7.4 Laut Berbanding Gunung: Safad Sebagai Ibu Kota Wilayah Baru Galilea

7.4 Laut Berbanding Gunung: Safad Sebagai Ibu Kota Wilayah Baru Galilea - Palestin: Sejarah Empat Ribu Tahun | Quran Course

Lombong-lombong marmar di Palestin dan lombong-lombong batu putih di wilayah Arab Jund Filastin di bawah pemerintahan Islam (Gil M. 1997: 230) memberi pusat-pusat bandar negara itu (Nablus, al-Quds/Jerusalem, al-Ramla, al-Khalil) rupa tersendiri sebagai 'bandar-bandar batu'. Industri lombong batu ini juga meninggalkan warisan yang monumental, yang dapat dilihat pada Kubah Batu, Tembok Jerusalem era Uthmaniyyah abad ke-16, Tembok Acre abad ke-18, dan bandar Petra ('batu'), ibu kota lama bangsa Arab Nabataean dan wilayah Palaestina Salutaris di bawah pemerintahan Byzantine. Tambahan pula, pembinaan masjid, menara dan gereja yang monumental, serta ekonomi ziarah Tanah Suci, berjalan seiring dengan ekonomi perlombongan batu dan kerja pertukangan batu. Dari segi sejarah, tradisi gunung-gunung suci berkembang pesat pada zaman Greek, Rom dan Byzantine; tanggapan tentang gunung-gunung suci dan bandar-bandar pergunungan (Nablus, Jerusalem, al-Khalil, Safad, Gunung Tabor, Gunung Gerizim, Bukit Zaitun, Gunung Sinai) berbanding dengan persekitaran bandar-bandar pesisir pantai Palestin (Caesarea Maritima, Gaza, 'Asqalan, Jaffa, Haifa, Acre) yang lebih santai dan sekular, memainkan peranan penting dalam pembentukan ingatan agama kolektif dan identiti daerah negara itu.

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.

Selepas Safad dirampas semula daripada tentera Salib pada tahun 1266, orang Mamluk mengambil langkah untuk memindahkan kuasa wilayah di Galilee dari bandar pesisir Acre ke arah barat dan menjadikan bandar bukit Safad sebagai ibu kota Palestin utara. Bandar kubu Safad telah dipulihkan dan diperluaskan di bawah pemerintahan Mamluk, dan berfungsi sebagai ibu kota wilayah di Palestin buat pertama kalinya dalam sejarahnya (Luz 2014: 36). Yang penting, Safad kekal sebagai ibu kota Palestin utara selama beberapa abad. Semuanya bermula pada tahun 1266 apabila Bilad al-Sham jatuh di bawah pemerintahan Mamluk dan wilayah yang luas ini dibahagikan kepada enam wilayah pentadbiran yang besar, setiap satunya dipanggil mamlakat (secara harfiah bermaksud 'kerajaan') atau niabat ('timbalan wilayah'). Wilayah-wilayah ini ialah Damsyik, Aleppo, Hamat, Tripoli (Lubnan moden), Safad (Palestin), dan Karak (Transjordan). Ketua setiap wilayah (atau mamlakah) memegang gelaran naib (raja muda, atau 'sultan kecil'). Meliputi sebahagian besar Palestin utara dan terdiri daripada sepuluh daerah, Mamlakat Safad (مملكة صفد, 'Kerajaan Safad') (Tarawneh 1982) bukan sahaja merangkumi Galilee moden tetapi juga Marj Ibn 'Amer, termasuk bandar al-Lajjun dan Jenin, kedua-duanya pada masa itu dianggap sebahagian daripada Galilee bawah, serta wilayah lain yang kini membentuk bahagian selatan Lubnan moden. Apabila Uthmaniyyah menguasai Palestin pada awal abad ke-16, mereka mengekalkan banyak ciri pentadbiran pemerintahan Mamluk sebelumnya (serta banyak institusi sosial, ekonomi, agama dan undang-undang negara itu). Namun, Uthmaniyyah menukar nama wilayah pentadbiran Safad daripada Mamlakat Safad kepada sanjak (atau pashalik) Safad (bahasa Arab: 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).

Walaupun Galilee kekal sebagai "wilayah sempadan" sepanjang sebahagian besar zaman Mamluk dan Uthmaniyyah, selepas 1266 kedudukan pentadbiran baharu Safad membawa kepada perkembangan bandar di kota itu dan pembinaan bangunan, hammam, masjid, pasar serta caravanserai baharu (Drory 2004). Program pembinaan baharu di kota itu termasuk Masjid Merah, antara bangunan Mamluk yang tertua di Palestin yang masih berdiri hari ini. Pembinaan masjid pada tahun 1276 dikaitkan dengan Sultan Baybars, yang memerintah wilayah itu dari 1260 hingga 1278 dan yang didakwa telah memulakan program pembinaan jambatan merentasi Palestin bagi menghidupkan semula lebuh rayanya serta memperbaiki sistem pengangkutannya, menurut inskripsi di atas pintu kayu di pintu masuk masjid itu. Salah seorang hakim Palestin yang paling terkenal dalam kalangan hakim Palestin Mamluk ialah Shams al-Din Muhammad al-ʿUthmani (m. 1378), pengarang sejarah tempatan yang terperinci, Tarikh Safad, yang ditulis pada tahun 1378 dan yang hanya kekal dalam bentuk separa (Drory 2004: 184). Tarikh Safad memberikan kita maklumat penting mengenai kampung-kampung di Galilee di bawah pemerintahan Mamluk serta gambaran unik tentang dalaman institusi keagamaan dan Sufi di rantau itu.

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.