Hz.Ömer'in Aelia(Beytülmakdis) Halkına Verdiği Emanname: Tarihsel Kaynaklara Yönelik Analitik Bir Eleştiri

Kaynakça (110)

1. Zakariyya al-Quda "Mu'ahadit Fatih Bayt al-Maqdis: al-Uhda alUmariyya" in Muhammad Adnan al-Bakhit and Ihsan Abass (edes.), Bilad al-Sham Ji Sadir al-Islam, (University of Jordan and University of Yarmuk, Jordan, 1 987), vol. 2, pp. 279-283.
2. Ali Ajin ''Al-Uhda al-Umariyya", A l-Hikma Journal (no. 1 0, 1 4 17 AH), pp. 75 -87.
3. Daniel J. Sahas "Patriarch Sophronious, Umar Ibn al-Khattab and the Conquest of Jerusalem", in Hadia Dajani-Shakeel and Burhan Dajani, A l-Sira ' al-lslami al-Faranji ala Filastin fi al-Qurun al- Wasta (The Islamic - Frankish (lfranj) conflict over Palestine during the Middle Ages (The Institute for Palestine Studies, Beirut, 1 9 94), p. 54.
4. Muhammad Ibn Umar al-Waqidi, Futuh al-Sham (Cairo, 1 95 4), part one, pp. 2 1 4, 242.
5. Muhammad al-Baladhuri, Futuh al-Buldan (Cairo, 1 93 6), part one, pp. 1 14 - 1 45. It is interesting to note that the narrations of al-Baladhuri and Abu Ubayd (died 224 AH) - in his book A l-Amwal from Abdullah Ibn Salih from al-Layth Ibn Said from Yazid Ibn Abi Habib - concur that it was agreed that everything within the City walls should remain in the hands of the inhabitants as long as they paid the Jizya tax. The areas outside the City walls would be in the hands of the conquering Muslims. Abu Ubayed alQassim Ibn Salam, A l-Amwal, (Beriut, 1 986), p. 168. This historical event undoubtedly ties in with our forthcoming discussion of Islam ' s attitude toward plurality, conflict, and justice. Moreover, it supports the hypothesis of one of my postgraduate students, Haitham al-Ratrut, in his doctoral thesis on the status of al-Aqsa Mosque in Jerusalem's early Islamic architecture. From his study of the historical sources, archaeological and architectural studies, and reports on excavations in Jerusalem, al-Ratrut attempts to ascertain whether the area of Al-Aqsa Mosque, on which the Muslims built the mosque after the conquest, fell outside or within the City walls. The author is indebted to Haitham al-Ratrut for providing this information and for introducing him to the narration of Abu Ubayd in his book A l-Amwal.
6. Al-Ya'qubi, Tarikh al-Ya 'qub i (Beirut, 1 960), part two, pp. 46, 1 67.
7. Said Ibn al-Batriq (Eutychius), A l-Tarikh al-Majmu ' (Beirut, 1 905), part two, p. 16.
8. Daniel J. Sahas "Patriarch Sophronious, Umar Ibn al-Khattab and the Conquest of Jerusalem", p. 65.
9. Al-Tabari, Tarikh al-Russul wa al-Mulwuk (Cairo, 1960), part one, pp. 2399, 2405 -2406,
10. Ibn al-Jawzi, Fada 'ii al-Quds (Beirut, 1 980), pp. 123 - 124.
11. Some investigation needs to b e done about the identity of that person and whether he had any links with Shi'ite Islam before concluding that it was an intentional mistake.
12. Al-Waqidi, Futuh al-Sham, p. 236.
13. Abd al-Rahman al-Azawi, A l-Tabari (Baghdad, 1 98 9), p. 134.
14. Ali Ajin "Al-Uhda al-Umariyya", p. 71.
15. Welhausen, Skizzen und Vorarbeiten Heft cited by Israel Ben Zeev (Abu Zuaib), Ka'ab. al-Ahbar: Jews and Judaism in the Islamic Tradition (Jerusalem, 1 976), p. 37.
