Misr asosidagi shia Fotimiylar davlati 970-yilda Falastinga bostirib kirdi va 972-yilga kelib butun mamlakatni egalladi. Falastinda Fotimiylar hukmronligi katta g‘alayonlar va tartibsizliklar bilan ajralib turdi. Bu davrda ar-Ramla hali ham Jund Filastin viloyatining rasmiy poytaxti edi. Ammo shahar 1024-yil oxirida Falastindagi Banu Tayy badaviylari tomonidan bosib olinib, talon-taroj qilingandan keyin qattiq zarar ko‘rdi, shuningdek, 1025 va 1068-yillardagi ikki halokatli zilzila ham unga og‘ir zarba bo‘ldi. Shahar 11-asrning o‘rtalarida tiklandi va ko‘p asrlar davomida muhim strategik va garnizon shahri bo‘lib qoldi. Biroq Fotimiylar hukmronligi davridagi inqirozi va keyinchalik Ayyubiylar davrida al-Quddus tomonidan Falastinning ma’muriy poytaxti sifatida almashtirilishi, salib yurishlaridan keyingi davrda Falastinning strategik markazining qayta joylashuvida yangi davrni boshlab berdi.

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.

Siyosiy va harbiy-strategik mulohazalar Falastinda Fotimiylar hukmronligini shakllantirishda muhim rol o'ynadi. Tarixiy Falastinning tasavvuri va chegaralarini qayta shakllantirishda ham siyosiy va harbiy-strategik hisob-kitoblarning birgalikdagi ta'siri bo'ldi, bu Fotimiylar hukmronligidan oldin, davomida va undan keyin sezilgan. Bu mulohazalar tubdan farq qiluvchi tarixiy davrlarda mavjud bo'lib, aniq namoyon bo'ldi:

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:

• Hadrian tomonidan 135-yilda Suriya-Falastin yangi viloyatining tashkil etilishi

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

AD Bar-Kochba qo'zg'olonining o'sha yilgi mag'lubiyatidan keyin.

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

• Vizantiya Dux Palaestinae, ya'ni "Butun Falastin harbiy qo'mondoni", IV asrdan VII asrning boshigacha Provincia Palaestina (Palaestina Prima, Palaestina Secunda va Palaestina Tertia) dagi barcha Vizantiya qo'shinlariga qo'mondonlik qilgani haqiqati.

• 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.

Islom davrida, 630-yillardan boshlab, Shom hududida, jumladan Jund Filastinda harbiy-ma'muriy ajnadlarning tashkil etilishi.

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

• Birinchi jahon urushi boshlanishida Falastindagi Sakkizinchi armiya korpusi zobitlari uchun tayyorlangan «Filastin risolasi»ning maxfiy Usmonli harbiy-strategik rejasi (to‘qqizinchi bobda muhokama qilinadi), Falastinning uchta Usmonli sanjaqini birgalikda himoya qilish uchun.

• 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.

1916-yilgi Britaniya va Fransiya o‘rtasidagi maxfiy Sayks–Piko bitimi. Bu bitim Yaqin Sharqni ikki imperiya o‘rtasida bo‘lib olish maqsadida tuzilgan edi. Ushbu kelishuv Falastinning Britaniya mandati chegaralarini shakllantirishga ham hissa qo‘shdi.

• 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.

Falastin urushi bo'yicha Fotimiylar davlatining harbiy-xavfsizlik vaziyati yomonlashib, 1020-yillarda qabilaviy qo'zg'olonlar yuz berganidan so'ng, Fotimiylarning strategik-harbiy mulohazalari yangi unvon yaratilishiga sabab bo'lgandek ko'rinadi: Mutavalli Harb Filastin, ya'ni "Falastinning harbiy hokimi" ("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“)

