الاستيطان الصليبيّ لبيت المقدس و تهجير المقدسيين

Yıl 2020, Cilt: 20 Sayı: 3, 369 - 388, 31.12.2020

Mustafa Kadad

https://doi.org/10.31456/beytulmakdis.809571

Cited By: 1

Öz

كانت مدينة بيت المقدس تنعم بالازدهار إلى أن وقعت تحت الاحتلال الصليبي، فتعمد الصليبيون إفراغ المدينة المقدسة ومحيطها من القرى والبلدات من أهلها وسكّانها الأصليين، وسلكوا في ذلك طرائق كثيرة أبرزها ما قاموا به من مجازر ومذابح في كل المدن والقرى التي احتلوها، فأفرغوها من أهلها بقتلهم وأفرغوا ما تلاها من بلاد بالتخويف من أن يصيبهم ما أصاب إخوانهم، لتأتي الخطوة التالية المتمثلة بإقامة المستوطنات الصليبية وإسكان المهاجرين الأوربيين الصليبين فيها. وقد عمل الصليبيون على جذب المستوطنين من أوروبا بحجج خادعة منها حماية مقدساتهم الدينية، ليُسكنوهم تلك المستوطنات التي جعلوا منها خطّاً دفاعياً أوليّاً دون المدينة المقدسة، ولم يكتفوا بمن هاجر من أوروبا، لأن عددا كبيرا منهم آثر العودة، فاستعانوا بأبناء دينهم من السكان الأصليين ممن استمالوهم إلى جانبهم. وبالتزامن مع حركة الاستيطان الصليبي كان سكان الأرض المقدسة على موعد مع رحلة التهجير القسري التي أطلقها المحتل الصليبي، ليلجأ أهلها بانتماءاتهم المختلفة (مسلمون ونصارى ويهود) إلى البلدان المسلمة المجاورة ولينقلوا معهم علومهم وفنونهم وخبراتهم، ويجعلوا منها قيمة مضافة لإخوانهم الذين استقبلوهم بالود والترحاب. ومما يجدر بنا الإشارة إليه هو أن معظم النصارى من سكان بيت المقدس كانوا قد هاجروا فيمن هُجّر عن أرضه، ليكذّب فعلهم ادعاءات الصليبين بحماية أبناء دينهم والمقدسات الدينية التي دمّروا معظمها بحملاتهم الهمجية تلك. ثم ليتكلل نضال المسلمين الدؤوب بفتح مبين لبيت المقدس على يد صلاح الدّين الأيّوبي الذي عمل هو ومن بعده ممن حكم بيت المقدس على إعادة الأرض لأهلها. وقد اعتمدت الدراسة على المنهج الاستقرائي والوصفي التقابلي؛ للوقوف على أوجه التشابه والاختلاف بين الاستيطان الصليبي والاستيطان الصهيوني، وليخرج هذا البحث بجملة من النتائج المهمة: كضرورة الاستمرار في المقاومة بكل أشكالها مع يقيننا بحتمية زوال الكيان الصهيوني الغاصب كما زال قبله الكيان الصليبي فالتشابه بينهما كبير جداً وقد يصل إلى حد التطابق في بعض المجالات.

