eb Ibn-al-Haithamit dhe Al-Birunit. Ibn-al-Haithami (Alhazen, 965-1039) konsiderohet nj\u00eb nd\u00ebr fizikan\u00ebt m\u00eb t\u00eb shquar e t\u00eb gjitha koh\u00ebrave. Ai parashtroi tez\u00ebn se nj\u00eb rreze drite, duke p\u00ebrshkuar p\u00ebrmes nj\u00eb ambienti, ndjek rrug\u00ebn m\u00eb t\u00eb leht\u00eb dhe \u201cm\u00eb t\u00eb shpejt\u201d. N\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb ai parashikonte parimin e Fermatit p\u00ebr \u2018koh\u00ebn minimale\u2019 q\u00eb ai do t\u00eb paraqiste pas disa shekujsh.a<\/sup> Ai gjithashtu parashtroi tez\u00ebn e inercis\u00eb (plog\u00ebtis\u00eb), e cila m\u00eb von\u00eb do t\u00eb b\u00ebhej ligji i par\u00eb i l\u00ebvizjes te Njutoni. Ai shpjegoi procesin e thyerjes p\u00ebr nga marr\u00ebdh\u00ebniet materiale, duke studiuar l\u00ebvizjen e \u2018grimcave t\u00eb drit\u00ebs\u2019 kur ato p\u00ebrshkonin n\u00ebp\u00ebr sip\u00ebrfaqen e dy mjeteve, n\u00eb p\u00ebrputhje me ligjin drejtk\u00ebnd\u00ebsh t\u00eb forc\u00ebs. Kjo arritje u ri-zbulua e u p\u00ebrpunua m\u00eb von\u00eb nga Njutoni. Pjesa V e \u2018Opus Majus\u2019-it t\u00eb Roger Bacon-it \u00ebsht\u00eb pothuajse kopje e Optik\u00ebs t\u00eb Ibn-al-Haithamit.b<\/sup> S\u2019\u00ebsht\u00eb p\u00ebr t\u2019u \u00e7uditur se Bacon-i gjithmon\u00eb thoshte se njohja e gjuh\u00ebs arabe dhe t\u00eb shkencave arabe ishte e vetmja rrug\u00eb drejt dijes s\u00eb v\u00ebrtet\u00eb.<\/p>\n

Al-Biruni (973-1048), bashk\u00ebkoh\u00ebsi i dyt\u00eb e i shquar i Ibn-i-Sinas\u00eb punoi n\u00eb Afganistan. Ai ishte shkenc\u00ebtar q\u00eb ndiqte metod\u00ebn empirike ashtu si Ibn-i-Haithami. Ai ishte modern dhe jo-mesjetar n\u00eb pik\u00ebpamjet e tij si Galileo, bashk\u00eb me t\u00eb cilin ai do t\u00eb ndante zbulimin e pavarur (paraprak) t\u00eb ashtuquajturit \u2018invariant Galilian t\u00eb ligjeve natyrore\u2019- nj\u00eb formulim emancipues sipas t\u00eb cilit ato Ligje Fizike q\u00eb veprojn\u00eb n\u00eb tok\u00eb, jan\u00eb n\u00eb fuqi edhe mbi trupat qiellor n\u00eb k\u00ebt\u00eb gjith\u00ebsi.<\/p>\n

Nuk ka asnj\u00eb pik\u00eb dyshimi se shkenca per\u00ebndimore \u00ebsht\u00eb trash\u00ebgim greko-islam. Megjithat\u00eb, n\u00eb p\u00ebrgjith\u00ebsi mendohet se shkenca islame \u00ebsht\u00eb nj\u00eb dukuri e p\u00ebrftuar. Sipas k\u00ebtij mendimi, shkenc\u00ebtar\u00ebt mysliman ndoq\u00ebn traditat teorike greke n\u00eb m\u00ebnyr\u00eb t\u00eb verb\u00ebr dhe nuk kontribuuan aspak n\u00eb metodat shkencore.<\/p>\n

Ky pretendim \u00ebsht\u00eb i gabuar. Si n\u00eb t\u00eb gjitha periudhat e studimeve intensive shkencore, n\u00eb faz\u00ebn e par\u00eb njeriu bazohet n\u00eb at\u00eb q\u00eb ka trash\u00ebguar; nd\u00ebrsa n\u00eb faz\u00ebn tjet\u00ebr t\u00eb formimit, ngrihen dyshimet mbi m\u00ebsimet e mjesht\u00ebrve t\u00eb par\u00eb. Kjo faz\u00eb ndiqet nga nj\u00eb nd\u00ebrprerje. Nj\u00eb nd\u00ebrprerje e till\u00eb u shoq\u00ebrua me lindjen e vrojtimit dhe eksperimenteve pik\u00ebrisht n\u00eb shkencat Islamike. P\u00ebrfaq\u00ebsuesit e shquar t\u00eb k\u00ebsaj kthese ishin Ibn-al-Haitham dhe El-Biruni. D\u00ebgjoni k\u00ebt\u00eb vler\u00ebsim t\u00eb Aristotelit nga el-Biruni. D\u00ebgjoni vler\u00ebsimin q\u00eb El-Biruni i b\u00ebn Aristotelit:<\/p>\n

