由埃及为据点的什叶派法蒂玛王朝于970年入侵巴勒斯坦,至972年征服了整个国家。法蒂玛王朝对巴勒斯坦的统治充斥着巨大的动荡与变乱。在此期间,拉姆拉仍是巴勒斯坦省(Jund Filastin)的官方首府。然而,1024年末,该城遭受巴勒斯坦境内班·塔伊部落的贝都因人占领与劫掠,境况severely恶化,此外还遭遇了1025年与1068年的两次毁灭性地震。尽管该城在11世纪中叶得以复苏,并在此后数百年间依然是重要的战略要地与驻军城镇,但其在法蒂玛统治时期的衰落,以及此后在阿尤布王朝治下被耶路撒冷(al-Quds)取代为巴勒斯坦的行政首府,开启了十字军后时代巴勒斯坦战略重心转移的新纪元。

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.

政治和军事战略方面的考量在塑造法蒂玛王朝在巴勒斯坦的统治中发挥了重要作用。政治与军事战略上的综合考量，也是法蒂玛统治之前、期间和之后历史巴勒斯坦的认知与边界得以重新构建的因素。这些考量存在于截然不同的历史时期，并且十分明显：

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:

• 哈德良于公元135年创建新省份叙利亚-巴勒斯坦

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

AD，即该年巴尔·科赫巴起义失败之后。

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

•拜占庭巴勒斯坦公爵（Dux Palaestinae）即“整个巴勒斯坦的军事指挥官”，从公元4世纪至7世纪初，他统辖巴勒斯坦行省（Provincia Palaestina，包括巴勒斯坦第一省、第二省和第三省）内的全部拜占庭军队，这一事实也由此得以确立。

• 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.

在伊斯兰教的统治下，自公元630年代起，沙姆地区（包括Jund Filastin）陆续建立了军政合一的“阿季纳德”（Ajnads）。

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

• 奥斯曼帝国秘密战略军事计划《巴勒斯坦通讯》(Filastin Risalesi)，在第一次世界大战初期为驻巴勒斯坦第八军军官而拟定（将在第九章讨论），旨在联合防御巴勒斯坦的三个奥斯曼县（sanjak）。

• 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年英法之间秘密签订的《赛克斯—皮科协定》，旨在瓜分近东地区，由这两个帝国主义大国分而治之；该协定后来也影响了英国托管下巴勒斯坦边界的形成。

• 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.

鉴于1020年代巴勒斯坦局势的恶化和部落起义，法蒂玛国家出于战略和军事方面的考虑，似乎促成了法蒂玛人设立一个新的头衔：Mutawalli Harb Filastin，即“巴勒斯坦军事总督”（“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“)

虽然Mutawalli Harb Filastin（巴勒斯坦军事长官）的职责与传统的Jund Filastin（菲拉斯廷军区）民政长官（wali）的职责在多大程度上是分开的，目前尚不完全清楚（Lev 2003: 46‒47）。但是，这一职位隐约承袭了拜占庭巴勒斯坦公爵（Dux Palaestinae）的职责，巴勒斯坦军事长官统领法蒂玛王朝在Jund Filastin和Jund al-Urdun两个军区的全部军队。有意思的是，这种军事战略上的创新，即具有军事职责的巴勒斯坦军事长官一职，在法蒂玛王朝统治巴勒斯坦结束之后仍然得以保留。在阿尤布王朝时期，mutawalli（军事长官）与wali（民政长官）的头衔常常混用，1193年，阿尤布王朝统治下的巴勒斯坦出现了“mutawalli al-harb bi-Bayt al-Muqaddas”（耶路撒冷军事长官）这一头衔（Humphreys 1977: 78‒79）。无论如何，法蒂玛王朝对巴勒斯坦军事长官的设置，巴勒斯坦人穆罕默德·亚祖里（Muhammad al-Yazuri）于1050至1058年间升任法蒂玛国家的宰相（wazir，首席大臣），以及我们从阿拉伯—犹太人的开罗福斯塔特藏经室（al-Fustat Genizah）所获得的证据，都使人产生这样一种印象：巴勒斯坦在当时被视为法蒂玛国家的一个关键省份。

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.