Anahtar Kelimeler

الاستيطان, بيت المقدس, التهجير, الحملات الصليبية, المستوطنات

Teşekkür

الشكرلكم و لجامعة ماردين ولمركز دراسات بيت المقدس

Haçlıların Kudüs'e Yerleşmesi Ve Kudüslülerin Yerlerinden Edilmesi

Öz

Kudüs şehri Artukoğulları hükmü altında 20 yıl yaşadı .Sakinleri bolluk içinde yaşıyor, Hürriyet ve refahın tadını çıkartıyordu. Ta ki Fatimiler orayı istila edip refahını kaybettirene kadar.
Çok zaman geçmeden Haçlı ordusunun hedeflediği ilk sefer ile şehri ve sakinlerini harap ettiler.
Haçlılar Mukaddes şehri ve çevresini asıl sakinlerinden ve sakinlerinin kontrol ettikleri köy ve kasabalardan bilinçli olarak çıkarttılar.
Bunun içinde birçok yol denediler Belki de bu yolların en göze çarpanı işgal ettikleri tüm kasaba ve köylerde yaptıkları toplu katliam ve soykırımlardır. Oranın sakinlerini öldürerek boşaltıp " kardeşlerinizin başına gelenler sizin de başınıza gelir" diye çevre kasabalarını korkutarak boşalttılar. Bu yerleşim siyasetlerinin ilk adımıydı. Bunu Avrupalı haçlıları yerleştirmeleri ve haçlı yerleşim yerlerinin kurulması amacı ile ikinci adımın gelmesi için yaptılar
Haçlılar Mukaddes şehir yanında bir savunma hattı oluşturdukları bu yerleşim yerlerinde yaşamak için dini kutsallıkları da korumak üzere aldatıcı argümanlarla Avrupa'dan yerleşimcileri çekmek için çalıştılar. Belki de yerleşim planını tamamlamak için Avrupa'dan göç edenlerle yetinmemişlerdir ,daha ziyade onları kendi tarafına meyl ettiren yerli dindaşlarından yardım istediler .Haçlı yerleşim hareketi ile eş zamanlı olarak Mukaddes şehir sakinleri Haçlı işgallerini başlattığı zorla yerinden edilme yolculuğu ile karşı karşıyaydı.
Ta ki oranın sakinleri kendileri ile beraber kendilerini sevgi ve hoşgörü ile karşılayan kardeşlerine katma değer olmaları, bilim sanat ve tecrübelerini nakletmek için tüm müntesipleri ile beraber( Müslüman Hristiyan ve Yahudi )komşu İslam ülkelerine orada hüküm süren yönetime aldırış etmeden sığınsınlar. Haçlı seferlerini kendilerini korumak için geldiklerini iddia ettikleri Kudüs'te yaşayan Hıristiyanların çoğunun yerlerinden göç ettirilen kişiler arasında olduklarını belirtmek gerekir .yaptığı bu saldırılarda yerle bir ettikleri dini Mukaddesatları ve dindaşlarını koruma iddialarını da yalanlamış olduk. Selahaddin Eyyubi ve kendisinden sonraki Kudüs'te hüküm sürenlerin eliyle açık bir fetih ile o toprakları sahiplerine geri döndürmek için gayretli Müslümanların çabasını taçlandırdı.

Anahtar Kelimeler

yerleşme,, kudüs,, göç ettirme,, Haçlılar,

The Settlement of the Crusaders in Bayt Al-Maqdis and the Displacement of the Jerusalemites

Öz

The city of Bayt al-Maqdis enjoyed prosperity and its people enjoyed freedom for centuries until the arrival of the Crusades. As soon as the Fatimids seized the city from the Artuqids, change seemed inevitable as the region was soon lost to the first crusade. The Crusaders deliberately evacuated the Holy City and its environs, including its villages and towns through many means, perhaps the most prominent of which was the massacres they carried out in the cities and villages they occupied. They began by killing its people and emptied many of their lands by spreading fear that the inhabitants’ fate would be similar to that of others in cities such as Jerusalem. This was the Crusaders’ first step in their settlement policy, followed by the establishment of Crusader settlements to accommodate many of the crusading European immigrants. The Crusaders attempted to attract crusaders from Europe to settle in the Holy City with deceptive arguments, including through promises to protect their holy sites. These efforts were undertaken in order to populate those settlements, which were made a primary line of defence for the Holy City. As many decided to return to Europe, in order to continue with their settlement plans, they sought to resettle indigenous Christians whom they lured to their side. In conjunction with the Crusader settlement movement, much of the original inhabitants of the Holy Land were subject to forced displacement due to the Crusader occupation, thus the original inhabitants of different religions (Muslims, Christians and Jews) would take refuge in neighbouring Muslim countries regardless of the ruling authority in these lands and carried with them their knowledge, arts and sciences, to bring added value to the places they took refuge in, as a result of which they were embraced with affection and delight. It should be noted that many of the Christians of Bayt al-Maqdis, whom the crusades claimed to be coming to protect, had to undergo forced migration from their lands, which were taken over or destroyed by the crusading barbaric campaigns. The relentless struggle of the Muslims to retake these lands culminated with their liberation by Salah al-Din, who together with his successors worked to return the land to its original inhabitants, regardless of religion. This study relies on the inductive and contrastive descriptive approach to analyse the similarities and differences between the Crusader settlement and the Zionist settlement. The article arrives at a set of important outcomes, such as the necessity to continue the resistance in all its forms, with the certainty of the inevitable demise of the usurping Zionist entity, just as the Crusader entity had become extinct before. It becomes apparent that the similarities between both entities is very great and on several important issues, reaches a point of congruence.