16. Shlomo D. Goitein "Jerusalem i n the Arab 6 3 8 - 1 09 9 ", The Jerusalem Cathedra, 2 ( 1 982), p. 1 7 1. Goitein) towards a source that has been preserved fo r more than a thousand years". Moshe A History of Palestine: 634-1 099 (Cambridge University Press, 1 992), p. 73.
17. Shlomo D. Goitein "Jerusalem in the Arab period: 6 3 8 - 1 0 9 9 ", p. 169.
18. Hussain Atwan, al-Riwaiyat al-Tarikhia Ji Bi/ad al-Sham Ji alA sr al-A mawi (Amman, 1 986), pp. 231 -2 3 2.
19. Daniel J. Sahas ''Patriarch Sophronious, Umar Ibn al-Khattab and the Conquest of Jerusalem", pp. 70-7 1. For the attitude of Heraclius towards the Jews in Aelia, see Karen Armstrong, A History of Jerusalem: One City, Three Faiths, (HarperCollins Publishers, London, 1 996), pp. 2 1 5, 233.
20. Abdul Aziz Duri " Jerusalem in the Early Islamic period: 7th -11 th centuries AD " in K.J. Asali (ed.), Jerusalem in History (Scorpion Publishing, Essex, 1 98 9), p. 107.
21. Ibid, p. 107􀆇 see also Moshe Gil, A History of Palestine: 634- 1 099, p. 56. Gil argues that as "one might anticipate, the subject of Jews appeared important to almost all the Christian chroniclers".
22. Abdul Aziz Duri " Jerusalem in the Early Islamic period: 7th - l l th centuries AD ", p. 1 07.
23. Daniel J. Sahas "Patriarch Sophronious, Umar Tun al-Khattab and the Conquest of Jerusalem", p. 67. Moshe Gil, A History of Palestine: 634-1 099, p. 70
24. Israel Ben Zeev (Abu Zuaib), Ka'ab al-Ahbar, p. 3 5.
25. Ibid, pp. 3 6-37; see also Karen Armstrong, A History of Jerusalem: One City, Three Faiths, p. 230.
26. Moshe Gil, A History of Palestine: 634-1 099, p. 7 1.
27. Patricia Crone and Michael Cook, Hagarism: the Making of the Islamic world (Cambridge University Press, 1 977), p. 1 56.
28. Shlomo D. Goitein "Jerusalem in the Arab period: 6 3 8 - 1 09 9 ", pp. 1 7 1 - 172. Karen Armstrong, in her anonymous referee's report on this article, commented on Goitein's claim "that the Jews had acted as guides around the City" by saying that "I have never seen this argued". She argues that "Jews certainly helped the Muslim army as scouts in the countryside of Palestine, but it was the Christian patriarch who showed Umar around Aelia. But the story that Umar brought rabbis with him from Tiberias may have some historical relevance, even if not literally true. These rabbis were,not brought to show the Muslims around the Bayt al-Maqdis, the city, but to act as consultants about the.reconsecration of the Place. ".
29. John Wilkinson "Jerusalem under Rome and Byzantium: 63 B C - 6 3 7 AD " in K.J. Asali (ed.), Jerusalem i n History (Scorpion Publishing, Essex, 1 98 9), p. 75.
30. Ibid, p. 88.
31. The area of Aelia square miles) contained: the districts of Herodium and the area west of Jerusalem which was called Oreine or "Hill Country". See fi gure 5 in p. 8 9; see also Muhammad al-Maqdisi, A hsan al-Taqasim fi Ma 'rifat al-A qalim, (Baghdad, 1977), p. 1 7 3. John Wilkinson argues that "the area called Jerusalem in Aelia Capitolina was thus a very small city", see p. 90.
32. Karen Armstrong "Sacred Space: the Holiness of Islamic Jerusalem", Journal of Islamic Jerusalem Studies (vol. 1, no. 1, Winter 1 997), p. 5.
