7.4 Teku da Dutse: Safad a Matsayin Sabon Babban Birnin Yankin Galili

7.4 Teku da Dutse: Safad a Matsayin Sabon Babban Birnin Yankin Galili - Falasdinu: Tarihin Shekaru Dubu Hudu | Quran Course

Ma'adinan marmara da duwatsun fari na lardin Larabawa na Jund Filastin karkashin Musulunci (Gil M. 1997: 230) sun ba biranen kasar (Nablus, al-Quds/Urushalima, al-Ramla, al-Khalil) kamanninsu na musamman a matsayin "biranen dutse". Wannan masana'antar hakar dutse ta kuma bar gadon gine-gine masu girma wanda ake gani a Dutsen Dome (Dome of the Rock), a Ganuwar Urushalima ta Ottoman ta karni na 16, a Ganuwar Acre ta karni na 18, da kuma birnin Petra ('dutse'), tsohon babban birnin Larabawan Nabataean da kuma lardin Palaestina Salutaris karkashin Byzantines. Haka kuma, gina masallatai masu girma, minareti da coci-coci, da tattalin arzikin ziyarar Kasa Mai Tsarki, sun yi tafiya tare da tattalin arzikin hakar dutse da aikin dutse. A tarihi, al'adar tsaunuka masu tsarki ta bunkasa sosai a zamanin Girka, Roma da Byzantine; ra'ayin tsaunuka masu tsarki da biranen tsaunuka (Nablus, Urushalima, al-Khalil, Safad, Dutsen Tabor, Dutsen Gerizim, Dutsen Zaitun, Dutsen Sinai) idan aka kwatanta da yanayin da ya fi sassauci da na duniya na biranen gabar tekun Falasdinu (Caesarea Maritima, Gaza, 'Asqalan, Jaffa, Haifa, Acre) ya taka muhimmiyar rawa wajen gina tunanin addini na gama-gari da kuma asalin kasar.

The marble-producing quarries of Palestine and the white-stone quarries of the Arab province of Jund Filastin under Islam (Gil M. 1997: 230) gave the urban centres of the country (Nablus, al-Quds/Jerusalem, al-Ramla, al-Khalil) their distinctive look as ‘cities of stone’. This stone quarry industry also left a monumental legacy which can be seen in the Dome of the Rock, the 16th century Ottoman Walls of Jerusalem, the 18th century Walls of Acre and the city of Petra (‘rock’), the old capital of the Nabataean Arabs and the province of Palaestina Salutaris under the Byzantines. Furthermore, the construction of monumental mosques, minarets and churches and the economy of Holy Land pilgrimage went hand-in-hand with the economy of stone quarrying and stone masonry. Historically the tradition of holy mountains developed greatly during the Greek, Roman and Byzantine eras; the notion of holy mountains and mountainous cities (Nablus, Jerusalem, al‑Khalil, Safad, Mount Tabor, Mount Gerizim, Mount of Olives, Mount Sinai) versus the relatively more relaxed and secular environment of Palestine coastal cities (Caesarea Maritima, Gaza, ‘Asqalan, Jaffa, Haifa, Acre) played an important role in the construction of district collective religious memory and identity of the country.

Bayan nasarar kwato Safad daga hannun 'yan Salibiyya a shekara ta 1266, Mamluk sun ɗauki matakai don mayar da ikon lardi a Galili daga garin bakin teku na Acre zuwa yamma, da kuma mayar da garin tsaunin Safad babban birnin arewacin Falasdinu. An gyara tare da faɗaɗa garin katangar Safad a zamanin Mamluk, kuma ya zama babban birnin yanki a Falasdinu a karon farko a tarihinsa (Luz 2014: 36). Abin lura shi ne, Safad ya ci gaba da zama babban birnin arewacin Falasdinu tsawon ƙarni da dama. Komai ya fara ne a shekara ta 1266, lokacin da Bilad al-Sham ya faɗa ƙarƙashin mulkin Mamluk, aka raba wannan yanki mai faɗi zuwa larduna shida manya, kowannensu ana kiransa mamlakat (a zahiri ma'anar 'mulki') ko niabat ('mataimakin sarki'). Waɗannan larduna sune Damascus, Aleppo, Hamat, Tripoli (Lebanon ta yau), Safad (Falasdinu), Karak (Transjordan). Shugaban kowane lardi (ko mamlakah) yana riƙe da taken naib (mataimakin sarki, ko 'ƙaramin Sultan'). Mamlakat Safad (مملكة صفد, 'Mulkin Safad') ya ƙunshi yawancin arewacin Falasdinu kuma ya haɗa da districts goma. Ya ƙunshi ba kawai Galili na yau ba, har ma da Marj ibn 'Amer, tare da garuruwan al-Lajjun da Jenin – dukansu a lokacin ana ɗaukar su a matsayin ɓangare na ƙasan Galili – da sauran yankuna da yau suke cikin kudancin Lebanon. Lokacin da Ottoman suka mamaye Falasdinu a farkon ƙarni na 16, sun riƙe yawancin halayen gudanarwa na mulkin Mamluk da ya gabata (haka kuma yawancin cibiyoyin zamantakewa, tattalin arziki, addini da shari'a na ƙasar). Duk da haka, Ottoman sun canja sunan lardin gudanarwa na Safad daga Mamlakat Safad zuwa sanjak (ko pashalik) na Safad (Larabci: Liwa Safad).

