Selahaddin'in Mısırlı Hristiyanlara Karşı Sert Muamelesine İlişkin Eleştirel ve Analitik Bir Çalışma
Öz
Selahaddin Eyyubi (ö. 1193), hem Müslümanlar için hem de gayrimüslimler için bir örnek lider olarak görülen bir kişilikti. Haçlı kadınlarına karşı nazik ve yakalanan yüksek rütbeli esirlere karşı insancıl bir tutum sergilemesi, Hıristiyanlara karşı olan tutumunu Haçlıların Müslümanlara karşı tutumundan önemli ölçüde ayırmaktaydı. Beytülmakdis’teki Hıristiyan ve gayrimüslim topluluklara yönelik muamelesi, hoşgörüsü, saygısı ve cömertliğiyle biliniyordu. Ancak, bazı Müslüman ve gayrimüslim tarihçilere göre, Selahaddin Eyyubi’nin Mısır'daki Hıristiyanlarla ilişkileri ilginç bir şekilde başlamış ve zaman içinde karmaşıklaşmıştır. Örneğin, Kıpti tarihçi Sawirus Ibn al-Muqaffa', Mısır'daki kiliselerin, özellikle Selahaddin Eyyubi’nin 1169'da vezir olduktan sonra ve Eyyubi saltanatının başlangıcında ciddi şekilde zarar gördüğünü belirtmiştir. Aynı zamanda Selahaddin'in emriyle Mısır'daki bazilika kubbelerinin ve kiliselerin üzerindeki tüm ahşap haçların kaldırıldığını ve beyaz renkli kiliselerin dış cephelerinin siyaha boyandığını eklemiştir. Ayrıca, ülke genelinde çan çalmanın yasaklandığını ve Hıristiyanların halka açık yerlerde dua etmelerine izin verilmediğini belirtmiştir. Şaşırtıcı bir şekilde, Selahaddin'in Hıristiyanlara karşı düşmanlığı uzun sürmemiş ve yaklaşık beş yıl sonra (1174) Mısır'daki Hıristiyanlara karşı hoşgörülü bir tavır sergilemiştir. Onlara ve diğer gayrimüslimlere cömert davranmış ve bazı ayrıcalıklar tanımıştır. Bu makale, Selahaddin'in Mısırlı Hıristiyanlara karşı sert kısıtlamalar getirmesinin nedenlerini ele alacak ve Mısır'daki Hıristiyan topluluğuna yönelik muamelesinin Haçlıların Beytülmakdis’i işgaliyle ilişkili olup olmadığını eleştirel bir şekilde inceleyecektir. Bu bağlamda, şu sorulara odaklanılacaktır: Selahaddin neden Mısırlı Hıristiyanlara karşı bu kısıtlamaları uyguladı? Ve Mısır'daki Hıristiyanlara yönelik muamelesi, Haçlıların Kudüs'ü işgaliyle nasıl ilişkilendirilebilir?
Anahtar Kelimeler
Kaynakça
- Al-Armani, A. S. (1895). The Churches and Monasteries of Egypt and Some Neighbouring Countries, ed. and trans. into English by Evetts, B. Oxford: Oxford University Press.
- Al-Hamawi, Y. (1999). Mu‘jam al-Udaba’: Irshad al-Arib Ila Ma‘rifat al-Adib. Beirut: Mu’assasat al-Ma‘arif.
- Al-Maqrizi, A. A. (1998). Kitab al-Mawa‘iz bi Dhikr al-Khitat wa al-Athar. Beirut: Manshurat Muhammad ‘Ali Baydun. Dar al-Kutub al-‘Ilmiyyah.
- Al-Nuwairi, A. (1940). Nihayat al-Irab fi Funun al-Adab. Cairo: n. p.
- Al-Sallabi, Ali (2008). Salah al-Din al-Ayyubi wa Juhudihi fi al-Qada’ ‘ala al-Dawla al-Fatimiyya wa Tahrir Bayt al-Maqdis. Beirut: Dar al-Ma’rifa.