Mutawalli Harb Filastin ning vazifalari an'anaviy viloyat hokimi (vali) vazifalaridan qay darajada ajratilgan bo'lgani to'liq aniq emas (Lev 2003: 46‒47). Ammo Vizantiya Dux Palaestinae vazifalarining aksi sifatida Filastin harbiy hokimi Jund Filastin va Jund al-Urdun viloyatlaridagi barcha Fotimiylar harbiy kuchlariga qo'mondonlik qilgan. Qiziqarlisi shundaki, harbiy vazifalarga ega Filastin harbiy hokimi shaklidagi bu harbiy-strategik yangilikning bir ko'rinishi Filastinda Fotimiylar hukmronligi tugaganidan keyin ham saqlanib qolgan. Ayyubiylar davrida mutawalli (harbiy) va wali (fuqarolik) unvonlari ko'pincha aralashtirib yuborilgan va 1193 yilda Ayyubiylar Filastinida mutawalli al-harb bi-Bayt al-Muqaddas, ya'ni Quddus harbiy hokimi unvoni uchraydi (Humphreys 1977: 78‒79). Qanday bo'lmasin, Fotimiylarning Filastin harbiy hokimi haqidagi tasavvuri va Muhammad al-Yazuriy, bir filastinlik, 1050‒1058 yillarda Fotimiylar davlatining vaziri (bosh vazir) darajasiga ko'tarilgani, shuningdek arab-yahudiy al-Fustat Genizasidan bizda mavjud dalillar birgalikda Filastinning Fotimiylar davlatining muhim viloyati deb qabul qilingani haqida taassurot uyg'otadi.

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.

Misr asosidagi shia fotimiylar hukmronligi davrida, XI asrning boshlarida, Falastindagi islom asosan sunniy bo‘lib qoldi, Jund Filastin viloyatining oliy fotimiy amaldorlari esa viloyat poytaxti al-Ramlada istiqomat qilardi:

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:

Fatimid davrida (XI asr boshi) Ramlada bir nechta Fatimiy amaldorlar yashagan, jumladan wali, ya’ni Jund Filastin hokimi, deb ataladigan hokim. Hokim o‘zining harbiy qul-askari (ghulam) orqali politsiya kuchlarini boshqargan va pochta xizmati, ya’ni barid orqali Qohira [Fustat] bilan aloqa saqlagan. Shahar shuningdek yashirin politsiya (ashab al-akhbar) va mahalliy Fotimiy [shia] targ‘ibotchisi (da’i) qarorgohi bo‘lgan. Shaharda mavjudligi tasdiqlangan yana ikki amaldor – soliq ma’muri (‘amil) va auditor (zinumam) bo‘lib, ikkalasi ham Qohiradagi hukumat tomonidan tayinlangan. Ramla aholisining ijtimoiy tarkibi hanuzgacha noaniq, ammo mahalliy musulmon elitasi – ayonlar, qozilar va sud guvohlaridan iborat bo‘lgan… Muharram 414 yilida (1023 yil mart‒aprel), Anushtakin [al-Dizbariy, Fotimiylar xizmatidagi yetuk turk qul-askari va Baalbek hamda Qaysariya sobiq hokimi] Jund Filastin hokimi etib tayinlandi va harbiy hokim (mutawalli harb Filastin) unvonini oldi. Uning hokimligi tinch boshlandi va 1024 yil aprelida Makkadan Bag‘dodga Ayla [hozirgi ‘Aqaba] orqali, Ramla va Damashq yo‘li bilan o‘tgan Xurosonlik [sunniy] ziyoratchilarning katta karvoni yo‘lga chiqdi.

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)

Biroq, Jund Filastin va Jund al-Urdun ikki viloyatidagi xavfsizlik vaziyati tez yomonlashdi va 1024 yil sentyabrida soliq yig'ish (iqta') tizimi shartlari yuzasidan qabilalar isyoni boshlandi. Bu tizim Filastin viloyatidagi Bayt Jibrin hududi ustidan Banu Tayy qabilasining badaviy yetakchisi Hassan ibn al-Jarrahga berilgan edi. Falastinning shimolida badaviylar Jund al-Urdunning poytaxti Tabariyani hujum qilib talon-taroj qildilar. Ular al-Ramlani ham egallab, mol-mulkni talon qildilar, mahalliy garnizon askarlarini qatl etdilar va ayollar hamda bolalarni qulga aylantirdilar. Shaharni talon-taroj qilib, uning sovun va zaytun sanoatini vayron qilgach, Hassan ibn al-Jarrah Falastin poytaxtiga o't qo'ydi: "Badaviylarning al-Ramlani bosib olishi shahar tarixining qorong'u sahifasi edi" (Lev 2006: 591). Ikki viloyatdagi qabilalar qo'zg'olonlari 1029 yilgacha besh yil davomida vaqti-vaqti bilan davom etdi va mashaqqat hamda ocharchilikka sabab bo'ldi.

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.

