5.1 Arabik klassik she'riyati va Vizantiya Falastini: an-Nobig'a az-Zubyoniy - Falastin: To'rt ming yillik tarix | Quran Course

5.1 Arabik klassik she'riyati va Vizantiya Falastini: an-Nobig'a az-Zubyoniy - Falastin: To'rt ming yillik tarix | Quran Course

Arab poetry, Arab literacy, and the shift from a predominantly oral/aural culture and oral traditions to a more literate Arabic setting and book culture were greatly influenced by the spread of Hellenistic Christianity and later by the rise of Islam and by what Islam termed the "people of the Book" (ahl al-kitab). Crucially, this gradual movement from illiteracy and oral/aural traditions to literacy and written culture was also promoted by the Christian Arab courts of the Ghassanid phylarchs of Palestine. These courts generously patronised the arts, especially Arabic poetry. This movement toward literacy, together with the important tradition of memorising epics and classical Arabic poetry, continued to flourish with the spread of Islam. Crucially, it was also accompanied by the reading and memorisation of the holy Quran as a means of spreading standard Arabic and establishing Arabisation and Arabic as the lingua franca of the newly founded Islamic empire. The Arabs of Provincia Palaestina and former Provincia Arabia, with their predominantly oral/aural culture, were also influenced by the literary life of the Arabs in the 5th and 6th centuries and by the tradition of memorising classical Arabic poetry by poets, rawis, and ordinary people.

Arabic poetry and Arabic literacy and the movement from a predominantly oral/aural culture and oral traditions to a more literate Arabic setting and book culture was hugely influenced by the spread of Hellenistic Christianity and later the rise of Islam and by what Islam termed the ‘people of the Book’ (ahl al-kitab). Crucially, this gradual movement from illiteracy and oral/aural traditions to literacy and written culture was also promoted by the Christian Arab courts of the Ghassanid phylarchs of Palestine. These courts generously patronised the arts, especially Arabic poetry. This movement to literacy, together with the important tradition of memorisation of epics and classic Arabic poetry, continued to flourish with the spread of Islam, but crucially it was also accompanied by the reading and memorisation of the holy Quran as a means of spreading standard Arabic and establishing Arabisation and Arabic as the lingua franca in the newly founded Islamic empire. The Arabs of Provincia Palaestina and former Provincia Arabia, with their predominantly oral/aural culture, were also influenced by the literary life of the Arabs in the 5th and 6th centuries and by the tradition of memorisation of classic Arabic poetry by poets, rawis and ordinary people.

Rim Palestinasida Samariya jamoalari deyarli barcha shaharlarda tashkil etilgan: Neapolis, Sebaste, Kesariya Maritima, Skifopol, Askalon, Ashdod, G'azo, Iamniya, Emmaus, Ashdod va Antipatris (Hjelm 2016). Bu jamoalar Vizantiya davrida ham Falastinning aksariyat shaharlarida uchragan. Darhaqiqat, demografik jihatdan yunon tilida so'zlashuvchi vizantiyalik xristianlar va samariyaliklar Palaestina Prima markaziy hududida ustunlik qilgan, Palaestina Secunda da xristian g'assoniy arablar, Palaestina Tertia da esa nabatey arablar ko'pchilikni tashkil etgan. Biroq V–VI asrlarda Palaestina Prima da samariyaliklar qo'zg'olonlari ikki tomondan ham katta zo'ravonlik bilan kechgan, ularning vizantiyaliklar va ularning g'assoniy arab ittifoqchilari tomonidan shafqatsizlik bilan bostirilishi (Crown 1989: 72–73; Shahid 2010: 8) hududning demografik tarkibini o'zgartirishga olib kelgan va bir necha o'nlab yillar davomida xristianlarni Palaestina Prima viloyatida hukmron guruhga aylantirgan. Shuningdek, VII asrning boshidan boshlab ko'plab samariyaliklar islomni qabul qilgan.

Samaritan communities were established in practically all the cities of Roman Palestine: Neapolis, Sebaste, Caesarea Maritima, Scythopolis, Ascalon, Ashdod, Gaza, Iamnia, Emmaus, Ashdod and Antipatris (Hjelm 2016), and these communities were also found in most Palestinian cities in the Byzantine period. In fact, demographically the Greek-speaking Byzantine Christians and Samaritans dominated the central region of Palaestina Prima, while the Christian Ghassanid Arabs and Nabataean Arabs dominated Palaestina Secunda and Palaestina Tertia respectively. However, the Samaritan revolts during the 5th and 6th centuries in Palaestina Prima were marked by great violence on both sides, and their brutal suppression at the hands of the Byzantines and their Ghassanid Arab allies (Crown 1989: 72–73; Shahid 2010: 8) contributed to shifting the demographics of the region, making the Christians the dominant group in the province of Palaestina Prima for many decades. Also, many Samaritans converted to Islam from the early 7th century onwards.

Ғассанид арablар V асрда Фаластинда муҳим этно-лингвистик диний жамоа сифатида юксалдилар, уларнинг Монофизит Православ черкови эса Фаластинда муҳим аҳамиятга эга бўлди. V–VI асрларда уларнинг пойтахти Голан баландликларидаги Жабия шаҳрида бўлиб, у Palaestina Secunda таркибида жойлашган эди. «Габита» номи 520 йилда монофизит епископ Симеоннинг Бет Аршам шаҳридан ёзилган сурёний-арамий тилидаги мактубида зикр этилган. 636 йилда Ярмук жангидан ва Фаластин ҳамда Сурия араблар томонидан забт этилгандан сўнг, Ғассанид шаҳри Жабия Сурияда мусулмон қўшинларининг асосий ҳарбий лагери марказига айланди. Умуман олганда, монофизит Ғассанид арablар насроний халкидониклардан кўра мусулмон араб фотиҳларини афзал кўрдилар (Wigram 2004). Ярмукдаги Византия ҳарбий мағлубиятидан сўнг, Ғассанидларнинг кўпчилиги Византия императоридан ва юнонтилли халкедонит черковидан қутулиб, юксалаётган Ислом кучи билан иттифоқ тузишдан мамнун бўлган бўлиши мумкин.

