As it were, in relation to Hazrat Umar (ra) seeking counsel after receiving these letters, he [Haikal] has written that Hazrat Umar (ra) gathered all the revered companions and took consultation. Hazrat Uthman (ra) gave his suggestion that the Christians were terrified and hopeless, so he should refuse their request. In this way, they would be further humiliated and lay down their arms unconditionally, knowing that the Muslims see them as insignificant. However, Hazrat Ali (ra) advised against this and instead suggested Hazrat Umar (ra) go to Jerusalem [Ilya] and said that the Muslims had endured extraordinary hardships from fighting in the cold and the prolonged stay. If he went, there would be security, prosperity and betterment for him and for the Muslims. But if he were to reject this peace proposal, it would not be in his best interest. The enemy would remain seated in their fortresses and reinforcements would arrive from their land and from the Byzantine emperor, especially considering that Jerusalem was of great importance and a site of pilgrimage. Hazrat Umar (ra) was pleased with the suggestion of Hazrat Ali (ra) and accepted it.
(Al-Faruq, Shibli Nu‘mani, p. 124, Idarah Islamiyyat, 2004) (Hazrat Umar Farooq A‘zam, Muhammad Husain Haikal, p. 369, Islami Kutub Khana, Lahore)
On this occasion, an extraordinary incident took place which was regarding the Azan of Hazrat Bilal (ra) which has been narrated before as well. After the demise of the Holy Prophet (sa), Hazrat Bilal (ra) stopped calling the Azan. During one occasion, when the time for prayer approached, the people repeatedly requested Hazrat Umar (ra) to instruct Hazrat Bilal (ra) to call the Azan. On the instructions of Hazrat Umar (ra), Hazrat Bilal (ra) called the Azan and everyone was overcome with emotion. People began to weep and from among them, Hazrat Umar (ra) wept the most because the Azan reminded him of Holy Prophet’s (sa) time.
(Roshan Sitarey az Ghulam Bari Saif Sahib, Vol. 2, p. 28-30) (Yaqut Ibn ‘Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah] 106)
When news of this treaty reached the people of Ramla, they were also eager to settle a similar treaty with Hazrat Umar (ra). The same was the case with the rest of the people who dwelled in Palestine. The people of Lud received a letter from Hazrat Umar (ra) and those cities were also addressed in that which later accepted the rule of the Muslims. In this letter, the people of Lud were granted protection by Hazrat Umar (ra) for themselves, their wealth, their churches, their crosses, including their sick and healthy and also the people of all other faiths, but on the condition that if they pay the jizya, just like the citizens of Syria did, there would be no compulsion in matters of their faith, nor would they be given any trouble on account of their religious differences. After seeing to these tasks, Hazrat Umar (ra) then appointed two governors over Palestine and divided the land in two. Alqamah bin Hakeem was appointed to govern Ramla and Alqamah bin Mujazziz was to govern Ilya [Jerusalem].
*(Hazrat Umar Farooq A‘zam translated, Muhammad Husain Haikal, p. 373, Islami Kutub Khana, Lahore) *
In relation to the way in which the peace treaty was formed between the Muslims and the Christians and where the agreement took place according to the people of Jerusalem [Ilya], many historians have written that the pact between the Muslims and the Christians was formed in Jabiya. It is written that during the stay in Jabiya, Hazrat Umar (ra) sat in the army ranks, when all of a sudden, some horse riders were seen coming in a hurry, whilst their weapons were shining. The Muslims immediately took up their weapons. Hazrat Umar (ra) asked what the matter was. The people pointed towards the horse riders. To this he said, “Worry not, for these people have come to seek peace.” They were the people of Jerusalem with whom a peace treaty had been agreed.
(Tarikh al-Tabari translated, Vol. 2, Chapter 2, pp. 369-270, Nafis Academy, Karachi, 2004) (Al-Faruq, Shibli Nu‘mani, p. 125, Idarah Islamiyyat, 2004)
Then, in another narration, Allama Buladhari and Muhammad Hussain Haikal have written that the peace treaty was formed in Jerusalem [Ilya], not Jabiya. In fact, in his book, Muhammad Hussain Haikal has also written in another instance that the treaty was agreed in Jabiya.
