Daular Fatimiyyah ta Shi'a mai zama a Masar ta mamaye Filasɗin a shekara ta 970, kuma ta kwace dukkan ƙasar a shekara ta 972. Mulkin Fatimiyyah a Filasɗin ya cika da tashe-tashen hankula da rikice-rikice masu girma. A wannan zamani al-Ramla tana ci gaba da kasancewa babban birnin lardin Jund Filastin a hukumance. Amma birnin ya sha wahala sosai saboda mamayarsa da kuma yin fashi da Balaraben Banu Tayy suka yi a Filasɗin a ƙarshen shekara ta 1024, haka kuma da girgizar ƙasa guda biyu masu halakarwa a shekarar 1025 da 1068. Ko da yake birnin ya murmure a tsakiyar karni na 11 kuma ya ci gaba da zama muhimmin gari na dabarun soji da sansani shekaru masu yawa da za su zo, raguwar sa a lokacin mulkin Fatimiyyah da maye gurbinsa da al-Quds a matsayin babban birnin gudanarwa na Filasɗin a ƙarƙashin daular Ayyubid sun buɗe sabon zamani na sake mayar da Filasɗin cibiyar dabaru a zamanin bayan yakin Crusader.

The Egypt-based Shi’ite Fatimid state invaded Palestine in 970, conquering the whole of country in 972. The Fatimid rule of Palestine was marred by great turmoil and upheavals. During this period al-Ramla was still the official capital of the province of Jund Filastin. But the city suffered badly from its occupation and pillaging by the Bedouins of Banu Tayy in Palestine in late 1024 as well as the two devastating earthquakes in 1025 and 1068. Although the city would recover in the middle of the 11th century and would remain an important strategic and garrison town for many centuries to come, its decline during the Fatimid rule and its subsequent replacement by al-Quds as the administrative capital of Palestine under the Ayyubids would inaugurate a new era in the strategic re-centring of Palestine in the post-Crusader era.

Abubuwan siyasa da dabarun soja sun taka muhimmiyar rawa wajen tsara mulkin Fatimiyyawa a Falasdinu. Haɗin lissafin siyasa da na dabarun soja kuma sun kasance abubuwan da suka sake fasalin fahimtar da iyakokin Falasdinu na tarihi kafin, lokacin da kuma bayan mulkin Fatimiyyawa. Waɗannan lissafe-lissafe, waɗanda suka kasance a lokutan tarihi daban-daban, sun bayyana a fili:

Political and military-strategic considerations played an important part in shaping the Fatimid regime in Palestine. A combination of political and military-strategic calculations were also factors in the reconfiguration of the perception and boundaries of historic Palestine before, during and after the Fatimid rule. These considerations, which were present in radically different historical periods, were evident:

• Samar da sabuwar lardin Syria-Palaestina da Hadrian ya yi a shekara ta 135

• The creation of the new province of Syria-Palaestina by Hadrian in 135

AD bayan shan kashin tawayen Bar-Kochba na waccan shekarar.

AD following the defeat of the Bar-Kochba rebellion of that year.

• Gaskiyar cewa Dux Palaestinae na Byzantine, wato ‘kwamandan sojoji na dukan Falasdinu’, shi ne ke jagorantar dukkan sojojin Byzantine a cikin Provincia Palaestina (Palaestina Prima, Palaestina Secunda da Palaestina Tertia) tun daga karni na 4 har zuwa farkon karni na 7.

• The fact that the Byzantine Dux Palaestinae, the ‘military commander of all of Palestine’, commanded all Byzantine forces in Provincia Palaestina (Palaestina Prima, Palaestina Secunda and Palaestina Tertia) from the 4th to the early 7th centuries.

• Halittar sojojin-gudanarwa na Ajnad a al-Sham, ciki har da Jund Filastin, a karkashin Musulunci daga shekarun 630 zuwa gaba.

• The creation of the military-administrative Ajnads in al-Sham, Jund Filastin included, under Islam from the 630s onwards.

• Shirin dabarun sirri na soji na Ottoman a cikin Filastin Risalesi, wanda aka shirya wa jami'an Rundunar Soja ta Takwas a Filastin a farkon Yaƙin Duniya na Farko (za a tattauna shi a babi na tara), don haɗin kan kare sanjaks uku na Ottoman na Filastin.

