Siyosiy va ma'muriy jihatdan poytaxt shahar — bu mamlakat, viloyat yoki shtatda hukumat markazi sifatida birinchi yoki rasmiy maqomga ega bo'lgan shahardir. "Poytaxt" so'zi lotin tilidagi caput ("bosh") so'zidan kelib chiqqan, ammo yunon tilida so'zlashuvchi Vizantiya Falastinida poytaxt shaharlar uchun yunoncha atama metropolis edi. Ba'zi poytaxt shaharlar, masalan, Quddus, shu bilan birga diniy markazlar ham bo'lgan. Bundan tashqari, Islom davlatida Abbosiylar xalifaligi gullagan davrda qo'shma siyosiy va ma'muriy poytaxtlar tizimi mavjud edi: Bag'dod va al-Raqqa (hozirgi Suriya hududida), Horun ar-Rashid hukmronligi davrida, miloddan keyingi 796–809 yillarda.

Politically and administratively a capital city is the city enjoying primary or official status in a country, province or state as a seat of government. The word capital derives from the Latin caput (‘head’), but in Greek-speaking Byzantine Palestine the Greek term for capital cities was metropolis. Some capital cities, such as Jerusalem, were also religious centres. Furthermore, under Islam an arrangement of joint political and administrative capitals existed at the height of the Abbasid Caliphate: Baghdad and al-Raqqa (in modern Syria), under Harun al-Rashid in 796‒809 AD.

Falastinda siyosiy/ma'muriy poytaxt va diniy poytaxtni aniq ajratishni birinchi bo'lib yunon tilida so'zlashuvchi idumeyalik shoh Hirod Buyuk amalga oshirgan. U o'z avtonom podshohligining metropoliya siyosiy poytaxti sifatida Qayisariya-Falastinani rivojlantirib kengaytirdi, shu bilan birga Aeliya Kapitolinani uning diniy poytaxti sifatida rivojlantirishni davom ettirdi.

The first to make a clear distinction between political/administrative capital city and religious capital in Palestine was the Greek-speaking Idumite King Herod the Great, who developed and expanded Caesarea- Palaestina as his metropolitan political capital, while at the same time continuing to develop Aelia Capitolina as the religious capital of his autonomous kingdom.

Vizantiya hukmronligi davrida Falastinda vaqt o‘tishi bilan ikkita muhim cherkov o‘zgarishi yuz berdi:

Under the Byzantines over time two crucial ecclesiastical developments took place in Palestine:

1. Uchta Falastin viloyatining cherkov avtonomiyasi V asr va VI asrning boshlarida ham rivojlanishda davom etdi, o‘ziga xos falastin diniy-madaniy o‘ziga xosligining shakllanishi esa Sharqdagi cherkovlarning xalqaro tuzilishidan katta foyda ko‘rdi; bu tuzilish G‘arbdagilardan tubdan farq qiladigan tarzda tasavvur qilingan edi.

1. The ecclesiastical autonomy of the three Palestine provinces continued to evolve throughout the 5th and early 6th centuries and the evolution of a distinct Palestinian religio-cultural identity benefited greatly from the international organisation of the churches in the East which was conceived as radically different from that in the West.

2. Quddus shahridagi Butun Falastin cherkovi Yunoniy tilida so'zlaydigan va arab episkoplari tomonidan boshqarilgan (Shahid 2006a: 46‒48, 193‒194, 523), hamda Falastinning bir nechta arab episkoplari — jumladan Palaestina Tertiyadagi Elusa episkopi, Abdelas (arabcha 'Abdallah; yunoncha Theodulos, bu uning arabcha ismining tarjimasi bo'lib, ma'nosi: 'Xudoning bandasi') va Aretas (al-Harith) — mos ravishda 431 va 451 yillardagi Efes va Xalkedon kabi hal qiluvchi ekumenik kengashlarida ishtirok etgan (Shahid 2006a: 523; Sharon 2013: 75).