\u201cProblemi q\u00eb kan\u00eb nj\u00eb shumic\u00eb njer\u00ebzish \u00ebsht\u00eb tejkalimi n\u00eb respektin e pik\u00ebpamjeve t\u00eb Aristotelit. Ata jan\u00eb t\u00eb mendimit se pik\u00ebpamjet e tij nuk mund t\u00eb ken\u00eb asnj\u00eb lajthitje, edhe pse ata din\u00eb se Aristoteli thjesht merrej me p\u00ebrfundimet teorike n\u00eb kapacitet t\u00eb plot\u00eb, dhe asnj\u00ebher\u00eb nuk pohoi se pik\u00ebpamjet e tij ishin t\u00eb mbrojtura nga Zoti dhe ai vet\u00eb kishte imunitet ndaj gabimeve.\u201d<\/p>\n

Ose ja shikoni p\u00ebrfundimin e ngulm\u00ebt t\u00eb tij p\u00ebr gjeologji:<\/p>\n

\u201c\u2026 por n\u00ebse ju t\u00eb shikoni tok\u00ebn Indiane me syt\u00eb tuaj dhe t\u00eb p\u00ebrsiatni mir\u00eb natyr\u00ebn e saj, n\u00ebse t\u00eb studioni gur\u00eb t\u00eb rrumbullak\u00ebt q\u00eb gjenden n\u00eb thell\u00ebsin\u00eb e saj, sado t\u00eb g\u00ebrmoni, q\u00eb mund t\u00eb jen\u00eb n\u00eb p\u00ebrmasa t\u00eb m\u00ebdha af\u00ebr vendeve malore ku lumenjt\u00eb rrjedhin me rrym\u00eb t\u00eb fort\u00eb, n\u00eb p\u00ebrmasa t\u00eb vogla larg vendeve malore ku lumenjt\u00eb rrjedhin t\u00eb qet\u00eb e ngadalt\u00eb dhe t\u00eb cop\u00ebtuar (t\u00eb pluhurzuar) n\u00eb form\u00ebn e r\u00ebr\u00ebs aty ku uji \u00ebsht\u00eb i amullt (i ndenjur) sidomos af\u00ebr burimit t\u00eb tyre ose af\u00ebr gryk\u00ebs s\u00eb derdhjes s\u00eb lumenjve n\u00eb det \u2013 po t\u00eb shqyrtoni t\u00eb gjitha k\u00ebto fakte, me siguri do t\u00eb arrish p\u00ebrfundimin se India dikur ishte nj\u00eb det dhe gjat\u00eb nj\u00eb periudhe t\u00eb gjat\u00eb u mbush nga aluvioni i lumenjve.\u201d<\/p><\/blockquote>\n

M\u00eb n\u00eb fund, el-Biruni shkruan p\u00ebr bes\u00ebtytnit\u00eb mesjetare:<\/p>\n

Sipas popullit m\u00eb dat\u00ebn 6 (t\u00eb janarit) vjen nj\u00eb \u00e7ast kur i gjith\u00eb uji i kripur shnd\u00ebrrohet n\u00eb uj\u00eb t\u00eb \u00ebmb\u00ebl. Meqen\u00ebse t\u00eb gjitha ve\u00e7orit\u00eb e ujit varen krejt\u00ebsisht nga natyra e tok\u00ebs\u2026 andaj k\u00ebto cil\u00ebsi e vlera kan\u00eb nj\u00eb far\u00eb q\u00ebndrueshm\u00ebrie\u2026 prandaj ky mendim \u00ebsht\u00eb plot\u00ebsisht i pabazuar. V\u00ebzhgimet dhe eksperimentimet e vazhdueshme do t\u2019i tregojn\u00eb \u00e7dokujt kot\u00ebsin\u00eb e k\u00ebtij pohimi.\u201d<\/p><\/blockquote>\n

Sipas Briffaultit<\/h2>\n

\u201cN<\/strong>don\u00ebse grek\u00ebt ishin t\u00eb par\u00ebt q\u00eb sistemuan, p\u00ebrgjith\u00ebsuan dhe teorizuan (gj\u00ebrat), por m\u00ebnyra t\u00eb ngadalta t\u00eb hulumtimit, grumbullim i dituris\u00eb pozitive, metoda t\u00eb holl\u00ebsishme shkencore, shqyrtime t\u00eb detajuara e t\u00eb zgjatura dhe k\u00ebrkime eksperimentale t\u00eb gjitha ishin t\u00eb papajtueshme n\u00eb temperamentin grek. At\u00eb q\u00eb ne e quajm\u00eb shkenc\u00eb, lindi n\u00eb Evrop\u00eb si rezultat i nj\u00eb frym\u00ebzimi t\u00eb ri t\u00eb shqyrtimit, t\u00eb metodave t\u00eb reja t\u00eb k\u00ebrkimit, t\u00eb metodave t\u00eb eksperimentit, t\u00eb studimit, t\u00eb p\u00ebrcaktimit dhe t\u00eb zhvillimit t\u00eb matematik\u00ebs n\u00eb nj\u00eb form\u00eb t\u00eb panjohur te Grek\u00ebt. K\u00ebt\u00eb frym\u00eb dhe k\u00ebto metoda ia paraqit\u00ebn Arab\u00ebt bot\u00ebs evropiane. Shkenca moderne \u00ebsht\u00eb kontributi m\u00eb i r\u00ebnd\u00ebsish\u00ebm i qytet\u00ebrimit Islam.\u201d<\/p><\/blockquote>\n

K\u00ebto vler\u00ebsime t\u00eb Briffaultit p\u00ebrforcohen nga Sartoni:<\/p>\n

