Dalil
العربية

Tarikh (al-Tabari) 1889

The caliphate of ʿUmar b. al-Khaṭṭāb

فَتْحِ بَيْتِ الْمَقْدِسِ وَهُوَ إِيلِيَاءُ فِي هَذِهِ السَّنَةِ فُتِحَ بَيْتُ الْمَقْدِسِ  ، وَقِيلَ: سَنَةَ سِتَّ عَشْرَةَ فِي رَبِيعٍ الْأَوَّلِ. عَلَى يَدَيْ عُمَرَ بْنِ الْخَطَّابِ. وذَكَرَهُ أَبُو جَعْفَرِ بْنُ جَرِيرٍ فِي سَّنَةِ خمس عشرة عَنْ رِوَايَةِ سَيْفِ بْنِ عُمَرَ، وَمُلَخَّصُ مَا ذَكَرَهُ، هُوَ وَغَيْرُهُ، أَنَّ أَبَا عُبَيْدَةَ لَمَّا فَرَغَ مِنْ دِمَشْقَ، كَتَبَ إِلَى أَهْلِ إِيلِيَاءَ يَدْعُوهُمْ إِلَى اللَّهِ وَإِلَى الْإِسْلَامِ، أَوْ يَبْذُلُونَ الْجِزْيَةَ أَوْ يُؤْذَنُونَ بِحَرْبٍ. فَأَبَوْا أَنْ يُجِيبُوا إِلَى مَا دَعَاهُمْ إِلَيْهِ. فَرَكِبَ إِلَيْهِمْ فِي جُنُودِهِ، وَاسْتَخْلَفَ عَلَى دِمَشْقَ سَعِيدَ بْنَ زَيْدٍ، ثُمَّ حَاصَرَ بَيْتَ الْمَقْدِسِ وَضَيَّقَ عَلَيْهِمْ حَتَّى أَجَابُوا إِلَى الصُّلْحِ بِشَرْطِ أَنْ يَقْدَمَ إِلَيْهِمْ أَمِيرُ الْمُؤْمِنِينَ عُمَرُ بْنُ الْخَطَّابِ. فَكَتَبَ إِلَيْهِ أَبُو عُبَيْدَةَ بِذَلِكَ فَاسْتَشَارَ عُمَرُ النَّاسَ فِي ذَلِكَ، فَأَشَارَ عُثْمَانُ بْنُ عَفَّانَ بِأَنْ لَا يَرْكَبَ إِلَيْهِمْ ; لِيَكُونَ أَحْقَرَ لَهُمْ وَأَرْغَمَ لِأُنُوفِهِمْ، وَأَشَارَ عَلِيُّ بْنُ أَبِي طَالِبٍ بِالْمَسِيرِ إِلَيْهِمْ ; لِيَكُونَ أَخَفَّ وَطْأَةً عَلَى الْمُسْلِمِينَ فِي حِصَارِهِمْ بَيْنَهُمْ، فَهَوِيَ مَا قَالَ عَلِيٌّ وَلَمْ يَهْوَ مَا قَالَ عُثْمَانُ. وَسَارَ بِالْجُيُوشِ نَحْوَهُمْ، وَاسْتَخْلَفَ عَلَى الْمَدِينَةِ عَلِيَّ بْنَ أَبِي طَالِبٍ، وَسَارَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ عَلَى مُقَدِّمَتِهِ، فَلَمَّا وَصَلَ إِلَى الشَّامِ تَلَقَّاهُ أَبُو عُبَيْدَةَ وَرُءُوسُ الْأُمَرَاءِ كَخَالِدِ بْنِ الْوَلِيدِ، وَيَزِيدَ بْنِ أَبِي سُفْيَانَ، فَتَرَجَّلَ أَبُو عُبَيْدَةَ وَتَرَجَّلَ عُمَرُ، فَأَشَارَ أَبُو عُبَيْدَةَ لِيُقَبِّلَ يَدَ عُمَرَ، فَهَمَّ عُمَرُ بِتَقْبِيلِ رِجْلِ أَبِي عُبَيْدَةَ، فَكَفَّ أَبُو عُبَيْدَةَ، فَكَفَّ عُمَرُ. ثُمَّ سَارَ حَتَّى صَالَحَ نَصَارَى بَيْتِ الْمَقْدِسِ، وَاشْتَرَطَ عَلَيْهِمْ إِجْلَاءَ الرُّومِ إِلَى ثَلَاثٍ، دخول عمر بن الخطاب ؓ بيت المقدس ثُمَّ دَخَلَهَا إِذْ دَخَلَ الْمَسْجِدَ مِنَ الْبَابِ الَّذِي دَخَلَ مِنْهُ رَسُولُ اللَّهِ ﷺ لَيْلَةَ الْإِسْرَاءِ. وَيُقَالُ: إِنَّهُ لَبَّى حِينَ دَخَلَ بَيْتَ الْمَقْدِسِ، فَصَلَّى فِيهِ تَحِيَّةَ الْمَسْجِدِ بِمِحْرَابِ دَاوُدَ، وَصَلَّى بِالْمُسْلِمِينَ فِيهِ صَلَاةَ الْغَدَاةِ مِنَ الْغَدِ، فَقَرَأَ فِي الْأَوْلَى بِسُورَةِ " ص " وَسَجَدَ فِيهَا وَالْمُسْلِمُونَ مَعَهُ، وَفِي الثَّانِيَةِ بِسُورَةِ " بَنِي إِسْرَائِيلَ " ثُمَّ جَاءَ إِلَى الصَّخْرَةِ فَاسْتَدَلَّ عَلَى مَكَانِهَا مِنْ كَعْبِ الْأَحْبَارِ، وَأَشَارَ عَلَيْهِ كَعْبٌ أَنْ يَجْعَلَ الْمَسْجِدَ مِنْ وَرَائِهِ، فَقَالَ: ضَاهَيْتَ الْيَهُودِيَّةَ. ثُمَّ جَعَلَ الْمَسْجِدَ فِي قِبْلِيِّ بَيْتِ الْمَقْدِسِ، وَهُوَ الْعُمَرِيُّ الْيَوْمَ، ثُمَّ نَقَلَ التُّرَابَ عَنِ الصَّخْرَةِ فِي طَرَفِ رِدَائِهِ وَقَبَائِهِ، وَنَقَلَ الْمُسْلِمُونَ مَعَهُ فِي ذَلِكَ. وَسَخَّرَ أَهْلَ الْأُرْدُنِّ فِي نَقْلِ بَقِيَّتِهَا، وَقَدْ كَانَتِ الرُّومُ جَعَلُوا الصَّخْرَةَ مَزْبَلَةً ; لِأَنَّهَا قِبْلَةَ الْيَهُودِ، حَتَّى إِنَّ الْمَرْأَةَ كَانَتْ تُرْسِلُ خِرْقَةَ حَيْضَتِهَا مِنْ دَاخِلِ الْحَوْزِ لِتُلْقَى فِي الصَّخْرَةِ، وَذَلِكَ مُكَافَأَةً لِمَا كَانَتِ الْيَهُودُ عَامَلَتْ بِهِ الْقُمَامَةَ، وَهِيَ الْمَكَانُ الَّذِي كَانَتِ الْيَهُودُ صَلَبُوا فِيهِ الْمَصْلُوبَ، فَجَعَلُوا يُلْقُونَ عَلَى قَبْرِهِ الْقُمَامَةَ، فَلِأَجْلِ ذَلِكَ سُمِّيَ ذَلِكَ الْمَوْضِعُ الْقُمَامَةَ، وَانْسَحَبَ الِاسْمُ عَلَى الْكَنِيسَةِ الَّتِي بَنَاهَا النَّصَارَى هُنَالِكَ. وَقَدْ كَانَ هِرَقْلُ حِينَ جَاءَهُ الْكِتَابُ النَّبَوِيُّ وَهُوَ بِإِيلِيَاءَ، وَعَظَ النَّصَارَى فِيمَا كَانُوا قَدْ بَالَغُوا فِي إِلْقَاءِ الْكُنَاسَةِ عَلَى الصَّخْرَةِ حَتَّى وَصَلَتْ إِلَى مِحْرَابِ دَاوُدَ، قَالَ لَهُمْ: إِنَّكُمْ لَخَلِيقٌ أَنْ تُقْتَلُوا عَلَى هَذِهِ الْكُنَاسَةِ مِمَّا امْتَهَنْتُمْ هَذَا الْمَسْجِدَ، كَمَا قُتِلَتْ بَنُو إِسْرَائِيلَ عَلَى دَمِ يَحْيَى بْنِ زَكَرِيَّا. ثُمَّ أُمِرُوا بِإِزَالَتِهَا، فَشَرَعُوا فِي ذَلِكَ، فَمَا أَزَالُوا ثُلُثَهَا حَتَّى فَتَحَهَا الْمُسْلِمُونَ فَأَزَالَهَا عُمَرُ بْنُ الْخَطَّابِ. وَقَدِ اسْتَقْصَى هَذَا كُلَّهُ بِأَسَانِيدِهِ وَمُتُونِهِ الْحَافِظُ بَهَاءُ الدِّينِ ابْنُ الْحَافِظِ أَبِي الْقَاسِمِ بْنِ عَسَاكِرَ فِي كِتَابِهِ " الْمُسْتَقْصَى فِي فَضَائِلِ الْمَسْجِدِ الْأَقْصَى ". وَذَكَرَ سَيْفٌ فِي سِيَاقِهِ أَنَّ عُمَرَ ؓ، رَكِبَ مِنَ الْمَدِينَةِ عَلَى فَرَسٍ ; لِيُسْرِعَ السَّيْرَ بَعْدَمَا اسْتَخْلَفَ عَلَيْهَا عَلِيَّ بْنَ أَبِي طَالِبٍ، فَسَارَ حَتَّى قَدِمَ الْجَابِيَةَ، فَنَزَلَ بِهَا خطبة عمر بالجابية ومصالحة أهلها وَخَطَبَ بِالْجَابِيَةِ خُطْبَةً طَوِيلَةً بَلِيغَةً، مِنْهَا: أَيُّهَا النَّاسُ، أَصْلِحُوا سَرَائِرَكُمْ تَصْلُحْ عَلَانِيَتُكُمْ، وَاعْمَلُوا لِآخِرَتِكُمْ تُكْفَوْا أَمْرَ دُنْيَاكُمْ، وَاعْلَمُوا أَنَّ رَجُلًا لَيْسَ بَيْنَهُ وَبَيْنَ آدَمَ أَبٌ حَيٌّ وَلَا بَيْنَهُ وَبَيْنَ اللَّهِ هَوَادَةٌ، فَمَنْ أَرَادَ لَحْبَ وَجْهِ الْجَنَّةِ فَلْيَلْزَمِ الْجَمَاعَةَ ; فَإِنَّ الشَّيْطَانَ مَعَ الْوَاحِدِ  ، وَهُوَ مَعَ الِاثْنَيْنِ أَبْعَدُ، وَلَا يَخْلُوَنَّ أَحَدُكُمْ بِامْرَأَةٍ ; فَإِنَّ الشَّيْطَانَ ثَالِثُهُمَا، وَمَنْ سَرَّتْهُ حَسَنَتُهُ وَسَاءَتْهُ سَيِّئَتُهُ فَهُوَ مُؤْمِنٌ. وَهِيَ خُطْبَةٌ طَوِيلَةٌ اخْتَصَرْنَاهَا. ثُمَّ صَالَحَ عُمَرُ أَهْلَ الْجَابِيَةِ وَرَحَلَ إِلَى بَيْتِ الْمَقْدِسِ. وَقَدْ كَتَبَ إِلَى أُمَرَاءِ الْأَجْنَادِ أَنْ يُوَافُوهُ فِي الْيَوْمِ الْفُلَانِيِّ إِلَى الْجَابِيَةِ، فَتَوَافَوْا أَجْمَعُونَ فِي ذَلِكَ الْيَوْمِ إِلَى الْجَابِيَةِ، فَكَانَ أَوَّلَ مَنْ تَلَقَّاهُ يَزِيدُ بْنُ أَبِي سُفْيَانَ، ثُمَّ أَبُو عُبَيْدَةَ، ثُمَّ خَالِدُ بْنُ الْوَلِيدِ فِي خُيُولِ الْمُسْلِمِينَ وَعَلَيْهِمْ يَلَامِقُ الدِّيبَاجِ، فَسَارَ إِلَيْهِمْ عُمَرُ لِيَحْصِبَهُمْ، فَاعْتَذَرُوا إِلَيْهِ بِأَنَّ عَلَيْهِمُ السِّلَاحَ، وَأَنَّهُمْ يَحْتَاجُونَ إِلَيْهِ فِي حُرُوبِهِمْ، فَسَكَتَ عَنْهُمْ وَاجْتَمَعَ الْأُمَرَاءُ كُلُّهُمْ بَعْدَمَا اسْتَخْلَفُوا عَلَى أَعْمَالِهِمْ سِوَى عَمْرِو بْنِ الْعَاصِ وَشُرَحْبِيلَ فَإِنَّهُمَا مُوَافِقَانِ الْأَرْطَبُونَ بِأَجْنَادِينَ، فَبَيْنَمَا عُمَرُ فِي الْجَابِيَةِ إِذَا بِكُرْدُوسٍ مِنَ الرُّومِ بِأَيْدِيهِمْ سُيُوفٌ مُسَلَّلَةٌ، فَسَارَ إِلَيْهِمُ الْمُسْلِمُونَ بِالسِّلَاحِ، فَقَالَ عُمَرُ: إِنَّ هَؤُلَاءِ قَوْمٌ يَسْتَأْمِنُونَ. فَسَارُوا نَحْوَهُمْ، فَإِذَا هُمْ جُنْدٌ مِنْ بَيْتِ الْمَقْدِسِ يَطْلُبُونَ الْأَمَانَ وَالصُّلْحَ مِنْ أَمِيرِ الْمُؤْمِنِينَ حِينَ سَمِعُوا بِقُدُومِهِ، فَأَجَابَهُمْ عُمَرُ، ؓ، إِلَى مَا سَأَلُوا، وَكَتَبَ لَهُمْ كِتَابَ أَمَانٍ وَمُصَالَحَةٍ، وَضَرَبَ عَلَيْهِمُ الْجِزْيَةَ، وَاشْتَرَطَ عَلَيْهِمْ شُرُوطًا ذَكَرَهَا ابْنُ جَرِيرٍ، وَشَهِدَ فِي الْكِتَابِ خَالِدُ بْنُ الْوَلِيدِ، وَعَمْرُو بْنُ الْعَاصِ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَمُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ، وَهُوَ كَاتِبُ الْكِتَابِ، وَذَلِكَ فِي سَنَةِ خَمْسَ عَشْرَةَ. ثُمَّ كَتَبَ لِأَهْلِ لُدٍّ وَمَنْ هُنَالِكَ مِنَ النَّاسِ كِتَابًا آخَرَ، وَضَرَبَ عَلَيْهِمُ الْجِزْيَةَ، وَدَخَلُوا فِيمَا صَالَحَ عَلَيْهِ أَهْلَ إِيلِيَاءَ. وَفَرَّ الْأَرْطَبُونُ إِلَى بِلَادِ مِصْرَ، فَكَانَ بِهَا حَتَّى فَتَحَهَا عَمْرُو بْنُ الْعَاصِ، ثُمَّ فَرَّ إِلَى الْبَحْرِ، فَكَانَ يَلِي بَعْضَ السَّرَايَا الَّذِينَ يُقَاتِلُونَ الْمُسْلِمِينَ، فَظَفِرَ بِهِ رَجُلٌ مِنْ قَيْسٍ، فَقَطَعَ يَدَ الْقَيْسِيِّ، وَقَتَلَهُ الْقَيْسِيُّ، وَقَالَ فِي ذَلِكَ: فَإِنْ يَكُنْ أَرْطَبُونُ الرُّومِ أَفْسَدَهَا فَإِنَّ فِيهَا بِحَمْدِ اللَّهِ مُنْتَفَعَا     وَإِنْ يَكُنْ أَرْطَبُونُ الرُّومِ قَطَّعَهَا فَقَدْ تَرَكْتُ بِهَا أَوْصَالَهُ قِطَعَا. وَلَمَّا صَالَحَ أَهْلَ الرَّمْلَةِ وَتِلْكَ الْبِلَادَ، أَقْبَلَ عَمْرُو بْنُ الْعَاصِ وَشُرَحْبِيلُ ابْنُ حَسَنَةَ حَتَّى قَدِمَا الْجَابِيَةَ، فَوَجَدَا أَمِيرَ الْمُؤْمِنِينَ عُمَرُ بْنُ الْخَطَّابِ رَاكِبًا، فَلَمَّا اقْتَرَبَا مِنْهُ أَكَبَّا عَلَى رُكْبَتَيْهِ فَقَبَّلَاهَا وَاعْتَنَقَهُمَا عُمَرُ مَعًا، ؓ. قَالَ سَيْفٌ: ثُمَّ سَارَ عُمَرُ إِلَى بَيْتِ الْمَقْدِسِ مِنَ الْجَابِيَةِ، وَقَدْ تَوَجَّى فَرَسُهُ، فَأَتَوْهُ بِبِرْذَوْنٍ، فَرَكِبَهُ فَجَعَلَ يُهَمْلِجُ بِهِ، فَنَزَلَ عَنْهُ وَضَرَبَ وَجْهَهُ، وَقَالَ: لَا عَلَّمَ اللَّهُ مَنْ عَلَّمَكَ، هَذَا مِنَ الْخُيَلَاءِ. ثُمَّ لَمْ يَرْكَبْ بِرْذَوْنًا قَبْلَهُ وَلَا بَعْدَهُ، فَفُتِحَتْ إِيلِيَاءُ وَأَرْضُهَا عَلَى يَدَيْهِ مَا خَلَا أَجْنَادِينَ فَعَلَى