Islom davridagi Falastin haqida hozirgi arxeologik bilimlar shuni ko'rsatadiki, bir necha asrlar davomida mamlakat musulmon hukmdorlari ostida gullab-yashnagan va rivojlangan. Bunga hech kim hayron bo'lmasligi kerak; Andalus (musulmon Ispaniyasi)dagi o'xshash holat musulmon tuzumining katta farovonligi va yangiliklarga boyligidan dalolat beradi. Darhaqiqat, Yevropalik (frank) salibchilar 1099-yilda aholisi asosan musulmon bo'lgan Falastinga bostirib kirganlarida, u yerda o'sha davr Yevropasida noma'lum bo'lgan madaniy va texnik taraqqiyot darajasini topdilar.

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.

Katolik cherkovi o'rta asrlarning yuqori davrida o'zining siyosiy qudratining eng yuqori cho'qqisiga chiqqach, Islomga qarshi bir qator Salib yurishlariga butun Yevropadan qo'shinlarni chaqirdi. Lotin salibchilari 1099 yilda Falastinni egallab, Levantda Salibchilar davlatlariga asos soldilar. 1054 yilgi Sharq–G'arb buyuk schizmasidan, ya'ni Sharqiy pravoslav va Lotin cherkovlari o'rtasidagi bo'linishdan keyin va birinchi lotin salibchilari Falastinga kelganidan so'ng, salibchilar Quddusda lotin patriarxini tayinladilar. Lotin cherkovining ierarxik xalqaro tashkiliy tuzilmasi Sharqdagi mustaqil cherkovlar tarmog'ining tashkilotiga keskin qarama-qarshi edi. Salibchilar, shuningdek, avtokefaliya tamoyillarini va Falastin pravoslav cherkovining mustaqilligini inkor etdilar. Natijada sharqiy pravoslav patriarxi Konstantinopolga ko'chishni ma'qul topdi, 1187 yilgacha surgunda bo'ldi va shahar Salohiddin tomonidan ozod etilgandan keyingina qaytib keldi. Bundan tashqari, paradoksal ravishda lotin Quddus Salibchilar qirolligida, 12-asr boshlarida "Caesarea in Palaestina" yeparxiyasi diniy va madaniy avtonomiyasini yo'qotib, Quddus Lotin patriarxatining bevosita nazorati ostiga o'tkazildi; patriarxat esa Quddus Lotin qirolligining Yevropalik hukmdorlari va mustamlakachilari tomonidan nazorat qilinardi.

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.

Biroq, Lotin Quddus qirollari Vizantiya davridagi Palaestina xotiralarini tiklashga intildilar va Frank Falastinida All Palaestina cherkovining haqiqiy yeparxiya tizimi qayta tiklandi. Masalan, "Palaestina dagi Petra arxiyepiskopi" lavozimi – VI asrda Vizantiya Palaestina viloyatining Palaestina Tertia (Salutaris) metropoliyasi bo'lgan – salib yurishlari davrining qaysidir bosqichida tashkil etilgan bo'lib, Palaestrina III yeparxiyasi, Transiordaniya hududiga xizmat qilgan va an'anaviy ravishda Sinay tog'idagi Avliyo Ekaterina monastirini ham o'z ichiga olgan, garchi salib yurishchilarining harbiy himoyasi kamdan-kam hollarda Sinayning chuqur qismigacha yetib borgan bo'lsa-da. Petra mintaqasidagi nasroniylar soni kamayib borishiga qaramay, Petra arxiyepiskoplarini tayinlash 20-asrgacha davom etdi.

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.

Latin Patriarchate of Jerusalem-ning ierarxiyasi va Falastindagi frank salibchilarining yuksak ruhli elitasi, Muqaddas Yerda Yevropa lotin tilida gapiradigan mustamlaka yaratishni maqsad qilgan bo'lsa-da, bir avlod ichida ko'plab oddiy lotin mustamlakachilarining dunyoqarashini o'zgarishidan to'xtata olmadi. Ba'zi cherkovga yaqin lotin salibchilari oddiy yevropalik mustamlakachilarning Falastinda amalda mahalliylashib ketganidan, "sharqona" uslublar va mahalliy odatlarni qabul qilganidan chuqur tashvishga tushgan edilar. Birinchi salib yurishida ishtirok etgan, keyinchalik uning xronikasini yozgan ruhoniy Fulcher of Chartres Lotin Patriarxati Quddusga xizmat qildi va 1118 yilgacha Quddusning lotin qiroli Boldvinning ruhoniysi bo'lib ishladi. U 1124 yil iyulda shunday yozgan:

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:

Biz, ilgari G‘arbliklar bo‘lgan kishilar, endi Sharqliklarga aylandik. Rimlik yoki frank bo‘lgan kishi endi jalilliklik, ya’ni Falastin aholisidan biriga aylandi. Reims yoki Chartres fuqarosi bo‘lgan kishi endi Sur yoki Antioxiya fuqarosi bo‘lib qoldi. Biz o‘zimiz tug‘ilgan joylarni allaqachon unutdik; ko‘pchiligimiz uchun ular allaqachon noma’lum bo‘lib qoldi yoki kamida eslatilmaydigan bo‘ldi. Ayrimlarimiz bu yerda allaqachon meros yo‘li bilan olingan uylar va xizmatkorlarga ega. Ayrimlarimiz esa nafaqat o‘z xalqimizdan, balki suriyalik, armaniy yoki hatto suvoriylashgan ... nasroniylik suvga cho‘mish marhamatiga erishgan musulmon arablardan (Saracens [Muslim Arabs]) xotin olgan. Biri tokzor, boshqasi dala yetishtiradi. … Endi umumiy bo‘lib qolgan turli tillar ikkala xalqqa ham tanish bo‘ladi.