33. See the manuscript m Israel Ben Zeev (Abu Zuaib), Ka'ab al- Ahbar, p. 3 9; see also Karen Armstrong, A History of Jerusalem: One City, Three Faiths, p. 23 3. Moshe Gil stated that "Cairo Geniza documents occupy first place among Jewish sources, for these were written by contemporaries of the period". Moshe Gil, A History of Palestine: 634- 1099, p. 70.
34. Mustafa A. Hiyari "Crusader Jerusalem: 1 099 - 1187 AD " in K.J. Asali (ed.), Jerusalem in History (Scorpion Publishing, Essex, 1989),pp. 131 - 132. As a result of Fatimid-Byzantium's conflict, al-Hakim in 1009 CE, for example, ordered his governor of Palestine to destroy the Church of the Holy Sepulchre in Jerusalem.
35. Fred McGraw Donner, The Early Islamic Conquests (Princeton University Press, New Jersey, 1981 ), pp. 322, 287-289; see also Moshe Gil, A History of Palestine: 634-1 099, p. 71.
36. Neubauer, Aus der Peterburger Bibliothek, 109 VII, p. 1 2 cited by Israel Ben Zeev (Abu Zuaib), Ka'ab al-Ahbar, p. 40.
37. J. Mann, The Jews in Egypt and Palestine under the Fatimid Caliphs, pp. 4 3 -47: Muir, Annals of the early Califate, p. 2 12; Dubnow, Geschichte des judischen Volkes, III, p. 4 1 0 cited by Israel Ben Zeev (Abu Zuaib), Ka'ab al-A hbar, pp. 37-3 8; see also Moshe Gil, A History of Palestine: 634-1 099, p. 7 1.
38. Schwabe 's "Al-yahud w a al-Haram ba'd al-Fath al-Umari" Zion Journal (vol.2), p. 1 02 cited by Israel Ben Zeev (Abu Zuaib), Ka'ab alAhbar, p. 3 8.
39. Arculf, Eines Pilgers Reise nach dem Heiligen Land um 6 7 0 aus dem lateinischen ubersetzt und erkliirt von paul mickley (Leipzig, 1 9 1 7), p. 29-3 1 cited by Israel Ben Zeev (Abu Zuaib), Ka'ab al-Ahbar, p. 3 8.
40. Israel Ben Zeev (Abu Zuaib), Ka'ab al-Ahbar, p. 40.
41. Shafiq Jasir " Al-Taghayrat al-Diymughrafiyah fi al-Quds Abr Tariykhaha" in Shafiq Jasir (ed.), Jerusalem Ji al-Khitab al-Mu 'asir,(Jordan, 1 999), pp. 3 3 7-3 3 8; see also Moshe Gil A History of Palestine: 634-1 099, pp. 7 1 -72: see.also Karen Armstrong, A History of Jerusalem: One City, Three Faiths, p. 233.
42. Mustafa A. Hiyari Crusader Jerusalem: 1 099 - 1 1 87 AD ", p. 1 70. During the Latin period only a few Jews lived in Jerusalem near the Citadel. Saladin' s tolerant policy allowed the Jews to return to the city Accordingly, they gradually began to constitute a community According to J. Prawer three groups settled this time in Jerusalem two of them were Jewish groups: the Jews from Morocco who fled to the East around 1 1 98- 1 1 99, and the Jews from France - some three hundred families - who migrated in two groups in 1 2 1 0. When Jerusalem was handed over to Frederick II in 1 229 anti-Jewish legislation of the Crusaders was reestablished and all Jews were prohibited again from living in the City J. Prawer "Minorities in the Crusader states" in A History of the Crusades (New York, 1 964), v, p. 97; Steven Runciman A History of the Crusades (London, 1 965), I, p. 467; Karen Armstrong, A History of Jerusalem: One City, Three Faiths, pp. 298-299.