2. The All Palestine Church of Jerusalem was headed by both Greekspeaking and Arab bishops (Shahid 2006a: 46‒48, 193‒194, 523) and several Arab bishops of Palestine – including the bishops Elusa, in Palaestina Tertia, Abdelas (Arabic ‘Abdallah; Greek Theodulos, which was a translation of his Arabic name: ‘Servant of God’) and Aretas (al-Harith) – participated in the crucial ecumenical councils of Ephesus and Chalcedon in 431 and 451 respectively (Shahid 2006a: 523; Sharon 2013: 75).

Falastin va butun Yaqin Sharqda cherkovlar "pastdan" boshlanib, mustaqil cherkovlar tarmog'i sifatida shakllandi, Rimga bo'ysunuvchi (katolik) G'arb cherkovi esa oxir-oqibat yagona, ierarxik tuzilmaga, ya'ni kichik cherkovlarga ega tuzilmaga aylandi. Rim Yepiskopi (va cherkovi) barcha yepiskoplardan ustun turadi, degan katolik qarashidan farqli o'laroq, Sharqda cherkovlar yunoncha avtokefaliya (αὐτοκεφαλία, "o'z boshi bilan") g'oyalarini qabul qildilar.

In Palestine and the Near East as a whole the churches began ‘from below’ as a network of independent churches, while the Rome-based (Catholic) Church in the West ultimately evolved into a single, hierarchical structure with sub-churches. In contrast with the Catholic notion that the Bishop (and Church) of Rome was above all bishops, in the East the churches adopted the Greek ideas of autocephaly (αὐτοκεφαλία, ‘selfheaded’)

va "birinchi tengdoshlar orasida" (yunoncha: Πρῶτος μεταξὺ ἴσων). Bu tamoyillar Falastin patriarxlari ("Yepiskoplar yepiskopi" yoki arxiyepiskoplar) hech qanday yuqori martabali patriarxga, shu jumladan Antioxiya yoki Konstantinopol patriarxlariga bo'ysunmagan pravoslav cherkovlarining asosiy tamoyillariga aylandi. Bu ikki tamoyil "Uch Falastin" ustidan yurisdiksiyaga ega mustaqil Falastin pravoslav cherkovining shakllanishiga hissa qo'shdi. Shuningdek, ular Falastinda alohida diniy-madaniy o'ziga xoslikning paydo bo'lishiga ham hissa qo'shdi. Biroq, ajablanarlisi shundaki, Aelia Capitolina cherkovining bunday cherkov mustaqilligi Vizantiya imperiyasining qat'iy rasmiy hokimiyat tuzilmasiga zid edi, unda "Uch Falastin"dagi viloyat siyosiy va harbiy hokimiyatlari oxir-oqibat Konstantinopol imperatoriga bo'ysunardi.

and ‘first among equals’ (Greek: Πρῶτος μεταξὺ ἴσων). These became the guiding principles of the Orthodox churches whose Palestine Patriarchs (‘Bishop of Bishops’ or Archbishops) did not have to report to any higher-ranking Patriarch, including the Patriarchs of Antioch or Constantinople. These two principles contributed to the consolidation of an independent Palestine Orthodox Church with jurisdiction over the ‘Three Palestines’. They also contributed to the emergence of a distinct religio-cultural identity in Palestine. Ironically, however, this ecclesiasThe tical independence of the Church of Aelia Capitolina contrasted with the rigid formal power structure of the Byzantine Empire, in which provincial political and military powers in the ‘Three Palestines’ were ultimately subordinate to the Emperor of Constantinople.

Aelia Capitolina'dagi butun Falastin cherkovi avtokefaliya huquqini oldi va uning bosh episkopi, ya'ni Patriarxi Vizantiyadagi hech qanday yuqori mansabdagi Patriarxga hisobot berishi shart emas edi. Bu rivojlanish 451-yilda bo'lib o'tgan Xalkedon kengashi bilan boshlangan bo'lib, unda to'rt nafar arab episkopi, jumladan Palaestina Tertiyadagi Elusa, Gaza va Provinciya Arabiyadagi Neila episkoplari ishtirok etgan (Shahid 2006a: 523). Bu kengash Falastin cherkovining tarixi va o'sib borayotgan mustaqilligida burilish nuqtasi bo'ldi.

