Ilimin kayan tarihi na yanzu game da Falasdin a zamanin Musulunci ya nuna cewa tsawon karnoni kasar ta samu ci gaba da bunkasa karkashin masu mulki Musulmi. Wannan bai kamata ya ba kowa mamaki ba; irin wannan yanayi da aka samu a Andalus (Spain ta Musulmi) shaida ce ta babban wadata da kirkire-kirkire na gwamnatin Musulunci. Hakika, lokacin da 'yan Salibiyya na Turai (Faransawa) suka mamaye Falasdin mai rinjayen Musulmi a shekara ta 1099, sun iske can wani matakin al'adu da fasaha na ci gaba wanda ba a san shi ba a Turai a lokacin.

The current archaeological knowledge about Palestine during the Islamic period shows that for several centuries the country prospered and grew under its Muslim rulers. This should surprise no one; the similar situation in the Andalus (Muslim Spain) is evidence for the great opulence and innovation of the Muslim regime. Indeed, when the European (Frankish) Crusaders invaded Muslim-majority Palestine in 1099, they found there a cultural and technical level of development unknown in contemporary Europe.

A cocin Katolika, wadda ta kai kololuwar ikonta na siyasa a Tsakiyar Zamani, ta kira sojoji daga ko'ina a Turai zuwa jerin Yaƙe-yaƙen Salibiyya a kan Musulunci. Mayaƙan Salibiyya na Latin sun mamaye Falasdinu a shekara ta 1099, kuma suka kafa jihohin Salibiyya a yankin Levant. Bayan babban rarrabuwar kai ta Gabas da Yamma ta shekara ta 1054 tsakanin cocin Orthodox na Gabas da cocin Latin, da kuma bayan isowar mayaƙan Salibiyya na farko na Latin a Falasdinu, sai mayaƙan Salibiyya suka naɗa Patriarch na Latin a Urushalima. Tsarin ƙungiyar cocin Latin na ƙasashen duniya, mai matakai-matakai, ya bambanta sosai da tsarin cocin Gabas, wanda ya zama cibiyar coci masu zaman kansu. Mayaƙan Salibiyya kuma sun yi watsi da ƙa'idojin cin gashin kai da 'yancin cocin Orthodox ta Falasdinu. Sakamakon haka, Patriarch na Orthodox na Gabas ya zaɓi ya koma Constantinople, inda ya zauna a gudun hijira har zuwa shekara ta 1187, kuma bai koma birnin ba sai bayan Salah al-Din ya 'yantar da shi. Haka kuma, abin mamaki ne cewa a Masarautar Salibiyya ta Urushalima ta Latin, a farkon karni na 12, diocese na 'Caesarea in Palaestina' ya rasa 'yancinsa na addini da al'adu, kuma ya zama ƙarƙashin ikon kai tsaye na Patriarchate na Latin na Urushalima, wanda masu mulki da mazauna Turai na Masarautar Latin ta Urushalima ke sa ido a kansa.

The Catholic Church, reaching the peak of its political power in the High Middle Ages, called armies from across Europe to a series of Crusades against Islam. The Latin Crusaders occupied Palestine in 1099 and founded the Crusader states in the Levant. Following the great East–West schism of 1054 between the Eastern Orthodox and Latin churches and after the arrival of the first Latin Crusaders in Palestine, the Crusaders appointed a Latin Patriarch in Jerusalem. The hierarchical international organisational structure of the Latin Church contrasted sharply with the organisation in the East of a network of independent churches. The Crusaders also dismissed the principles of autocephaly and the independence of the Palestine Orthodox Church. As a result, the Eastern Orthodox Patriarch chose to relocate to Constantinople, in exile until 1187, and returned to the city only after its liberation by Salah al-Din. Furthermore, paradoxically in the Latin Crusader Kingdom of Jerusalem, in the early 12th century the diocese of ‘Caesarea in Palaestina’ lost its religious and cultural autonomy and was subjected to the direct control of the Latin Patriarchate of Jerusalem which was overseen by the European rulers and settlers of the Latin Kingdom of Jerusalem.