43. Donald P. Little " Jerusalem under the Ayyubids and Mamluks" in K.J. Asali (ed.), Jerusalem in History (Scorpion Publishing, Essex, 1989), p. 195.
44. Joseph Drory ''Jerusalem during th e Mamluk period: 1 250-1517", The Jerusalem Cathedra (1981 ), p. 213.
45. Donald Little "Hararn Documents related to the Jews of late fourteenth century Jerusalem", Journal of Semitic Studies (vol. 30, no. 2, 1985), pp. 227 -264.
46. Yusuf al-Qaradawi "al-Quds fi al-Wa'yi al-Islami", Journal of Islamic Jerusalem Studies (no. l, vol. 1, Winter 1 997), pp. 1 3 - 1 4.
47. Baha' al-Din Ibn Shaddad, A l-Nawadir al-Sultaniyya wa alMahsin al-Yusujiyya (Cairo, 1 964), III, p. 265; see also Donald P. Little "Jerusalem under the Ayyubids and Mamluks", p. 1 7 9.
48. Ahmad al-Sharif, Dirast Ji al-Hadarah al-lsalamiyyah (Cairo, 1 976), p. 1 2 3.
49. Muhammad Said al-Buti "Mu'amalit al-Dawlah al-Islamiyyah li ghaiyr al-Muslimin: al-Quds Namwudhjan", Journal of Islamic Jerusalem Studies (no. 1, vol. 3, Winter 1 999), pp. 3 -4.
50. Ibid, p. 1 0.
51. Zakariyya al-Quda "Mu'ahadit Fatih Bayt al-Maqdis: al-Uhda al-Umariyya", p. 276.
52. Muj ir al-Din al-Alimi, A l- Uns al-Jalil bi tarikh al-Quds wa a/- Khalil (Amman, 1 977), part one, pp. 25 3 -254.
53. Zakariyya al-Quda,"Mu'ahadit Fatih Bayt al-Maqdis: al-Uhda al-Umariyya", p. 276.
54. Asad Rustum, Mustalah al-Tarikh (Beirut, 1 93 9), pp. 1 3 -20.
55. Abd Allah al-Bakiriy al-Andalusiy, Mu jam m a lstu}im (Cairo, 1947), part one, p. 2 17; see also Shafiq Jasir, Tarikh al-Quds, (Amman, 1989), p. 1 9.
56. Ibn Kathir, A l-Bidayah wa al-Nihayyah (Beirut, 1 978), part seven, p. 55.
57. K.J. Asali "Jerusalem under the Ottomans: 1 5 1 6- 1 83 1 AD " in in K. J. Asali (ed.), Jerusalem in History (Scorpion Publishing, Essex, 1 98 9), pp. 206, 2 10, 22 1.
58. Moshe Gil added that the "language" o f i t and "its details appear authentic and reliable and in keeping with what is known of Jerusalem at that time. Moshe Gil, A History of Palestine: 634-1 099, p. 5 6.
59. Philip Hitti, Tarikh al-Arab (Beirut, 1 957), part three, pp. 1 9- 20.
60. A S. Tritton, The Caliphs and their non-Muslim Subjects (Oxford, 1 93 0), p. 1 2.
61. Shlomo D. Goitein "Jerusalem i n the Arab period: 6 3 8 - 1099 ", p. 1 7 1.
62. Ibid, p. 1 7 1.
63. Ibn Asakir, Tarikh al-Sham (Damascus, 1 3 2 9- 1 3 3 2 AH), part one, pp. 563 -564. 566-567.
64. Muj ir al-Din al-Ahmi, A l- Uns al-Jalil bi tarikh al-Quds wa a/- Khalil, part one, pp. 2 5 3.:.254.
65. For example, Haroun al-Rashid ordered in 1 9 1 AH that nonMuslims in areas near the Byzantine frontiers should have a different form of address from those of Muslims for security reasons. See Ibn al-Athir, A lKamil fi al-Tarikh (Beirut, 1 982), part six, p. 206.