在11世纪初，以埃及为基地的什叶派法蒂玛王朝统治时期，巴勒斯坦的伊斯兰教大体上仍是逊尼派的，法蒂玛王朝驻约旦军区（Jund Filastin）省的高级官员则居住在首府拉姆拉城。

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:

在法蒂玛王朝时期(十一世纪初),若干法蒂玛官员居住在拉姆拉,其中包括总督,原文称为wali,显然是巴勒斯坦军区(Jund Filastin)的总督。总督通过其军事奴隶(ghulam,即奴隶士兵)控制警察力量,并通过邮政系统(barid)与开罗(福斯塔特)保持联系。该镇也是秘密警察(ashab al-akhbar)和当地法蒂玛(什叶派)宣传者(da'i)的驻地。另有两名见于该镇记载的官员是财政管理官('amil)和审计官(zinumam),二者均由开罗政府任命。拉姆拉人口的社会构成仍不明确,但当地存在一个穆斯林精英阶层,由显贵、法官和法庭证人组成…… 公元1023年3月至4月(伊历414年穆哈兰月),阿努什塔金(al-Dizbari,一位受法蒂玛雇用的突厥奴隶军人精英,曾任巴勒贝克和凯撒利亚总督)被任命为巴勒斯坦军区总督,并获授军事总督(mutawalli harb Filastin)的头衔。他的任期起初平静无事。1024年4月,一支由呼罗珊(逊尼派)朝觐者组成的大型商队从麦加出发,经亚拉(今亚喀巴)、拉姆拉和大马士革前往巴格达。

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)

然而,巴勒斯坦军区(Jund Filastin)和约旦军区(Jund al-Urdun)两省的安全形势迅速恶化。1024年9月,因征税制度(iqta’a)的条款问题爆发了部落叛乱。该征税权此前被授予班·泰伊(Banu Tayy)部落的贝都因首领哈桑·伊本·贾拉赫(Hassan ibn al-Jarrah),其管辖范围为巴勒斯坦省内的贝特吉布林(Beit Jibrin)地区。在巴勒斯坦北部,贝都因人袭击并洗劫了约旦军区首府提比利亚(Tiberias)。他们还占领了拉姆拉(al-Ramla),劫掠财产,处决当地驻军士兵,并将妇女和儿童掳为奴隶。哈桑·伊本·贾拉赫在洗劫该城并摧毁其肥皂和橄榄油产业之后,又纵火焚烧了巴勒斯坦的首府:“贝都因人对拉姆拉的征服,是该城历史上黯淡的一页”(Lev 2006: 591)。两省的部落起义断断续续地持续了五年,直至1029年,造成了苦难与饥荒。

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.

虽然耶路撒冷的逊尼派乌莱玛并不普遍、甚至并不明显地怨恨什叶派法蒂玛王朝在巴勒斯坦的统治,但这种怨恨在塔伊部的贝都因人和基督教社群中却非常强烈——前者出于经济原因,后者出于宗教原因。11世纪初,法蒂玛王朝在该地区的统治饱受一系列部落叛乱、普遍的不安全感和饥荒之苦;加上1025年的严重地震,巴勒斯坦遭受了重创(Gil 1996: 22, 25‒27)。1009年,法蒂玛哈里发哈基姆·比·阿姆尔·安拉下令摧毁耶路撒冷的圣墓教堂以及吕达那座壮丽的圣乔治教堂,这是其针对巴勒斯坦和埃及基督教礼拜场所的普遍运动的一部分。法蒂玛的政策对菲利斯廷省产生了不利影响,这些政策不仅成为当地叛乱的推动力,也成为1073年塞尔柱人以及1099年拉丁十字军入侵巴勒斯坦的诱因。

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年，即贝都因人占领拉姆拉五年、1025年地震（严重破坏了该城）四年之后，正值法蒂玛王朝在巴勒斯坦统治的鼎盛时期，受灾严重的菲勒斯廷省在旧开罗藏经库（Cairo Genizah）中被提及。藏经库是一批阿拉伯犹太人手稿残片的汇集，这些残片发现于福斯塔特（当时的埃及首都）本·以斯拉会堂的储藏室（genizah）中。这批文献以多种语言书写，尤以阿拉伯语、希伯来语和阿拉姆语为主，始于公元870年阿拔斯王朝时期，跨越千年，成为世界上规模最大、种类最丰富的中世纪手稿收藏，也是阿拉伯犹太人在伊斯兰统治下文化繁荣的见证。福斯塔特还是伊本·迈蒙（Maimonides，1135—1204）的故乡，他是出生于安达卢斯的伟大阿拉伯犹太哲学家、拉比，也是埃及阿拉伯犹太社群的领袖。1029年