- Hillenbrand, C. (2012). The Crusades: Islamic Perspective. Edinburgh: Edinburgh University Press.
- Ibn al-Athir, A. ‘A. (1998). Al-Kamil fi al-Tarikh. Beirut: Manshurat Muhammad ‘Ali Baydun, Dar al-Kutub al-‘Ilmiyyah.
- Ibn al-Muqaffa‘. S. (1959). Tarikh Batarikat al-Kanisah al-Misriyya, al-Ma’ruf bi Siyar al-Bay‘a al-Muqaddasa, ed. ‘Abd al-Masih, Y. and Suriyal, ‘A. Cairo: n. p.
- Ibn Jubayr, M. I. (n. d). Rihlat Ibn Jubayr. Beirut: Dar Sader.
- Ibn Shaddad, B. A. (2000). al-Nawadir al-Sultaniyya wa’al-Mahasin al-Yusufiyya. Cairo: Dar al-Manar.
- Ibn Taghribardi, J. Y. (n.d.) Al-Nujum al-Zahira fi Muluk Misr wa al-Qahira. Cairo: al-Hay’a al-Misriyya al-‘Amah Lilta’lif wa al-Tarjama wa al-Tiba’a wa al-Nashr.
- Ibn Wasil, J. A. (1960). Mufarij al-Kurub fi Akhbar Bani Ayyub. Cairo: n. p.
- Jubran, Nu‘man and al-‘Amadi Muhammad. H. (2000). Dirasat fe Tarikh al-Ayyubiyin wa al-Mamalik. Irbid-Jordan: Mu’assasat Hamada Lidirasat al-Jami’iya wa al-Nashr.
- Köhle, Michael A. (2013). Alliances and Treaties between Frankish and Muslim Rulers in the Middle East: Cross-Cultural Diplomacy in the Period of the Crusades. The Netherlands: Brill.
- Lane-Poole, S. (1985). Saladin and the Fall of the Kingdom of Jerusalem. London: Darf Publishers.
- Lyons, M. and Jackson, D. (1982). Saladin: The Politics of the Holy War. Cambridge, UK: Cambridge University Press.
- Majed, ‘A. A. (1968). Zuhur Khilaphat al-Fatimiyyn wa Suqutuhm fi Misr. Alexandria: n. p.
- Rabbat, Nasser O. (1995). The Citadel of Cairo: A New Interpretation of Royal Mamluk Architecture. The Netherlands: Brill.
- Regan, G. (1987). Saladin and the Fall of Jerusalem. London: Croom Helm.
- Richards, D. S. (2001). The Rare and Excellent History of Saladin. English trans. of Ibn Shaddad, Al-Nawadir al-Sultaniyya wa’l Mahasin al-Yusufiyya. Hampshire: Ashgate.
- Salam, S. S. (1982). Ahl al-Dhimma fi Misr fi al-‘Asr al-Fatimi al-Thani Wa al-‘Asr al-Ayyubi (467–648 AH/ 1074-1250 CE). Egypt: Dar al-Ma‘arif.
- Stevenson, W. B. (2013). The Crusaders in the East. Cambridge: Cambridge University Press.
Öz
Sultan Salah al-Din (d.1193 CE) was a model of gallantry for many Muslim and non-Muslim historians and scholars alike. He was kind to Crusader women and humane to captured high-ranking prisoners. His attitude towards Christians was substantially distinct from the Crusaders’ attitude towards Muslims, and his treatment of Christians and non-Muslims in Islamicjerusalem was marked by tolerance, respect, and generosity. Nonetheless, according to some Muslim and non-Muslim historians, Salah al-Din’s relations with Egyptian Christians started off on the wrong foot and then deteriorated further. For example, Coptic historian Sawirus ibn al-Muqaffa‘ stated that churches in Egypt were severely damaged, particularly after Salah al-Din became wazir in 1169 CE, and at the start of his Ayyubid sultanate. He also stated that on Salah al-Din’s orders, all wooden crosses atop basilica domes and churches in Egypt were removed, and churches with white exteriors were painted black. Furthermore, the ringing of bells was prohibited throughout the country, and Christians were not permitted to pray in public and so forth. Surprisingly, Salah al-Din’s hostility towards Christians did not continue for long; after about five years (1174 CE), Salah al-Din showed tolerance towards Egyptian Christians. He was generous to them and other non-Muslims in the surrounding areas, and granted them certain privileges. This paper seeks to critically examine Salah al-Din’s attitude towards Egyptian Christians and why that attitude later changed. It will attempt to answer the following questions: Why did Salah al-Din impose such severe restrictions on Egyptian Christians? and whether his treatment of Egypt’s Christians was related to the Crusaders' occupation of Islamicjerusalem?