66. Abdul Aziz Diui " Jerusalem in the Early Islamic period: 7th - l lth centuries AD ", p. 107.
67. Daniel J. Sahas "Patriarch Sophronious, Umar Ibn al-Khattab and the Conquest of Jerusalem", p. 54.
68. Daniel J. Sahas "Patriarch Sophronious, Umar I b n al-Khattab and the Conquest of Jerusalem", p. 60. Karen Armstrong argues that "The societies that have lasted the longest in the holy city have, generally, been the ones that were prepared for some kind of tolerance and co-existence in the holy city"; and "the Muslims got their City back because the Crusaders became trapped in a dream of hatred and intolerance". Karen Armstrong, A History of Jerusalem: One City, Three Faiths, pp. 426-427.
69. Karen Armstrong " Sacred Space: the Holiness of Islamic Jerusalem", pp. 14- 18 - 19. Karen Armstrong argues that "the Muslims had established a system that enabled Jews, Christians, and Muslims to live in Jerusalem together for the first time". see Karen Armstrong, A History of Jerusalem: One City, Three Faiths, p. 246: see also, p. 2 3 3.
70. Karen Armstrong argues that "on two occasions in the past, it was an Islamic conquest of Jerusalem that made it possible for Jews to return to their holy City. Umar and Saladin both invited Jews to settle in Jerusalem when they replaced Christian rulers there". see Karen Armstrong, A History of Jerusalem: One City, Three Faiths, p. 420; for the same view, see Amnon Cohen, Jewish life under Islam: Jerusalem in the sixteenth century (Harvard University Press, 1 984), p. 1 4.
71. Al-Ya'qubi, Tarikh al-Ya 'qub i (Beirut, 1 960), part two, pp. 46, 1 67.
72. Al-Waqidi, Futuh al-Sham, p. 236.
73. Welhausen, Skizzen und Vorarbeiten Heft cited by Israel Ben Zeev (Abu Zuaib), Ka'ab. al-Ahbar: Jews and Judaism in the Islamic Tradition (Jerusalem, 1 976), p. 37.
74. Shlomo D. Goitein "Jerusalem i n the Arab 6 3 8 - 1 09 9 ", The Jerusalem Cathedra, 2 ( 1 982), p. 1 7 1. Goitein) towards a source that has been preserved fo r more than a thousand years". Moshe A History of Palestine: 634-1 099 (Cambridge University Press, 1 992), p. 73.
75. Shlomo D. Goitein "Jerusalem in the Arab period: 6 3 8 - 1 0 9 9 ", p. 169.
76. Daniel J. Sahas ''Patriarch Sophronious, Umar Ibn al-Khattab and the Conquest of Jerusalem", pp. 70-7 1. For the attitude of Heraclius towards the Jews in Aelia, see Karen Armstrong, A History of Jerusalem: One City, Three Faiths, (HarperCollins Publishers, London, 1 996), pp. 2 1 5, 233.
77. Ibid, p. 107􀆇 see also Moshe Gil, A History of Palestine: 634- 1 099, p. 56. Gil argues that as "one might anticipate, the subject of Jews appeared important to almost all the Christian chroniclers".
78. Abdul Aziz Duri " Jerusalem in the Early Islamic period: 7th - l l th centuries AD ", p. 1 07.
79. Israel Ben Zeev (Abu Zuaib), Ka'ab al-Ahbar, p. 3 5.
80. Moshe Gil, A History of Palestine: 634-1 099, p. 7 1.
81. Shlomo D. Goitein "Jerusalem in the Arab period: 6 3 8 - 1 09 9 ", pp. 1 7 1 - 172. Karen Armstrong, in her anonymous referee's report on this article, commented on Goitein's claim "that the Jews had acted as guides around the City" by saying that "I have never seen this argued". She argues that "Jews certainly helped the Muslim army as scouts in the countryside of Palestine, but it was the Christian patriarch who showed Umar around Aelia. But the story that Umar brought rabbis with him from Tiberias may have some historical relevance, even if not literally true. These rabbis were,not brought to show the Muslims around the Bayt al-Maqdis, the city, but to act as consultants about the.reconsecration of the Place. ".
