Quddusni islomlashtirish

Quddusning islomlashuvi Quddus va uning Eski shahari islomiy taʼsir muhitini va oxir-oqibat muhim musulmon mavjudligini qabul qilgan jarayonni anglatadi. Quddusni islomlashtirish uchun asos Levantning musulmonlar tomonidan bosib olinishi bilan qoʻyilgan va shahar 638-yilda ikkinchi Rashidun xalifasi Umar ibn al-Xattob boshchiligidagi Rashidun xalifaligi tomonidan qamal qilingan. Islomlashuvning ikkinchi toʻlqini 1187-yilda Xattin jangida Birinchi salib yurishidan soʻng tashkil topgan xristian davlati boʻlgan Quddus Qirolligi qulagandan keyin sodir boʻldi. 1291-yilga kelib salibchilar davlatlarining qulashi yetti asr davom etgan deyarli uzluksiz musulmonlar hukmronligi davriga olib keldi va Ayyubiylar, Mamluklar va ilk Usmonlilar davrlarida mintaqada hukmron islom madaniyati mustahkamlandi.

Quddus shahri Qurʼonda hech bir nomi bilan tilga olinmagan boʻlsa-da, keyingi islom adabiyotlarida va hadislarda Muhammad alayhissalomning Isro va Meʼroj oʻrni sifatida tilga olingan^[1]^[2].

Milodiy 638-yilda Islom xalifaligi oʻz hukmronligini Quddusgacha kengaytirdi^[3]. Mintaqaning arablar tomonidan bosib olinishi bilan yahudiylarning shaharga qaytishiga ruxsat berildi^[4]. Arablar istilosi davrida Quddus aholisining asosiy qismi xristianlar edi^[5]. Oqibatda Falastinga immigratsiyani arab tilini qabul qilish va mahalliy aholining bir qismini islomni qabul qilish bilan birlashtirgan madaniy arablashuv va islomlashuv jarayoni sodir boʻldi^[6]. Mujir ad-Din, as-Suyutiy va al-Muqaddasiy kabi bir qancha musulmon olimlarining fikricha, masjid 690-yilda xalifa Abd al-Malik tomonidan Qoya gumbazi bilan birga rekonstruksiya qilingan va kengaytirilgan^[7]^[8]^[9].

Quddusni ikkinchi islomlashtirish[tahrir | manbasini tahrirlash]

Ayyubiylar sulolasi davrida[tahrir | manbasini tahrirlash]

1187-yilda shahar Salohuddin al-Ayyubiy tomonidan salibchilardan tortib olindi, u yahudiylar va musulmonlarning shaharga qaytib kelishiga ruxsat berdi^[10]. Salohuddinning Ayyubiylar sulolasi davrida uylar, bozorlar, jamoat hammomlari va ziyoratchilar uchun yotoqxonalar qurilishiga, shuningdek, diniy vaqflar tashkil etishga katta sarmoya kiritish davri boshlandi. Biroq, 13-asrning koʻp qismida Quddus shaharning strategik ahamiyatini yoʻqotishi va Ayyubiylarning oʻzaro kurashlari tufayli qishloq maqomiga ega boʻlmadi^[11].

Manbalar[tahrir | manbasini tahrirlash]