Anahtar Kelimeler
Kaynakça
- Al-Armani, A. S. (1895). The Churches and Monasteries of Egypt and Some Neighbouring Countries, ed. and trans. into English by Evetts, B. Oxford: Oxford University Press.
- Al-Hamawi, Y. (1999). Mu‘jam al-Udaba’: Irshad al-Arib Ila Ma‘rifat al-Adib. Beirut: Mu’assasat al-Ma‘arif.
- Al-Maqrizi, A. A. (1998). Kitab al-Mawa‘iz bi Dhikr al-Khitat wa al-Athar. Beirut: Manshurat Muhammad ‘Ali Baydun. Dar al-Kutub al-‘Ilmiyyah.
- Al-Nuwairi, A. (1940). Nihayat al-Irab fi Funun al-Adab. Cairo: n. p.
- Al-Sallabi, Ali (2008). Salah al-Din al-Ayyubi wa Juhudihi fi al-Qada’ ‘ala al-Dawla al-Fatimiyya wa Tahrir Bayt al-Maqdis. Beirut: Dar al-Ma’rifa.
- Hillenbrand, C. (2012). The Crusades: Islamic Perspective. Edinburgh: Edinburgh University Press.
- Ibn al-Athir, A. ‘A. (1998). Al-Kamil fi al-Tarikh. Beirut: Manshurat Muhammad ‘Ali Baydun, Dar al-Kutub al-‘Ilmiyyah.
- Ibn al-Muqaffa‘. S. (1959). Tarikh Batarikat al-Kanisah al-Misriyya, al-Ma’ruf bi Siyar al-Bay‘a al-Muqaddasa, ed. ‘Abd al-Masih, Y. and Suriyal, ‘A. Cairo: n. p.
- Ibn Jubayr, M. I. (n. d). Rihlat Ibn Jubayr. Beirut: Dar Sader.
- Ibn Shaddad, B. A. (2000). al-Nawadir al-Sultaniyya wa’al-Mahasin al-Yusufiyya. Cairo: Dar al-Manar.
- Ibn Taghribardi, J. Y. (n.d.) Al-Nujum al-Zahira fi Muluk Misr wa al-Qahira. Cairo: al-Hay’a al-Misriyya al-‘Amah Lilta’lif wa al-Tarjama wa al-Tiba’a wa al-Nashr.
- Ibn Wasil, J. A. (1960). Mufarij al-Kurub fi Akhbar Bani Ayyub. Cairo: n. p.
- Jubran, Nu‘man and al-‘Amadi Muhammad. H. (2000). Dirasat fe Tarikh al-Ayyubiyin wa al-Mamalik. Irbid-Jordan: Mu’assasat Hamada Lidirasat al-Jami’iya wa al-Nashr.
- Köhle, Michael A. (2013). Alliances and Treaties between Frankish and Muslim Rulers in the Middle East: Cross-Cultural Diplomacy in the Period of the Crusades. The Netherlands: Brill.
- Lane-Poole, S. (1985). Saladin and the Fall of the Kingdom of Jerusalem. London: Darf Publishers.
- Lyons, M. and Jackson, D. (1982). Saladin: The Politics of the Holy War. Cambridge, UK: Cambridge University Press.
- Majed, ‘A. A. (1968). Zuhur Khilaphat al-Fatimiyyn wa Suqutuhm fi Misr. Alexandria: n. p.