يَدَيْ عَمْرٍو، وَقَيْسَارِيَّةَ فَعَلَى يَدَيْ مُعَاوِيَةَ. هَذَا سِيَاقُ سَيْفِ بْنِ عُمَرَ، وَقَدْ خَالَفَهُ غَيْرُهُ مِنْ أَئِمَّةِ السِّيَرِ، فَذَهَبُوا إِلَى أَنَّ فَتْحَ بَيْتِ الْمَقْدِسِ كَانَ فِي سَنَةِ سِتَّ عَشْرَةَ. القول بأن فتح بيت المقدس كان في سنة ست عشرة قَالَ يَزِيدُ بْنُ عُبَيْدَةَ: فُتِحَتْ بَيْتُ الْمَقْدِسِ سَنَةَ سِتَّ عَشْرَةَ، وَفِيهَا قَدِمَ عُمَرُ بْنُ الْخَطَّابِ الْجَابِيَةَ.. وَقَالَ أَبُو زُرْعَةَ الدِّمَشْقِيُّ عَنْ دُحَيْمٍ، عَنِ الْوَلِيدِ بْنِ مُسْلِمٍ قَالَ: ثُمَّ عَادَ فِي سَنَةِ سَبْعَ عَشْرَةَ، فَرَجَعَ مِنْ سَرْعٍ، ثُمَّ قَدِمَ سَنَةَ ثَمَانِيَ عَشْرَةَ، فَاجْتَمَعَ إِلَيْهِ الْأُمَرَاءُ، وَسَلَّمُوا إِلَيْهِ مَا اجْتَمَعَ عِنْدَهُمْ مِنَ الْأَمْوَالِ فَقَسَمَهَا وَجَنَّدَ الْأَجْنَادَ وَمَصَّرَ الْأَمْصَارَ ثُمَّ عَادَ إِلَى الْمَدِينَةِ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ: ثُمَّ كَانَ فَتْحُ الْجَابِيَةِ  وَبَيْتِ الْمَقْدِسِ سَنَةَ سِتَّ عَشْرَةَ. وَقَالَ أَبُو مَعْشَرٍ: ثُمَّ كَانَ عَمَوَاسُ وَالْجَابِيَةُ فِي سَنَةِ سِتَّ عَشْرَةَ ثُمَّ كَانَتْ سَرْعٌ فِي سَنَةِ سَبْعَ عَشْرَةَ، ثُمَّ كَانَ عَامُ الرَّمَادَةِ  فِي سَنَةِ ثَمَانِيَ عَشْرَةَ. قَالَ: وَكَانَ فِيهَا طَاعُونُ عَمَوَاسَ  . يَعْنِي فَتْحَ الْبَلْدَةِ الْمَعْرُوفَةِ بِعَمَوَاسَ، فَأَمَّا الطَّاعُونُ الْمَنْسُوبُ إِلَيْهَا، فَكَانَ فِي سَنَةِ ثَمَانِيَ عَشْرَةَ. قَالَ أَبُو مِخْنَفٍ: لَمَّا قَدِمَ عُمَرُ الشَّامَ فَرَأَى غُوطَةَ دِمَشْقَ، وَنَظَرَ إِلَى الْمَدِينَةِ وَالْقُصُورِ وَالْبَسَاتِينِ تَلَا قَوْلَهُ تَعَالَى: كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ كَذَلِكَ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ [ الدُّخَانِ: 25 - 28 ]. ثُمَّ أَنْشَدَ قَوْلَ النَّابِغَةِ:. هُمَا فَتَيَا دَهْرٍ يَكُرُّ عَلَيْهِمَا     نَهَارٌ وَلَيْلٌ يَلْحَقَانِ التَّوَالِيَا إِذَا مَا هُمَا مَرَّا بِحَيٍّ بِغِبْطَةٍ     أَنَاخَا بِهِمْ حَتَّى يُلَاقُوا الدَّوَاهِيَا وَهَذَا يَقْتَضِي بَادِيَ الرَّأْيِ أَنَّهُ دَخَلَ دِمَشْقَ، وَلَيْسَ كَذَلِكَ، فَإِنَّهُ لَمْ يَنْقُلْ أَحَدٌ أَنَّهُ دَخَلَهَا فِي شَيْءٍ مِنْ قَدَمَاتِهِ الثَّلَاثِ إِلَى الشَّامِ ; أَمَّا الْأُولَى، وَهِيَ هَذِهِ، فَإِنَّهُ سَارَ مِنَ الْجَابِيَةِ إِلَى بَيْتِ الْمَقْدِسِ، كَمَا ذَكَرَ سَيْفٌ وَغَيْرُهُ. وَاللَّهُ أَعْلَمُ. وَقَالَ الْوَاقِدِيُّ: رواية أهل الشام بأن عمر دخل الشام مرتين أَمَّا رِوَايَةُ أَهْلِ الشَّامِ أَنَّ عُمَرَ دَخَلَ الشَّامَ مَرَّتَيْنِ، وَرَجَعَ الثَّالِثَةَ مِنْ سَرْعٍ، فَلَيْسَ بِمَعْرُوفٍ، وَإِنَّمَا قَدِمَ مَرَّةً وَاحِدَةً عَامَ الْجَابِيَةِ حِينَ صَالَحَ أَهْلَ بَيْتِ الْمَقْدِسِ سَنَةَ سِتَّ عَشْرَةَ، وَرَجَعَ مِنْ سَرْعٍ سَنَةَ سَبْعَ عَشْرَةَ، وَهُمْ يَقُولُونَ: دَخَلَ فِي الثَّالِثَةِ دِمَشْقَ وَحِمْصَ، وَأَنْكَرَ الْوَاقِدِيُّ ذَلِكَ. قُلْتُ: وَلَا يُعْرَفُ أَنَّهُ دَخَلَ دِمَشْقَ إِلَّا فِي الْجَاهِلِيَّةِ قَبْلَ إِسْلَامِهِ. وقَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنْ عُبَيْدِ بْنِ آدَمَ وَأَبِي مَرْيَمَ وَأَبِي شُعَيْبٍ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ كَانَ بِالْجَابِيَةِ، فَذَكَرَ فَتَحَ بَيْتِ الْمَقْدِسِ. قَالَ: قَالَ ابْنُ سَلَمَةَ: فَحَدَّثَنِي أَبُو سِنَانٍ، عَنْ عُبَيْدِ بْنِ آدَمَ، سَمِعْتُ عُمَرَ يَقُولُ لِكَعْبٍ: أَيْنَ تُرَى أَنْ أَصَلِّيَ ؟ قَالَ: إِنْ أَخَذْتَ عَنِّي صَلَّيْتَ خَلْفَ الصَّخْرَةِ، فَكَانَتِ الْقُدْسُ كُلُّهَا بَيْنَ يَدَيْكَ. فَقَالَ عُمَرُ: ضَاهَيْتَ الْيَهُودِيَّةَ، لَا وَلَكِنْ أُصَلِّي حَيْثُ صَلَّى رَسُولُ اللَّهِ ﷺ. فَتَقَدَّمَ إِلَى الْقِبْلَةِ فَصَلَّى، ثُمَّ جَاءَ فَبَسَطَ رِدَاءَهُ وَكَنَسَ الْكُنَاسَةَ فِي رِدَائِهِ وَكَنَسَ النَّاسُ. وَهَذَا إِسْنَادٌ جَيِّدٌ اخْتَارَهُ الْحَافِظُ ضِيَاءُ الدِّينِ الْمَقْدِسِيُّ فِي كِتَابِهِ " الْمُسْتَخْرَجِ ". وَقَدْ تَكَلَّمْنَا عَلَى رِجَالِهِ فِي كِتَابِنَا الَّذِي أَفْرَدْنَاهُ فِي مُسْنَدِ عُمَرَ، مَا رَوَاهُ مِنَ الْأَحَادِيثِ الْمَرْفُوعَةِ، وَمَا رُوِيَ عَنْهُ مِنَ الْآثَارِ الْمَوْقُوفَةِ مُبَوَّبًا عَلَى أَبْوَابِ الْفِقْهِ، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَقَدْ رَوَى سَيْفُ بْنُ عُمَرَ، عَنْ شُيُوخِهِ، عَنْ سَالِمٍ قَالَ: لَمَّا دَخَلَ عُمَرُ الشَّامَ تَلَقَّاهُ رَجُلٌ مِنْ يَهُودِ دِمَشْقَ، فَقَالَ: السَّلَامُ عَلَيْكَ يَا فَارُوقُ، أَنْتَ صَاحِبُ إِيلِيَاءَ، لَا هَا اللَّهِ لَا تَرْجِعْ حَتَّى يَفْتَحَ اللَّهُ عَلَيْكَ إِيلِيَاءَ. وعن أَسْلَمَ مَوْلَى عُمَرَ، عَنْ عُمَرَ بْنِ الْخَطَّابِ، أَنَّهُ قَدِمَ دِمَشْقَ فِي تُجَّارٍ مِنْ قُرَيْشٍ فَلَمَّا خَرَجُوا تَخَلَّفَ عُمَرُ لِبَعْضِ حَاجَتِهِ فَبَيْنَمَا هُوَ فِي الْبَلَدِ إِذَا هُوَ بِبِطْرِيقٍ يَأْخُذُ بِعُنُقِهِ، فَذَهَبَ يُنَازِعُهُ فَلَمْ يَقْدِرْ، فَأَدْخَلَهُ دَارًا فِيهَا تُرَابٌ وَفَأْسٌ وَمِجْرَفَةٌ وَزِنْبِيلٌ، وَقَالَ لَهُ: حَوِّلْ هَذَا مِنْ هَا هُنَا إِلَى هَا هُنَا. وَغَلَّقَ عَلَيْهِ الْبَابَ وَانْصَرَفَ، فَلَمْ يَجِئْ إِلَى نِصْفِ النَّهَارِ. قَالَ: وَجَلَسْتُ مُفَكِّرًا، وَلَمْ أَفْعَلْ مِمَّا قَالَ لِي شَيْئًا. فَلَمَّا جَاءَ قَالَ: مَا لَكَ لَمْ تَفْعَلْ ؟ وَلَكَمَنِي فِي رَأْسِي بِيَدِهِ، قَالَ: فَأَخَذْتُ الْفَأْسَ فَضَرَبْتُهُ بِهَا فَقَتَلْتُهُ، وَخَرَجْتُ عَلَى وَجْهِي فَجِئْتُ دَيْرًا لِرَاهِبٍ، فَجَلَسْتُ عِنْدَهُ مِنَ الْعَشِيِّ، فَأَشْرَفَ عَلَيَّ، فَنَزَلَ وَأَدْخَلَنِي الدَّيْرَ فَأَطْعَمَنِي وَسَقَانِي، وَأَتْحَفَنِي، وَجَعَلَ يُحَقِّقُ النَّظَرَ فِيَّ، وَسَأَلَنِي عَنْ أَمْرِي، فَقُلْتُ: إِنِّي أَضْلَلْتُ عَنْ أَصْحَابِي. فَقَالَ: إِنَّكَ لَتَنْظُرُ بِعَيْنِ خَائِفٍ. وَجَعَلَ يَتَوَسَّمُنِي، ثُمَّ قَالَ: لَقَدْ عَلِمَ أَهْلُ دِينِ النَّصْرَانِيَّةِ أَنِّي أَعْلَمُهُمْ بِكِتَابِهِمْ، وَإِنِّي لَأُرَاكَ الَّذِي تُخْرِجُنَا مِنْ بِلَادِنَا هَذِهِ، فَهَلْ لَكَ أَنْ تَكْتُبَ لِي كِتَابَ أَمَانٍ عَلَى دَيْرِي هَذَا ؟ فَقُلْتُ: يَا هَذَا، لَقَدْ ذَهَبْتَ غَيْرَ مَذْهَبٍ. فَلَمْ يَزَلْ بِي حَتَّى كَتَبْتُ لَهُ صَحِيفَةً بِمَا طَلَبَ مِنِّي، فَلَمَّا كَانَ وَقْتُ الِانْصِرَافِ أَعْطَانِي أَتَانًا، فَقَالَ لِيَ: ارْكَبْهَا، فَإِذَا وَصَلْتَ إِلَى أَصْحَابِكَ فَابْعَثْ إِلَيَّ بِهَا وَحْدَهَا فَإِنَّهَا لَا تَمُرُّ بِدَيْرٍ إِلَّا أَكْرَمُوهَا. فَفَعَلْتُ مَا أَمَرَنِي بِهِ، فَلَمَّا قَدِمَ عُمَرُ لِفَتْحِ بَيْتِ الْمَقْدِسِ أَتَاهُ ذَلِكَ الرَّاهِبُ وَهُوَ بِالْجَابِيَةِ بِتِلْكَ الصَّحِيفَةِ، فَأَمْضَاهَا لَهُ عُمَرُ، وَاشْتَرَطَ عَلَيْهِ ضِيَافَةَ مَنْ يَمُرُّ بِهِ مِنَ الْمُسْلِمِينَ، وَأَنْ يُرْشِدَهُمْ إِلَى الطَّرِيقِ. رَوَاهُ ابْنُ عَسَاكِرَ وَغَيْرُهُ. وَقَدْ سَاقَهُ ابْنُ عَسَاكِرَ مِنْ طَرِيقٍ أُخْرَى فِي تَرْجَمَةِ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ أُسَامَةَ الْقُرَشِيِّ الْبَلْقَاوِيِّ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، فَذَكَرَ حَدِيثًا طَوِيلًا عَجِيبًا، هَذَا بَعْضُهُ. تواضع عمر في دخوله الشام وَقَالَ أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا: سنده عَنْ أَبِي الْعَالِيَةِ الشَّامِيِّ قَالَ: قَدِمَ عُمَرُ بْنُ الْخَطَّابِ الْجَابِيَةَ عَلَى طَرِيقِ إِيلِيَاءَ عَلَى جَمَلٍ أَوْرَقَ تَلُوحُ صَلْعَتُهُ لِلشَّمْسِ، لَيْسَ عَلَيْهِ قَلَنْسُوَةٌ وَلَا عِمَامَةٌ، تَصْطَفِقُ رِجْلَاهُ بَيْنَ شُعْبَتِي الرَّحْلِ بِلَا رِكَابٍ، وِطَاؤُهُ كِسَاءٌ أَنْبِجَانِيٌّ ذُو صُوفٍ، هُوَ وِطَاؤُهُ إِذَا رَكِبَ، وَفِرَاشُهُ إِذَا نَزَلَ، حَقِيبَتُهُ نَمِرَةٌ أَوْ شَمْلَةٌ مَحْشُوَّةٌ لِيفًا، هِيَ حَقِيبَتُهُ إِذَا رَكِبَ، وَوِسَادَتُهُ إِذَا نَزَلَ، وَعَلَيْهِ قَمِيصٌ مِنْ كَرَابِيسَ قَدْ دَسِمَ وَتَخَرَّقَ جَيْبُهُ. فَقَالَ: ادْعُوا لِي رَأْسَ الْقَوْمِ. فَدَعَوْا لَهُ الْجَلَوْمَسَ، فَقَالَ: اغْسِلُوا قَمِيصِي وَخَيِّطُوهُ، وَأَعِيرُونِي قَمِيصًا أَوْ ثَوْبًا، فَأُتِيَ بِقَمِيصِ كَتَّانٍ فَقَالَ: مَا هَذَا ؟ قَالُوا: كَتَّانٌ. قَالَ: وَمَا الْكَتَّانُ ؟ فَأَخْبَرُوهُ، فَنَزَعَ قَمِيصَهُ فَغُسِلَ وَرُقِّعَ، وَأُتِيَ بِهِ، فَنَزْعَ قَمِيصَهُمْ وَلَبِسَ قَمِيصَهُ. فَقَالَ لَهُ الْجَلَوْمَسُ: أَنْتَ مِلْكُ الْعَرَبِ، وَهَذِهِ بِلَادٌ لَا تَصْلُحُ بِهَا الْإِبِلُ. فَأُتِيَ بِبِرْذَوْنٍ فَطُرِحَ عَلَيْهِ قَطِيفَةٌ بِلَا سَرْجٍ وَلَا رَحْلٍ، فَرَكِبَهُ فَقَالَ: احْبِسُوا احْبِسُوا، مَا كُنْتُ أَظُنُّ النَّاسَ يَرْكَبُونَ الشَّيْطَانَ قَبْلَ هَذَا، هَاتُوا جَمَلِي. فَأُتِيَ بِجَمَلِهِ فَرَكِبَهُ. وعَنْ طَارِقِ بْنِ شِهَابٍ قَالَ: لَمَّا قَدِمَ عُمَرُ الشَّامَ عَرَضَتْ لَهُ مَخَاضَةٌ، فَنَزَلَ عَنْ بَعِيرِهِ وَنَزَعَ مُوقَيْهِ، فَأَمْسَكَهُمَا بِيَدِهِ وَخَاضَ الْمَاءَ وَمَعَهُ بَعِيرُهُ، فَقَالَ لَهُ أَبُو عُبَيْدَةَ: قَدْ صَنَعْتَ الْيَوْمَ صَنِيعًا عَظِيمًا عِنْدَ أَهْلِ الْأَرْضِ ; صَنَعْتَ كَذَا وَكَذَا. قَالَ: فَصَكَّ فِي صَدْرِهِ، وَقَالَ: أَوْهِ، لَوْ غَيْرُكَ يَقُولُهَا يَا أَبَا عُبَيْدَةَ ! إِنَّكُمْ كُنْتُمْ أَذَلَّ النَّاسِ وَأَحْقَرَ النَّاسِ وَأَقَلَّ النَّاسِ، فَأَعَزَّكُمُ اللَّهُ بِالْإِسْلَامِ، فَمَهْمَا تَطْلُبُوا الْعِزَّ بِغَيْرِهِ يُذِلَّكُمُ اللَّهُ.