• The secret Ottoman strategic-military plan of Filastin Risalesi, prepared for the officers of the Eighth Army Corps in Palestine at the beginning of the First World War (to be discussed in chapter nine), for the combined defence of the three Ottoman sanjaks of Palestine.

Yarjejeniyar Sykes–Picot ta sirri ta 1916 tsakanin Birtaniya da Faransa, wadda aka tsara don raba yankin Gabas ta Tsakiya tsakanin manyan ƙasashen mulkin mallaka biyu; yarjejeniyar da ta taimaka wajen tsara iyakokin Mandate na Birtaniya a Falasdinu.

• The secret Sykes–Picot Agreement of 1916 between Britain and France which was designed to carve up the Near East between the two imperial powers; an agreement which would contribute to the shaping of the British Mandatory boundaries of Palestine.

Biyo bayan tabarbarewar yanayin soja da tsaro a Falasdinu da kuma tawayen kabilu a shekarun 1020, da alama la'akari da dabarun soja na daular Fatimiyyah ne ya sa Fatimiyyawa suka ƙirƙiro sabon take: Mutawalli Harb Filastin, ‘Gwamnan Soja na Falasdinu’ (”متولي حرب فلسطين“).

Following the deteriorating military‒security situation in Palestine and tribal uprisings in the 1020s, strategic-military considerations by the Fatimid state seem to have contributed to the creation by the Fatimids of a new title: Mutawalli Harb Filastin, the ‘Military Governor of Palestine’ .(”متولي حرب فلسطين“)

Ba a fayyace gaba ɗaya ba har zuwa wane mataki nauyin da ke kan Mutawalli Harb Filastin ya bambanta da na wali na gargajiya, wato gwamnan farar hula na lardin Jund Filastin (Lev 2003: 46‒47). Amma, tare da kamanceceniya da nauyin Dux Palaestinae na Byzantium, Gwamnan Soja na Filastin ne ke jagorantar dukkan sojojin Fatimiyya a lardunan Jund Filastin da Jund al-Urdun biyu. Abin lura, wani nau'i na wannan sabon tsarin dabarun soja, a cikin siffar Gwamnan Soja na Filastin, mai nauyin soja, ya ci gaba da wanzuwa bayan ƙarshen mulkin Fatimiyya a Filastin. Sau da yawa ana haɗa take-taken mutawalli (na soja) da wali (na farar hula) a zamanin Ayyubiyya, kuma a shekara ta 1193 an sami take-taken mutawalli al-harb bi-Bayt al-Muqaddas, wato Gwamnan Soja na Urushalima, a Filastin ƙarƙashin Ayyubiyya (Humphreys 1977: 78‒79). Duk da haka, dai, tunanin da Fatimiyya suka yi game da Gwamnan Soja na Filastin, da hawan wani Balatine, Muhammad al-Yazuri, zuwa matsayin wazir (babban minista) na daular Fatimiyya a shekarun 1050‒1058, tare da shaidar da muke da ita daga Genizah na Larabawa da Yahudawa na al-Fustat, duk suna haifar da ra'ayin cewa an ɗauki Filastin a matsayin muhimmin lardi na daular Fatimiyya.

The extent to which the responsibilities of Mutawalli Harb Filastin were separate from those of the traditional civil governor (wali) of the province of Jund Filastin is not entirely clear (Lev 2003: 46‒47). But, with echoes of the responsibilities of the Byzantine Dux Palaestinae, the Military Governor of Palestine commanded all the Fatimid military forces in the two provinces of Jund Filastin and Jund al-Urdun. Interestingly, a form of this military-strategic innovation, in the shape of the Military Governor of Palestine, with military responsibilities, did survive the end of the Fatimid rule in Palestine. The titles of mutawalli (military) and wali (civil) are often conflated during the Ayyubid period and in 1193 the title of mutawalli al-harb bi-Bayt al-Muqaddas, the Military Governor of Jerusalem, is found in Ayyubid Palestine (Humphreys 1977: 78‒79). In any event, however, the conception of the Military Governor of Palestine by the Fatimids and the rise of a Palestinian, Muhammad al-Yazuri, to become wazir (chief minister) of the Fatimid state in 1050‒1058, together with the evidence we have from the Arab-Jewish al-Fustat Genizah, all give rise to the impression that Filastin was perceived to be a key province of the Fatimid state.

A cikin karni na 11 farkon zamani, a ƙarƙashin daular Fatimiyya ta Shi'a mai cibiya a Masar, Musulunci a Falasɗinu ya ci gaba da kasancewa galibi na Sunna, kuma manyan jami'an Fatimiyya na lardin Jund Filastin suna zaune ne a babban birnin lardin, al-Ramla:

Under the Egypt-based Shi’ite Fatimids in the early 11th century Islam in Palestine remained largely Sunni and senior Fatimid officials of the province of Jund Filastin resided in the capital city of al-Ramla:

A cikin zamanin Fatimiyyah (farkon karni na goma sha ɗaya), jami'an Fatimiyyah da dama sun zauna a Ramla, ciki har da gwamnan, wanda ake kira wali, ma'ana a fili gwamnan Jund Filastin. Gwamnan, ta hanyar bawansa-soja (ghulam), ya rike rundunar 'yan sanda, kuma ya ci gaba da tuntuɓar Alkahira [Fustat] ta hanyar sabis ɗin gidan waya, ko barid. Garin kuma shi ne cibiyar 'yan sandan sirri (ashab al-akhbar) da mai yaɗa akida na Fatimiyyah na gida (da'i) [Shi'a]. Wasu jami'ai biyu da aka tabbatar da kasancewarsu a garin su ne mai kula da harajin kuɗi ('amil) da mai duba lissafi (zinumam), dukansu gwamnatin Alkahira ce ta naɗa su. Tsarin zamantakewar al'ummar Ramla ya kasance abin asiri, amma akwai wata babbar ƙungiyar Musulmi ta gida da ta ƙunshi manyan mutane, alƙalai da shaidun kotu … A watan Muharram 414/Maris‒Afrilu 1023, aka naɗa Anushtakin [al-Dizbari, wani babban bawan Turkawa-soja da ke aiki a ƙarƙashin Fatimiyyah kuma tsohon gwamnan Ba'albak da Kaisariyya] a matsayin gwamnan Jund Filastin, yana ɗauke da taken gwamnan soja (mutawalli harb Filastin). Farkon mulkinsa ya kasance cikin lumana, kuma a watan Afrilu 1024, wani babban ayarin maziyartan Khurasan [Sunni] daga Makka sun wuce ta Ayla [Al'aƙabah ta yau] ta Ramla da Dimashƙu zuwa Baghdad.

Several Fatimid officials resided in Ramla during the Fatimid period (early eleventh century), including the governor, who is referred to as wali, meaning apparently the governor of Jund Filastin. The governor, through his military slave[-soldier] (ghulam), controlled the police force and kept contact with Cairo [Fustat] through the postal service, or the barid. The town was also the seat of the secret police (ashab al-akhbar) and the local Fatimid [Shi’ite] propagandist (da’i). Two other officials whose presence is attested to in the town were the fiscal administrator (‘amil) and auditor (zinumam), both of which were nominated by the government in Cairo. The social composition of the population in Ramla remains enigmatic, but there was a local Muslim elite made up of notables, judges and court witness … In Muharram 414/March‒April 1023, Anushtakin [al-Dizbari, an elite Turkish slavesoldier in Fatimid employ and a former governor of Baalbeck and Caesarea] was appointed as the governor of Jund Filastin, bearing the title of a military governor (mutawalli harb Filastin). The beginnings of his governorship were peaceful and, in April 1024, a large caravan of Khurasani [Sunni] pilgrims from Mecca travelled through Ayla [present-day ‘Aqabah] via Ramla and Damascus to Baghdad. (Lev 2006: 591)

Duk da haka, yanayin tsaro a lardunan biyu, Jund Filastin da Jund al-Urdun, ya tabarbare da sauri, kuma a watan Satumba na 1024 tawayen kabilu ya barke saboda sharuddan tsarin karbar haraji (iqta’a), wanda aka baiwa shugaban Bedouin na Banu Tayy, Hassan ibn al-Jarrah, a yankin Beit Jibrin a lardin Filastin. A arewacin Filastinu, Bedouin sun kai hari tare da kwashe dukiyar Tiberias, babban birnin Jund al-Urdun. Sun kuma mamaye al-Ramla, suna kwashe dukiya, suna kashe sojojin rundunar yankin, da kuma mayar da mata da yara bayi. Bayan sun wawashe birnin tare da lalata masana'antun sabulu da zaitun, Hassan ibn al-Jarrah ya cinna wuta a babban birnin Filastinu: ‘Mamayar Bedouin ta Ramla wani babi ne mai duhu a tarihin garin’ (Lev 2006: 591). Tawayen kabilu a lardunan biyu ya ci gaba lokaci-lokaci na tsawon shekaru biyar har zuwa 1029, kuma ya haifar da wahala da yunwa.