*(Hazrat Umar Farooq A‘zam, Muhammad Husain Haikal, p. 368, Islami Kutub Khana, Lahore) (Futuh al-Buldan, p. 88, Dar al-Kutub al-Ilmiyyah, Beirut) *
Upon returning from Baitul Maqdis, Hazrat Umar (ra) toured the entire land and assessed the conditions at the borders and made the security arrangements to ensure the protection of the land.
(Al-Faruq, Shibli Nu‘mani, pp. 125-126, Idarah Islamiyyat, 2004) (Futuhah al-Sham translated, Vol. 2, p. 224, Maktabah A‘la Hazrat Darbar Market, Lahore, September 2008) (Khulafa Rashidin, pp. 126-127, Maktabah Rahmaniyyah, Lahore) (Al-Iktifa bima Tadmanuhu min Maghazi Rasul Allah wa al-Thalathah al-Khulafa, Vol. 2, Chapter 1, pp. 295-296, Alam al-Kutub, Beirut, 1997)
The purpose of Hazrat Umar (ra) travelling to Baitul Maqdis had been fulfilled and he returned to Medina on the same route as he had come from. Upon reaching Jabiyah, Hazrat Umar (ra) stayed there for a few days and then departed from there on his horse. Hazrat Ali (ra) and the other Muslims had already been informed of the work that had been carried out by Hazrat Umar (ra) in Palestine. And so, they gave him a huge welcome just outside of Medina.
(Hazrat Umar Farooq A‘zam, Muhammad Husain Haikal, p. 382, Islami Kutub Khana, Lahore)
Hazrat Umar (ra) entered Masjid Nabawi and offered two rak‘aat of prayer near the pulpit. He then stood at the pulpit and people gathered around him. Hazrat Umar (ra) stood up and after praising Allah the Almighty and invoking salutations upon the Holy Prophet (sa), he stated:
“O people! Indeed, Allah the Almighty has bestowed His blessings upon this ummah, so that people may offer praise to Him and express their gratitude to Him. Allah has honoured the message of this ummah and united the people together. He has established victory for them and granted them help against the enemy. He conferred honour upon them, established them in the land and granted them the land, property and wealth of the idolaters. Thus, continue to express gratitude to Allah the Almighty and He will grant you manifold in return. Praise Allah the Almighty for the bounties He has blessed you with and He will continue granting these to you. May Allah enable us all to be from among those who are grateful to Him.”
After this, Hazrat Umar (ra) descended from the pulpit.
(Al-Iktifa bima Tadmanuhu min Maghazi Rasul Allah wa al-Thalathah al-Khulafa, Vol. 2, Chapter 1, pp. 305-306, Alam al-Kutub, Beirut, 1997)
Among the Muhajirin and Ansar who accompanied Hazrat Umar (ra) on this journey was Hazrat Abbas (ra) bin Abdil Muttalib. There is a narration of Abu Saeed Maqburi in relation to this journey, that after performing the morning prayer, Hazrat Umar (ra) went to his companions, turned to them and said:
“All praise belongs to Allah Who has honoured us with Islam and faith; Who has granted us honour through accepting Muhammad (sa), through whom we were granted guidance whilst previously being in a state of misguidance; Who united us as one rather than dispersing us into groups; Who has instilled love in our hearts; Who has granted us support through him against the enemy; Who has settled us in different cities, and Who, through the Holy Prophet (sa), has made us tender to one another and like brothers. Thus, praise Allah the Almighty for these bounties; seek further help of Him; seek the ability to thank Allah for these blessings, pray that Allah the Almighty completes these favours for you which you have been given, for Allah the Almighty desires that one turns to Him and that He completes His favours upon those who are grateful.”
Hazrat Umar (ra) continued stating this every morning of this journey; from the beginning right until he had returned, and he did not forsake it, i.e. he continued to give the same message every day.
(Al-Iktifa bima Tadmanuhu min Maghazi Rasul Allah wa al-Thalathah al-Khulafa, Vol. 2, Chapter 1, pp. 292-293, Alam al-Kutub, Beirut, 1997)
In Tarikh Ibn Khaldun it is written:
“In light of this treaty, the following is evident:
“1. The Muslims did not spread their religion through the use of the sword.
“2. During the era of their governance, people greatly enjoyed the freedom to practice their religion.