\u201cNj\u00eb nd\u00ebr tragjedit\u00eb e historis\u00eb \u00ebsht\u00eb se agimi i frym\u00ebs moderne n\u00eb shkenc\u00eb udh\u00ebhequr nga el-Biruni dhe Ibn al-Haithami u nd\u00ebrpre; ajo nuk arriti t\u00eb sillte nj\u00eb ndryshim t\u00eb p\u00ebrhersh\u00ebm n\u00eb metodologjin\u00eb shkencore. Vet\u00ebm pas nj\u00ebqind vjet\u00ebsh gjat\u00eb t\u00eb cil\u00ebve punuan El-Biruni dhe Ibn al-Haithami, krijimi shkencor n\u00eb Islam mori fund. Bota duhet t\u00eb priste pes\u00ebqind vjet t\u00eb tjera derisa t\u00eb arrinte t\u00eb nj\u00ebjtin nivel pjekurie dhe k\u00ebmb\u00ebnguljeje n\u00eb k\u00ebrkim e eksperimentim me Tycho Brahen, Galileon dhe bashk\u00ebkoh\u00ebsit e tyre.\u201d<\/p><\/blockquote>\n

R\u00ebnia e shkenc\u00ebs n\u00eb Islam<\/h2>\n

S<\/strong>ipas mendimit tim, fundi i shkenc\u00ebs organike nd\u00ebr federata\u00a0 islame rrjedh kryesisht nga shkaqet e brendshme. S\u00eb i pari nga izolimi i iniciativ\u00ebs son\u00eb shkencore dhe s\u00eb dyti nga dekurajimi e mosp\u00ebrfillja ndaj ndryshimit dhe risis\u00eb (teklid<\/em>).<\/p>\n

Pse krijimtaria shkencore u zhduk n\u00eb Islam? Duke filluar nga vitet 1100 e.r., kjo tat\u00ebpjet\u00eb u p\u00ebrfundua rreth 1350 e.r. Pse ne nga toka Islame mbet\u00ebm mprapa?<\/p>\n

Askush nuk e di k\u00ebt\u00eb me siguri. V\u00ebrtet kan\u00eb qen\u00eb edhe arsyet e jashtme, si shkat\u00ebrrimi i shkaktuar nga m\u00ebsymja e Mongolit, ndon\u00ebse e r\u00ebnd\u00eb, por kjo m\u00ebsymje shkaktoi nj\u00eb nd\u00ebrprerje. Sepse gjasht\u00ebdhjet\u00eb vjet pas Xhengizit, nipi i tij Halagu do t\u00eb themelonte nj\u00eb observator n\u00eb Maraga, ku m\u00eb von\u00eb do t\u00eb punonte Nasiruddin Tusi.<\/p>\n

Sipas v\u00ebshtrimit tim, fundi i shkencave organike brenda federatave islame vjen m\u00eb shum\u00eb nga shkaqet e brendshme \u2013 s\u00eb pari nga izolimi i nd\u00ebrmarrjes son\u00eb shkencore dhe s\u00eb dyti nga dekurajimi p\u00ebr ndryshim dhe risi. Fundi i shek. XI dhe fillimi i shek. XII ishte periudha me konflikte t\u00eb m\u00ebdha fetare dhe sektare t\u00eb motivuara nga interesa t\u00eb ul\u00ebta politike. Madje dikush si Imam Gazali, shkroi n\u00eb vepr\u00ebn e tij me fam\u00eb Ihjai ulumuddin<\/em>(Rilindje e Dituris\u00eb Fetare) rreth 1100 e.r.:<\/p>\n

\u201cNj\u00eb krim i r\u00ebnd po b\u00ebhet kund\u00ebr besimit nga njeriu q\u00eb p\u00ebrfytyron se Islami mbrohet nga mohimi i shkencave matematike. Sigurisht e v\u00ebrteta e shpallur nuk mban asnj\u00eb gj\u00eb q\u00eb t\u2019u kund\u00ebrvihet k\u00ebtyre shkencave p\u00ebrmes mohimit apo pohimit, nd\u00ebrsa edhe k\u00ebto shkenca nuk kan\u00eb q\u00ebllim t\u2019i kund\u00ebrvihen v\u00ebrtet\u00ebsis\u00eb s\u00eb besimit.\u201d<\/p><\/blockquote>\n

Edhe pse Imam Gazali shkroi k\u00ebto fjal\u00eb, prirja e asaj kohe u kthye nga krijimtaria shkencore te sofizmi me shpirt\u00ebroren e tij dhe te mungesa e toleranc\u00ebs p\u00ebr ndryshim (teklid<\/em>) dhe risi n\u00eb t\u00eb gjitha fushat e dituris\u00eb p\u00ebrfshir\u00eb k\u00ebtu edhe shkencat.<\/p>\n

P\u00ebr t\u00eb ilustruar k\u00ebt\u00eb plog\u00ebshti e apati ndaj veprimtaris\u00eb shkencore q\u00eb kaploi gjith\u00eb Islamin, m\u00eb lejoni t\u00eb citoj Ibne Haldumin (1332-1406), nj\u00eb nd\u00ebr historian\u00ebt m\u00eb t\u00eb m\u00ebdhenjt\u00eb dhe nga intelektualet m\u00eb t\u00eb shquar t\u00eb t\u00eb gjitha koh\u00ebrave. Ibne Haldumi shkruan n\u00eb vepr\u00ebn e tij Mukedima<\/em>:c<\/sup><\/p>\n