However, the security situation in the two provinces of Jund Filastin and Jund al-Urdun deteriorated quickly and, in September 1024, tribal rebellion erupted over the terms of the tax collection (iqta’a) system, which had been granted to the Bedouin leader of Banu Tayy, Hassan ibn al-Jarrah, over the Beit Jibrin region in the province of Filastin. In the north of Palestine the Bedouins attacked and looted Tiberias, the capital of Jund al-Urdun. They also occupied al-Ramla, looting property, executing the soldiers of the local garrison and enslaving women and children. After plundering the city and destroying its soap and olive industry, Hassan ibn al-Jarrah set fire to the capital of Palestine: ‘The Bedouin conquest of Ramla was a bleak chapter in the history of the town’ (Lev 2006: 591). The tribal uprisings in the two provinces lingered sporadically for five years until 1029 and caused hardship and famine.

Hoewe: rashin jin daɗin mulkin Fatimiyyawa na Shi'a a Falasdinu ba shi ne abin da kowa ke ji ba, kuma ba a ganin sa a tsakanin malaman Sunna na Urushalima ba, amma wannan ƙiyayya tana da ƙarfi sosai a tsakanin Badawiyyan Banu Tayy da al'ummomin Kiristoci – na farkon saboda dalilai na tattalin arziki, na na biyun kuma saboda dalilai na addini. A farkon karni na 11 mulkin Fatimiyyawa a ƙasar ya cika da jerin tawaye na ƙabilu, rashin tsaro mai yawa da yunwa, wanda, baya ga girgizar ƙasa mai tsanani ta 1025, ya lalata Falasdinu (Gil 1996: 22, 25‒27). Lalata Cocin Kabarin Yesu a Urushalima da kuma babban cocin St George a Lydda da Halifa Fatimi al-Hakim bi-Amr Allah ya yi a 1009 wani ɓangare ne na yaƙin neman kawar da wuraren ibadar Kiristoci gaba ɗaya a Falasdinu da Masar. Manufofin Fatimiyyawa sun yi illa ga lardin Filastin, kuma waɗannan manufofi sun zama abin ƙarfafa ba kawai ga tawayen cikin gida ba, har ma ga mamayar Falasdinu da Seljukawa suka yi a 1073 da kuma Mayaƙan Yaƙin Giciye na Latin a 1099.

Although resentment of the Shi’ite Fatimid rule in Palestine was not universal or even evident among the Sunni ulema of Jerusalem, this resentment was very strong among the Bedouins of Banu Tayy and the Christian communities – the former for economic reasons and the latter for religious ones. In the early 11th century the Fatimid rule in the country was marred by a series of tribal rebellions, widespread insecurity and famine which, in addition to the severe earthquake of 1025, devastated Palestine (Gil 1996: 22, 25‒27). The destruction of the Church of the Holy Sepulchre in Jerusalem and the splendid church of St George at Lydda by the Fatimid Caliph al-Hakim bi-Amr Allah in 1009 was part of general campaign against Christian places of worship in Palestine and Egypt. Fatimid policies adversely affected the province of Filastin and these policies became an impetus not only to local rebellions but also to the invasion of Palestine by the Seljuks in 1073 and the Latin Crusaders in 1099.