Translation

✧ The conquest of Bayt al-Maqdis (Jerusalem), which is Īliyāʾ In this year Bayt al-Maqdis was conquered. It was also said: in the year sixteen, in Rabīʿ al-Awwal, by the hand of ʿUmar b. al-Khaṭṭāb. Abū Jaʿfar b. Jarīr mentioned it under the year fifteen, from the narration of Sayf b. ʿUmar. The summary of what he and others mentioned is that when Abū ʿUbaydah had finished with Damascus, he wrote to the people of Īliyāʾ inviting them to God and to Islam, or to pay the jizyah, or to be warned of war. They refused to respond to what he called them to. So he rode to them with his troops, and appointed Saʿīd b. Zayd as his deputy over Damascus. Then he besieged Bayt al-Maqdis and pressed them until they agreed to peace on condition that the Commander of the Faithful, ʿUmar b. al-Khaṭṭāb, come to them. Abū ʿUbaydah wrote to him about that. ʿUmar consulted the people about it. ʿUthmān b. ʿAffān advised that he should not ride to them, so as to be more contemptuous of them and more humiliating to their noses. ʿAlī b. Abī Ṭālib advised going to them, so that it would be lighter upon the Muslims in their siege among them. ʿUmar inclined to what ʿAlī said and did not incline to what ʿUthmān said. He marched with the armies toward them, and appointed ʿAlī b. Abī Ṭālib as his deputy over Madinah. Al-ʿAbbās b. ʿAbd al-Muṭṭalib marched at the head of his vanguard. When he reached Syria, Abū ʿUbaydah and the leading commanders, such as Khālid b. al-Walīd and Yazīd b. Abī Sufyān, met him. Abū ʿUbaydah dismounted and ʿUmar dismounted. Abū ʿUbaydah gestured to kiss ʿUmar's hand, and ʿUmar moved to kiss Abū ʿUbaydah's foot, so Abū ʿUbaydah desisted, and ʿUmar desisted. Then he proceeded until he made peace with the Christians of Bayt al-Maqdis, and stipulated upon them the evacuation of the Byzantines within three days. Then he entered it, entering the mosque from the gate through which the Messenger of God ﷺ entered on the Night Journey. It is said that he recited the talbiyah when he entered Bayt al-Maqdis, and prayed in it the greeting of the mosque at the miḥrāb of David, and he led the Muslims in the dawn prayer the next morning. In the first unit he recited Sūrah Ṣād and prostrated in it, and the Muslims with him. In the second he recited Sūrah Banī Isrāʾīl. Then he came to the Rock and sought its location from Kaʿb al-Aḥbār. Kaʿb advised him to place the mosque behind it, so he said: "You have imitated Judaism." Then he placed the mosque in the southern part of Bayt al-Maqdis, which is the ʿUmarī mosque today. Then he carried away the soil from the Rock in the edge of his cloak and outer garment, and the Muslims carried with him in that. He employed the people of Jordan in carrying away the rest of it. The Byzantines had made the Rock a garbage dump because it was the qiblah of the Jews, to the extent that a woman would send her menstrual rag from inside the enclosure to be thrown on the Rock, in retaliation for what the Jews had done to the Qumāmah, which is the place where the Jews crucified the crucified one; they used to throw garbage on his grave, and for that reason that place was named al-Qumāmah, and the name came to apply to the church that the Christians built there. Heraclius, when the prophetic letter came to him while he was in Īliyāʾ, admonished the Christians about their going to extremes in throwing garbage on the Rock until it reached the miḥrāb of David. He said to them: "You are likely to be killed over this garbage for what you have dishonored this mosque, just as the Children of Israel were killed over the blood of John b. Zechariah." Then they were ordered to remove it, and they began to do so, but they had not removed a third of it before the Muslims