\u201cNe kemi d\u00ebgjuar n\u00eb koh\u00eb t\u00eb fundit se n\u00eb vendin e Frankut dhe n\u00eb brigjet veriore t\u00eb Mesdheut, gjendet nj\u00eb kultur\u00eb e pasur e shkenc\u00ebs filozofike. Thuhet se k\u00ebto studiohen atje dhe m\u00ebsohen n\u00eb nivele t\u00eb ndryshme. Shpjegimet sistematike ekzistuese q\u00eb parashtrohen prej tyre, thuhet se jan\u00eb gjith\u00ebp\u00ebrmbledh\u00ebse, njer\u00ebzit q\u00eb kan\u00eb dijeni p\u00ebr k\u00ebt\u00eb jan\u00eb t\u00eb shumt\u00eb, nd\u00ebrsa student\u00ebt e tyre jan\u00eb akoma m\u00eb shum\u00eb. Allahu e di m\u00eb s\u00eb miri se \u00e7far\u00eb ndodhet atje. \u2026 por nj\u00eb gj\u00eb \u00ebsht\u00eb e qart\u00eb se problemet e fizik\u00ebs nuk mbajn\u00eb ndonj\u00eb r\u00ebnd\u00ebsi tek ne n\u00eb \u00e7\u00ebshtjet tona fetare. Prandaj ne duhet t\u2019i l\u00ebm\u00eb m\u00ebnjan\u00eb.\u201d<\/p><\/blockquote>\n

Ibne Halduni tregon shum\u00eb pak kureshtje, por d\u00ebshir\u00eb aspak. Plog\u00ebshtin\u00eb q\u00eb fjal\u00ebt e tij duken se p\u00ebrcjellin na \u00e7on drejt nj\u00eb t\u00ebrheqje nga brenda dhe nj\u00eb izolimi t\u00eb nd\u00ebrmarrjes son\u00eb shkencore. Kush nuk e di se izolimi n\u00eb fush\u00ebn shkencore dhe respekti ndaj autoriteteve q\u00eb e shkaktojn\u00eb at\u00eb, n\u00ebnkupton vdekjen intelektuale. Gjat\u00eb dit\u00ebve tona m\u00eb t\u00eb bukura, n\u00eb shek. IX dhe X, ne kishim gjetur n\u00eb Bagdad dhe Kajro institute nd\u00ebrkomb\u00ebtare p\u00ebr studime t\u00eb larta (Bejtul Hikmah)<\/em> ku zhvilloheshin konkurse me fam\u00eb bot\u00ebrore p\u00ebr shkenc\u00ebtar\u00ebt e studiuesit. Por q\u00eb nga 1300 e.r., nuk ka m\u00eb. \u00c7far\u00ebdo shkence q\u00eb u kultivua, ishte e p\u00ebrqendruar n\u00eb shkollat fetare, ku traditat vler\u00ebsoheshin m\u00eb shum\u00eb se sa p\u00ebrt\u00ebritja e risia. T\u00eb diturit e Transoxianas, <\/em>pasi q\u00eb m\u00ebsuan p\u00ebr hapjen e medreses\u00eb s\u00eb par\u00eb, caktuan nj\u00eb shkenc\u00eb serioze si menesonial <\/strong>n\u00eb p\u00ebrkujtimin e shkenc\u00ebs s\u00eb vdekur. Ata u treguan m\u00eb korrekt n\u00eb vler\u00ebsimin e tyre. E gjith\u00eb natyra enciklopedike e dijes dhe shkenc\u00ebs n\u00eb Islam ishte penges\u00eb n\u00eb nj\u00eb periudh\u00eb specializimi. I t\u00ebr\u00eb fakulteti i kritik\u00ebs, p\u00ebrmes t\u00eb cilit, nj\u00eb studiues i ri mund t\u00eb dyshonte \u00e7ka i m\u00ebsohej, e rishqyrtonte dhe mund t\u00eb parashtronte koncepte t\u00eb reja, tashm\u00eb nuk as nuk lejoheshin e as inkurajoheshin.<\/p>\n

P\u00ebr t\u00eb p\u00ebrfunduar historin\u00eb, nga koha e Ibne Haldumit, ky izolim intelektual e shkencor vazhdoi \u2013 madje edhe gjat\u00eb perandorive t\u00eb m\u00ebdha Islame, gjat\u00eb perandoris\u00eb Osmane, perandoris\u00eb persiane Safvi dhe asaj indiane Mugal. Nuk mund t\u00eb mendohet se k\u00ebta sulltan\u00eb dhe shehensha<\/em> s\u2019kishin asnj\u00eb dijeni p\u00ebr avancime teknologjike t\u00eb evropian\u00ebve. \u00cbsht\u00eb shum\u00eb e v\u00ebshtir\u00eb q\u00eb ata t\u00eb kishin mbetur t\u00eb paditur nga ep\u00ebrsia e rr\u00ebmbyeshme e venedikasve apo gjenovez\u00ebve n\u00eb prodhimin e arm\u00ebve apo mjesht\u00ebrin\u00eb e portugez\u00ebve n\u00eb lundrim dhe nd\u00ebrtim anijesh, sidomos kur ata sundonin oqeanet e bot\u00ebs, p\u00ebrfshir\u00eb t\u00eb gjitha ato q\u00eb preknin kufijt\u00eb e vendeve myslimane si dhe rrug\u00ebn detare t\u00eb haxhit. Por nj\u00eb gj\u00eb \u00ebsht\u00eb e sigurt\u00eb se mysliman\u00ebt kurr\u00eb nuk arrit\u00ebn t\u00eb kuptonin se mjesht\u00ebria lundruese e portugez\u00ebve nuk ishte e rast\u00ebsishme, por ajo ishte formuar n\u00eb m\u00ebnyr\u00eb shkencore dhe ishte kultivuar pas shum\u00eb p\u00ebrpjekjeve, duke filluar nga themelimi i institucionit k\u00ebrkimor n\u00eb Sagres, ngritur nga princ Henri Navigator n\u00eb 1419.<\/p>\n