82. The area of Aelia square miles) contained: the districts of Herodium and the area west of Jerusalem which was called Oreine or "Hill Country". See fi gure 5 in p. 8 9; see also Muhammad al-Maqdisi, A hsan al-Taqasim fi Ma 'rifat al-A qalim, (Baghdad, 1977), p. 1 7 3. John Wilkinson argues that "the area called Jerusalem in Aelia Capitolina was thus a very small city", see p. 90.
83. Karen Armstrong "Sacred Space: the Holiness of Islamic Jerusalem", Journal of Islamic Jerusalem Studies (vol. 1, no. 1, Winter 1 997), p. 5.
84. See the manuscript m Israel Ben Zeev (Abu Zuaib), Ka'ab al- Ahbar, p. 3 9; see also Karen Armstrong, A History of Jerusalem: One City, Three Faiths, p. 23 3. Moshe Gil stated that "Cairo Geniza documents occupy first place among Jewish sources, for these were written by contemporaries of the period". Moshe Gil, A History of Palestine: 634- 1099, p. 70.
85. Mustafa A. Hiyari "Crusader Jerusalem: 1 099 - 1187 AD " in K.J. Asali (ed.), Jerusalem in History (Scorpion Publishing, Essex, 1989),pp. 131 - 132. As a result of Fatimid-Byzantium's conflict, al-Hakim in 1009 CE, for example, ordered his governor of Palestine to destroy the Church of the Holy Sepulchre in Jerusalem.
86. Neubauer, Aus der Peterburger Bibliothek, 109 VII, p. 1 2 cited by Israel Ben Zeev (Abu Zuaib), Ka'ab al-Ahbar, p. 40.
87. J. Mann, The Jews in Egypt and Palestine under the Fatimid Caliphs, pp. 4 3 -47: Muir, Annals of the early Califate, p. 2 12; Dubnow, Geschichte des judischen Volkes, III, p. 4 1 0 cited by Israel Ben Zeev (Abu Zuaib), Ka'ab al-A hbar, pp. 37-3 8; see also Moshe Gil, A History of Palestine: 634-1 099, p. 7 1.
88. Schwabe 's "Al-yahud w a al-Haram ba'd al-Fath al-Umari" Zion Journal (vol.2), p. 1 02 cited by Israel Ben Zeev (Abu Zuaib), Ka'ab alAhbar, p. 3 8.
89. Shafiq Jasir " Al-Taghayrat al-Diymughrafiyah fi al-Quds Abr Tariykhaha" in Shafiq Jasir (ed.), Jerusalem Ji al-Khitab al-Mu 'asir,(Jordan, 1 999), pp. 3 3 7-3 3 8; see also Moshe Gil A History of Palestine: 634-1 099, pp. 7 1 -72: see.also Karen Armstrong, A History of Jerusalem: One City, Three Faiths, p. 233.
90. Mustafa A. Hiyari Crusader Jerusalem: 1 099 - 1 1 87 AD ", p. 1 70. During the Latin period only a few Jews lived in Jerusalem near the Citadel. Saladin' s tolerant policy allowed the Jews to return to the city Accordingly, they gradually began to constitute a community According to J. Prawer three groups settled this time in Jerusalem two of them were Jewish groups: the Jews from Morocco who fled to the East around 1 1 98- 1 1 99, and the Jews from France - some three hundred families - who migrated in two groups in 1 2 1 0. When Jerusalem was handed over to Frederick II in 1 229 anti-Jewish legislation of the Crusaders was reestablished and all Jews were prohibited again from living in the City J. Prawer "Minorities in the Crusader states" in A History of the Crusades (New York, 1 964), v, p. 97; Steven Runciman A History of the Crusades (London, 1 965), I, p. 467; Karen Armstrong, A History of Jerusalem: One City, Three Faiths, pp. 298-299.
