Misr asosidagi Mamluk sultonlari Ayyubiylar Falastinda joriy etgan ko'plab yangiliklarni saqlab qoldi va rivojlantirdi. Darhaqiqat, Mamluklar o'rta asrlar Falastin tarixidagi eng muhim musulmon sulolalaridan biri bo'lgan. Ular 1260 yilda Falastinda, 'Ayn Jolut jangida dahshatli mo'g'ul yurishini to'xtatish orqali shuhrat va qonuniylikka erishdilar hamda uzoq davom etadigan ta'sir ko'rsatdilar. Bu jangda mo'g'ul qo'shini birinchi marta jiddiy mag'lubiyatga uchradi. Shuningdek, ular Falastinda va Falastin, Livan hamda Suriya qirg'oqlari bo'ylab, boshqa joylarda ham lotin salibchilarining mavjudligini yo'q qilishdi. Mamluklarning Falastindagi ajoyib harbiy g'alabalari Bag'dod, Abbosiylar xalifaligi poytaxti, mo'g'ullar tomonidan egallanib, talon-taroj qilinganidan atigi ikki yil o'tib qo'lga kiritildi.

Based in Egypt, the Mamluk Sultans maintained and accelerated many of the innovations ushered in by the Ayyubids in Palestine. In fact, the Mamluks were one of the most important Muslim dynasties in the history of medieval Palestine. They gained fame and legitimacy and produced lasting impact in stopping the terrifying Mongol advance into the Near East at the Battle of ‘Ain Jalut in Palestine in 1260 – which was the first time that the Mongol army had suffered a major defeat – and for eradicating the Latin Crusader presence in Palestine and elsewhere along the Palestinian, Lebanese and Syrian coasts. The Mamluk’s spectacular military successes in Palestine came only two years after the Mongol capture and sacking of Baghdad, the capital of the Abbasid Caliphate.

Garchi harbiy sulolalar hech qachon inqilobiy bo'lmagan bo'lsa-da, uzoq hukmronlik qilgan mamluk hukmdorlari davrida al-Quds sezilarli darajada kengaytirildi va Filastin viloyatining markazi bo'lib qoldi. Shimoliy Afrikalik tarixchi Ibn Xaldun 1377 yilda yozgan "Muqaddima" asarida Filastin viloyatining soliqlarini 310 000 oltin dinor va 300 000 ratl zaytun moyi sifatida qayd etgan (Le Strange 1890, 2010: 45 ga ko'ra). Rosen-Ayalon mamluklar davrida Filastindagi Quddusning hal qiluvchi o'rnini quyidagicha tavsiflaydi:

Although military dynasties are never revolutionary, under the longlasting Mamluk rulers al-Quds was expanded significantly and remained central to the province of Filastin, which was mentioned by North African historian Ibn Khaldun, who, in his 1377 Muqaddimah, reported Filastin province taxes as 310,000 gold dinars plus 300,000 ratls of olive oil (cited in Le Strange 1890, 2010: 45). Rosen-Ayalon describes the pivotal position of Jerusalem in Mamluk Palestine:

Mamluk davrida Quddusning yetakchi o‘rni shubhasiz edi. Qariyb uch asr davomida shaharda hayot uyg‘un rivojlanib bordi va u turli faoliyatning shahar markaziga aylandi ... Quddus surgun shahriga aylandi, unga noma’qul [Mamluk] qo‘mondonlar haydab yuborilardi ... Shu tariqa shahar ularning shaxsiy ishtiroki natijasida ko‘p foyda ko‘rdi. U tartibli o‘rta asr shaharchasiga aylantirildi, barcha zarur inshootlar, xizmatlar va jamoat binolari bilan ta’minlandi. Bugungi kunga qadar ham “Eski shahar” – devor ichidagi Quddus – Mamluklar hukmronligi davrida olgan qiyofasini aks ettirib turibdi.

There can be no doubt as to the predominant role of Jerusalem during the Mamluk period. For nearly three centuries, life developed harmoniously in the city, which became an urban center of varied activity ... Jerusalem became a city of exile to which were banished undesirable [Mamluk] commanders ... Thus, the city profited from much of their personal involvement in its affairs. It was transformed into an organized medieval city, provided with all the necessary installations, services and public buildings. Even today, the ‘Old City’ – Jerusalem within the walls – reflects the stamp it acquired during the period of Mamluk domination.