A kjo dob\u00ebsi buroi nga arroganca e keqp\u00ebrdorur? William Eton, konsulli anglez n\u00eb perandorin\u00eb Osmane, shkruan n\u00eb nj\u00eb let\u00ebr n\u00eb vitin 1800:<\/p>\n

\u201cAskush nuk ka iden\u00eb p\u00ebr navigacionin dhe p\u00ebrdorimin e magnetit. Udh\u00ebtimi, si burim kryesor i shtrirjes dhe ngritjes kulturore \u00ebsht\u00eb plot\u00ebsisht i ndaluar nga shpirti arrogant i besimit t\u00eb tyre dhe \u2026 smira me t\u00eb cil\u00ebn v\u00ebshtrohen marr\u00ebdh\u00ebniet me t\u00eb huaj \u2013 \u00ebsht\u00eb i natyr\u00ebs q\u00eb nuk reflektohet n\u00eb karakterin zyrtar \u2013 pra njeriu i shkenc\u00ebs s\u00eb p\u00ebrgjithshme \u2013 nuk njihet ve\u00e7se si nj\u00eb mjesht\u00ebr q\u00eb duhet t\u00eb merrej me prodhimin e topave, nd\u00ebrtimin anijesh dhe etj., ai vler\u00ebsohet pak m\u00eb mir\u00eb se nj\u00eb \u00e7mendur.\u201d<\/p><\/blockquote>\n

Ai p\u00ebrfundon me nj\u00eb v\u00ebrejtje, n\u00eb nj\u00eb z\u00eb ogurzi modern:<\/p>\n

\u201cAta p\u00eblqejn\u00eb t\u00eb b\u00ebjn\u00eb tregti me ata q\u00eb u sjellin artikuj t\u00eb dobish\u00ebm dhe t\u00eb vlefsh\u00ebm, pa menduar fare p\u00ebr t\u00eb prodhuar ata.\u201d<\/p><\/blockquote>\n

Shkenca moderne dhe besimi<\/h2>\n

\u00c7<\/strong>far\u00eb \u00ebsht\u00eb situata sot? Nd\u00ebr t\u00eb gjitha qytet\u00ebrimet e m\u00ebdha bot\u00ebrore gjendja m\u00eb e katandisur e shkenc\u00ebs \u00ebsht\u00eb n\u00eb vendet islame. Un\u00eb ndonj\u00ebher\u00eb dyshoj se disa prej mysliman\u00ebve besojn\u00eb se n\u00ebse teknologjia n\u00eb themel \u00ebsht\u00eb neutrale dhe skajshm\u00ebria e saj mund t\u00eb zbutet p\u00ebrmes ndjekjes s\u00eb etik\u00ebs Islame, shkenca n\u00eb an\u00ebn tjet\u00ebr vjen me nj\u00eb mendim t\u00eb paracaktuar, q\u00eb shkenca moderne me doemos duhet t\u00eb na \u00e7oj\u00eb drejt \u201carsyetimit\u201d \u201cracionalizmit\u201d dhe p\u00ebrfundimit drejt braktisjes; dometh\u00ebn\u00eb ata q\u00eb ndjekin shkenc\u00ebn \u2018do t\u00eb mohojn\u00eb p\u00ebrcaktimet e kultur\u00ebs son\u00eb\u2019. Pik\u00ebrisht n\u00eb k\u00ebt\u00eb mendim fshihet nj\u00eb fyerje ndaj vlerave tona kulturore p\u00ebr shkak t\u00eb brisht\u00ebsis\u00eb s\u00eb tyre mendore. Por, duke e l\u00ebn\u00eb m\u00ebnjan\u00eb k\u00ebt\u00eb v\u00ebshtrim, m\u00eb lejoni t\u00eb them: Mos luftoni betejat e s\u00eb shkuar\u00ebs kur t\u00eb ashtuquajturit \u2018filozof\u00eb racional\u2019 me pik\u00ebpamjet e tyre dogmatike e t\u00eb paarsyeshme, n\u00eb doktrinat kozmologjike, q\u00eb ata trash\u00ebguan nga Aristoteli, has\u00ebn v\u00ebshtir\u00ebsi p\u00ebr t\u2019i pajtuar k\u00ebto koncepte me fet\u00eb e tyre.<\/p>\n