“3. The non-Muslims were not forced to pay the jizya; rather, it was their choice to stay in the land and pay the jizya and in both instances they were afforded protection.”
(Tarikh Ibn Khuldun, Vol. 3, Chapter 1 [Karachi: Dar al-Isha‘at 2009], p. 208)
The commanders of the Muslim army were informed that they should come and meet in Jabiya. In accordance with this announcement, Yazid bin Abi Sufyan (ra) and Khalid (ra) bin Walid etc. met with them. Having stayed in Syria, these chiefs had lost their simplicity. Hence, when they came before Hazrat Umar (ra), he was furious to see them in a state where they were wearing beautiful silk and brocades and were wearing ceremonious dresses and luxury garments, and it seemed from their outward appearance that they were non-Arabs. Hazrat Umar (ra) dismounted his horse, picked up some pebbles and threw them towards them, asking why they had adopted the non-Arab customs so quickly. They said that beneath the dresses were their weapons, i.e. they never gave up their art of fighting. Hazrat Umar (ra) then said, “If this is true, then it is fine that you wore this to display to them, but inside you are still Arabs.”
(Al-Faruq, Shibli Nu‘mani, p. 124, Idarah Islamiyyat, 2004)
Regarding this, Hazrat Musleh-e-Maud (ra) states:
“In Jerusalem, there is a mosque, which is as sacred for the Jews as the Holy Ka‘bah is for us. In the time of the [early] Muslims when Jerusalem was conquered, the Christians wished for Hazrat Umar (ra) to pray inside the sacred site. Hazrat Umar (ra) said, ‘I fear that if I offer prayers inside, then Muslims will take over it as their own place of worship,’ and thus Hazrat Umar (ra) offered prayers outside.”
(Khutbat-e-Mahmud, Vol. 11, p. 437, Friday Sermon 27 July 1928, Dalhousie)
In another instance, Hazrat Musleh-e-Maud (ra) writes:
“Palestine was conquered during the era of Hazrat Umar (ra). When Hazrat Umar (ra) went to Jerusalem, the priests came outside to hand over the keys of the city and said, ‘You are now our sovereign, offer prayers in our place of worship, which is sacred to both you and us, so that you can be content that you have offered prayers in our holy site.’ Hazrat Umar (ra) replied, ‘I cannot offer prayers inside your place of worship as I am their Caliph. Tomorrow the Muslims will snatch this away, claiming it to be their sacred site. Therefore, I will offer prayers outside, so that your mosque is not taken away from you.’”
(Tafsir-e-Kabir, Vol. 5, p. 573)
With regard to the wording of the pact between the Muslims and the people of Jerusalem [Ilya], the following has been recorded in Tarikh al-Tabari:
“In the name of Allah, the Gracious, the Merciful. This is the assurance of safety which the servant of God, Umar, the Leader of the Faithful, has given to the people of Ilya [Jerusalem]. An assurance of safety is granted for themselves, for their wealth, their churches, their crosses, the sick and healthy of the city and their entire nation. No one shall reside in their churches or homes, nor will they be destroyed. The boundaries of their homes and churches will not be reduced and nor will their crosses or wealth be destroyed. There will be no compulsion upon them in matters of faith, nor will they be given any trouble. No one from among the Jews will live with them in Ilya and it is incumbent upon the people of Ilya to pay the jizya [tax] just as the inhabitants of the other cities do. They should expel the Byzantines and those who are instigating disorder from Ilya. And the life and wealth of those who are taken out from there will be protected until they reach their place of safety. And whoever amongst them wishes to remain in Ilya, will be granted protection and they will have to pay the jizya just like the other inhabitants of Ilya do.
“Among the people of Ilya, whoever wishes to go to the Byzantines and leave behind their places of worship and crosses, then their lives, places of worship and crosses will remain protected. (Even if they leave them behind, no harm will be done to them until they reach their place of safety.) Prior to the battle in Ilya, those who were among the farmers, and who now wish to remain settled upon their land, also need to pay the jizya like the people of Ilya do; however, those who wish to go with the Byzantines can do so, and whoever wants to return to their homes, they can do so and no jizya will be taken from them until the harvest of their crops. The conditions laid out in this letter are under the covenant of God and are the responsibility of His Prophet (sa), of the Caliphs and of the faithful for as long as they pay the jizya.”