Garchi Quddusdagi sunniy ulamolar orasida Shia Fotimiylar hukmronligiga nisbatan norozilik umumiy yoki hatto sezilarli bo‘lmasa ham, bu norozilik Banu Tayy badaviylari orasida va nasroniy jamoalarda juda kuchli edi: birinchilari iqtisodiy sabablarga ko‘ra, ikkinchilari esa diniy sabablarga ko‘ra norozi edilar. XI asrning boshlarida mamlakatdagi Fotimiylar hukmronligi bir qator qabilaviy qo‘zg‘olonlar, keng tarqalgan xavfsizlikning yo‘qligi va ocharchilik bilan xarakterlanadi; bularga 1025-yilgi kuchli zilzila qo‘shilib, Falastinni vayron qildi (Gil 1996: 22, 25‒27). 1009-yilda Fotimiylar xalifasi al-Hakim bi-Amr Alloh Quddusdagi Muqaddas Qabr cherkovini va Lyddadagi ajoyib Avliyo Jorj cherkovini vayron qildi; bu Falastin va Misrdagi nasroniy ibodatxonalariga qarshi olib borilgan umumiy kampaniyaning bir qismi edi. Fotimiylar siyosati Filastin viloyatiga salbiy ta’sir ko‘rsatdi va bu siyosat nafaqat mahalliy qo‘zg‘olonlar, balki 1073-yilda Saljuqiylarning hamda 1099-yilda lotin salibchilarining Falastinga bostirib kirishi uchun ham turtki bo‘ldi.

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.

1029 yilda, al-Ramlani beduinlar egallaganidan besh yil va 1025 yildagi zilzila shaharga og'ir zarar yetkazganidan to'rt yil o'tib, Fotimiylar hukmronligining avj davrida Filastinda, qattiq zarar ko'rgan Filastin viloyati qadimgi Qohira Genizasida tilga olingan. Bu Al-Fustatdagi Ben Ezra sinagogasining omborxonasi (genizah)da topilgan, arab yahudiylarining qo'lyozma parchalari to'plamidir; o'sha paytda Misrning poytaxti ham shu shahar edi. Asosan arab, ibroniy va aramey tillarida yozilgan, 870-yilda Abbosiylar davrida boshlangan va ming yillikni qamrab olgan ulkan to'plam dunyodagi o'rta asr qo'lyozmalarining eng katta va eng xilma-xil to'plamiga aylandi hamda Islom ostida gullab-yashnagan arab yahudiylari madaniyatining guvohi bo'ldi. Al-Fustat, shuningdek, Andalusiyada tug'ilgan buyuk arab-yahudiy faylasufi, ravvin va Misrdagi arab-yahudiy jamoasining boshlig'i Ibn Maymun (Maymonid, 1135‒1204) ning ham yashash joyi bo'lgan. 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

Quddusdagi ravvin Sulaymon ha-Kohen ben Yehosef o'g'li Fustatdagi o'g'li Ibrohimga yozgan maktubida Fotimiylar tomonidan ham al-Ramla shahriga, ham "Falastin yurti"ga yetkazilgan zarar haqida so'zlaydi: ravvin Sulaymon "ochlik keltirilganidan, chunki Filistin yurtida [ya'ni Filastin viloyatida] hech qanday oziq-ovqat topilmayapti va kambag'allar ko'p", deb yozadi (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).

1029-yilda Misrdagi Fotimiylar qo‘shinlarining Falastindagi barcha kuchlariga qo‘mondon bo‘lgan harbiy rahbar Mutavalli Harb Filastin, Anushtakin al-Dizbari Misrdan qo‘shin olib keldi, Falastindagi mahalliy kuchlarni to‘pladi va Galiley dengizi yaqinidagi al-Uqhuvanada birlashgan badaviy qo‘shinini qat’iy mag‘lub etdi (Grainger 2016: 246). Bu hudud Jund al-Urdun viloyatiga tegishli edi. Bu harbiy g‘alabalardan so‘ng, general al-Dizbari butun al-Sham mintaqasidagi, shu jumladan Falastindagi eng qudratli Fotimiy hokim bo‘ldi. U mahalliy aholi orasida mahalliy ayonlar bilan ittifoqlar tuzish orqali ancha mashhur bo‘ldi va butun mintaqani yagona Fotimiy hokimiyat ostida birlashtirishga muvaffaq bo‘ldi. O‘rta asr musulmon tarixchilari al-Dizbarining ‘adolatli boshqaruvi va hokim sifatida boshqargan shaharlardagi aholiga adolatli munosabatini’ ta’kidlaganlar (Lev 2003: 55). Birinchi va oxirgi marta butun Falastin va al-Sham bitta Fotimiy hokim tomonidan boshqarildi. U 1042-yilda Halabda vafot etdi.

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.

Pyotr yilidan keyin uning qabri Quddusga ko'chirildi.

Fifteen years later his grave was relocated to Jerusalem.