91. Donald P. Little " Jerusalem under the Ayyubids and Mamluks" in K.J. Asali (ed.), Jerusalem in History (Scorpion Publishing, Essex, 1989), p. 195.
92. Joseph Drory ''Jerusalem during th e Mamluk period: 1 250-1517", The Jerusalem Cathedra (1981 ), p. 213.
93. Yusuf al-Qaradawi "al-Quds fi al-Wa'yi al-Islami", Journal of Islamic Jerusalem Studies (no. l, vol. 1, Winter 1 997), pp. 1 3 - 1 4.
94. Baha' al-Din Ibn Shaddad, A l-Nawadir al-Sultaniyya wa alMahsin al-Yusujiyya (Cairo, 1 964), III, p. 265; see also Donald P. Little "Jerusalem under the Ayyubids and Mamluks", p. 1 7 9.
95. Ahmad al-Sharif, Dirast Ji al-Hadarah al-lsalamiyyah (Cairo, 1 976), p. 1 2 3.
96. Muhammad Said al-Buti "Mu'amalit al-Dawlah al-Islamiyyah li ghaiyr al-Muslimin: al-Quds Namwudhjan", Journal of Islamic Jerusalem Studies (no. 1, vol. 3, Winter 1 999), pp. 3 -4.
97. Ibid, p. 1 0.
98. Zakariyya al-Quda "Mu'ahadit Fatih Bayt al-Maqdis: al-Uhda al-Umariyya", p. 276.
99. Zakariyya al-Quda,"Mu'ahadit Fatih Bayt al-Maqdis: al-Uhda al-Umariyya", p. 276.
100. Abd Allah al-Bakiriy al-Andalusiy, Mu jam m a lstu}im (Cairo, 1947), part one, p. 2 17; see also Shafiq Jasir, Tarikh al-Quds, (Amman, 1989), p. 1 9.
101. K.J. Asali "Jerusalem under the Ottomans: 1 5 1 6- 1 83 1 AD " in in K. J. Asali (ed.), Jerusalem in History (Scorpion Publishing, Essex, 1 98 9), pp. 206, 2 10, 22 1.
102. Moshe Gil added that the "language" o f i t and "its details appear authentic and reliable and in keeping with what is known of Jerusalem at that time. Moshe Gil, A History of Palestine: 634-1 099, p. 5 6.
103. A S. Tritton, The Caliphs and their non-Muslim Subjects (Oxford, 1 93 0), p. 1 2.
104. Shlomo D. Goitein "Jerusalem i n the Arab period: 6 3 8 - 1099 ", p. 1 7 1.
105. Ibid, p. 1 7 1.
106. Muj ir al-Din al-Ahmi, A l- Uns al-Jalil bi tarikh al-Quds wa a/- Khalil, part one, pp. 2 5 3.:.254.
107. Abdul Aziz Diui " Jerusalem in the Early Islamic period: 7th - l lth centuries AD ", p. 107.
108. Daniel J. Sahas "Patriarch Sophronious, Umar Ibn al-Khattab and the Conquest of Jerusalem", p. 54.
109. Karen Armstrong " Sacred Space: the Holiness of Islamic Jerusalem", pp. 14- 18 - 19. Karen Armstrong argues that "the Muslims had established a system that enabled Jews, Christians, and Muslims to live in Jerusalem together for the first time". see Karen Armstrong, A History of Jerusalem: One City, Three Faiths, p. 246: see also, p. 2 3 3.
110. Karen Armstrong argues that "on two occasions in the past, it was an Islamic conquest of Jerusalem that made it possible for Jews to return to their holy City. Umar and Saladin both invited Jews to settle in Jerusalem when they replaced Christian rulers there". see Karen Armstrong, A History of Jerusalem: One City, Three Faiths, p. 420; for the same view, see Amnon Cohen, Jewish life under Islam: Jerusalem in the sixteenth century (Harvard University Press, 1 984), p. 1 4.