Following the recovery of Safad from the Crusaders in 1266, the Mamluks took steps to shift the provincial power in the Galilee from the coastal town of Acre westwards and turn the mountainous town of Safad into the capital of northern Palestine. The fortress town of Safad was renovated and expanded under the Mamluks and served as a regional capital in Palestine for the first time in its history (Luz 2014: 36). Crucially, Safad remained the capital of northern Palestine for several centuries. It all began in 1266 when Bilad al-Sham came under Mamluk rule and this vast region was divided into six large administrative provinces, each called a mamlakat (literally ‘kingdom’) or niabat (‘vice regency’). These provinces were Damascus, Aleppo, Hamat, Tripoli (modern Lebanon), Safad (Palestine), Karak (Transjordan). The head of each province (or mamlakah) bore the title of naib (viceroy, or ‘little Sultan’). Encompassing much of northern Palestine and consisting of ten districts, the Mamlakat Safad ( ,مملكة صفد ‘Kingdom of Safad’) (Tarawneh 1982) included not only modern-day Galilee but also Marj ibn ‘Amer, including the towns of al-Lajjun and Jenin – both of which were at the time considered part of lower Galilee – and other territories which today constitute the southern parts of modern-day Lebanon. When the Ottomans occupied Palestine in the early 16th century they retained many of the administrative characteristics of the previous Mamluk rule (as we as many of the social, economic, religious and legal institutions of the country). However, the Ottomans changed the name of the administrative province of Safad from Mamlakat Safad to sanjak (or pashalik) of Safad (Arabic: Liwa Safad).

Duk da cewa Galili ya kasance "lardin iyaka" a yawancin zamanin Mamluk da Ottoman, bayan shekarar 1266 matsayin Safad na sabon tsarin mulki ya haifar da faɗaɗa birnin da kafa sababbin gine-gine, wuraren wanka, masallatai, kasuwanni da caravanserai (Drory 2004). Shirin gina sababbin gine-gine a birnin ya haɗa da Masallacin Ja, ɗaya daga cikin tsoffin gine-ginen Mamluk a Falasdinu da har yanzu suke tsaye a yau. An danganta ginin masallacin a shekarar 1276 ga Sarki Baybars, wanda ya yi mulkin yankin daga 1260 zuwa 1278, kuma wanda ya fara, a cewar rubutun da ke sama da ƙofar katako a shigar masallacin, shirin gina gadoji a faɗin Falasdinu da nufin farfado da manyan hanyoyinta da inganta tsarin sufurinta. Ɗaya daga cikin shahararrun alkalan Falasdinu a cikin alƙalan Mamluk Falasdinu shi ne Shams al-Din Muhammad al-ʿUthmani (d. 1378), marubucin tarihin yankin mai cikakken bayani mai suna Tarikh Safad, wanda aka rubuta a 1378, kuma wanda ya tsira a cikin wani ɓangare kawai (Drory 2004: 184). Tarikh Safad ya ba mu muhimman bayanai game da ƙauyukan Galili a ƙarƙashin Mamluk, da kuma wani kallo na musamman cikin harkokin cikin gida na cibiyoyin addini da na Sufi a yankin.

Although the Galilee remained a ‘frontier province’ throughout much of the Mamluk and Ottoman periods, after 1266 the new administrative status of Safad brought about urban expansion in the city and the establishment of new buildings, baths, mosques, markets and caravanserais (Drory 2004). The new building programme in the city included the Red Mosque, one of the oldest Mamluk buildings in Palestine still standing today. The building of the mosque in 1276 was attributed to the Sultan Baybars, who ruled the region from 1260 to 1278 and who apparently embarked on a bridge-building programme across Palestine designed to revive its highways and improve its transport system, according to inscriptions above the wooden door at the entrance to the mosque. One of the best known Palestinian judges among the magistrates of Mamluk Palestine was Shams al-Din Muhammad al-ʿUthmani (d. 1378), author of the detailed local history Tarikh Safad, written in 1378, which has survived in only partial form (Drory 2004: 184). Tarikh Safad gives us important information on the villages of the Galilee under the Mamluks and a unique glimpse into the inner workings of the religious and Sufi institutions in the region.