Quddusning devorlar ichidagi shahar tuzilmasining aksariyati o'rta asrlarga oid bo'lib, bu davrning ko'plab saqlanib qolgan yodgorliklari ushbu o'rta asr shahrining ulug'vorligidan darak beradi ... Ko'rinishidan, Quddus devorlar bilan o'ralmagan edi yoki, eng ko'pi bilan, oldingi devorlar va darvozalarning (Ayyubiylar tomonidan vayron qilingan) faqat alohida qismlari saqlanib qolgan bo'lib, ular tinch shahar atrofida qulay chegara vazifasini bajargan. (Rosen-Ayalon 1998: 518)

Most of the urban fabric of Jerusalem within the walls dates back to the Middle Ages, whose numerous surviving monuments bear witness to the glory of this medieval city ... Apparently, Jerusalem was not enclosed with walls, or, at most, only sectors of the previous walls and gates (destroyed by the Ayyubids) remained, providing a convenient frame around the peaceful city. (Rosen-Ayalon 1998: 518)

Falastinlashgan (ko'pincha "surgun qilingan"), o'zini namoyon etadigan darajada taqvodor mamluklar va yuqori darajada tashabbuskor al-Quds elitasi — bir ming yil oldin Qaysariya-Falastinda Origen va yunon tilida so'zlashuvchi elita bilan o'xshashliklar bilan — XIII va XIV asrlarda Quddusning ajoyib yuksalishi va favqulodda shahar kengayishida harakatlantiruvchi kuchga aylandi.

The Palestinised (mostly ‘exiled’), demonstratively devout Mamluk and highly enterprising elite in al-Quds – with echoes of Origen and the Greek-speaking elite in Caesarea-Palaestina a millennium earlier – became a driving force in the spectacular rise and phenomenal urban expansion of Jerusalem in the 13th and 14th centuries.

Umaviylardan keyin al-Quds/Quddus shahriga eng uzoq davom etgan ta'sir o'tkazgan mamluklar bo'ldi; bu shahar mamluklar hukmronligi ostida deyarli 300 yil davomida gullab-yashnadi. Mamluklar mintaqaga xotirjamlik olib kirdi, shu tufayli shahar o'sdi va "devorsiz shahar"ga aylandi – Haram al-Sharif (Muqaddas qo'riqxona) atrofidagi devorlar bundan mustasno. Bu o'rta asrlardagi, hajmi, ahamiyati va markaziy o'rni Quddus kabi poytaxt shahar uchun favqulodda va o'ziga xos holat edi. 1187 yilda salibchilar ustidan birinchi yirik g'alabadan so'ng, ayyubiylar salibchilarning shaharga yana vayronkor qamal uyushtirishining oldini olish maqsadida al-Quds devorlarining aksariyat qismini buzib tashlagan edi. Biroq bu o'rta asrlardagi "devorsiz shahar" 13–14-asrlarda mamluklar davrida ishonch bilan va ajoyib tarzda o'sdi. Makkaga yillik haj ziyorati musulmonlar uchun doimo majburiy diniy burch bo'lib kelgan bo'lsa-da, al-Quds shahri salibchilardan ancha oldin ham islomiy ixlosning markazi va islomiy ziyorat markazi sifatida uzoq vaqt e'tiborni tortib kelgan edi. 10-asrda Quddusda tug'ilgan falastinlik tarixchi al-Maqdisiy shaharni "fazilatli Iliya" (Iliya al-Fadila) deb atagan (al-Maqdisiy 2002: 135). Keyinchalik "Fada'il al-Quds" ("Quddusning fazilatlari") adabiyoti salibchilarni mag'lub etish va Quddusni ulardan qaytarib olish uchun musulmonlar olib borgan harakatlarda ham muhim rol o'ynadi.