A shekara ta 1029, shekara biyar bayan mamayar Badawiyyawa ga al-Ramla da shekara huɗu bayan girgizar ƙasar 1025, wadda ta lalata birnin sosai, kuma a lokacin ƙololuwar mulkin Fatimiyyawa a Filastin, an ambaci lardin Filastin da ya fi shan wahala a cikin tsohon Genizah na Alƙahira, tarin gutsuttsuran rubuce-rubucen Yahudawan Larabawa da aka samo a ɗakin ajiyar kaya (genizah) na Majami'ar Ben Ezra a al-Fustat, wacce a lokacin ita ce babban birnin Masar. An rubuta tarin, wanda aka rubuta cikin harsuna dabam-dabam, musamman Larabci, Ibrananci da Aramaic, kuma ya fara ne a zamanin Abbasiyyawa a shekara ta 870 miladiyya, ya kuma rufe shekaru dubu, inda ya zama tarin rubuce-rubucen zamanin tsakiya mafi girma kuma mafi bambanta a duniya, kuma shaida ce ga bunƙasar al'adun Yahudawan Larabawa a ƙarƙashin Musulunci. Al-Fustat ita ma ce gidan Ibn Maimun (Maimonides, 1135‒1204), babban masanin falsafa Bayahude Balarabe haifaffen Andalus, Rabbi kuma shugaban al'ummar Yahudawan Larabawa a Masar. A shekara ta 1029

In 1029, five years after the Bedouin occupation of al-Ramla and four years after the 1025 earthquake, which badly damaged the city, and at the height of the Fatimid regime in Palestine, the severely affected province of Filastin was referred to in the old Cairo Genizah, a collection of Arab Jewish fragments of manuscripts that were found in the storeroom (genizah) of the Ben Ezra Synagogue in al-Fustat, then the capital of Egypt. Written in various languages, especially Arabic, Hebrew and Aramaic, the massive collection, which began during the Abbasid period in 870 AD and covers a millennium, became the largest and most diverse collection of medieval manuscripts in the world and a testimony to the flourishing culture of Arab-Jews under Islam. Al-Fustat was also the home of Ibn Maimun (Maimonides, 1135‒1204) the great Andalusian-born Arab-Jewish philosopher, Rabbi and head of the Arab-Jewish community in Egypt. In 1029

Malam Rabbi Solomon ha-Kohen ben Yehosef, wanda ke zaune a Birnin Kudus, a cikin wata wasika zuwa ga ɗansa Abraham a Fustat, ya yi magana game da barnar da Fatimiyawa suka yi wa duka birnin al-Ramla da "ƙasar Filasɗin": Rabbi Solomon ya ce "tsanantar yunwa, domin babu abinci a ƙasar Filistiyawa [wato Lardin Filastin] kuma talakawa suna da yawa" (Gil 1996: 28‒29).

the Jerusalem-based Rabbi Solomon ha-Kohen ben Yehosef, in a letter to his son Abraham in Fustat, refers to the damage inflicted by the Fatimids on both the city of al-Ramla and the ‘land of Palestine’: Rabbi Solomon refers to ‘the infliction of famine, for no food is to be found in the land of Philistines [i.e. the Province of Filastin] and there are many poor’ (Gil 1996: 28‒29).

A cikin shekara ta 1029, kwamandan sojojin Fatimiyyawa duka a Falasdinu, Mutawalli Harb Filastin, Anushtakin al-Dizbari, ya kawo runduna daga Masar, ya tara sojojin yankin Falasdinu, sannan ya ci rundunar Bedouin da aka haɗa a Al-Uqhuwana kusa da Tekun Galili gaba ɗaya (Grainger 2016: 246), wani yanki da yake cikin lardin Jund al-Urdun. Bayan waɗannan nasarorin soja, Janar al-Dizbari ya zama gwamna mafi ƙarfi na Fatimiyyawa a dukan yankin Al-Sham, har da Falasdinu. Ya sami farin jini sosai a wajen al'ummar yankin ta hanyar kulla ƙawance da manyan mutanen yankin, kuma ya yi nasarar haɗa dukan yankin ƙarƙashin iko guda na Fatimiyyawa. Malamai masu tarihi na zamanin tsakiya sun jaddada ‘adalcin mulkinsa da kyakkyawan halayensa ga al'ummar garuruwan da ya yi gwamnanci a kansu’ (Lev 2003: 55). Karo na farko kuma na ƙarshe, dukan Falasdinu da Al-Sham sun kasance ƙarƙashin mulkin gwamna guda na Fatimiyyawa. Ya rasu a Aleppo a shekara ta 1042.