Hazrat Khalid (ra) bin Walid, Hazrat Amr (ra) bin al-Aas, Hazrat Abdur Rahman (ra) bin Auf and Hazrat Muawiyah bin Abi Sufyan (ra) testified to this treaty.
(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2012], p. 449)
Today the conquest of Jerusalem will be mentioned, which took place in 15 AH. After the forces under the leadership of Hazrat Amr (ra) bin al-Aas had besieged Jerusalem, Hazrat Abu Ubaidah (ra) joined them with his army. Becoming weary from the siege, the Christians proposed a peace treaty, but on the condition that Hazrat Umar (ra) should come himself and agree to the terms. Hazrat Abu Ubaidah (ra) informed Hazrat Umar (ra) of this matter. When Hazrat Umar (ra) consulted the companions, Hazrat Ali (ra) suggested that Hazrat Umar (ra) should go. Hazrat Umar (ra) approved of this suggestion and appointed Hazrat Ali (ra) as the amir of Medina. In another narration, it is said that Hazrat Uthman (ra) was made the amir of Medina.
Following this, Hazrat Umar (ra) departed for Jerusalem. This journey was not an ordinary journey. The purpose of it was to impress the awe of Islam onto the enemy’s hearts and establish its grandeur. However, when Hazrat Umar (ra) departed, unlike worldly kings, there was no extravagant procession accompanying him, nor was there any beating of drums. It was such that not even a simple tent was brought along. Instead, Hazrat Umar (ra) was riding a horse, accompanied by a few Muhajirin and Ansar companions. In one narration, it is said that Hazrat Umar (ra) was travelling by camel and accompanied only by a single servant who was carrying parched grains and a wooden bowl. Despite these conditions, the earth would tremble at the news that Hazrat Umar (ra) was travelling from Medina to Jerusalem.
(Tarikh Ibn Khuldun, Vol. 3, Part 1, [Karachi: Dar al- Isha‘ah, 2009], p. 207)
This is a short account of the journey and there are not many details about it. Nonetheless, Iliya was the [old] name of where Jerusalem is situated. The details of who besieged Jerusalem are mentioned in Al-Tabari, including who requested Hazrat Umar (ra) to come there. It is mentioned in Al-Tabari that Hazrat Amr (ra) bin al-Aas wrote to Hazrat Umar (ra) requesting reinforcements. Hazrat Amr (ra) bin al-Aas sent a letter to Hazrat Umar (ra). He explained that he was fighting intense and fierce battles and there were many cities that still remained to be engaged with, so he awaited further instructions. Upon receiving this letter from Hazrat Amr (ra) bin al-Aas, Hazrat Umar (ra) understood that this letter must have been written after careful consideration. Following this, Hazrat Umar (ra) announced his departure amongst the public and set forth on his journey.
(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2, Part 2 [Karachi: Dar al-Isha‘at, 2004], p. 804)
Al-Tabari also mentions that the actual reason for Hazrat Umar’s (ra) journey to Syria was when Hazrat Abu Ubaidah (ra) arrived in Jerusalem, the people asked for a peace treaty on the same conditions as was established with the cities in Syria. They also desired that Hazrat Umar (ra) should represent the Muslims as their leader in taking this covenant of peace. When Hazrat Abu Ubaidah (ra) wrote to Hazrat Umar (ra) about this in a letter, Hazrat Umar (ra) set out from Medina.
(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1987], p. 449) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 14 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah], p. 348)
However, some historians are not in agreement with this narration of Hazrat Abu Ubaidah (ra). In this regard, Muhammad Hussain Haikal writes:
“It is imperative that we consider this narration documented by Al-Tabari, Ibn Athir and Ibn Kathir, which mentions that Hazrat Khalid (ra) bin Walid and Hazrat Abu Ubaidah (ra) bin al-Jarah, either individually or collectively, laid siege on Jerusalem to be far from the truth. Al-Tabari narrates that the reason Hazrat Umar (ra) came to Syria was that when Hazrat Abu Ubaidah (ra) besieged Jerusalem, the people asked for a peace treaty on the same conditions as was established with other regions of Syria. However, they added the condition that Hazrat Umar (ra) should be present for the finalisation of the peace agreement. Accordingly, Hazrat Abu Ubiadahra sent word of this to the Khalifa and Hazrat Umar (ra) departed from Medina.”