After the Umayyads, the Mamluks had the most lasting impact on al-Quds/Jerusalem, which had, for nearly 300 years, so prospered under Mamluk rule. The latter brought welcome stability to the region, so that the city grew and became a ‘city without walls’ – with the exception of the walls surrounding the Haram al-Sharif (Noble Sanctuary) – something extraordinary and totally unique for a medieval capital city of the size, importance and centrality of Jerusalem. After the first major defeat of the Latin Crusaders in 1187 the walls of al-Quds had been largely demolished by the Ayyubids as a drastic defensive measure designed to prevent another destructive siege of the city by the Crusaders. However, this medieval ‘city without walls’ grew confidently and spectacularly under the Mamluks in the 13th and 14th centuries. Although the annual pilgrimage, Hajj, to Mecca was always a mandatory religious duty for Muslims, the city of al-Quds had long been a focus of intense Islamic devotion and the centre of Islamic pilgrimage, long before the Crusaders, and in the 10th century al-Maqdisi, the Jerusalem-born Palestinian historian, refers to the city as ‘virtuous Iliya’ (Iliya al-Fadila) (al-Maqdisi 2002: 135). Subsequently the Fada’il al-Quds (‘Merits or Virtues of Jerusalem’) literature also played an important role in the Muslim efforts to defeat the Crusaders and recapture Jerusalem from them.

Fazoil al-Quds adabiyoti va salib yurishchilariga qarshi kurash musulmonlarning diniy ruhini kuchaytirdi hamda Quddusga musulmon ziyoratchilari sonini oshirdi. Shuningdek, o‘rta asr musulmonlari uchun toza oqar suv va gigiena, hammomlar hamda favvoralar muqaddas shaharning obodligidagi eng muhim unsurlar bo‘lib kelgan. Arab hammomlari frank ritsarlari o‘zlashtirib, Yevropaga olib ketgan narsalardan biridir. Mamluklar davrida al-Quds jadal qurilish jarayonidan o‘tdi va Falastindagi shahar hayoti hamda ilm-fanning markaziga aylandi: ko‘plab madrasalar, me’moriy hashamat, hammomlar, go‘zal favvoralar, minoralar va ziyoratchilar uchun mehmonxonalar paydo bo‘ldi. Quddusning eng nafis hammomlaridan biri, 700 yillik tarixi davomida eng uzoq vaqt faoliyat yuritgan Hammom al-Ayn ko‘rkamligi hozir ham ko‘rish mumkin (Asali 1990). Salib yurishchilaridan ozod qilinganidan so‘ng musulmon ziyoratchilari shaharga oqib kelishdi. Me’moriy jihatdan Quddus tarixidagi eng ajoyib davrlardan biri Mamluklar davri bo‘lib, uning o‘ziga xos pushti, qora va oq naqshli binolari hamda bozorlari shu davrga oiddir (Irving 2011: 96).

The Islamic Fada’il al-Quds literature and the struggle with the Latin Crusaders heightened the intensity of Islamic devotion, and increased the number of Muslim pilgrims to Jerusalem. Also, for medieval Muslims, clean running water and hygiene, bath houses and fountains had always been among the most important elements in the prosperity of the sacred city. The Arab bath houses are something the Frankish knights picked up and took back to Europe. Under the Mamluks, al-Quds underwent an intensive process of construction and became the focus of urban life and learning in Palestine, with numerous madrasahs, architectural splendour, bath houses, beautiful fountains, minarets and hostels for pilgrims. The splendour of Hammam al-ʿAyn, one of the most exquisite bathhouses in Jerusalem and the longest to remain in operation, throughout its 700-year history, can still be seen today (Asali 1990). Muslim pilgrims flocked to the city after its liberation from the Crusaders. Architecturally one of the most spectacular eras of Jerusalem’s history is that of the Mamluk period, and its distinctive pink, black and white patterned buildings and markets date from this era (Irving 2011: 96).