- Rabbat, Nasser O. (1995). The Citadel of Cairo: A New Interpretation of Royal Mamluk Architecture. The Netherlands: Brill.
- Regan, G. (1987). Saladin and the Fall of Jerusalem. London: Croom Helm.
- Richards, D. S. (2001). The Rare and Excellent History of Saladin. English trans. of Ibn Shaddad, Al-Nawadir al-Sultaniyya wa’l Mahasin al-Yusufiyya. Hampshire: Ashgate.
- Salam, S. S. (1982). Ahl al-Dhimma fi Misr fi al-‘Asr al-Fatimi al-Thani Wa al-‘Asr al-Ayyubi (467–648 AH/ 1074-1250 CE). Egypt: Dar al-Ma‘arif.
- Stevenson, W. B. (2013). The Crusaders in the East. Cambridge: Cambridge University Press.
Öz
كان السلطان صلاح الدين (المتوفى عام 1193م) نموذجاً للشجاعة للعديد من المؤرخين والعلماء المسلمين وغير المسلمين على حد سواء. كان لطيفاً مع النساء الصليبيات وإنسانياً مع السجناء رفيعي المستوى. كان موقفه تجاه المسيحيين مختلفا إلى حد كبير عن موقف الصليبيين تجاه المسلمين، واتسمت معاملته للمسيحيين وغير المسلمين في بيت المقدس بالتسامح والاحترام والكرم. ومع ذلك، وفقا لبعض المؤرخين المسلمين وغير المسلمين، بدأت علاقات صلاح الدين مع المسيحيين المصريين بشكل غير طبيعي ثم تدهورت أكثر فأكثر. فعلى سبيل المثال، ذكر المؤرخ القبطي ساويرس بن المقفع أن الكنائس في مصر تضررت بشدة، خاصة بعد أن أصبح صلاح الدين وزيراً للدولة الفاطمية عام 1169م، وكذلك الحال بعد أن أصبح السلطان والحاكم الفعلي لمصر. وأضاف ابن المقفع أنه وبناءً على أوامر صلاح الدين، تمت إزالة جميع الصلبان الخشبية من فوق قباب الأروقة والكنائس في مصر، وتم طلاء الأجزاء الخارجية للكنائس ذات اللون الابيض باللون الأسود. علاوةً على ذلك، تم حظر قرع الاجراس في الكنائس في جميع أنحاء البلد، ولم يسمح للمسيحيين بالصلاة في الأماكن العامة. والمثير للدهشة أن عداء صلاح الدين للمسيحيين وتعامله بقسوةً لم يستمر طويلاً. فبعد حوالي خمس سنوات (1174م)، أظهر صلاح الدين تسامحاً تجاه المسيحيين المصريين. وأعطاهم وغيرهم من غير المسلمين في المنطقة المحيطة بسخاءً وكرم، ومنحهم العديد من الامتيازات. يسعى هذا البحث إلى دراسة نقدية لموقف السلطان صلاح الدين تجاه المسيحيين المصريين ولماذا تغير هذا الموقف لاحقاً. وسوف يحاول هذا البحث الإجابة على الأسئلة التالية: لماذا فرض صلاح الدين مثل هذه القيود الصارمة على المسيحيين المصريين؟ وما إذا كانت معاملته لمسيحيي مصر مرتبطةٌ باحتلال الصليبيين لبيت المقدس؟
Anahtar Kelimeler
Kaynakça
- Al-Armani, A. S. (1895). The Churches and Monasteries of Egypt and Some Neighbouring Countries, ed. and trans. into English by Evetts, B. Oxford: Oxford University Press.
- Al-Hamawi, Y. (1999). Mu‘jam al-Udaba’: Irshad al-Arib Ila Ma‘rifat al-Adib. Beirut: Mu’assasat al-Ma‘arif.
- Al-Maqrizi, A. A. (1998). Kitab al-Mawa‘iz bi Dhikr al-Khitat wa al-Athar. Beirut: Manshurat Muhammad ‘Ali Baydun. Dar al-Kutub al-‘Ilmiyyah.
- Al-Nuwairi, A. (1940). Nihayat al-Irab fi Funun al-Adab. Cairo: n. p.