The All Palestine Church of Aelia Capitolina was granted autocephaly and its head bishop, or Patriarch, did not have to report to any higher-ranking Patriarch in Byzantium. This development began with the Council of Chalcedon in 451 AD, which was attended by four Arab bishops including the bishops of Elusa in Palaestina Tertia, Gaza and Neila in Provincia Arabia (Shahid 2006a: 523) and which was a turning point in the history and growing independence of the Palestinian church.

Constantine Buyuk hukmronligi davrida va undan keyin Falastinning Xristian ziyoratlari va mamlakat iqtisodiyotining o'sishi bilan boshlangan bu avtonomiya va kuchning o'sishi edi. Ziyoratlar va daromadlarning ko'payishi Aelia Capitolina bosh episkopining mavqeini oshirdi. Allaqachon 325 yilda cherkovning birinchi ekumenik kengashi — Nikeya kengashi muqaddas shaharga alohida hurmat bergan, ammo unga "metropolit" maqomini bermagan. Bu maqom o'sha paytda cherkovdagi eng yuqori unvon edi va u Aelia Capitolina episkopiga emas, balki Caesarea-Palaestina metropolitiga berilgan. 325 yilda Patriarxat g'oyasi paydo bo'lgunga qadar metropolit lavozimi cherkovdagi eng yuqori episkopal unvon edi. Biroq 531 yilda Aelia Capitolina "Patriarx" unvoni Vizantiya imperatori Yustinian (527–565 yillarda hukmronlik qilgan) tomonidan yaratilgan.

This growth in the autonomy and power of Palestine had begun with the increased Christian pilgrimage and growing economy of the country throughout and after the reign of Constantine the Great. The growth in pilgrimage and revenues increased the fortunes of the head bishop of Aelia Capitolina. Already in 325 AD the first ecumenical council of the church, the Council of Nicaea, attributed special honour to the holy city, though without awarding it the ‘metropolitan’ status, then the highest rank in the church, which went to the metropolitan of Caesarea-Palaestina rather than to the bishop of Aelia Capitolina. Until the creation of the idea of the Patriarchate in 325 AD, the position of metropolitan was the highest episcopal rank in the church. However, in 531 the title of ‘Patriarch’ of Aelia Capitolina was created by Byzantine Emperor Justinian (reigned 527–565

AD). Shunga qaramay, aslida Aelia Kapitolina 451 yilgacha episkopiya sifatida qarab kelindi. O'sha yili cherkovning to'rtinchi ekumenik kengashi bo'lgan Xalsedon kengashi unga nafaqat Kesariya metropolitidan, balki Antioxiya ham qoshilgan boshqa yuqori martabali episkoplardan ham mustaqillik berdi. Bu avtokefaliya nomi bilan tanilgan bo'lib, "Uch Falastin" ustidan o'zini o'zi boshqaradigan cherkov edi. Kengashning ettinchi majlisida Aelia Kapitolina va Antioxiyaning yurisdiksiyasi to'g'risidagi "Farmon"da katta Falastinning uchta viloyatiga quyidagicha ishora qilinadi:

AD). Yet, in reality, Aelia Capitolina continued to be viewed as a bishopric until 451, when the Council of Chalcedon, the fourth ecumenical council of the church, granted it independence not only from the metropolitan of Caesarea but also from any other higher-ranking bishop, including that of Antioch, in what became known as autocephaly, a self-governing church over the ‘Three Palestines’. In the Council’s seventh session, the ‘Decree on the Jurisdiction’ of Aelia Capitolina and Antioch contains the following reference to the three provinces of greater Palestine:

Eng ulug‘vor va sharafli sudyalar aytdilar: … Antioxiya shahrining eng muqaddas episkopi Maksimus va Quddus [Aeliya Kapitolina] episkopi eng muqaddas Juvenal o‘rtasidagi kelishuv orqali erishilgan tartib, ularning har biri tomonidan berilgan guvohnomada bayon etilganidek, bizning farmonimiz va muqaddas sinodning hukmi bilan abadiy kuchda qolsin; xususan, eng muqaddas episkop Maksimus, yoki aniqroq aytganda, Antioxiya eng muqaddas cherkovi Finikiyaning ikki viloyati va Arabiyani o‘z yurisdiksiyasi ostida saqlasin; eng muqaddas Juvenal, Quddus episkopi, yoki aniqroq aytganda, uning qo‘l ostidagi eng muqaddas cherkov esa uch Falastin viloyatini o‘z hokimiyati ostida saqlasin, barcha imperator pragmatik buyruqlari hamda xatlari va jazolari, bizning eng muqaddas va taqvodor hukmdorimizning amriga binoan, bekor qilingan deb hisoblansin.19

The most magnificent and glorious judges said: … The arrangement arrived at through the agreement of the most holy Maximus, the bishop of the city of Antioch, and of the most holy Juvenal, the bishop of Jerusalem [Aelia Capitolina], as the attestation of each of them declares, shall remain firm for ever, through our decree and the sentence of the holy synod; to wit, that the most holy bishop Maximus, or rather the most holy church of Antioch, shall have under its own jurisdiction the two Phoenicias and Arabia; but the most holy Juvenal, bishop of Jerusalem, or rather the most holy Church which is under him, shall have under his own power the three Palestines all imperial pragmatics and letters and penalties being done away according to the bidding of our most sacred and pious prince.19

Bu yerda Xalsedon Kengashi Falastin ning "uchta" viloyatlari, Finikiya ning "ikki viloyati" (ya'ni Suriyaning ikki viloyati) va Arabiston viloyati o'rtasida aniq geosiyosiy farqni belgilaydi.

Here the Council of Chalcedon makes a clear geo-political distinction between the ‘Three’ provinces of Palaestina, the ‘Two provinces of Phoenicias’ (i.e. the two provinces of Syria) and the province of Arabia.

Bu Falastin Cherkovini yuksaltirish to'g'risidagi farmon nafaqat Aeliya Kapitolina cherkovining mustaqil Patriarxatga aylanishiga olib keldi, balki (a) "Uch Falastin"ning yetakchi cherkov va diniy markaziga, hamda (b) o'sha paytda Pentarxiya (Πενταρχία) deb atalgan, xristianlikning besh Patriarxatidan biriga aylanishiga ham sabab bo'ldi. Bu modelda, Yustinian I (527–565 M.Y.) qonunlarida aks etgan va Trulla Kengashida (692 M.Y.) rasmiy cherkov tasdig'ini olgan tizimga ko'ra, butun xristian olami imperiyaning beshta asosiy Patriarxi: Konstantinopol, Rim, Aleksandriya, Antioxiya va Aeliya Kapitolina rahbarlari tomonidan boshqarilar edi.

This decree of elevating the Palestine Church led to the Church of Aelia Capitolina not only becoming an independent Patriarchate, but also to becoming (a) the dominant ecclesiastical and religious capital of the ‘Three Palestines’ and (b) one of the five Patriarchates of Christendom, at the time known as the Pentarchy (Πενταρχία). In this model, which was reflected by the laws of Emperor Justinian I (527–565 AD) and received formal ecclesiastical sanction at the Council in Trullo (692 AD), universal Christendom was governed by the heads of the five major Patriarchs of the empire: Constantinople, Rome, Alexandria, Antioch and Aelia Capitolina.

Ikkinchisi imperiyaning eng yirik va eng qudratli shahar markazlari qatoriga kirmas edi; u o‘z muqaddasligi tufayli bu guruhga kiritilgan edi. Pentarxiya beshta Patriarxning siyosiy va cherkov jihatidan ustunligi tufayli vujudga kelgan bo‘lsa-da, ularning umumiy va yagona vakolati haqidagi g‘oya VII asrda Vizantiya imperiyasining tobora ierarxik boshqaruv tuzilmasi bilan bog‘liq bo‘lib, cherkovlarni o‘zlarining demokratik ildizlaridan va mustaqil cherkovlar uyushmasi maqomidan yanada uzoqlashtirdi. Lekin aslida Kafedralar o‘rtasidagi o‘zaro nizolar hamda Rim bilan Konstantinopol o‘rtasidagi raqobat Pentarxiyaning samarali ishlashiga to‘sqinlik qildi. Shunga qaramay, Falastin cherkovining g‘ayrioddiy yuksalishi uni rasmiy yurisdiksiyasi doirasidagi “Uch Falastin”dan ancha uzoqda xalqaro miqyosda yetakchi o‘yinchiga aylantirdi; cherkov hujjatlarida bu hududlar bitta mamlakat sifatida qabul qilinardi va shunday ifodalanardi. Biroq metropolit (“ona”)