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

耶路撒冷的拉比所罗门·哈-科恩·本·约瑟夫在一封写给其在福斯塔特的儿子亚伯拉罕的信中，提到法蒂玛人对拉姆拉城和“巴勒斯坦之地”所造成的破坏：拉比所罗门提到“饥荒的降临，因为在非利士人之地［即非利士丁省］找不到食物，穷人众多”（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年，法蒂玛王朝驻巴勒斯坦全部军队的军事指挥官、巴勒斯坦总督（Mutawalli Harb Filastin）安努什特金·阿尔-迪兹巴里（Anushtakin al-Dizbari）从埃及带领一支军队，并在巴勒斯坦征集当地力量，在加利利海附近的阿尔-乌库瓦纳（al-Uqhuwana）决定性地击败了联合起来的贝都因军队（Grainger 2016: 246）。该地区属于约旦省（Jund al-Urdun）。 这些军事胜利之后，将军阿尔-迪兹巴里成为整个沙姆地区（包括巴勒斯坦）最有权势的法蒂玛总督。他通过与当地显贵结盟而在当地民众中颇得人心，并成功地将整个地区统一在法蒂玛王朝的单一统治之下。中世纪的穆斯林史学家强调阿尔-迪兹巴里“统治公正，对所辖城镇的民众待之以公”（Lev 2003: 55）。巴勒斯坦和整个沙姆地区第一次也是最后一次由同一位法蒂玛总督统治。他于1042年在阿勒颇去世。

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.

十五年后，他的坟墓被迁葬到了耶路撒冷。

Fifteen years later his grave was relocated to Jerusalem.

虽然人们对11世纪下半叶巴勒斯坦的政治发展所知甚少，且这一时期早于1099年的十字军入侵，但来自开罗福斯塔特（al-Fustat）Genizah的书信表明，穆罕默德·哈桑·伊本·阿里·亚祖里（Muhammad Hassan ibn ‘Ali al-Yazuri）来自亚祖尔（Yazur）——这是位于雅法以东、菲勒斯坦省的一个城镇——他曾任拉姆拉（al-Ramla）总督，并于1050年至1058年间担任法蒂玛国家的宰相（wazir），这是仅次于埃及法蒂玛哈里发的第二重要职位。他还亲自参与了穆斯林巴勒斯坦的宗教中心耶路撒冷（al-Quds）的事务（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

十一世纪中叶，穆斯林旅行家纳西尔·库斯鲁（Khusrau），于1047年访问了法蒂玛统治下的巴勒斯坦，他写下了自己为期七年的旅行记述（Safarnama，《游记》），记录了十一世纪穆斯林世界的见闻（《叙利亚和巴勒斯坦旅行日记》）。他写道：

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:

星期日,即斋月新月之日(三月一日),我们抵达了拉姆莱。从凯撒利亚到拉姆莱相距八里格。拉姆莱是一座大城,城墙坚固,由石头砌成并以灰浆黏合,高大厚实,城中设有铁门。从城镇到海岸的距离为三里格。

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.

居民的用水来自雨水,每座房屋里都设有一个蓄水池用来储存雨水,以便随时都有水可用。

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.

在这座主清真寺的中央，还有一个大水池；池中盛满水时，任何人想取水都可以取用。清真寺的面积为长两百步（gam），宽三百步。

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.

在其中一个门廊（suffah）上方有一段铭文，记载在425年穆哈兰月的第15日（公元1033年12月10日），发生了一场极其猛烈的地震，许多建筑倒塌，但没有一人受伤。拉姆拉城盛产大理石，大多数建筑和私人住宅都用这种材料建造；此外，……当地人雕刻和装饰得极为精美。他们用一种没有齿的锯子切割大理石，这种锯子配合“麦加沙”使用。他们像锯木头那样沿长度方向锯开大理石来制作柱子，而不是横向切割；他们也把大理石切成石板。我在这里看到的大理石颜色各异，有的带斑纹，有的呈绿色、红色、黑色和白色。

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.

在拉姆拉还有一种特别的无花果，天下无出其右者，当地人将其出口到周边各国。拉姆拉这座城市，在整个沙姆地区和西方（马格里布）一带，都以“菲斯坦”之名为人所知。（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)

在法蒂玛王朝之后的时期,第一个(十字军)拉丁耶路撒冷王国于1099年建立,存续至1187年,并占据了巴勒斯坦的大部分地区。然而,作为行政省份的"Jund Filastin"这一概念仍然存在,这一点见于穆斯林史学家伊本·沙达德(公元1145–1234年)的记载。他是萨拉丁(Salah al-Din)的传记作者,也是穆斯林与第三次十字军战役的亲历见证者。该行政区一直延续到13世纪中叶蒙古人入侵巴勒斯坦之时。自10世纪起,其领土似乎还向东扩展至外约旦地区,并向东南方向扩展(《伊斯兰百科全书》1965年版,第二卷第911页;另见伊本·沙达德,2002年)。

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).