In 1029, the military commander of all the Fatimid forces in Palestine, Mutawalli Harb Filastin, Anushtakin al-Dizbari, brought an army from Egypt, collected local forces in Palestine and decisively defeated the combined Bedouin army at al-Uqhuwana near the Sea of Galilee (Grainger 2016: 246), an area which was part of the province of Jund al-Urdun. After these military successes, General al-Dizbari was the most powerful Fatimid governor of the whole region of al-Sham, Palestine included. He became fairly popular among the local population by forming alliances with the local notables and he managed to unite the whole region under a single Fatimid authority. Medieval Muslim historians have stressed al-Dizbari’s ‘just rule and fair treatment of the population in the towns he ruled as governor’ (Lev 2003: 55). For the first and last time, all of Palestine and al-Sham was ruled by a single Fatimid governor. He died in Aleppo in 1042.

Shekaru goma sha biyar bayan haka, an sake kwashe kabarinsa zuwa Urushalima.

Fifteen years later his grave was relocated to Jerusalem.

Duk da cewa ba a san abubuwa da yawa ba game da al'amuran siyasa a Falasdinu a rabin na biyu na karni na 11, da kuma kafin mamayar 'yan Salibiyya a shekara ta 1099, wasiƙun da aka samu a Genizah na al-Fustat sun nuna cewa Muhammad Hassan ibn 'Ali al-Yazuri, daga Yazur, wani gari dake gabashin Jaffa a lardin Filastin, kuma tsohon gwamnan al-Ramla, ya yi aiki a matsayin wazirin daular Fatimiyya, matsayi na biyu mafi muhimmanci bayan Halifan Fatimiyya a Masar, daga shekara ta 1050 zuwa 1058. Haka kuma ya shiga kai tsaye cikin harkokin al-Quds (Urushalima), babban birnin addini na Falasdinu ta Musulunci (Gil 1996: 30).13

Although little is known about the political developments in Palestine in the second part of the 11th century, and prior to the Crusader invasion of 1099, letters from the al-Fustat Genizah show that Muhammad Hassan ibn ‘Ali al-Yazuri, from Yazur,12 a town east of Jaffa in the province of Filastin, and a former Governor of al-Ramla, served in the capacity of vizier of the Fatimid state, the second most important position after the Fatimid Caliph in Egypt, from 1050 to 1058. He was also personally involved in the affairs of the al-Quds (Jerusalem), the religious capital of Muslim Palestine (Gil 1996: 30).13

A tsakiyar karni na 11 wani matafiyin Musulmi, Nasir Khusro (Khusrau), wanda ya ziyarci Falasdinu ta Fatimiyyawa a shekara ta 1047, ya rubuta wani bayani game da tafiyarsa ta shekaru bakwai (Safarnama) ta duniyar Musulunci ta karni na 11 (Diary of a Journey through Syria and Palestine). Ya rubuta cewa:

In the middle of the 11th century Muslim traveller Nasir Khusro (Khusrau), who visited Fatimid Palestine in 1047, produced an account of his seven-year journey (Safarnama) through the Muslim world of the 11th century (Diary of a Journey through Syria and Palestine). He wrote:

Ranar Lahadi, ranar sabon wata na watan Ramadan (ranar 1 ga Maris), mun isa Ramlah. Daga Kaisariya zuwa Ramlah tafiyar fursuna takwas ce. Ramlah birni ne babba, mai katanga mai ƙarfi da aka gina da dutse, aka haɗa shi da turmi, mai tsayi da kauri sosai, kuma akwai ƙofofin ƙarfe da ake buɗewa a cikinsa. Daga garin zuwa bakin teku tafiyar fursuna uku ce.

Sunday, the day of the new moon of the month of Ramadan (the 1st of March), we came to Ramlah. From Caesarea to Ramlah is eight leagues. Ramlah is a great city, with strong walls built of stone, mortared, of great height and thickness, with iron gates opening therein. From the town to the sea-coast is a distance of three leagues.

Mazauna wurin suna samun ruwansu daga ruwan sama, kuma a cikin kowane gida akwai tanki don adana shi, domin a koyaushe a samu wadataccen ruwa.

The inhabitants get their water from the rainfall, and in each house is a tank for storing the same, in order that there may always be a supply.

A cikin tsakiyar Masallacin Juma'a, akwai kuma wani babban tafki; idan aka cika shi da ruwa, duk wanda ya so zai iya debo daga cikinsa. Fadin masallacin yana da mita dari biyu (Gam) da dari uku.