Anahtar Kelimeler

Jerusalem, Displacement, Crusades, Settlements

Kaynakça

• AbdulRahman, Muhammad (2020). “Dirasah Takhshif Awjuh al-Tashabuh bayn Ihtilal al-Salibyeen wal-Israililiyin lil-Quds”. Al-Yawm al-Sabi, 7-6-2020.
• Abu al-Fida, Imad al-Din Ismail (1998). Al-Mukhasar fi akbar al-Bashar. Cairo: Dar al-Marif.
• Abu-Shamah, Sihab al-Din (2000). Al-Rawdatayn fi Akhbar al-Dawlatain al-Nuriyah wal-Salahiyah. Beirut: Dar al-Kutub al-Ilmiyah.
• Al-Agha, H. H. Y. (2007). Al-Awda‘ al-Ijtimayah fi Filistin Zaman al-Hurub al-Salibiyah. Master Thesis in Islamic History, Islamic University of Gaza.
• Al-Asfahani, Imad al-Din (2003). Al-Fath al-Qusi fi al-Fath al-Qudsi. Beirut: Dar al-Kutub al-Ilmiyah.
• Al-Bishawi, Said A. J. (1989). Al-Mumtalakat al-Kanasiyah fi Mamlakat Bayt al-Maqdis al-Salibiyah 1099-1291. Alexandria: Dar al-Marifah al-Jamiyah.
• Al-Dabbagh, Mustafa Murad (2000). Biladuna Filistin. Kafr Qar’: Dar al-Huda.
• Al-Hamawi, Shihab al-Din (n.d.) Mu’jam al-Buldan. Beirut: Dar al-Fikr.
• Al-Hanbali al-Ulaymi, Mujir al-Din (1999). Al-Uns al-Jalil bi-Tarikh al-Quds wal-Khali. Hebron: Maktabat Dandis.
• Al-Hariri, Ahmad bin Ali (1981). Al-Alam wal-Tabeen bi-Khuruj al-Firanjah al-Malaeen alaa Diyar al-Muslimeen. Damascus: Dar al-Malah.
• Al-Hayari, Mustafa (2003). Madinat al-Quds Zaman al-Fatimiyin wal-Firanjah. Amman: Maktabat Amman.
• Al-Janzouri, Aliyah (2001). Imarat al-Ruha al-Salibiyah. Cairo: al-Hay’a al-Misriyah al-Amah lil-Kitab.
• Al-Madani, Rashad Umar (2005). Al-Hayat al-Ilmiyah fi Filistin fi Marhalat al-Sira’ al-Salibi al-Islami. Master dissertation, Islamic University of Gaza.
• Al-Naqir, Muhammad al-Hafiz (1999). Al-Tagayurat al-Idariyah wal-Umraniyah wal-Sukaniyah fi Madinat al-Quds, fi Mu’tamar Bilad al-Sham fi Fatrat al-Sira’ al-Islami al-Ifranji. Jordan: Yarmuk University.
• Al-Samani, Abdulkarim (1998). Al-Ansab. Beirut: Dar al-Fikr.
• Al-Sayid, Ali (1996). Al-Alaqat al-Iqtisadiyah bayn al-Muslimin wal-Salibyin. Cairo: Ayn lil-Dirasat wal-Buhuth.
• Al-Sayid, Ali (1998). Al-Khalil wal-Haram al-Ibrahimi fi Asr al-Hurub al-Salibiyah. Cairo: Dar al-Fikr al-Arabi.
• Al-Taili, Rabai Benyamin bin al-Rabi Yuna (2002). Rihlat Binyamin al-Taili. Translated by: Azra Hadad. Abu Dhabi: al-Majma’ al-Thaqafi.
• Attiyah, Husain (2000). Dirasat fi Tarikh al-Hurub al-Salibiyah. Alexandria: Dar al-Marifah al-Jamiyah.
• Awad, M. M. (1992). Al-Rahalah al-Urabiyun fi Mamlakat Bayt al-Maqdis al-Salibiyah. Cairo: Maktabat Madbouli.
• Awad, M. M. (2005). Alam al-Hurub al-Salibiyah, Buhuth wa-Dirasat. Cairo: Ayn lil-Dirasat wal-Buhuth.
• Balard, Michel (2003). Al-Hamlat al-Salibiyah wal-Shark al-Latini fi al-Qarn 11-14. Translated by: Bashir al-Sibai. Cairo: Ayn lil-Dirasat wal-Buhuth.
• Burchard of Mount Sion (1995). Al-Haj Burchard min Dayr Jabal Sahyun. Translated by: Said al-Bishawi. Amman: Dar al-Shuruq.
• Davis, C. (1958). Awrupa fi al-Usur al-Wusta. Translated by: A.H. Mahmoud. Alexandria: Mu’asasat Shabab al-Jami’ah.