The latter was not among the biggest and most powerful urban centres of the empire; it was included by virtue of its holiness. Although the Pentarchy came about because of the political and ecclesiastical prominence of these five Patriarchs, the idea of their universal and exclusive authority was linked to the increasingly hierarchical administrative structure of the Byzantine Empire in the 7th century, thus moving the churches further away from their democratic roots and their status as an association of independent churches. In reality, however, infighting among the Sees, and the rivalry between Rome and Constantinople, prevented the Pentarchy from functioning effectively. Yet the extraordinary elevation of the Palestine Church made it a top international player far beyond its formal jurisdiction over the ‘Three Palestines’, which were perceived and represented in Church documents as one country. However, the metropolitan (‘mother’)

Kesariya-Falastin cherkovi Buyuk Falastinning siyosiy, harbiy, savdo va ma'muriy poytaxti bo'lib qoldi, uning metropolit episkopi esa siyosiy va diniy jihatdan katta ta'sirga ega bo'lib qoldi.

church of Caesarea-Palaestina remained the political, military, commercial and administrative capital of greater Palestine and its metropolitan bishop remained highly influential both politically and religiously.

Bundan tashqari, Pravoslav an'anada yepiskoplar va arxiyepiskoplar diniy va dunyoviy siyosiy hokimiyatni birga amalga oshirardilar. Falastin Cherkovining avtokefaliyasi va Pentarxiyaga (imperiyaning beshta yirik patriarxi) a'zoligi besh narsani anglatardi:

Furthermore, in the Orthodox tradition, bishops and archbishops exercised both religious and temporal political power. Autocephaly for the Palestine Church and membership in the Pentarchy (the five major Patriarchs of the empire) meant five things:

Diniy avtonomiya, o'z-o'zini boshqarish, o'z-o'zini qonunlashtirish va Antioxiya cherkovi yoki Konstantinopol cherkovidan cherkov mustaqilligi.

• Religious autonomy, self-governing, self-legislation and ecclesiastical independence from the Church of Antioch or Church of Constantinople.

Aelia Capitolina cherkovining «Uch Falastin» (Prima, Secunda va Tertia) ustidan diniy yurisdiksiyasi va dunyoviy hokimiyatining kengayishi.

• The extension of the religious jurisdiction and temporal power of the Church of Aelia Capitolina over the ‘Three Palestines’ (Prima, Secunda and Tertia).

Aelia Capitolina cherkovining avtokefaliyasi va birinchilik maqomi Vizantiya Falastinida dunyoviy va diniy poytaxtlar o'rtasidagi farqni mustahkamladi: bir tomonda Aelia (Quddus), ikkinchi tomonda Qaysariya Maritima.

• Autocephaly and primacy for the Church of Aelia Capitolina reinforced the distinction between secular and religious capitals in Byzantine Palestine, of Aelia (Jerusalem) versus Caesarea Maritima.

Falastinning avtokefaliyasi va mustaqilligi Katta Falastinning birligini mustahkamladi. Endi "Uchta Falastin" rasman cherkov jihatidan ham birlashtirildi. Ular allaqachon savdo va harbiy jihatdan chambarchas bog'langan edi hamda 5–6-asrlarda Palaestina Caesarea-Palaestina shahrida joylashgan va barcha uchta Palaestina viloyatining garnizoniga qo'mondonlik qilgan Dux Palaestinae, ya'ni "Falastinning harbiy qo'mondoni" tomonidan boshqarilar edi. Bularning barchasi shuni anglatardiki, 6-asrning boshiga kelib, cherkov-diniy-dunyoviy va harbiy ishlarda Katta Falastin Vizantiya imperiyasining uchta Falastin viloyati sifatida emas, balki undan ko'proq sifatida qaraldi; u endi alohida "Uchta Falastin" sifatida qaralmas edi, balki yagona diniy-siyosiy birlikka aylangan edi.