Duk da haka, Sarakunan Latin na Urushalima sun nemi farfado da tunawa da Palaestina ta zamanin Byzantine, kuma tsarin majami'u (diocese) na Cocin Palaestina duka an farfado da shi a Falasdinu ta Faransawa. Misali, 'Archbishop na Petra, a Palaestina' – wanda a karni na 6 shi ne birni mai muhimmanci (metropolis) na lardin Byzantine na Palaestina Tertia (Salutaris) – an kafa shi a wani lokaci a zamanin Crusader, kuma yana hidimar diocese na Palaestrina III, yankin Transjordan, kuma bisa al'ada ya hada da Gidan Ibada na St Catharine a Dutsen Sinai, ko da yake kariyar soji ta Crusader ba ta kai zurfin Sinai ba sau da yawa. Duk da raguwar yawan Kiristoci a yankin Petra, nadin Archbishops na Petra ya ci gaba har zuwa karni na 20.

However, the Latin Kings of Jerusalem sought to revive memories of Byzantine Palaestina and the actual diocese system of the All Palaestina Church was revived in Frankish Palestine. For instance, the ‘Archbishop of Petra, in Palaestina’ – which in the 6th century was the metropolis of the Byzantine province of Palaestina Tertia (Salutaris) – was established at some stage during the Crusader era and served the diocese of Palaestrina III, the Transjordan area, and traditionally included St Catharine’s Monastery on Mount Sinai, although Crusader military protection rarely extended deep into Sinai. Despite the dwindling number of Christians in the Petra region, appointing Archbishops of Petra lingered into the 20th century.

Hierarchin Patriarkancin Latin na Urushalima da manyan sarakunan Faransawa masu tsattsauran ra'ayi a Falasdinu, waɗanda suka nemi kafa wata mazauna Turawa masu magana da Latin a Ƙasa Mai Tsarki, ba su iya hana sauyin tunanin talakawan Latin mazauna Falasdinu ba cikin kusan tsara guda. Wasu daga cikin ƙetarorin Latin masu nuna ƙwazon addini sun damu ƙwarai da cewa mazauna Turawa da yawa sun kusan zama 'yan ƙasar, suna karɓar salon 'Gabas' da al'adun gida. Fulcher na Chartres, wani firist wanda ya halarci Yaƙin Ƙetare na Farko (wanda daga baya ya rubuta tarihinsa), sa'an nan ya yi wa Patriarkancin Latin na Urushalima hidima kuma ya zama limamin Baldwin, Sarkin Latin na Urushalima, har zuwa 1118, ya rubuta a watan Yuli 1124:

The hierarchy of the Latin Patriarchate of Jerusalem and high-minded elite Frankish crusaders in Palestine, who sought to create a European Latin-speaking colony in the Holy Land, could not prevent the transformation, within a generation or so, of the outlook of many ordinary Latin settlers in Palestine. Some churchy Latin crusaders were deeply concerned that many ordinary European colonists practically went native in Palestine, adopting ‘Oriental’ styles and local customs. Fulcher of Chartres, a priest who participated in the First Crusade (of which he later wrote a chronicle), then served the Latin Patriarchate of Jerusalem and acted as chaplain to Baldwin, the Latin King of Jerusalem, until 1118, wrote in July 1124:

Domin mu da muke Turawa a da yanzu an mayar da mu Gabasawa. Wanda yake Bature ne ko Bafaranshe yanzu ya zama Bagalile, ko mazaunin Falasdinu. Wanda yake ɗan birnin Reims ko Chartres yanzu an mayar da shi ɗan birnin Taya ko Antakiya. Mun riga mun manta da wuraren da aka haife mu; tuni sun zama ba a san su ga mutane da yawa daga cikinmu ba, ko kuma, aƙalla, ba a ambace su ba. Wasu tuni suna da gidaje da bayi a nan waɗanda suka samu ta hanyar gado. Wasu sun auri mata ba kawai daga jama'arsu ba, har ma Suriyawa, ko Armeniyawa, ko ma Saracens [Larabawan Musulmi] waɗanda suka sami alherin baftisma ... Wani yana noman inabi, ɗayan kuma filaye. … Harsuna daban-daban, waɗanda yanzu suka zama na kowa, suna zama sananne ga jinsi biyu.