↑ Historic Cities of the Islamic World edited by Clifford Edmund Bosworth P: 226
↑ Yitzhak Reiter, Jerusalem and Its Role in Islamic Solidarity, Springer 2008 p.21.:’The issue of al-Aqsa Mosqueʼs location has been subject to much debate within Islam, and even today there are those who believe it is not in Jerusalem at all, according to one claim, the text was meant to refer to the Mosque of the Prophet in al-Madina or in a place close to al-Madina. Another perception is that of the Jaʼfari Shiites, who interpret that al-Aqsa is a mosque in heaven. This interpretation reflects the Shiite anti-Umayyad emotions in an attempt to play down the sacredness of Umayyad Jerusalem and to minimize the sanctity of Jerusalem by detaching the qur’anic al-Masjid al-aqsa from the Temple Mount, thus asserting that the Prophet never came to that city, but rather ascended to the heavenly al-Aqsa mosque without ever stopping in bayt al-Maqdis [Jerusalem]. Apart from depriving Jerusalem of its major attraction for pilgrims, the Shiite traditions offer alternative pilgrimage attractions such as the Shiite holy city of Kufa, as well as Mecca. However, the tradition about Muhammad’s Night Journey to Jerusalem were never suppressed. They were exploited by the Umayyads and continued to be quoted in the tafsir (Qur’an interpretation) collections. The interpretation dating from the Umayyad and Crusader eras, according to which al-Aqsa is in Jerusalem, is the one that prevailed.’’
↑ Jerusalem: Illustrated History Atlas Martin Gilbert, Macmillan Publishing, New York, 1978, p. 7
↑ Gil, Moshe. A History of Palestine, 634–1099. Cambridge University Press, February 1997 — 70–71 bet. ISBN 0-521-59984-9.
↑ Nimrod Luz. Aspects of Islamization of Space and Society in Mamluk Jerusalem and its Hinterland. Mamluk.uchicago.edu. 2015-yil 23-oktyabrda qaraldi.
↑ Lauren S. Bahr; Bernard Johnston (M. A.); Louise A. Bloomfield (1996). Collier’s encyclopedia: with bibliography and index. Collier’s. p. 328. Retrieved 19 December 2011.
↑ Elad, Amikam. (1995). Medieval Jerusalem and Islamic Worship Holy Places, Ceremonies, Pilgrimage BRILL, pp.29-43. ISBN 90-04-10010-5.
↑ le Strange, Guy. (1890). Palestine under the Moslems, pp.80-98.
↑ Medieval Jerusalem and Islamic Worship: Holy Places, Ceremonies, Pilgrimage By Amikam Elad P:162-3
↑ „Main Events in the History of Jerusalem“. Jerusalem: The Endless Crusade. The CenturyOne Foundation (2003). Qaraldi: 2007-yil 2-fevral.
↑ Abu-Lughod, Janet L.. Cities of the Middle East and North Africa: A Historical Encyclopedia. ABC-CLIO, 2007 — 209 bet. ISBN 978-1-57607-919-5. 2009-yil 22-iyulda qaraldi.

[1] Historic Cities of the Islamic World edited by Clifford Edmund Bosworth P: 226

[2] Yitzhak Reiter, Jerusalem and Its Role in Islamic Solidarity, Springer 2008 p.21.:’The issue of al-Aqsa Mosqueʼs location has been subject to much debate within Islam, and even today there are those who believe it is not in Jerusalem at all, according to one claim, the text was meant to refer to the Mosque of the Prophet in al-Madina or in a place close to al-Madina. Another perception is that of the Jaʼfari Shiites, who interpret that al-Aqsa is a mosque in heaven. This interpretation reflects the Shiite anti-Umayyad emotions in an attempt to play down the sacredness of Umayyad Jerusalem and to minimize the sanctity of Jerusalem by detaching the qur’anic al-Masjid al-aqsa from the Temple Mount, thus asserting that the Prophet never came to that city, but rather ascended to the heavenly al-Aqsa mosque without ever stopping in bayt al-Maqdis [Jerusalem]. Apart from depriving Jerusalem of its major attraction for pilgrims, the Shiite traditions offer alternative pilgrimage attractions such as the Shiite holy city of Kufa, as well as Mecca. However, the tradition about Muhammad’s Night Journey to Jerusalem were never suppressed. They were exploited by the Umayyads and continued to be quoted in the tafsir (Qur’an interpretation) collections. The interpretation dating from the Umayyad and Crusader eras, according to which al-Aqsa is in Jerusalem, is the one that prevailed.’’

[3] Jerusalem: Illustrated History Atlas Martin Gilbert, Macmillan Publishing, New York, 1978, p. 7

[4] Gil, Moshe. A History of Palestine, 634–1099. Cambridge University Press, February 1997 — 70–71 bet. ISBN 0-521-59984-9.

[5] Nimrod Luz. Aspects of Islamization of Space and Society in Mamluk Jerusalem and its Hinterland. Mamluk.uchicago.edu. 2015-yil 23-oktyabrda qaraldi.

[6] Lauren S. Bahr; Bernard Johnston (M. A.); Louise A. Bloomfield (1996). Collier’s encyclopedia: with bibliography and index. Collier’s. p. 328. Retrieved 19 December 2011.

[Elad-7] Elad, Amikam. (1995). Medieval Jerusalem and Islamic Worship Holy Places, Ceremonies, Pilgrimage BRILL, pp.29-43. ISBN 90-04-10010-5.

[le_Strange-8] Strange, Guy. (1890). Palestine under the Moslems, pp.80-98.

[9] Medieval Jerusalem and Islamic Worship: Holy Places, Ceremonies, Pilgrimage By Amikam Elad P:162-3

[century1-10] „Main Events in the History of Jerusalem“. Jerusalem: The Endless Crusade. The CenturyOne Foundation (2003). Qaraldi: 2007-yil 2-fevral.

[11] Abu-Lughod, Janet L.. Cities of the Middle East and North Africa: A Historical Encyclopedia. ABC-CLIO, 2007 — 209 bet. ISBN 978-1-57607-919-5. 2009-yil 22-iyulda qaraldi.

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