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"There are many virtues
of al-Sham and its people established by the Book, the Sunnah and
the traditions of the people of knowledge, and this is one of the
things I relied upon in my encouraging the Muslims to fight the
Tatars, my order to them to remain in Damascus, my forbidding them
from fleeing to Egypt, and my inviting the Egyptian military to
Syria and consolidating the Syrian military there …"
[Ibn Taymiyyah, speaking of the events of 700-702AH, when
Damascus was successfully defended against the ravaging Mongol army]1
After Yarmuk the remnants
of the Roman army withdrew in haste to Northern Syria and the northern
part of the Mediterranean coast. The vanquished soldiers of Rome,
those who survived the horror of Yarmuk, were in no fit state for
battle. The victorious soldiers of Islam were in no fit state for
battle either. Abu Ubaidah sent a detachment to occupy Damascus,
and remained with the rest of his army in the region of Jabiya for
a whole month. During this period the men rested; spoils were collected,
checked and distributed; the wounded were given time to recover.
There was much to be done in matters of administration, and this
kept the generals occupied.
In early October 636 (late Shaban, 15 Hijri),
Abu Ubaidah held a council of war to discuss future plans. Opinions
of objectives varied between Caesarea and Jerusalem. Abu Ubaidah
could see the importance of both these cities, which had so far
resisted all Muslim attempts at capture, and unable to decide the
matter, wrote to Umar for instructions. In his reply the Caliph
ordered the Muslims to capture Jerusalem. Abu Ubaidah therefore
marched towards Jerusalem with the army from Jabiya, Khalid and
his Mobile Guard leading the advance. The Muslims arrived at Jerusalem
around early November, and the Roman garrison withdrew into the
fortified city.
For four months the siege continued without
a break. Then the Patriarch of Jerusalem, a man by the name of Sophronius,
offered to surrender the city and pay the Jizya, but only on condition
that the Caliph himself would come and sign the pact with him and
receive the surrender. When the Patriarch's terms became known to
the Muslims, Sharhabeel suggested that instead of waiting for Umar
to come all the way from Madinah, Khalid should be sent forward
as the Caliph. Umar and Khalid were very similar in appearance;
2 and since the people of Jerusalem would
only know Umar by reports, they could perhaps be taken in by a substitute.
The Muslims would say that actually the Caliph was already there-and
lo, he comes!
On the following morning the Patriarch was
informed of the Caliph's presence, and Khalid, dressed in simple
clothes of the poorest material, as was Umar's custom, rode up to
the fort for talks with the Patriarch. But it did not work. Khalid
was too well known, and there may have been Christian Arabs in Jerusalem
who had visited Madinah and seen both Umar and Khalid, noting the
differences. Moreover, the Patriarch must have wondered how the
great Caliph happened to be there just when he was needed! Anyhow,
the trick was soon discovered, and the Patriarch refused to talk.
When Khalid reported the failure of this mission, Abu Ubaidah wrote
to Umar about the situation, and invited him to come to Jerusalem
and accept the surrender of the city. In response the Caliph rode
out with a handful of Companions on what was to be the first of
his four journeys to Syria.
Umar first came to Jabiya, where he was
met by Abu Ubaidah, Khalid and Yazeed, who had travelled thither
with an escort to receive him. Amr bin Al Aas was left as commander
of the Muslim army besieging Jerusalem. Khalid and Yazeed were magnificently
attired in silk and brocade and rode gaily caparisoned horses-and
the sight of them infuriated Umar. Dismounting from his horse, he
picked up a handful of pebbles from the ground and threw them at
the two offending generals, "Shame on you", shouted
the Caliph, "that you greet me in this fashion ! It is only
in the last two years that you have eaten your fill. Shame on what
abundance of food has brought you to! By Allah, if you were to do
this after 200 years of prosperity, I should still dismiss you and
appoint others in your place." 3
1. Introduction to Manaqib al-Sham wa Ahlih
(The Virtues of al-Sham and its People) by Ibn Taymiyyah.
2. Waqidi: p. 162, Isfahani: Vol. 15, pp. 12,
56.
3. Tabari: Vol. 3, p. 103.
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