For we who were Occidentals now have been made Orientals. He who was a Roman or a Frank is now a Galilean, or an inhabitant of Palestine. One who was a citizen of Rheims or of Chartres now has been made a citizen of Tyre or of Antioch. We have already forgotten the places of our birth; already they have become unknown to many of us, or, at least, are unmentioned. Some already possess here homes and servants which they have received through inheritance. Some have taken wives not merely of their own people, but Syrians, or Armenians, or even Saracens [Muslim Arabs] who have received the grace of baptism ... One cultivates vines, the other the fields. … Different languages, now made common, become known to both races. (Cited in Heng 2015: 359; also Folda 2001)

Wannan saurin "Orientalisation" da "indigenisation" na yawancin Crusaders na Turai ba zai ba kowa mamaki ba; bayan haka, matakan ci gaban zamantakewa, al'adu da fasaha a Falasdinu da Gabas ta Kusa a lokacin ƙarƙashin Musulunci sun fi na Turai. Duk da haka, zuwa shekarun 1120, Nazareth a Galili, ƙarƙashin tasirin mazauna Frankawa masu ilimi, ta zama cibiyar ilimi mai muhimmanci, kuma an kira ta "sanannen al'umma ta addini" a wata takarda ta fadar Vatican ta 1145 (Riley-Smith 2005: 75): Birnin ya samar da abin rayuwa ga wasu masana adabi ciki har da Rorgo Fretellus na Nazareth da Gerard na Nazareth; laburarenta, wanda jerin littattafanta ya tsira, yana da kamanceceniya da makarantun Turai. Ko da yake mazauna Latin a Falasdinu da Levant har yanzu suna duba zuwa Turai don ilimi da al'adu, a yau ana ɗaukar Falasdinu da Levant a matsayin hanyar isar da ilimin Larabci zuwa Turai (Riley-Smith 2005: 75). A shekarun 1130, wani archdeacon na Franki, Rorgo Fretellus na Nazareth (Fetellus), wanda ya koma Falasdinu, ya rubuta littafin jagora da mahajjata da masana suka yi amfani da shi. Ya yi magana game da Provincia Palaestina a cikin bayaninsa na Falasdinu ta Latin: "Birnin Urushalima yana cikin tsaunukan Yahudiya, a lardin Falasdinu" (Fetellus 1892). Jonathan Riley-Smith ya nuna "ci gaba da wanzuwar gwamnatin Musulunci a Falasdinu ta Latin" (1977), kuma da yiwuwar Fretellus na Nazareth yana haɗa ilimin ƙasa na Littafi Mai Tsarki da ainihin lardin Larabawa Musulmi na Filastin kafin Yakin Crusades na Latin.

This rapid ‘Orientalisation’ and ‘indigenisation’ of many ordinary European Crusaders should surprise no one; after all, the levels of social, cultural and technical development in Palestine and the Near East at the time under Islam were superior to those in Europe. However, by the 1120s, Nazareth in Galilee, under the impact of educated Frankish settlers, had become a scholarly centre of some importance and was referred to as a ‘famous religious community’ in a papal document of 1145 (Riley-Smith 2005: 75): The city provided a living to some literary figures including Rorgo Fretellus of Nazareth and Gerard of Nazareth; its library, the catalogue of which survives, had similarities with European schools. Although Latin settlers in Palestine and the Levant still looked towards Europe for learning and culture, today Palestine and the Levant are considered to have been a channel for the transmission of Arabic learning to Europe (Riley- Smith 2005: 75). In the 1130s, a Frankish archdeacon, Rorgo Fretellus of Nazareth (Fetellus), who had moved to Palestine, wrote a guidebook that was used by pilgrims and scholars. He spoke of Provincia Palaestina in his descriptions of Latin Palestine: ‘The city of Jerusalem is situated in the hillcountry of Judea, in the province of Palestine’ (Fetellus 1892). Jonathan Riley-Smit has pointed to the ‘survival in Latin Palestine of the Muslim administration’ (1977), and in all probability Fretellus of Nazareth was conflating scriptural geography with the actual Arab Islamic province of Filastin prior to the Latin Crusades.

Gaba ɗaya, bayan kafuwar Masarautar Latin ta Urushalima, ikon Majami'ar Orthodox ta yankin Falasdinu da 'yancinta na addini sun ragu sosai, kuma majami'un nan biyu na Kaisariya Maritima da Urushalima aka mayar da su wani babban yanki na Faransawa, wanda ke ƙarƙashin Patriarch na Latin na Urushalima. Haka kuma, 'yan Crusade sun ƙwace dukiyoyi tare da kama muhimman mukamai na coci waɗanda tun da can malaman Greek Orthodox na Falasdinu suke riƙewa (Ellenblum 2003: 505). Wannan manufa ta ƙara raunana matsayin malaman Greek Orthodox a idanun Kiristocin Larabawa na Falasdinu, waɗanda galibinsu Orthodox ne. A farkon karni na 13, bayan shan kayen da Crusaders na Latin suka sha a hannun Ayyubids, garin Larabawa na Falasdinu Qaysariah (Caesarea-Palaestina)