conquered it, and ʿUmar b. al-Khaṭṭāb removed it. The ḥāfiẓ Bahāʾ al-Dīn b. al-Ḥāfiẓ Abī al-Qāsim b. ʿAsākir has exhaustively treated all of this, with its chains and texts, in his book "Al-Mustaqṣā fī Faḍāʾil al-Masjid al-Aqṣā." Sayf mentioned in his narrative that ʿUmar ؓ rode from Madinah on a horse to hasten the journey, after appointing ʿAlī b. Abī Ṭālib as his deputy over it. He traveled until he arrived at al-Jābiyah and stopped there. He delivered a long and eloquent sermon at al-Jābiyah, part of which was: "O people, set right your inner selves and your outward selves will be set right. Work for your Hereafter and you will be spared the concerns of your worldly life. Know that a man has no living father between him and Adam, and no intercession between him and God. Whoever desires the splendor of Paradise, let him adhere to the community, for Satan is with the solitary one, and he is farther from two. Let none of you be alone with a woman, for Satan is the third of them. Whoever is pleased by his good deed and grieved by his evil deed is a believer." It is a long sermon which we have abridged. Then ʿUmar made peace with the people of al-Jābiyah and departed for Bayt al-Maqdis. He had written to the commanders of the armies to meet him on a certain day at al-Jābiyah, and they all assembled there on that day. The first to meet him was Yazīd b. Abī Sufyān, then Abū ʿUbaydah, then Khālid b. al-Walīd with the cavalry of the Muslims, wearing brocade cloaks. ʿUmar went toward them to pelt them with stones, but they excused themselves that they had weapons and needed them in their wars. He kept silent about them. All the commanders gathered, after appointing deputies over their provinces, except ʿAmr b. al-ʿĀṣ and Shuraḥbīl, for they were confronting al-Arṭabūn at Ajnādayn. While ʿUmar was at al-Jābiyah, a squadron of Byzantines appeared with drawn swords. The Muslims advanced with weapons, but ʿUmar said: "These are people seeking safety." So they went toward them, and they were troops from Bayt al-Maqdis seeking security and peace from the Commander of the Faithful when they heard of his arrival. ʿUmar ؓ answered their request, wrote for them a document of security and peace, imposed the jizyah upon them, and stipulated conditions mentioned by Ibn Jarīr. Khālid b. al-Walīd, ʿAmr b. al-ʿĀṣ, ʿAbd al-Raḥmān b. ʿAwf, and Muʿāwiyah b. Abī Sufyān witnessed the document, and he was the scribe of the document, and that was in the year fifteen. Then he wrote for the people of Ludd and those in that vicinity another document, imposed the jizyah upon them, and they entered into what he had made peace with the people of Īliyāʾ upon. Al-Arṭabūn fled to the land of Egypt and remained there until ʿAmr b. al-ʿĀṣ conquered it. Then he fled to the sea and led some of the raiding parties that fought the Muslims. A man of Qays caught up with him, and al-Arṭabūn cut off the hand of the Qaysī, but the Qaysī killed him and said of that: If Arṭabūn of the Romans corrupted her, indeed in her, by God's praise, there is benefit; and if Arṭabūn of the Romans cut it off, I left his limbs in her as pieces. When he made peace with the people of al-Ramlah and those lands, ʿAmr b. al-ʿĀṣ and Shuraḥbīl b. Ḥasanah came forward until they arrived at al-Jābiyah, and found the Commander of the Faithful, ʿUmar b. al-Khaṭṭāb, mounted. When they drew near him, they fell upon their knees and kissed them, and ʿUmar embraced them both together ؓ. Sayf said: Then ʿUmar traveled from al-Jābiyah to Bayt al-Maqdis. His horse had become lame, so they brought him a barīdhūn (a non-Arab horse), and he rode it. It began to pace, so he dismounted and struck its face, saying: "May God not teach the one who taught you. This is from vanity." Then he did not ride a barīdhūn before that or after it. Īliyāʾ and its land were conquered at his hands, except Ajnādayn, which was conquered by ʿAmr, and Caesarea, which was conquered by Muʿāwiyah. This is the narrative