In the middle of the Friday Mosque, also, is a large tank; and from it, when it is filled with water, anyone who wishes may take. The area of the mosque measures two hundred paces (Gam) by three hundred.

Над ɗaya daga cikin ɗakunan sujada (suffah) akwai wani rubutu da ke nuna cewa a ranar 15 ga Muharram, a shekarar 425 (10 ga Disamba, 1033 miladiyya), an yi girgizar ƙasa mai ƙarfi, wadda ta rushe gine-gine masu yawa, amma babu wani mutum guda da ya samu rauni. A birnin Ramlah akwai marmara mai yawa, kuma yawancin gine-gine da gidajen jama'a an gina su da wannan abu. Haka kuma, suna yin zane-zane da ado masu kyau sosai. Suna yanke marmara a nan da wani zato marar haƙori, wanda ake aiki da shi da 'yashin Makka'. Suna zana marmara tsawonta, kamar yadda ake yi da itace, don yin ginshiƙai; ba a giciye ba. Haka kuma suna yanke ta zuwa faranti. Marmarar da na gani a nan tana da launuka iri-iri: wasu masu ratsi-ratsi, wasu kore, ja, baƙi, da fari.

Over one of its porches (suffah) is an inscription stating that on the 15th of Muharram, of the year 425 (10th of December, 1033 A.D.), there came an earthquake of great violence, which threw down a large number of buildings, but that no single person sustained an injury. In the city of Ramlah there is marble in plenty, and most of the buildings and private houses are of this material; and, further, … they do most beautifully sculpture and ornament. They cut the marble here with a toothless saw, which is worked with ‘Mekkah sand’. They saw the marble in the length, as is the case with wood, to form the columns; not in the cross; also they cut it into slabs. The marbles that I saw here were of all colours, some variegated, some green, red, black, and white.

Akwai kuma, a Ramlah, wani nau'in ɓaure na musamman, wanda babu wani mafi kyau da ya wanzu a ko'ina, kuma suna fitar da shi zuwa dukkan ƙasashen da ke kewaye. Wannan birni na Ramlah, a ko'ina cikin [al-Sham] da Yamma [al-Maghreb], an san shi da sunan Filastin. (Khusrau 1888: 21‒22)

There is, too, at Ramlah, a particular kind of fig, than which no better exists anywhere, and this they export to all the countries round. This city of Ramlah, throughout [al-Sham] and the West [al-Maghreb], is known under the name of Filastin. (Khusrau 1888: 21‒22)

A cikin zamanin bayan Fatimiyyawa, an kafa Masarautar Kudus ta Latin ta farko (ta 'yan Salibiyya) a shekara ta 1099, kuma ta ci gaba da wanzuwa har zuwa shekara ta 1187, inda ta mamaye yawancin yankin Filastinu. Duk da haka, ra'ayin Jund Filastin a matsayin lardin gudanarwa, kamar yadda masanin tarihi Musulmi Ibn Shaddad (1145–1234 AD) ya ambata, wanda shi ne marubucin tarihin Salah al-Din (Saladin) kuma shaida ta ido a yakin Musulmi da Yakin Salibiyya na Uku, ya ci gaba da wanzuwa har zuwa mamayar Mongoliya a Filastinu a tsakiyar karni na 13. Yankinsa kuma ya bayyana yana ƙara faɗaɗa tun daga karni na 10, zuwa gabas a Transjordan da kuma kudu maso gabas (The Encyclopaedia of Islam 1965, Vol. II: 911; da kuma Ibn Shaddad 2002).

In the post-Fatimid period, the first (Crusader) Latin Kingdom of Jerusalem was created in 1099 and lasted until 1187 and occupied much of Palestine. Yet the conception of Jund Filastin as an administrative province, as mentioned by the Muslim historian Ibn Shaddad (1145–1234 AD), a biographer of Salah al-Din (Saladin) and an eye-witness of the Muslim‒Third Crusade battles, survived until the Mongol invasion of Palestine in the mid-13th century. Its territory also seems to have been expanded from the 10th century onwards both towards the east in Transjordan and in the southeast (The Encyclopaedia of Islam 1965, Vol. II: 911; also ibn Shaddad 2002).