Overall, following the establishment of the Latin Kingdom of Jerusalem the power and religious independence of the local Palestine Orthodox church were reduced sharply and the two Sees of Caesarea Maritima and Jerusalem were transformed into a Frankish archdiocese, subordinate to the Latin Patriarch of Jerusalem. The Crusaders also confiscated properties and seized key ecclesiastical positions traditionally held by the Greek Orthodox clergy in Palestine (Ellenblum 2003: 505). This policy undermined further the position of the Greek Orthodox clergy in the eyes of the predominantly Orthodox Arab Christians of Palestine. In the early 13th century, following the defeat of the Latin Crusaders by the Ayyubids, the Palestinian Arab town of Qaysariah (Caesarea-Palaestina)

Duk da haka, masana ƙasa na Larabawa sun ci gaba da bayyana Qaysariah a matsayin babban birni a Filastin (Le Strange 2014: 29). A zamanin bayan Crusader, duk da haka, Qaysariah da manyan bishop-bishop da malamanta masu daraja da iko ba su sake dawo da matsayinsu mai tasiri ba bayan Salah al-Din (Saladin) ya lalata Masarautar Latin ta farko a shekara ta 1187, sannan Mamluks suka kawar da mulkin Faransawa na shekara 200 daga Filastin a ƙarshen karni na 13. Ko da yake a yau Babban Cocin Archiepiscopal na Caesarea-Palaestina mai ƙarfi a da, yanzu ya zama kusan alama ce kawai, tarihin al'umma da kuma tarihin Caesarea-Palaestina mai ban mamaki har yanzu Kiristocin Falasdinawa suna tunawa da shi, kuma Metropolitan na Orthodox na Caesarea yana wakilcin Exarch na Palaestina Prima, a ƙarƙashin ikon Patriarchate na Orthodox na Urushalima.

was still being described by Arab geographers as a key town in Filastin (Le Strange 2014: 29). In the post-Crusader period, however, Qaysariah and its formerly renowned and powerful metropolitan bishops and scholars never recovered their influential position after the destruction of the first Latin Kingdom by Salah al-Din (Saladin) in 1187 and the eventual elimination of the 200-year Frankish rule from Palestine by the Mamluks in the late 13th century, Although today the formerly powerful Archiepiscopal See of Caesarea-Palaestina is largely symbolic, the social memory and spectacular history of Caesarea-Palaestina are remembered by the Palestinian Christians, and the Eastern Orthodox Metropolitan of Caesarea is represented by an Exarch of Palaestina Prima, under the jurisdiction of the Eastern Orthodox Patriarchate of Jerusalem.

Dangantakar zaman tare ta Musulmi da Kiristoci Larabawa a Urushalima ta samo asali ne tun farkon Musulunci. Bayan an kawar da mayakan Crusade na Latin na Turai daga birnin, an sake farfado da al'adun zaman tare na Larabawa Musulmi da Kiristoci na asali a Urushalima; a alamance, an damƙa makullan Cocin Kabarin Tsarki ga iyalan Palasdinawa Musulmi masu daraja biyu a birnin, wato Nuseibeh da Judeh al-Ghoudia. Salah al-Din ne ya kafa wannan al'adar bayan Crusade shortly kafin mutuwarsa a 1193, kuma ta ƙara wani matakin al'adun yau da kullum wanda mutane da yawa ke girmamawa, a kan tsarkin wurin na dā mai matakai da yawa. A yau, ana ganin kufan wuraren Crusade (coci-coci, masauki da katanga) a ko'ina a tarihin Palasdinu, kuma ana iya ganin zanen-rubutun da Crusaders suka bari a Cocin Kabarin Tsarki da ke Urushalima.

The local Arab Muslim‒Christian bonds in Jerusalem can be traced to early Islam. Following the elimination of the European Latin Crusaders from the city, indigenous Arab Muslim‒Christian shared traditions of convivencia in Jerusalem were re-cultivated; symbolically, the keys to the Church of the Holy Sepulchre were entrusted to two aristocratic Palestinian Muslim families in the city, the Nuseibeh and Judeh al-Ghoudia. Created by Salah al-Din shortly before his death in 1193, this post-Crusader ceremonial tradition added another widely respected layer of daily rituals to the multi-layered ancient sacredness of the site. Today the ruins of Crusader sites (churches, hostels and castles) are visible throughout historic Palestine and graffiti left by Crusaders can still be seen in the Church of the Holy Sepulchre in Jerusalem.