• Autocephaly and independence of the Palestine Church reinforced the unity of greater Palestine. Now the ‘Three Palestines’ were also officially united ecclesiastically. They were already closely linked commercially and militarily and were commanded by the Dux Palaestinae, ‘the military commander of Palestine’, who was based in Caesarea-Palaestina and commanded the garrison of all three provinces of Palaestina in the 5th and 6th centuries. This all meant that by the early 6th century, in both ecclesiastical-religious-temporal and military affairs, greater Palestine was treated as more than three Palestine provinces of the Byzantine Empire; it was longer treated as separate ‘Three Palestines’ but had evolved into a single religio-political entity.

Beshta patriarxat (Pentarxiya) deb ataladigan eksklyuziv klubga a'zo bo'lish Butun Falastin cherkoviga xalqaro obro' va mahalliy miqyosda qo'shimcha ta'sir kuchi berdi.

• Membership in the exclusive club of Pentarchy provided the Church of All Palestine with an added international prestige and further clout at home.

Qiziqarlisi shundaki, 9–10-asrlarda yozilgan "Besh patriarxatning chegaralari" nomli o'rta asr hujjati O'rta asrlardagi xristian olamining besh patriarxatini tasvirlaydi va Falastinni alohida mamlakat sifatida ko'rsatadi. Ba'zi qo'lyozmalarda Yangi Ahdning nusxalariga ilova qilingan bu matnning tartibi Xalkedon va Trull kengashlari tomonidan belgilangan Pentarxiyaning bir ko'rinishi bo'lib, Quddus patriarxatlari beshinchi o'rindan birinchi o'ringa ko'chirilgan. Ba'zi manbalarda "Patriarxal taxtlarning bilimi va idroki" deb nomlangan bu matnda shunday deyiladi: "Birinchi taxt va birinchi patriarxat – Quddusniki ... Arabistongacha bo'lgan butun Falastin mamlakatini o'z ichiga oladi" (Πρῶτος θρόνος καὶ πρώτη πατριαρχία Ἱεροσολύμων ... περιέχων πᾶσαν τὴν Παλαιστίνων χώραν ἄχρι Ἀραβίας).

Interestingly, a medieval document written in the 9th or 10th century, entitled The Limits of the Five Patriarchates, describes the five Patriarchates of Christendom in the Middle Ages and treats Palestine as a country. The sequence of the text, which was found appended to some manuscripts of the New Testament, is a variation of the Pentarchy established by ecumenical Councils of Chalcedon and Trullo, with the Patriarchates of Jerusalem moving from fifth to first place. The text, which in some sources is entitled Knowledge and Cognition of the Patriarchate Sees (Scrivener 1893: xx), states: ‘The first See and the first patriarchate is of Jerusalem ... contains the whole Palestine a country until Arabia’ (Πρῶτος θρόνος καὶ πρώτη πατριαρχία Ἱεροσολύμων ... περιέχων πᾶσαν τὴν Παλαιστίνων χώραν ἄχρι Ἀραβίας).

Falastinning ba'zi diniy va dunyoviy ma'muriy xususiyatlari dastlab saqlab qolingan, keyinchalik esa islom davrida moslashtirilgan. VII asrda musulmonlar fathidan so'ng arab hukmdorlari avtokefaliya tamoyilini tasdiqladilar, Eliya Kapitolina cherkovining Falastin pravoslav nasroniylarining markazi sifatidagi avtonomiyasini tan oldilar va patriarxni uning rahbari sifatida tan oldilar. Ko'p yillar davomida musulmon arablar shaharni hamon Iliya (Eliya Kapitolina) deb atashdi va dastlab ular "Iliya Filastin" nomi bilan arab-vizantiya uslubidagi tangalar zarb qildilar. Falastinlik tarixchi al-Maqdisiy va ba'zi musulmon muallifлар X asrda ham muqaddas shaharning boshqa musulmoncha nomlari, masalan, Bayt al-Maqdis bilan birgalikda Iliya nomidan foydalanishda davom etdilar (al-Maqdisiy 2002: 43, 135, 144; Drijvers 2004: 2; Gil, M. 1997: 114).