of Sayf b. ʿUmar. Others among the leading scholars of the sīrah disagreed with him, holding that the conquest of Bayt al-Maqdis was in the year sixteen. The statement that the conquest of Bayt al-Maqdis was in the year sixteen. Yazīd b. ʿUbaydah said: Bayt al-Maqdis was conquered in the year sixteen, and in it ʿUmar b. al-Khaṭṭāb came to al-Jābiyah. Abū Zurʿah al-Dimashqī, from Duḥaym, from al-Walīd b. Muslim, said: Then he returned in the year seventeen, and came back from Sargh, then came in the year eighteen, and the commanders gathered to him and handed over to him the wealth that had accumulated with them, and he divided it, organized the armies, and founded the garrison towns, then returned to Madinah. Yaʿqūb b. Sufyān said: The conquest of al-Jābiyah and Bayt al-Maqdis was in the year sixteen. Abū Maʿshar said: Then ʿAmawās and al-Jābiyah were in the year sixteen, then Sargh in the year seventeen, then the Year of Ashes in the year eighteen. He said: In it was the plague of ʿAmawās. That is, the conquest of the town known as ʿAmawās; as for the plague attributed to it, it was in the year eighteen. Abū Mikhnaf said: When ʿUmar came to Syria and saw the Ghūṭah of Damascus, and looked at the city, the palaces, and the gardens, he recited the words of the Most High: "How many gardens and springs they left behind, and sown fields and noble stations, and blessings in which they took delight; thus it was, and We made another people inherit them" [al-Dukhān: 25-28]. Then he recited the verse of al-Nābighah: They are two youth of time, upon whom day and night return, overtaking the nights; when they pass by a tribe in prosperity, they make them halt until they meet calamities. This would seem at first glance to imply that he entered Damascus, but that is not the case, for no one has transmitted that he entered it in any of his three visits to Syria. As for the first, which is this one, he traveled from al-Jābiyah to Bayt al-Maqdis, as Sayf and others mentioned. And God knows best. Al-Wāqidī said: The report of the people of Syria that ʿUmar entered Syria twice and returned the third time from Sargh is not well known. He came only once, in the year of al-Jābiyah, when he made peace with the people of Bayt al-Maqdis in the year sixteen, and returned from Sargh in the year seventeen. They say that in the third he entered Damascus and Hims, and al-Wāqidī denied that. I say: It is not known that he entered Damascus except in the Jāhiliyyah before his Islam. Imam Aḥmad said, with his chain from ʿUbayd b. Ādam, Abū Maryam, and Abū Shuʿayb, that ʿUmar b. al-Khaṭṭāb was at al-Jābiyah, and he mentioned the conquest of Bayt al-Maqdis. He said: Ibn Salamah said: Abū Sinān narrated to me, from ʿUbayd b. Ādam: I heard ʿUmar say to Kaʿb: "Where do you think I should pray?" He said: "If you take my advice, pray behind the Rock, and all of Jerusalem will be before you." ʿUmar said: "You have imitated Judaism. No, but I will pray where the Messenger of God ﷺ prayed." So he advanced to the qiblah and prayed. Then he came and spread his cloak and swept the garbage into his cloak, and the people swept. This is a good chain, chosen by the ḥāfiẓ Ḍiyāʾ al-Dīn al-Maqdisī in his book "Al-Mustakhraj." We have discussed its narrators in our book devoted to the Musnad of ʿUmar, what he narrated of raised hadiths and what is reported from him of non-prophetic traditions, arranged according to the chapters of fiqh, and to God be praise and grace. Sayf b. ʿUmar narrated from his shaykhs, from Sālim, who said: When ʿUmar entered Syria, a man from the Jews of Damascus met him and said: "Peace be upon you, O Fārūq. You are the one destined for Īliyāʾ. No, by God, you will not return until God opens Īliyāʾ for you." From Aslam, the mawlā of ʿUmar, from ʿUmar b. al-Khaṭṭāb, that he came to Damascus with merchants of Quraysh. When they departed, ʿUmar lingered for some need. While he was in the town, a patrician seized him by the neck, and he tried