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)

Bu oddiy evropalik salibchilarning bunday tez "Orientallashishi" va "mahalliylashishi"ga hech kim hayron bo'lmasligi kerak; axir, o'sha paytda Falastin va Yaqin Sharqda Islom hukmronligi ostida ijtimoiy, madaniy va texnik taraqqiyot darajasi Yevropanikidan yuqori edi. Shunga qaramay, 1120-yillarga kelib, Galiladagi Nosira shahri ma'lumotli frank muhojirlari ta'siri ostida muhim ilmiy markazga aylandi va 1145-yilgi papa hujjatida "mashhur diniy jamoa" deb atalgan (Riley-Smith 2005: 75). Shahar bir qator adiblarni, jumladan Nosiralik Rorgo Fretellus va Nosiralik Jerardni moddiy jihatdan ta'minlab turardi; uning kutubxonasi, katalogi bizgacha saqlanib qolgan, Yevropa maktablari bilan o'xshashliklarga ega edi. Falastin va Levantdagi lotin muhojirlari hamon bilim va madaniyat uchun Yevropaga qarashgan bo'lsa-da, bugungi kunda Falastin va Levant arab ilmining Yevropaga yetib borish yo'lidagi vositachisi bo'lgan, deb hisoblanadi (Riley-Smith 2005: 75). 1130-yillarda, Falastinga ko'chib kelgan frank arxidiakoni Rorgo Fretellus Nosiralik (Fetellus) ziyoratchilar va olimlar foydalangan qo'llanma yozdi. U lotin Falastinini tasvirlarida "Provincia Palaestina" haqida gapirgan: "Quddus shahri Yahudiya tog'li hududida, Falastin viloyatida joylashgan" (Fetellus 1892). Jonathan Riley-Smith "Lotin Falastinida musulmon ma'muriyatining omon qolganini" ko'rsatgan (1977), va ehtimol, Nosiralik Fretellus Salib yurishlaridan oldingi arab-islom Filastin viloyati bilan muqaddas matn geografiyasini aralashtirib yuborgan.

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.

Umuman olganda, Quddus Lotin qirolligi tashkil etilgandan so'ng, Falastindagi mahalliy Pravoslav cherkovining hokimiyati va diniy mustaqilligi keskin kamaytirildi, Qaysariya Maritima va Quddus ikki yeparxiyasi esa Quddus Lotin patriarxiga bo'ysunuvchi frank arxiyeparxiyasiga aylantirildi. Salibchilar, shuningdek, mulklarni musodara qildilar va Falastindagi yunon pravoslav ruhoniylari an'anaviy ravishda egallab kelgan muhim cherkov lavozimlarini egalladilar (Ellenblum 2003: 505). Bu siyosat asosan pravoslav bo'lgan Falastin arab xristianlarining nazarida yunon pravoslav ruhoniylarining mavqeini yanada zaiflashtirdi. XIII asr boshida, Lotin salibchilar Ayyubiylar tomonidan mag'lub etilgandan so'ng, Falastinning arab shahri Qaysariya (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)

Arab geograflari tomonidan hali ham Filastindagi muhim shahar sifatida tasvirlanardi (Le Strange 2014: 29). Biroq salib yurishlaridan keyingi davrda Qaysariya va uning bir paytlardagi mashhur va nufuzli metropolit episkoplari hamda olimlari 1187 yilda Salohiddin (Saladin) tomonidan birinchi Lotin qirolligi barham topgandan so'ng va 13-asr oxirida mamluklar tomonidan Filastindan 200 yillik frank hukmronligi nihoyat yo'q qilingandan keyin o'zlarining avvalgi ta'sirli mavqeini hech qachon tiklay olmadilar. Bugungi kunda bir paytlar qudratli bo'lgan Qaysariya-Palestina arxiyepiskoplik kafedrasi asosan ramziy ahamiyatga ega bo'lsa-da, Qaysariya-Palestinaning ijtimoiy xotirasi va ajoyib tarixi filastinlik xristianlar tomonidan eslab qolinmoqda, Qaysariya Sharqiy pravoslav metropoliti esa Quddus Sharqiy pravoslav patriarxligi yurisdiksiyasi ostidagi Palaestina Prima ekzarxi tomonidan vakillik qilinadi.

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.

Quddus (Yerusalim) shahridagi arab musulmonlari va xristianlar o'rtasidagi mahalliy aloqalar ilk islom davriga borib taqaladi. Yevropalik lotin salibchilari shaharni tark etganidan so'ng, Quddusda mahalliy arab musulmonlari va xristianlarining birgalikdagi an'analari — convivencia — qayta tiklandi; ramziy ma'noda, Muqaddas Qabr cherkovining kalitlari shahardagi ikki aristokrat falastinlik musulmon oilasi — Nusayba va Judeh al-G'oudiyaga topshirildi. 1193 yilda, vafotidan biroz oldin Salohiddin tomonidan joriy etilgan bu salibchilardan keyingi marosim an'anasi, joyning qadimiy, ko'p qatlamli muqaddasligiga yana bir keng hurmatga sazovor bo'lgan kundalik marosimlar qatlamini qo'shdi. Bugun salibchilar qurilmalarining xarobalari (cherkovlar, mehmonxonalar va qal'alar) butun tarixiy Falastin hududida ko'rinib turibdi, salibchilar qoldirgan bitiklar esa Quddusdagi Muqaddas Qabr cherkovida hanuzgacha ko'rish mumkin.

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.