- Al-Sallabi, Ali (2008). Salah al-Din al-Ayyubi wa Juhudihi fi al-Qada’ ‘ala al-Dawla al-Fatimiyya wa Tahrir Bayt al-Maqdis. Beirut: Dar al-Ma’rifa.
- Hillenbrand, C. (2012). The Crusades: Islamic Perspective. Edinburgh: Edinburgh University Press.
- Ibn al-Athir, A. ‘A. (1998). Al-Kamil fi al-Tarikh. Beirut: Manshurat Muhammad ‘Ali Baydun, Dar al-Kutub al-‘Ilmiyyah.
- Ibn al-Muqaffa‘. S. (1959). Tarikh Batarikat al-Kanisah al-Misriyya, al-Ma’ruf bi Siyar al-Bay‘a al-Muqaddasa, ed. ‘Abd al-Masih, Y. and Suriyal, ‘A. Cairo: n. p.
- Ibn Jubayr, M. I. (n. d). Rihlat Ibn Jubayr. Beirut: Dar Sader.
- Ibn Shaddad, B. A. (2000). al-Nawadir al-Sultaniyya wa’al-Mahasin al-Yusufiyya. Cairo: Dar al-Manar.
- Ibn Taghribardi, J. Y. (n.d.) Al-Nujum al-Zahira fi Muluk Misr wa al-Qahira. Cairo: al-Hay’a al-Misriyya al-‘Amah Lilta’lif wa al-Tarjama wa al-Tiba’a wa al-Nashr.
- Ibn Wasil, J. A. (1960). Mufarij al-Kurub fi Akhbar Bani Ayyub. Cairo: n. p.
- Jubran, Nu‘man and al-‘Amadi Muhammad. H. (2000). Dirasat fe Tarikh al-Ayyubiyin wa al-Mamalik. Irbid-Jordan: Mu’assasat Hamada Lidirasat al-Jami’iya wa al-Nashr.
- Köhle, Michael A. (2013). Alliances and Treaties between Frankish and Muslim Rulers in the Middle East: Cross-Cultural Diplomacy in the Period of the Crusades. The Netherlands: Brill.
- Lane-Poole, S. (1985). Saladin and the Fall of the Kingdom of Jerusalem. London: Darf Publishers.
- Lyons, M. and Jackson, D. (1982). Saladin: The Politics of the Holy War. Cambridge, UK: Cambridge University Press.
- Majed, ‘A. A. (1968). Zuhur Khilaphat al-Fatimiyyn wa Suqutuhm fi Misr. Alexandria: n. p.
- Rabbat, Nasser O. (1995). The Citadel of Cairo: A New Interpretation of Royal Mamluk Architecture. The Netherlands: Brill.
- Regan, G. (1987). Saladin and the Fall of Jerusalem. London: Croom Helm.
- Richards, D. S. (2001). The Rare and Excellent History of Saladin. English trans. of Ibn Shaddad, Al-Nawadir al-Sultaniyya wa’l Mahasin al-Yusufiyya. Hampshire: Ashgate.
- Salam, S. S. (1982). Ahl al-Dhimma fi Misr fi al-‘Asr al-Fatimi al-Thani Wa al-‘Asr al-Ayyubi (467–648 AH/ 1074-1250 CE). Egypt: Dar al-Ma‘arif.
- Stevenson, W. B. (2013). The Crusaders in the East. Cambridge: Cambridge University Press.
Ayrıntılar
| Birincil Dil | İngilizce |
|---|---|
| Konular | İslam Tarihi ve Medeniyeti, Ortaçağ Tarihi (Diğer), Siyasi Tarih (Diğer), İslam Tarihi, Hrıstiyanlık Araştırmaları |
| Bölüm | Makaleler |
| Yazarlar | |
| Yayımlanma Tarihi | 31 Aralık 2023 |
| Gönderilme Tarihi | 21 Aralık 2023 |
| Kabul Tarihi | 30 Aralık 2023 |
| Yayımlandığı Sayı | Yıl 2023 |