He [Haikal] writes:
“I believe these accounts to be untrue, that Hazrat Abu Ubaidah (ra) and Hazrat Khalid (ra) were present at the siege of Jerusalem. They were occupied with conquests in Homs [Emessa], Halab [Aleppo], Antakiyah [Antioch/Antakya] and other surrounding areas, while Heraclius was collecting his forces in Ruha (Edessa) in the hope of driving the Muslims away by force. All these events took place in 15 AH, or 636 CE, along with the siege of Jerusalem.”
He further writes:
“In my opinion, the truth is that the siege of Jerusalem lasted for many months during the same year that these two commanders went deeper into Syria, to the extent that it forced Heraclius to take refuge in his capital. In these circumstances, in which these two were occupied, it does not make sense to say that one of them or both of them besieged Jerusalem. That is why this narration must be rendered unacceptable. The only other narration that remains, which has also been quoted in al-Tabari, is that Hazrat Amr (ra) bin al-Aas besieged Jerusalem, which lasted for a long time.”
The people of Jerusalem very fiercely and intensely opposed the Muslims. This is the correct narration according to Haikal because it is consistent with the resistance that was shown by the people of Jerusalem which they similarly demonstrated throughout history.
(Hazrat Umar Farooq A‘zam, Muhammad Husain Haikal, pp. 365-366, Islami Kutub Khana, Lahore)
Muhammad Hussain Haikal further writes:
“It is astonishing that Hazrat Umar (ra) would set out with an army only to finalise the peace treaty and for the promulgation of the agreement. Similarly, it is astonishing that the people of Jerusalem requested the presence of Hazrat Umar (ra) for the finalisation of the peace treaty knowing well that if a caravan was to travel to them from Medina continuously, it would take a full three weeks. For this reason, (Haikal writes) in light of the lengthy siege and letters from Hazrat Amr (ra) bin al-Aas which detailed the enemy’s strength and requested reinforcements, Hazrat Umar’s (ra) patience began to wear thin. Thus, Hazrat Umar (ra) accompanied the reinforcements who set up camp in Jabiya, located between the Syrian desert and Jordan.
“During this time, Hazrat Abu Ubaidah (ra) and Hazrat Khalid (ra) had also concluded their conquest of Syria. Hazrat Umar (ra) sent an order for both of them to convene in Jabiya so that he could deliberate with them and the other army commanders about the best plan of action for the success of the conquest of Jerusalem.”
Atraboon and Sophroneyus received news of the arrival of Hazrat Umar (ra). Here, there is also a conflict in names. In Arabic literature, the name recorded is Artaboon, but according to Haikal that is incorrect, and the name is Atraboon according to his research. The name Sophroneyus in Arabic literature is Sophronius. In any case, he says that Hazrat Umar (ra) sought to find a way and come up with a strategy, and so he gathered the commanders for this.
Hazrat Umar (ra) was informed of what was happening in Syria by Hazrat Abu Ubaidah (ra) and Hazrat Khalid (ra). Subsequently, the two chieftains of the enemy [Atraboon and Sophroneyus] understood that the resistance of Jerusalem would not last much longer, i.e. that it was becoming more and more difficult for the fighting to endure. Therefore, Atraboon took some of the army with him and entered Egypt covertly. Being convinced of his own security, an elderly priest began discussing a peace treaty as he understood that the Leader of the Faithful [Hazrat Umar (ra)] had reached Jabiya and was staying there. For this reason, he placed a condition that he should attend himself in person to write up the peace treaty. The distance between Jabiya and Jerusalem was not extensive that any excuse be presented in response to this request of Sophroneyus. He [Haikal] says, “This is what I deem to be correct and to be in accordance with the historical context around the incidents regarding the attacks on Syria and Palestine.”
