Chapter 5 - Judea and Jerusalem

Summary

THE AREA DISCUSSED in this chapter includes the city of Jerusalem and its vicinity, bordered on the west by the foothills of the Judean Mountains, the regions of Bethlehem and Ramallah to the south and the north, respectively, and the Judean Desert to the east. However, since the desert was mostly uninhabited throughout history, the conversion of its population is not discussed here. The discussion also includes the area of Hebron and its vicinity, as well as the region of Karak, to the south-east of the Dead Sea.

Jerusalem

Jerusalem is one of the most studied cities in the world. It has a documented history lasting nearly four thousand years, and Jerusalem's Old City and its environs have been thoroughly excavated over the past century and a half. Therefore, I do not claim to encompass the entire history of Jerusalem between the years 638 and 1800, nor the entire body of studies relating to the city's history during this long period. However, I believe that the data and studies presented here fairly portray the events that led to Jerusalem's Islamization.

Early Islamic Period

Byzantine Jerusalem was an exclusively Christian city. Jews were explicitly forbidden from entering, and its transformation from a Roman city into an important pilgrimage destination, and subsequently to a Patriarchal see, converted it into a Christian space. The city expanded, with many churches and monasteries inside and outside its walls.3 But when the Muslims conquered the city, this reality changed. The well-known (but likely later fabrication) amān agreement between the Muslim conquerors and Jerusalem's residents included several important stipulations: the Muslims pledged to respect the residents’ property, enshrine their freedom of religion, not destroy or confiscate churches, and ensure that Jews did not reside in Jerusalem alongside the Christians. The authenticity of this text is disputed by scholars. Shelomo D. Goitein contends it is a false document, primarily since Jews lived in Jerusalem throughout the Early Islamic period, whereas Moshe Gil and others argue that despite some inaccuracies, it is mostly a genuine document. Both opinions have clear disadvantages. Goitein's opinion contradicts a document that was, even if fabricated post-factum, accepted as genuine by the contemporary population of Jerusalem.