• Fulcher of Chartres (1990). Tarikh al-Hamlah ila al-Quds. Translated by: Ziyad al-Asali. Amman: Dar al-Shuruq.
• Hartmann, L. M. (1970). Al-Dawlah wal-Imparutriyah fi al-Usur al-Wustah. Translated by: Joseph Nasim Yusuf. Cairo: Dar al-Marif.
• Ibn al-Athir, Izz al-Din (1998). Al-Kamil fi al-Tarikh. Beirut: Dar al-Ilmiyah.
• Ibn al-Qalanisi, Abu Yala H. (1908). Zail Tarikh Dimashq. Beirut: Matba’at al-Aba’ al-Yasu’iyin.
• Ibn Asakir, Ali (n.d.) Tahzeeb Tarikh Dimashq. Damascus: Dar Ihya al-Turath al-Arabi.
• Ibn Jubair. M. A. (2003). Al-Rihala al-Musamah Tazkirah bil-Akhbar fi Itifaqiyat al-Asfar. Bierut: Dar al-Kutub al-Ilmiyah.
• Ibn Shadad, Baha’ al-Din (2000). Al-Nawadir al-Sultaniyah wal-Mahasin al-Yusifiyah. Cairo: Dar al-Manar.
• Imtir, Muhammad Sami Ahmad (2010). Al-Hayat al-Iqtisadiyah fi Bayt al-Maqdis wa-Jiwariha fi Fatrat al-Hurub al-Salibiyah. Master dissertation, An-Najah University, Nablus.
• Karabelli, M. (2020). al-Hayat al-Ilmiyah fi al-Quds fi al-Ahdayn al-Artuqui wal-Ayyubi: Muwazanah wa Taqyeem. Journal of Islamicjerusalem Studies, 455-472.
• Mastnak, Thomas (2003). Al-Salam al-Salibi. Translated: Bashir al-Subai’. Cairo: al-Majlis al-Alaa lil-Thaqafah.
• Mustafa, Shakir (1987). Min al-Ghazw al-Salibi ila al-Ghazw al-Sahyuni wa-bil-Aks. Majalat Shu’un Arabiyah, vol.52.
• Nayrouz, Ibrahim (2004). Ramallah, Gographia, Tarikh, Hadarah. Ramallah: Dar al-Shuruq.
• Oqlah, I. M. and al-Tawahiyah, K. (2017). Ziyarat al-Ulama’ lil-Quds fi Zil al-Ihtilal al-Firanji al-Salibi. Al-Majalah al-Urduniyah li-Tarikh wal-Athar. Vol.11, issue 3.
• Prawer, Joshua (2001). Al-Istitan al-Salibi fi Filistin – Mamlakat Bayt al-Maqdis. Translated by Abdul-Hafiz al-Bana. Cairo: Ayn lil-Dirasat wal-Buhuth.
• Raymond of Aguilers (1990). Tarikh al-Firinja Ghuzat Bayt al-Maqdis. Translated by: H.M.Attiyah. Alexandria: Dar al-Marifah al-Jamiyah.
• Raymound d'Aguiles (1866). Historia Francorum qui ceperunt Iherusalem. Paris.
• Richar, Jan (1994). “Takween Mamlakat Bayt al-Maqdis al-Latiniyah wa-Bunyatiha”. In al-Siraa’ al-Islami al-Firanji ala Filistin. Beirut: Mu’asasat al-Dirasat al-Filistiniyah.
• Robert the Monk (2001). Al-Hamalah al-Salibiyah al-Ula Nusus wa Wathaiq. Cairo: Ayn lil-Dirasat wal-Buhuth.
• Roger of Wendover (2000). “Wurud al-Tarikh” in al-Mawsu’ah al-Shamila fi al-Hurub al-Salibiyah, translated by Suhayl Zakkar. Damascus: Dar al-Fikr.
• Salamah, Jalal Husni (2004). Al-Istitan al-Salibi fi al-Aradi al-Muqaddasah 1099-1187. PhD Thesis, Ayn Shams University, Cairo.
• Shalhat, Antwan (2019). “Al-Sahayinah wal-Firanjah”, Jaridat al-Arabi al-Jadid. Vol.1808, 14-8-2019.
• Umar, A. M. A. (2008). Mu’jam al-Lugha al-Arabiyah al-Mu’asirah. Alam al-Kitab.
• William of Tyre (2003). Tarikh al-Hurub al-Salibiyah. Translated by: Suhail Zaakar Beirut: Dar al-Firkr.
• Yusuf, Joseph Naseem (1967). Al-Arab wal-Rum wal-Latin fi al-Hurub al-Salibiyah al-Ula. Beirut: Dar al-Nahda al-Arabiyah.
• Zakkar, Suhayl (1975). Madkhal ila Tarikh al-Hurub al-Salibiyah. Damascus: Dar al-Fikr al-Mu’asir.