The Messenger of Allah, may Allah bless him and grant him peace, did not depart to be with his Lord until he had prepared another army to invade the Romans, appointing Usama ibn Zaid, may Allah be pleased with both of them, to lead it at the end of Safar in the year 11 AH. However, his passing, may peace be upon him, delayed its departure until Abu Bakr al-Siddiq, may Allah be pleased with him, dispatched it in the early days of Rabi' al-Thani in the year 11 AH. The army was able to achieve significant accomplishments for the emerging Muslim state, and in light of the Arab apostasy, sending Usama served to affirm the readiness of the Muslims for the next phase of conquests and that the Conquest of the Levant would be a pivotal point in the civilizational movement of the Muslims.

Preparation for the Conquest of the Levant

The Conquest of the Levant returned to the attention of Muslims after the conclusion of the Wars of Apostasy. The caliph Abu Bakr (may Allah be pleased with him) prepared armies to embark on the conquests. In the year 13 AH, he sent four armies to the Levant. The first was led by Yazid ibn Abi Sufyan, may Allah be pleased with him, and his destination was Damascus. The second was led by Abu Ubaidah ibn al-Jarrah, may Allah be pleased with him, and his destination was Homs. The third was led by Amr ibn al-As, may Allah be pleased with him, and his destination was Palestine. The fourth was led by Sharhabil ibn Hasana, may Allah be pleased with him, and his destination was Jordan.

Historians have reported the advice of Abu Bakr (may Allah be pleased with him) to the leaders of the Muslim armies, which contains extremely important indications regarding the Muslims' objectives in these conquests, as well as the Islamic principles guiding these military movements. He said, "Do not disobey, do not be excessive, do not be cowardly, do not burn palm trees, do not cut them down, do not kill an animal, do not cut down a fruitful tree, do not demolish a monastery, do not kill a child, nor an elderly man, nor a venerable old man." These instructions carried the fundamental guidelines for Muslim leaders and encapsulated the essence of the civilizational message that Muslims conveyed during the Conquest of the Levant.

Abu Bakr may Allah be pleased with him, then sent Khalid ibn al-Walid, may Allah be pleased with him, from Iraq as reinforcements for the Muslims in the Levant. Khalid ibn al-Walid left Iraq in Safar of the year 13 AH with nine thousand men and took command of the Islamic armies in the Levant. The battles of Ajnadain on the 27th of Jumada al-Awwal in 13 AH and Fahl Baisan on the 28th of Dhul-Qi'dah in 13 AH were among the most notable battles of the Muslims that preceded the pivotal battle at Yarmouk. These two battles took place on Palestinian soil, indicating the importance of this part of the Levant, from which the Conquest of the Levant was launched.

Read also: A Message from Khalid ibn al-Walid to the Leaders of Syria

The Road to Jerusalem

After the battles of the Muslims extended from Palestine to Jordan, Damascus, and Homs in the north, the Byzantines began to mobilize their forces to confront the swift Islamic movement. The Romans gathered all their military capabilities, which historians estimate to be between 100,000 and 200,000 soldiers.

When Abu Ubaidah received the news of the Roman forces, he decided to gather the armies of the Muslims, which had been dispersed to conquer the cities and villages in the Levant. The Muslim army numbered around 36,000, including 1,000 companions, of whom a hundred participated in the Battle of Badr. As the Islamic army gathered in the face of the Roman forces, Abu Bakr al-Siddiq passed away, and Umar ibn al-Khattab, may Allah be pleased with them both, assumed the leadership of the believers.

Abu Ubaidah entrusted Khalid ibn al-Walid with leading the Islamic army, which he reorganized in response to the Byzantine forces by dividing the soldiers into four karadis (units), appointing a commander over each one. Women stood behind the fighters encouraging them to engage in jihad. On the 5th of Rajab in the year 15 AH, the decisive battle took place, during which the Muslims and their leaders fought valiantly until the Romans were defeated. After Yarmouk, the Muslims, led by Amr ibn al-As (may Allah be pleased with him), laid siege to Jerusalem. The people of the city requested peace, stipulating that the Treaty of Umar must be signed directly by Umar ibn al-Khattab.

Umar in Jerusalem

The Treaty of Umar became one of the most significant outcomes of the Conquest of the Levant, reflecting the principles of justice and coexistence. Umar ibn al-Khattab granted safety to the people of Jerusalem, ensuring the security of their lives, properties, churches, and religious practices.

When Umar ibn al-Khattab entered Jerusalem, he restored its Islamic identity. He cleaned the area of Al-Aqsa Mosque and ordered the construction of the Qibli Mosque. His leadership ensured that Jerusalem became a symbol of tolerance and prosperity under Islamic rule.

Read also : Historical Evidence of Tolerance Impact on the Conversion of Christians to Islam

The Jewel of Islamic Conquests

The Conquest of the Levant and the signing of the Treaty of Umar culminated in the liberation of Jerusalem. The contributions of leaders like Abu Bakr, Umar ibn al-Khattab, and Khalid ibn al-Walid ensured that this moment became a defining chapter in Islamic history. Jerusalem was transformed into a central hub of faith, culture, and civilization.

The Great Appearance.

This generation achieved victory over the greatest powers present at the time, and the adherence to Islam and the dignity of this religion were fundamental factors in the battle of Muslims against their enemies. The Islamic dignity and the unity of the Muslims in obeying their leadership were the hallmarks of the Islamic movement in the conquests of the Levant and other conquests, which eventually managed to integrate Islamic efforts and achieve tremendous accomplishments culminating in the conquest of Jerusalem and its return to monotheism once again. This condition later led to a flourishing of civilization, knowledge, and politics.

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- Imad al-Din Ibn Kathir, "The Beginning and the End," Dar Al-Hijr, Cairo, 1998, Vol. 9, p. 656.
- Abu al-Qasim Ali ibn al-Hasan al-Shafi'i Ibn Asakir, "History of the City of Damascus," Dar Al-Fikr, Vol. 20, p. 104.
- Aref Al-Aref, "The Detailed History of Jerusalem," Dar Al-Ma'arif, Cairo, 2nd ed., p. 46.
- Mahmoud Shakir, "Islamic History," Islamic Office, Beirut, 2000, Vol. 3, p. 141.
- Muhammad Rida, "Abu Bakr Al-Siddiq, the First of the Rightly Guided Caliphs," Dar Al-Qalam for Printing and Publishing, Beirut, p. 28.
- Jamal Abdul Hadi Masoud, "The Road to Jerusalem," Dar Al-Wafa, Cairo, Vol. 1, p. 55.
- Mohsen Muhammad Saleh, "The Road to Al-Quds," Al-Zaytuna Center, 5th ed., Beirut, 2012, p. 54.

• Al-Kardus: a piece of the great horse, and al-Karadis: the groups of them. It is said: The commander karded his horses, meaning he arranged them into battalions