M\u00eb duhet t\u00eb rikujtoj q\u00eb k\u00ebto ndeshje ishin m\u00eb t\u00eb p\u00ebrgjakshme midis studiuesve q\u00eb u p\u00ebrkisnin shkollave krishtere t\u00eb mesjet\u00ebs. Problemet kryesore q\u00eb i merakosnin k\u00ebta studiues lidheshin me kozmologjin\u00eb e metafizik\u00ebn: \u2018A toka gjendet n\u00eb nj\u00eb vend t\u00eb paluajtsh\u00ebm, a ekziston di\u00e7ka p\u00ebrtej saj? Zoti a drejton gjjith\u00ebsin\u00eb l\u00ebviz\u00ebs drejt\u00ebp\u00ebrdrejt p\u00ebr nj\u00eb synim efikas ose Atij i intereson vet\u00ebm synimi p\u00ebrfundimtar? A t\u00eb gjith\u00eb trupat qiellor vihen n\u00eb l\u00ebvizje nga nj\u00eb forc\u00eb l\u00ebviz\u00ebse apo disa t\u00eb till\u00eb? A forcat l\u00ebviz\u00ebse qiellore kan\u00eb dob\u00ebsi e lodhje? \u00c7far\u00eb \u00ebsht\u00eb karakteri i l\u00ebnd\u00ebs qiellore? Ajo a i ngjan l\u00ebnd\u00ebs tok\u00ebsore, p\u00ebr sa i p\u00ebrket cil\u00ebsive t\u00eb qen\u00ebsishme si nxeht\u00ebsi, ftohje, lag\u00ebshti dhe that\u00ebsi? S\u2019kemi pse t\u00eb \u00e7uditemi kur Galileo u mundua p\u00ebr her\u00eb t\u00eb par\u00eb t\u00eb klasifikonte k\u00ebto probleme, q\u00eb i p\u00ebrkisnin domosdoshm\u00ebrish sfer\u00ebs s\u00eb fizik\u00ebs, p\u00ebr t\u00eb gjetur p\u00ebrgjigjet e tyre p\u00ebrmes eksperimentimit fizik, ai u persekutua. Kthimi nga vendimi q\u00eb u mor at\u00ebher\u00eb kund\u00ebr tij po b\u00ebhet tani pas 350 vjet\u00ebsh.<\/p>\n

M\u00eb 9 maj 1983, n\u00eb nj\u00eb ceremoni t\u00eb posa\u00e7me n\u00eb Vatikan, Shenjt\u00ebria e tij Papa Xhon Paul II n\u00eb pranin\u00eb e 33 nobelist\u00ebve dhe 300 shkenc\u00ebtar\u00ebve t\u00eb tjer\u00eb, deklaroi:<\/p>\n

\u201cP\u00ebrvoja e Kish\u00ebs, gjat\u00eb dhe pas \u00e7\u00ebshtjes s\u00eb Galileos, e ka p\u00ebrcjell\u00eb te nj\u00eb q\u00ebndrim m\u00eb t\u00eb pjekur. \u2026 Kisha nga ana e saj m\u00ebson vet\u00eb nga p\u00ebrvoja e shqyrtimi dhe ajo tashm\u00eb dallon m\u00eb mir\u00eb kuptimin q\u00eb i duhet dh\u00ebn\u00eb liris\u00eb shkencore \u2026 nj\u00eb nd\u00ebr cil\u00ebsit\u00eb m\u00eb t\u00eb shquara t\u00eb njeriut. \u00cbsht\u00eb k\u00ebrkim p\u00ebrmes t\u00eb cilit njeriu e arrin t\u00eb v\u00ebrtet\u00ebn. \u2026 prandaj Kisha \u00ebsht\u00eb e bindur q\u00eb nuk mund t\u00eb ket\u00eb asnj\u00eb mospajtim midis shkenc\u00ebs dhe besimit\u2026 (megjithat\u00eb) p\u00ebrmes nj\u00eb studimi modest dhe ngulmues (Kisha) ka m\u00ebsuar t\u00eb ndaj\u00eb vetit\u00eb themelore t\u00eb besimit nga sistemi shkencor i nj\u00eb periudhe t\u00eb dh\u00ebn\u00eb, ve\u00e7an\u00ebrisht kur duket se studimi i Bibl\u00ebs, i ndikuar nga kultura, detyrimisht lidhet me kozmogoni.<\/p>\n

Kufijt\u00eb e shkenc\u00ebs<\/h2>\n

N<\/strong>\u00eb fjal\u00ebt e tij, n\u00ebse Papa n\u00ebnvizoi pjekurin\u00eb q\u00eb Kisha kishte arritur n\u00eb marr\u00ebdh\u00ebnie me shkenc\u00ebn; ai gjithashtu duhet t\u00eb kishte theksuar t\u00eb kund\u00ebrt\u00ebn \u2013 pranimin e kufizimeve t\u00eb disiplinave t\u00eb tyre nga shkenc\u00ebtar\u00ebt q\u00eb nga koha e Galileos \u2013 identifikimin e faktit se jan\u00eb akoma shum\u00eb \u00e7\u00ebshtje q\u00eb q\u00ebndrojn\u00eb p\u00ebrtej territorit t\u00eb shkenc\u00ebs s\u00eb sotme, madje edhe asaj t\u00eb s\u00eb ardhshmes. Edhe pse ne mund t\u00eb hamend\u00ebsojm\u00eb p\u00ebr disa probleme, por kurrsesi nuk mund t\u00eb v\u00ebrtetojm\u00eb spekulimet tona n\u00eb m\u00ebnyr\u00eb empirike. Ama \u00ebsht\u00eb boshti empirik q\u00eb q\u00ebndron n\u00eb thelb t\u00eb shkenc\u00ebs moderne. Ne jemi m\u00eb modest se sa do t\u00eb kishte qen\u00eb Ibne Rushdi (Averroesi). Ibne Rushdi ishte fizikan me njohuri t\u00eb jasht\u00ebzakonshme, me kontribute t\u00eb m\u00ebdha n\u00eb studimin e ethes dhe t\u00eb retin\u00ebs. Ky \u00ebsht\u00eb nj\u00eb nd\u00ebr deklarimet e tij p\u00ebr p\u00ebrjet\u00ebsin\u00eb shkencore. Megjithat\u00eb, n\u00eb nj\u00eb disiplin\u00eb tjet\u00ebr si ajo e kozmologjis\u00eb, ai pranoi spekulime e Aristotelit, pa i njohur se ato ishin vet\u00ebm spekulimet q\u00eb mund t\u00eb dilnin t\u00eb gabuara n\u00eb eksperimentimet e s\u00eb ardhmes. Shkenc\u00ebtari i sot\u00ebm di m\u00eb mir\u00eb se kur e ku ai b\u00ebn spekulime, ai nuk hedh deklarata p\u00ebr mbylljen e \u00e7do lloj mendimi rreth tyre. Madje edhe p\u00ebr fakte tashm\u00eb t\u00eb pranuara gjer\u00ebsisht, ne bindemi q\u00eb mund t\u00eb zbulohen fakte t\u00eb reja, t\u00eb cilat pa i shtremb\u00ebruar zbulimet e m\u00ebparshme, mund t\u00eb na shpien drejt p\u00ebrgjith\u00ebsimit; pra duke sjell\u00eb ndryshime t\u00eb m\u00ebdha n\u00eb konceptet e bot\u00ebkuptimit ton\u00eb.<\/p>\n