Some of these religious and secular administrative features of Palestine were initially maintained and later adapted under Islam. Following the Muslim conquest in the 7th century the Arab rulers endorsed the principle of Autocephaly, recognised the autonomy of the Church of Aelia Capitolina as the seat of Palestinian Orthodox Christianity and recognised the Patriarch as its leader. For many years, the Muslim Arabs continued to call the city Iliya (Aelia Capitolina) and they initially minted Arab Byzantine style coins with the name Iliya Filastin. Palestinian historian al-Maqdisi and some Muslim writers were still using the name Iliya in the 10th century in combination with other Muslim names for the holy city such as Bayt al-Maqdis (al-Maqdisi 2002: 43, 135, 144; Drijvers 2004: 2; Gil, M. 1997: 114).

Biroq, islom istilosidan keyin ma'lum vaqt o'tib, arabcha "Bayt al-Maqdis" atamasi keng qo'llanila boshlandi. Keyinchalik, asosan XI asrdan boshlab, hozirgi "al-Quds" nomi eng keng tarqalgan nomga aylanib, boshqa barcha nomlarni siqib chiqardi (Gil, M. 1997: 114). Bundan tashqari, islomning dastlabki davrida bir necha asr davomida (xuddi Vizantiya nasroniylari davrida bo'lgani kabi) Filastinning siyosiy va ma'muriy poytaxti (ar-Ramla) bilan mamlakatning diniy poytaxti (Iliya, Bayt al-Maqdis) o'rtasidagi aniq farq saqlanib qoldi.

However, sometime after the Islamic conquest the Arabic term Bayt al-Maqdis came into common use. And later, largely starting from the 11th century onwards, the current name al-Quds became the most common, supplanting all the other names (Gil, M. 1997: 114). Moreover, for several centuries throughout early Islam (as under the Christian Byzantines), the clear distinction between the political and administrative capital of Filastin (al-Ramla) and the religious capital of the country (Iliya, Bayt al-Maqdis)

saqlab qolingan edi.

was maintained.

Ilk islom davrida Qaysariya shahri asosan nasroniy shahar bo‘lib qolaverdi va yunon tilida so‘zlashuvchi elita tomonidan boshqarilardi. Biroq mahalliy nasroniylarning aksariyati arab nasroniylari bo‘lib, ular til, tarix va ijtimoiy odatlar jihatidan Falastin musulmon arablari bilan bog‘liq edi. Shaharning kuchli metropolit arxiyepiskoplari o‘z avtonomiyasini saqlab qolishdi va Vizantiya davlatining cherkovlari bilan diniy aloqalarni davom ettirishga muvaffaq bo‘lishdi. Biroq Vizantiya imperiyasining yaqin nazorati bo‘lmagan sharoitda Qaysariya arxiyepiskoplarining (va Aelia Kapitolinaning) mahalliy avtonomiyasi

Throughout early Islam the city of Caesarea continued to thrive as a largely Christian city, led by a Greek-speaking elite. However, the local Christians were predominantly Arab Christians who were connected to the Palestinian Muslim Arabs by language, history and social customs. The powerful metropolitan archbishops of the city kept their autonomy and managed to maintain ecclesiastical ties with the churches of the Byzantine state. However, in the absence of close Byzantine imperial control, the local autonomy of the archbishops of Caesarea (and of Aelia Capitolina)

Arab Muslim hukmronligi ostida u sezilarli darajada oshdi va Qaysariya Maritima yeparxiyasi (episkopligi) nafaqat shaharning, balki uning atrofidagi qishloq hududlarining ham amalda mahalliy hokimlariga aylandi.

increased significantly under Arab Muslim rule and the See of Caesarea Maritima became the effective local rulers not only of the city but also of its surrounding countryside.