(Hazrat Umar Farooq A‘zam, Muhammad Husain Haikal, p. 358, 368, Islami Kutub Khana, Lahore) (Tarikh al-Khulafa al-Rashidin, al-Futuhat wa al-Injazat al-Siyasiyyah, p. 279, Maktabah Shamilah)
The conquest of Jerusalem is also linked to Hazrat Abu Ubaidah (ra). The Muslim Army advanced towards Palestine under the command of Hazrat Amr bin Aas (ra). When he conquered the cities of Palestine, he reached Jerusalem and besieged it. Hazrat Abu Ubaidah (ra) also joined him with his contingent. The Christians had retreated into their forts, but becoming frustrated by this, they wished to settle into a treaty on the condition that Hazrat Umar (ra) would come himself for this treaty. Hazrat Abu Ubaidah (ra) informed Hazrat Umar (ra) about the demands of the Christians. Thus, in Rabi‘ al-Awwal of 16 Hijri, Hazrat Umar (ra) left Medina and appointed Hazrat Ali (ra) as the Amir in his absence. He reached Jabiyah, which was a settlement in the peripheries of Damascus. Upon his arrival he was greeted by the commanders of the various contingents of the Muslim army. Hazrat Umar (ra) asked, “Where is my brother?” The people asked, “O Leader of the Faithful! Who are you referring to?” He replied, “Abu Ubaidah (ra).” He was informed that he was on his way. Hazrat Abu Ubaidah (ra) arrived on his camel, he offered the greeting of peace and enquired about Hazrat Umar (ra)’s wellbeing. Hazrat Umar (ra) then requested everyone else to leave and he set off with Hazrat Abu Ubaidah (ra) to his residence. When he reached his home, he saw that apart from one sword, a shield, a mat and a bowl, the house was empty. Hazrat Umar (ra) said, “O Abu Ubaidah (ra)! You could have acquired some provisions for your home.” i.e. that he ought to have some things at home. Hazrat Abu Ubaidah (ra) replied, “O Leader of the Faithful! Then one could be inclined towards comforts.” Meaning that he could have acquired some commodities, but then one would be inclined towards comforts and luxuries, which is why he did not wish to acquire any.
Hazrat Umar (ra) then arrived at Baitul Maqdis. In regard to this, it is written that after granting protection to the people of Ilya, Hazrat Umar (ra) stationed the army there and then travelled from Jabiya to Baitul Maqdis. It is written that when Hazrat Umar (ra) mounted upon his horse, he realised that the horse was limping owing to an injury to one of its hoofs. A horse of Turkish breed was brought before Hazrat Umar (ra). When Hazrat Umar (ra) mounted it, it began to prance and so he dismounted.
A few days later, Hazrat Umar (ra) called for his original horse, which he was not using as it was being treated. Hazrat Umar (ra) mounted upon the horse and travelled on it to Baitul Maqdis.
(Tarikh al-Tabari translated, Vol. 2, Chapter 2, p. 809, Nafis Academy, Karachi, 2003)
When they reached near Baitul Maqdis, Hazrat Abu Ubaidah (ra) and a few other army chiefs came out to receive him. Hazrat Umar (ra) was wearing an extremely simple and modest attire and thinking what the Christians might say upon seeing him in this manner, they presented him with an expensive garment. However, Hazrat Umar (ra) stated, “The honour Allah the Almighty has conferred upon me is that of Islam and that is sufficient for me.” The Christian priests themselves handed over the keys to the city gates to Hazrat Umar (ra).
Hazrat Umar (ra) first went to Masjid Aqsa and then went to the church of the Christians and began to observe it and toured the church. When it was time for prayer, the Christians permitted Hazrat Umar (ra) to offer his prayers in the church. However, Hazrat Umar (ra) came outside and offered his prayer lest people who come later took this as a justification to annex the Christian churches.
Hazrat Khalifatul Masih I (ra) states:
“During the siege of Jerusalem, the priests stated that they would only grant entry to the Muslims if their Khalifa came. Hazrat Umar (ra) departed in a simple and modest manner whereby he would take turns with his servant to sit on the camel. Abu Ubaidah (ra) submitted, ‘You should change your clothes and mount upon this horse.’ Hazrat Umar (ra) accepted this request of his, but after a short while later, he asked for the same clothes and camel he had arrived in. When he entered, Tabreek [high priest] and others were overawed by his presence and handed over the keys. They stated that they could not challenge such a commander.”
(Haqa‘iq-ul-Furqan, Vol. 2, p. 174)
Hazrat Khalifatul Masih I (ra) has narrated this same incident in his own words.