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Kudüs, İslâmiyetin, Hıristiyanlığın ve Yahudiliğin mukaddes beldesi olarak büyük öneme sahip bir yerdir. Bu nedenle tarihte paylaşılamayan ve her kesimin aidiyet duygusu ile sahip çıkmaya çalıştığı bir şehir olarak dikkat çekmektedir. İslâm’ın ilk kıblesi olması, İsra ve Miraç hadisesinin Kudüs’te vuku bulması hasebiyle şehir Müslümanlar için oldukça önemli ve kıymetlidir. Nitekim Hz. Muhammed, Kudüs ve çevresinin fethedilmesini çok istemiştir. Hz. Ebû Bekir zamanında Filistin, Ürdün ve Suriye üzerine gönderilen Müslüman komutanların başarıları ile Peygamberin bu arzusu yerine getirilmeye başlanmıştı. Hz. Ömer zamanında Kudüs’ün fethi ile uzun süre dalgalanacak İslâm bayrağı şehre dikildi. Halifeler döneminden sonra Kudüs, sırasıyla Emevîler, Abbasîler, Tolunoğulları, Ihşidîler ve Fatımîlerin hâkimiyeti altına girdi. XI. yüzyılın ikinci yarısından itibaren fetih ve genişleme hareketini batı yönünde devam ettiren Selçuklular Suriye ve Filistin topraklarında fetih harekâtına giriştiler. 1071’de Selçuklu Emîri Atsız, Kudüs’ü fethederek yaklaşık 28 yıl sürecek Selçuklu egemenliğini başlattı. Selçukluların Kudüs’te hüküm sürdüğü dönem hakkında bu zamana kadar yapılan çalışmaların genellikle siyasî hadiseler çerçevesinde kaleme alındığı görülmektedir. Bununla birlikte Kudüs hakkında yazan bazı yazarlar şehrin Selçuklular dönemini ele alırken genellikle sıkıntılı bir süreçten söz etmişlerdir. Fakat bu tam olarak doğru değildir. Bilakis Kudüs fethedildiğinde altın çağını yaşayan Selçuklu Devleti’nin bir parçası olmuştu. Adalet, emniyet, hoşgörü ve sosyo-ekonomik refahın hüküm sürdüğü Selçuklu topraklarından Kudüs’ü ayrı tutmak mümkün değildir. Bu bağlamda tarafgir yazarların Selçuklular döneminde Kudüs’te kültürel ve iktisadî gerileme yaşandığına dair iddiaları hiçbir temele dayanmamaktadır. Tam tersi barış, ekonomik refah ve gelişen huzurlu bir manevi yaşamın olduğunu gösteren deliller mevcuttur. Bu çalışmada kaynaklardaki veriler ışığında Selçuklu Kudüs’ünün tarihi yeniden gözden geçirilecektir. Bu çalışmayla “Selçuklu egemenliğinde Kudüs’te durum nasıldı?” sorusu cevaplandırılmaya çalışılacaktır.
Jerusalem is a place of great importance as the holy place of Islam, Christianity and Judaism. It is therefore attracted as a city that cannot be shared in history and that every section tries to possess with the feeling of belonging. As the first cabbage of Islam is, the city is very important and valuable for Muslims because the Israeli and Miracle hadic found a vuku in Jerusalem. It is Hz. Muhammad wanted the conquest of Jerusalem and its surroundings. by Hz. With the successes of the Muslim commanders sent to Palestine, Jordan and Syria at the time of Abu Bakr, this desire of the Prophet began to be fulfilled. by Hz. The Islamic flag, which will long be rolled with the conquest of Jerusalem at the time of Omer, was placed in the city. After the time of the Khalifa, Jerusalem entered under the rule of Emevians, Abbasians, Tolunohs, Hishidians and Fatimians, respectively. The XI. Since the second half of the century, the Selchucks, who continued the conquest and expansion movement to the west, entered the conquest movement in Syria and the territory of Palestine. In 1071 the Selçuklu Emiri Atsız invaded Jerusalem and began the Selçuklu rule, which will last for about 28 years. The work done so far on the period when the Selchucks ruled in Jerusalem is often seen to be carried out in the framework of political events. However, some writers who write about Jerusalem often talked about a troubled process while discussing the city’s Selchucks period. But this is not exactly true. Instead, when Jerusalem was conquered, it became part of the Selchuklu State, which lived in the golden age. It is impossible to keep Jerusalem separated from the Selchuklu territory dominated by justice, security, tolerance and socio-economic well-being. In this context, the claims of the party writers that there was a cultural and economic decline in Jerusalem during the Selchucks period are not based on any basis. There are evidence that, on the contrary, there is peace, economic well-being and a peaceful and spiritual life that develops. In this study, in light of the data in the sources, the history of Selchuklu Jerusalem will be reviewed again. “How was the situation in Jerusalem under the Selchuklu rule?” The question will be tried to be answered.
Al-Quds (Jerusalem) has a considerably significant place as the holy land of Islam, Christianity and Judaism. Thus, it captures attention as the city which cannot be shared and to which each segment of the society lays claim in conjunction with the sense of belonging throughout history. Inasmuch as it acted as the first Qibla of Islam and Isra and Mi’raj incidents took place in al-Quds, the city is quite important and valuable for Muslims. As a matter of fact, the Prophet Mohammad strongly aspired for the conquest of al-Quds and its environs. In the period of the Caliph Abu Bakr, along with achievements of Muslim commanders who undertook military expeditions to al-Quds, Jordan and Syria, this aspiration of the Prophet set out to come true. With the conquest of al-Quds in the period of the Caliph Umar, the Islamic flag which would fly for a long time was planted on the city. After the Rashidun Caliphate, al-Quds remained under the control of Umayyads, Abbasids, Tulunids, Ikhshidids and Fatimids. Seljuks intensifying military campaigns and expeditions towards the west as of the second half of the 11th century got engaged in operations inten-ded for conquering lands of Syria and Palestine. Seljuk Amir Atsiz ibn Uvaq seized al-Quds in 1071 CE, and launched the Seljuk rule that would last for around 28 years in the city. It is discerned that studies carried out until now on the period when Seljuks ruled al-Quds were generally authored in the context of political affairs. On the other hand, some authors studying al-Quds in general referred to a troubled process while addressing the period when the city was under the Seljuk control. However, this is not really the case. Rather, when al-Quds was captured by Seljuks, it became part of the Seljuk State which enjoyed its golden age. It is impossible to set al-Quds apart from Seljuk lands where justice, safety, tolerance and socio-economic welfare prevailed. In this respect, allegations by partisan writers asserting that cultural and economic decline was experienced in al-Quds in Seljuk period have no basis. In contrast, there exist evidences revealing that the city was dominated by peace, economic welfare and a serenely developing spiritual life. This study will attempt to answer the following question: “What was the situation like in al-Quds when it was under the control of Seljuks?” and in light of findings acquired from resources, the history of al-Quds of the period of Seljuks will be reviewed in this article.
Alan : Sosyal, Beşeri ve İdari Bilimler
Dergi Türü : Uluslararası
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