N\u00eb fush\u00ebn e fizik\u00ebs, kjo ndodhi n\u00eb krye t\u00eb k\u00ebtij shekulli me zbulimin e teoris\u00eb s\u00eb relativitetit dhe kuanteve. Kjo mund t\u00eb ndodh\u00eb s\u00ebrish, sepse n\u00ebse po kufizohen rastet e koncepteve t\u00eb reja, bot\u00ebkuptimi yn\u00eb i deritanish\u00ebm po b\u00ebhet gjithnj\u00eb m\u00eb i pranuesh\u00ebm dhe m\u00eb gjithp\u00ebrfshir\u00ebs.<\/p>\n

Mua m\u00eb \u00ebsht\u00eb th\u00ebn\u00eb t\u00eb shtjelloj k\u00ebt\u00eb pik\u00eb:<\/p>\n

Un\u00eb kam p\u00ebrmendur p\u00ebr kthes\u00ebn rr\u00ebnj\u00ebsore n\u00eb konceptet e fizikan\u00ebve n\u00eb lidhje me relativitetin e koh\u00ebs. Na duket e pabesueshme se gjat\u00ebsia e koh\u00ebs s\u00eb intervalit varet nga shpejt\u00ebsia, pra sa m\u00eb shpejt\u00eb do t\u00eb l\u00ebvizim, aq m\u00eb gjat\u00eb do t\u2019i dukemi n\u00eb t\u00eb jetuarit atij q\u00eb nuk l\u00ebviz me ne. Kjo nuk \u00ebsht\u00eb pjell\u00eb e fantazis\u00eb son\u00eb. Ejani n\u00eb laboratorit e grimc\u00ebs elementare t\u00eb CERN-it n\u00eb Gjenev\u00eb, ku prodhohen grimca jet\u00ebshkurt\u00ebra si\u00e7 \u00ebsht\u00eb mouni,<\/em>ose n\u00eb laborator k\u00ebtu n\u00eb Orsaj dhe sh\u00ebnoni koh\u00ebn intervale q\u00eb kalohet derisa muaon\u00ebt e shpejt\u00ebsive t\u00eb ndryshme prishen n\u00eb elektron e neutron. Muon\u00ebt me shpejt\u00ebsi m\u00eb t\u00eb lart\u00eb pushojn\u00eb m\u00eb von\u00eb se sa ata q\u00eb kan\u00eb shpejt\u00ebsi t\u00eb ngadalt\u00eb, pik\u00ebrisht n\u00eb p\u00ebrputhje me ligjin sasior (kuantitativ) t\u00eb relativitetit, parashtruar p\u00ebr her\u00eb t\u00eb par\u00eb nga Ajnshtajni n\u00eb 1905. Fizik\u00ebs iu desh shum\u00eb koh\u00eb p\u00ebr t\u00eb v\u00ebrtetuar apo kuptuar Ajnshtajnin. Fatmir\u00ebsisht, me sa duket, filozof\u00ebt akoma s\u2019kan\u00eb kuptuar Ajnshtajnin. Me sa di un\u00eb, nuk ekziston asnj\u00eb sistem filozofik, q\u00eb ngrihet mbi iden\u00eb e hap\u00ebsir\u00ebs dhe t\u00eb koh\u00ebs.<\/p>\n

E dyta dhe mund\u00ebsisht kthesa vendimtare n\u00eb mendim erdhi n\u00eb 1926 me parmin e Paqart\u00ebsis\u00eb t\u00eb Heisenbergut. Ky parim i p\u00ebrket ekzistenc\u00ebs s\u00eb kufizimit konceptual n\u00eb njohjen ton\u00eb. Ky konfirmon p.sh. se asnj\u00eb matje fizike nuk mund t\u00eb tregoj\u00eb se n\u00eb k\u00ebt\u00eb tryez\u00eb q\u00ebndron nj\u00eb elektron dhe q\u00eb ai \u00ebsht\u00eb n\u00eb gjendje t\u00eb pal\u00ebvizshme. Mund t\u00eb b\u00ebhen disa prova p\u00ebr t\u00eb treguar se sakt\u00ebsisht ku ndodhet elektroni; por k\u00ebto eksperimente do t\u00eb asgj\u00ebsojn\u00eb mund\u00ebsin\u00eb e gjetjes s\u00eb nj\u00ebhershme t\u00eb pyetjes se a elektroni \u00ebsht\u00eb n\u00eb l\u00ebvizje dhe n\u00ebse po, at\u00ebher\u00eb n\u00eb \u00e7far\u00eb shpejt\u00ebsie? Njohja jon\u00eb ka nj\u00eb kufizim t\u00eb qen\u00ebsish\u00ebm q\u00eb me sa duket \u00ebsht\u00eb i dekretuar. Un\u00eb rr\u00ebqethem nga tmerri duke p\u00ebrfytyruar se \u00e7far\u00eb do t\u2019i ndodhte Heisenbergut, n\u00ebse ai do t\u00eb ishte lindur n\u00eb mesjet\u00eb \u2013 kur betejat teologjike mund ta kishin nd\u00ebrkryer at\u00eb se vall\u00eb a mos ekziston kufizimi i ngjash\u00ebm p\u00ebr dijen q\u00eb zot\u00ebron Zoti.<\/p>\n