The Ghassanid Arabs rose in the 5th century to be become an important ethno-linguistic religious community in Palestine and their Monophysite Orthodox Church became important in Palestine. In the 5th‒6th centuries their capital was at Jabiyah in the Golan Heights, located within Palaestina Secunda. ‘Gabitha’ is mentioned in 520 AD in a Syriac Aramaic letter of Monophysite Bishop Simeon of Bet Arsham. Following the Battle of Yarmouk in 636 AD and the Arab conquest of Palestine and Syria, the Ghassanid town of Jabiyah became the headquarters of the main military camp for the Muslim armies in Syria. Overall the Monophysite Ghassanid Arabs preferred the Muslim Arab conquerors to the Christian Chalcedonians (Wigram 2004). Following the Byzantine military defeat at Yarmouk many of the Ghassanids would have been happy to get rid of the Byzantine Emperor and the Greek-speaking Chalcedonite Church and ally themselves with the rising power of Islam.

Ғассонийлар арабларидан иборат Palaestina Prima аҳолисининг манзилгоҳлари эришган кенг мухторият шундан келиб чиққанки, уларнинг маҳаллалари бир вақтда ҳам олий араб филарҳи (қабилавий подшоҳ) бошчилигидаги филархатлар, ҳам епископлар бошчилигидаги епископликлар мақомини олган эди. Византиянинг Provincia Arabia вилоятидан бўлган араб қабиласи ёки қабилалар гуруҳининг бошлиғи Петрос (ёки Petrus) — асл исми Аспебетос бўлган киши — Palaestina Prima’да бир вақтда ҳам филарх, ҳам епископ этиб тайинланган биринчи шахс эди (Shahid 2006a: 181; Isaac 2003: 450‒451). Аспебетоснинг рангин ҳаёт йўли ҳайратланарли эди. У Форс шоҳи хизматидаги ҳарбий қўмондон сифатида бошлаган. Сўнгра византияликларга ўтиб, Provincia Arabia’нинг араб филарҳига айланган. Кейин у Palaestina Prima’га кўчиб ўтиб, Aelia Capitolina (Қуддус) билан

The substantial autonomy achieved by the Ghassanid Arab-populated settlements of Palaestina Prima was derived from the fact that their localities acquired the status of both phylarchates, headed by a supreme Arab phylarch (a tribal king), and episcopates, headed by bishops. Petros (or Petrus), a chief of an Arab tribe or group of tribes from Byzantine Provincia Arabia, whose original name was Aspebetos, was the first to be simultaneously appointed as phylarch and bishop in Palaestina Prima (Shahid 2006a: 181; Isaac 2003: 450‒451). The colourful career of Aspebetos was remarkable. He started as a military commander in the service of the Persian shah. He then defected to the Byzantines and became the Arab phylarch of Provincia Arabia. He then moved to Palaestina Prima, settling near the monastery of Euthemius, located between Aelia Capitolina (Jerusalem)

Arab Muslim hukmronligi ostida 637 yildan boshlab. Aspebetos/Butrosning din qabul qilishidan keyin uning arab qabilasi ham din qabul qildi va u g‘ayratli nasroniyga aylanib, yillar davomida o‘z qabul qilgan saratsin (arab) nasroniy jamoasiga rahbarlik qildi hamda Falastinda arab nasroniylarining sonini sezilarli darajada oshirishga erishdi. Uning faoliyatining eng yuksak cho‘qqisi 431 yilda bo‘lib o‘tgan Efes ekumenik kengashidagi faol ishtiroki bo‘ldi; u kengash ro‘yxatida shunchaki imzo qo‘yuvchi sifatida emas, balki munozaralarda faol ishtirok etuvchi va Efes kengashining Nestoriyga yuborilgan vakili sifatida namoyon bo‘ladi (Shahid 2006a: 46‒48, 181‒184, 528; 2006b: 128). Aspebetos oilasining a’zolari Arab Palaestina Prima hududida qabila yetakchilari sifatida gullab-yashnashda davom etdi, VI asrda esa Falastindagi monastir hayoti tarixchisi Skifopolislik Kirill Aspebetosning nevarasining nevarasi Terebon II ni «bu mintaqadagi mashhur filarx» deb ta’riflaydi: Quddus bilan Erixo o‘rtasidagi hudud (Shahid 1995: 652).

under Arab Muslim rule from 637 onwards. The conversion of Aspebetos/ Butros was followed by the conversion of his Arab tribe and he became a zealous Christian and for years led his converted Saracen (Arab) Christian community and managed to increase significantly the number of Christian Arabs in Palestine. The climax of his career was his active participation at the ecumenical Council of Ephesus in 431 AD, where he appears not merely as a subscription in the conciliar list but as an active participant in the debates and a delegate of the Council of Ephesus to Nestorius (Shahid 2006a: 46‒48, 181‒184, 528; 2006b: 128). Members of the house of Aspebetos continued to thrive as the tribal leaders of Arab Palaestina Prima and in the 6th century Cyril of Scythopolis, the historian of monastic life in Palestine, describes Terebon II, Aspebetos’ great-grandson, as ‘the renowned phylarch in this region’: the area between Jerusalem and Jericho (Shahid 1995: 652).