Mamluklar davrida shaharning katta ijtimoiy-iqtisodiy va diniy o‘sishi uning bozorlarining kengayishida yaqqol namoyon bo‘ladi:

The massive socio-economic and religious growth of the city under the Mamluks is evident in the expansion of its marketplaces:

Bir qancha bozorlarning (suq, ko‘plik shakli aswaq) qurilishi shaharning kengayib borayotgan savdo faoliyatidan dalolat beradi. Bu qurilishning bir qismi Rim va Vizantiya Kardo asosida rivojlangan, shaharning shimoldan janubga cho‘zilgan asosiy ko‘chasi bo‘ylab joylashgan avvalgi inshootlarni kengaytirdi ... Boshqa bozorlar esa aynan Mamluklar davrining yaratilishi edi. Eng yorqin misol — Haram al-Sharif tomonga ochiladigan ajoyib portali bilan Suq el-Qattanin. XIV asrning birinchi yarmiga oid bu bozor shu qadar yaxshi saqlanganki, u Yaqin Sharq yopiq suqining arxitektura jihatidan eng xarakterli, klassik namunasini ifodalaydi. Darhaqiqat, ko‘pchilik yopiq bozorlar bir necha asr davomida aynan shu uslubni qabul qilgan, masalan, XIX asrdagi Akkaning “Oq bozori” ham xuddi shu rejani aniq takrorlagan. (Rosen-Ayalon 1998: 518)

The construction of several markets (suq, plural aswaq), is indicative of the city’s expanding commercial activity. Some of this construction expanded earlier installations, those along the north‒south main artery of the city which had developed out of the Roman and Byzantine Cardo ... Other markets were a true creation of the Mamluk period. The most outstanding example is Suq el-Qattanin with its magnificent portal opening at Haram al-Sharif. This market, dating from the first half of the fourteenth century, is so well preserved that it presents the most typical, classical formula in architectural terms of the Near Eastern covered suq. In fact, most covered marketplaces initiated this style for several centuries, as was the case with the nineteenth century ‘White Market’ of Acre, that followed this same plan exactly. (Rosen-Ayalon 1998: 518)

Mamluk davrining uzoq yillari davomida Falastinning yetakchi musulmon olimlari (ulamo) nafaqat ilm olish, balki yuqori lavozimlarga erishish uchun ham Falastin, Misr va al-Shom o'rtasida erkin harakatlanib yurdilar. Masalan, Ibn Hajar al-Asqaloniy (1372–1449) o'rta asrlardagi yetakchi shofe'iy sunniy olim bo'lgan. U 1372 yilda Qohirada tug'ilgan.

During this long Mamluk period, leading Palestinian Muslim scholars (ulama) moved freely between Palestine, Egypt and al-Sham not only to study but also for senior jobs. For instance, Ibn Hajar al-ʿAsqalani (1372– 1449) was a leading medieval Shafi’i Sunni scholar. Born in Cairo in 1372

Shihobiddin Ahmad ibnAli sifatida, u shofiiy olim va shoir Nuriddin Alining o‘g‘li edi, lekin u "Ibn Hajar al-Asqaloniy" nomi bilan mashhur bo‘ldi, chunki uning oilasi Falastindagi Asqalon shahridan kelib chiqqan edi. Ibn Hajar Damashq va Quddusda islom huquqshunosligini o‘rgandi, so‘ngra Misr bosh qozisi (qozi) lavozimiga tayinlandi. Ibn Hajar fiqh (islom huquqshunosligi), tafsir, tarix va she’riyat hamda shofiiy huquqshunoslik bo‘yicha ko‘plab asarlar yozdi, ularning eng mashhuri esa Buxoriy "Sahih"iga bag‘ishlangan "Fath al-Boriy" nomli sharhidir (Adamec 2009: 136).

as Shihab al-Din Ahmad ibn ‘Ali, he was the son of the Shafi’i scholar and poet Nur al-Din ‘Ali, but he became famous as ‘Ibn Hajar al-ʿAsqalani’ because his family had originated in the city of ‘Asqalan in Palestine. Ibn Hajar studied Islamic jurisprudence in Damascus and Jerusalem and he went on to be appointed to the position of Egyptian chief judge (qadi). Ibn Hajar authored numerous works on fiqh (Islamic jurisprudence) interpretation, history and poetry and Shafi’i jurisprudence, the most famous of which was his commentary on the Sahih of Bukhari, entitled Fath al-Bari (Adamec 2009: 136).