Pra si\u00e7 ndodhu, u plas\u00ebn betejat, por n\u00eb fush\u00ebn e fizik\u00ebs s\u00eb shek. XX. Opinioni revolucionar i Heisenbergut, i p\u00ebrkrahur nga t\u00eb gjitha prova t\u00eb njohura, asnj\u00ebher\u00eb nuk \u00ebsht\u00eb pranohet nga shumica e fizikan\u00ebve. Fizikani m\u00eb i shquar i t\u00eb gjitha koh\u00ebrave, Ajnshtajni harxhoi nj\u00eb pjes\u00eb t\u00eb bukur nga jeta e tij, duke k\u00ebrkuar mang\u00ebsit\u00eb n\u00eb argumentet e Heisenburgut. Ai nuk arriti t\u00eb mohonte provat eksperimentale, por shpresoi se prova t\u00eb tilla mbase mund t\u00eb shpjegoheshin brenda nj\u00eb sistemi tjet\u00ebr teorik. Pavar\u00ebsisht nga p\u00ebrpjekjet e p\u00ebrs\u00ebritura t\u00eb Ajnshtajnit, nj\u00eb sistem i till\u00eb akoma nuk \u00ebsht\u00eb gjetur. Edhe pse v\u00ebshtir\u00eb t\u00eb shfaqet, por kush nga ne mund t\u00eb shpall\u00eb se ai nuk do t\u00eb gjendet kurr\u00eb.<\/p>\n

A shkenca moderne i bie ndesh pasqyrimit metafizik? Le t\u00eb shqyrtojm\u00eb disa shembuj rreth k\u00ebtij konteksti nga mendimi modern shkencor:<\/p>\n

Shembulli im i par\u00eb i takon doktrin\u00ebs metafizike t\u00eb krijimit nga asgj\u00ebja. Sot ne besojm\u00eb n\u00eb kozmologji.<\/p>\n

\n

(Endnotes)<\/p>\n

a \u00a0A.J. Arberry, Revelation and Reason in Islam<\/em>, George Allen and Unwin, Lond\u00ebr, 1957, f. 19
\nb \u00a0Briffault, Making of Humanity, <\/em>f. 190-202, i cituar nga Muhammad Iqbal, The Reconstruction of Religious Thought in Islam\u2019 <\/em>i ribotuar nga M. Ashraf, Lahore, 1971, f. 129-130
\nc \u00a0Ibn Khaldun, The Muqqamidah<\/em> i p\u00ebrkthyer nga\u00a0 f. Rosenthal, Routledge dhe Kegan Paul, Lond\u00ebr 1958, ribotuar n\u00eb The Muslim World on the Eve of Europe\u2019s Expansion redaktuar nga J. Saunders, f. 131-134 botuar nga Prentice Hall, Englewood Clif N. J. 1966<\/p>\n

P\u00ebrkthyes: \u00c7apajev Zera, Shahid Ahmad Butt<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Sh\u00ebnim: Ky fjalim u mbajt nga prof. dr. Abdus Salami, fituesi i \u00e7mimit nobel n\u00eb fizik\u00eb (1979) n\u00eb UNESCO House t\u00eb Parisit, m\u00eb 27 prill t\u00eb vitit 1984, pas ftes\u00ebs nga organizata \u201cIslam and the West\u201d (Islami dhe Per\u00ebndimi). Takimin e inauguroi dr. Habib Chatti, sekretari i p\u00ebrgjithsh\u00ebm i Organizat\u00ebs s\u00eb Konferenc\u00ebs Islame. Sipas programit,<\/p>\n","protected":false},"featured_media":0,"template":"","tags":[163],"authors":[478],"content_source":[],"class_list":["post-1845","articles","type-articles","status-publish","hentry","tag-dr-abdus-salam","topics-kurani-dhe-shkenca","article-cat-artikuj","authors-prof-dr-abdus-salam"],"acf":[],"yoast_head":"\nIslami dhe shkenca \u2013 p\u00ebrputhshm\u00ebria apo konflikti?<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ahmadiyya-islam.org\/al\/artikuj\/islami-dhe-shkenca-perputhshmeria-apo-konflikti\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Islami dhe shkenca \u2013 p\u00ebrputhshm\u00ebria apo konflikti?\" \/>\n<meta property=\"og:description\" content=\"Sh\u00ebnim: Ky fjalim u mbajt nga prof. dr. Abdus Salami, fituesi i \u00e7mimit nobel n\u00eb fizik\u00eb (1979) n\u00eb UNESCO House t\u00eb Parisit, m\u00eb 27 prill t\u00eb vitit 1984, pas ftes\u00ebs nga organizata \u201cIslam and the West\u201d (Islami dhe Per\u00ebndimi). Takimin e inauguroi dr. Habib Chatti, sekretari i p\u00ebrgjithsh\u00ebm i Organizat\u00ebs s\u00eb Konferenc\u00ebs Islame. 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