XI asrning ikkinchi yarmida Falastindagi siyosiy voqealar haqida kam ma'lumot bor, shuningdek 1099 yildagi salib yurishchilarining bosqinigacha bo'lgan davr haqida ham. Biroq al-Fustat Genizasidagi xatlar shuni ko'rsatadiki, Yazurdan bo'lgan Muhammad Hasan ibn 'Ali al-Yazuriy — Yaffadan sharqda, Filastin viloyatidagi shahar bo'lmish Yazurning ... va sobiq ar-Ramla hokimi — 1050 yildan 1058 yilgacha Fotimiylar davlatining vaziri lavozimida xizmat qilgan. Bu lavozim Misrdagi Fotimiylar xalifasidan keyingi ikkinchi eng muhim mansab edi. U shuningdek al-Quds (Quddus), Muslim Falastinning diniy poytaxti ishlariga shaxsan aralashgan (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

11-asrning o‘rtalarida musofir Nosir Xusrav (Xusrau), 1047-yilda Fotimiylar Falastiniga tashrif buyurgan, yetti yillik sayohati (Safarnoma) haqida, ya’ni 11-asr musulmon olamiga oid sayohat xotiralarini o‘z ichiga olgan hisobot (Suriya va Falastin bo‘ylab sayohat kundaligi) yozib qoldirdi. U shunday yozadi:

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:

Yakshanba, Ramazon oyining yangi oyi kuni (1-mart), biz Ramlaga keldik. Qaysariyadan Ramlagacha sakkiz liga masofa bor. Ramla katta shahar bo‘lib, toshdan qurilgan, ohak bilan terilgan, juda baland va qalin mustahkam devorlari bor, devorlarida temir darvozalar ochiladi. Shahardan dengiz sohiligacha uch liga masofa bor.

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.

Aholi suvni yomg'irdan oladi va har bir uyda uni saqlash uchun idish bor, shunda doimo zaxira bo'ladi.

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.

Juma masjidining o‘rtasida ham katta hovuz bor; u suv bilan to‘ldirilganda, xohlagan kishi undan suv olishi mumkin. Masjid maydoni ikki yuz qadam (gam) bilan uch yuz qadam o‘lchamida.

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.

Ushbu suffalaridan birining ustida yozuv bor, unda 425-yilning Muharram oyining 15-kuni (miloddan avvalgi 1033-yil 10-dekabr) juda kuchli zilzila bo‘lib o‘tgani, uning natijasida ko‘plab binolar qulagani, ammo bironta odam jarohat olmagani aytilgan. Ramla shahrida marmar juda ko‘p bo‘lib, binolarning va xususiy uylarning aksariyati shu materialdan qurilgan; bundan tashqari, ular juda go‘zal haykaltaroshlik va bezaklar ishlaydilar. Bu yerda marmarni tishsiz arra bilan kesadilar, arra “Makka qumi” bilan ishlaydi. Ustunlar yasash uchun marmarni yog‘och kabi uzunasiga arralaydilar, ko‘ndalangiga emas; shuningdek, uni plitalarga kesadilar. Men bu yerda ko‘rgan marmarlarning rangi turli-tuman edi: ba’zilari dog‘li, ba’zilari yashil, qizil, qora va oq edi.

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.

Ramlada, shuningdek, shunday bir turdagi anjir bor, undan yaxshisi hech qayerda yo'q va u barcha atrofdagi mamlakatlarga eksport qilinadi. Ramla shahri butun [al-Sham] va G'arb [al-Mag'rib] bo'ylab Filastin nomi bilan tanilgan. (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)

Fotimiylar davridan keyingi davrda birinchi (salib yurishchilarining) Lotin Quddus qirolligi 1099-yilda tashkil topdi va 1187-yilgacha davom etdi, Filastinning katta qismini egallab oldi. Shunga qaramay, Ibn Shaddod (miloddan avvalgi 1145–1234 yillar), musulmon tarixchisi, Salohiddin (Saladin)ning tarjimai holi muallifi va musulmonlar bilan Uchinchi salib yurishi janglarining guvohi, tilga olgan Jund Filastin ma'muriy viloyat sifatidagi tushuncha XIII asr o'rtalaridagi mo'g'ul bosqinigacha saqlanib qoldi. Uning hududi ham X asrdan boshlab sharqqa, Transiordaniyaga, shuningdek janubi-sharqqa tomon kengaygan ko'rinadi (The Encyclopaedia of Islam 1965, II jild: 911; shuningdek, Ibn Shaddod 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).