to struggle but could not. He brought him into a house with soil, a pickaxe, a shovel, and a basket, and said to him: "Move this from here to there." He locked the door and left, and did not return until midday. He said: I sat thinking, and did not do anything of what he told me. When he came, he said: "Why haven't you done it?" and struck me on the head with his hand. He said: I took the pickaxe and struck him with it, killing him. I fled and came to a monk's monastery, and sat with him in the evening. He looked at me, came down, brought me into the monastery, fed me and gave me drink, honored me, and began to scrutinize me. He asked about my situation, and I said: "I lost my companions." He said: "You look with the eye of a fearful man." He kept examining me, then said: "The people of the Christian religion know that I am the most knowledgeable of them in their scripture, and I see that you are the one who will expel us from this land of ours. Will you write for me a document of protection for this monastery?" I said: "O man, you have gone astray." He kept at me until I wrote for him a document of what he requested. When it was time to depart, he gave me a donkey and said: "Ride it. When you reach your companions, send it back alone, for it does not pass by a monastery but that they honor it." I did as he commanded. When ʿUmar came for the conquest of Bayt al-Maqdis, that monk came to him at al-Jābiyah with that document, and ʿUmar ratified it for him, and stipulated upon him hospitality for any Muslim who passed by him, and that he guide them to the road. Ibn ʿAsākir and others narrated it. Ibn ʿAsākir related it from another route in the biography of Yaḥyā b. ʿAbd Allāh b. Usāmah al-Qurashī al-Balqāwī, from Zayd b. Aslam, from his father, and he mentioned a long and wondrous hadith, of which this is part. Abū Bakr b. Abī al-Dunyā said, with his chain from Abū al-ʿĀliyah al-Shāmī, who said: ʿUmar b. al-Khaṭṭāb came to al-Jābiyah on the road to Īliyāʾ on a grayish camel, his bald head shining in the sun, wearing neither cap nor turban, his legs dangling between the two sides of the saddle without stirrups. His saddle blanket was a woolen cloak of Anbijān, which was his saddle blanket when riding and his bed when dismounting. His saddlebag was a striped cloak or a woolen wrap stuffed with palm fiber, which was his saddlebag when riding and his pillow when dismounting. He wore a shirt of coarse cotton that had become greasy and torn at the collar. He said: "Call for me the leader of the people." They called for him al-Jalamūs. He said: "Wash my shirt and sew it, and lend me a shirt or a garment." A linen shirt was brought, and he said: "What is this?" They said: "Linen." He said: "What is linen?" They told him. He removed his shirt, and it was washed and patched, and brought back to him. He removed their shirt and put on his own. Al-Jalamūs said to him: "You are the king of the Arabs, and this land is not suitable for camels." A barīdhūn was brought, and a velvet cloth was thrown over it without a saddle or saddle frame. He mounted it and said: "Stop, stop. I did not think that people rode Satan before this. Bring my camel." His camel was brought, and he mounted it. And on the authority of Ṭāriq b. Shihāb, who said: When ʿUmar came to Syria, a ford appeared before him, so he dismounted from his camel and took off his two leather socks and held them in his hand, then waded through the water with his camel alongside him. Abū ʿUbaydah said to him: "You have done a great thing today before the people of the land; you have done such and such." He said: Then he struck him on the chest and said: "O, if only someone other than you had said it, O Abū ʿUbaydah! You were the most abased of people, the most despised of people, and the least of people, then Allah honored you with Islam; so as long as you seek honor through anything other than it, Allah will abase you."

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