More NPOV
Okumaya devam et...
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| {{Islam by country}} | {{Islam by country}} |
| [[Sunni Islam|Sunni]] [[Islam]] is a major [[religion]] in [[Palestine (region)|Palestine]], being the religion of the majority of the [[Palestinian people|Palestinian population]]. [[Muslim]]s comprise 85% of the population of the [[West Bank]], when including [[Israeli settlement|Israeli settlers]],<ref name="West Bank">[https://www.cia.gov/the-world-factbook/countries/west-bank/ West Bank]. CIA Factbook</ref> and 99% of the population of the [[Gaza Strip]].<ref name="Gaza Strip">[https://www.cia.gov/the-world-factbook/countries/gaza-strip/ Gaza Strip]. CIA Factbook</ref> The largest denomination among Palestinian Muslims are Sunnis, comprising 98–99% of the total Muslim population. | [[Sunni Islam|Sunni]] [[Islam]] is a major [[religion]] in [[Palestine (region)|Palestine]], being the religion of the majority of the [[Palestinian people|Palestinian population]]. [[Muslim]]s comprise 85% of the population of the [[West Bank]], when including [[Israeli settlement|Israeli settlers]],<ref name="West Bank">[https://www.cia.gov/the-world-factbook/countries/west-bank/ West Bank]. CIA Factbook</ref> and 99% of the population of the [[Gaza Strip]].<ref name="Gaza Strip">[https://www.cia.gov/the-world-factbook/countries/gaza-strip/ Gaza Strip]. CIA Factbook</ref> The largest denomination among Palestinian Muslims are Sunnis, comprising 98–99% of the total Muslim population. |
| [[File:Jerusalem-2013-Al-Aqsa Mosque 04 (cropped).jpg|thumb|[[Al-Aqsa Mosque]], in [[East Jerusalem]].{{refn|group=note|Under [[international law]], East Jerusalem is considered a part of the [[West Bank]] and, therefore, of the [[Palestinian territories]].|name=GH}}]] | [[File:Mosque of Omar, Bethlehem (7703571460).jpg|thumb|[[Mosque of Omar (Bethlehem)|Mosque of Omar]], in the Old City of [[Bethlehem]].]] |
| In the 7th century, the Arab [[Rashidun Caliphate|Rashiduns]] [[Muslim conquest of the Levant|conquered the Levant]]; they were later succeeded by other Arabic-speaking Muslim dynasties, including the [[Umayyad Caliphate|Umayyads]], [[Abbasid Caliphate|Abbasids]] and the [[Fatimid Caliphate|Fatimids]].<ref>{{Cite book |last=Gil |first=Moshe |url=https://www.worldcat.org/oclc/59601193 |title=A History of Palestine, 634-1099 |date=1997 |others=Ethel Briodo |isbn=0-521-59984-9 |location=Cambridge |oclc=59601193}}</ref> Over time, much of the existing population of Palestine adopted Arab culture and language, and [[Islamization|converted to Islam]]. Although minor in size, the sedentarization of Arabs is also thought to have played a role in accelerating the Islamization process.<ref name=":22">{{Cite journal |last=Levy-Rubin |first=Milka |date=2000 |title=New Evidence Relating to the Process of Islamization in Palestine in the Early Muslim Period: The Case of Samaria |url=https://www.jstor.org/stable/3632444 |journal=Journal of the Economic and Social History of the Orient |volume=43 |issue=3 |pages=257–276 |doi=10.1163/156852000511303 |issn=0022-4995 |jstor=3632444}}</ref><ref>{{Cite book |first=Ronnie |last=Ellenblum |url=http://worldcat.org/oclc/958547332 |title=Frankish Rural Settlement in the Latin Kingdom of Jerusalem. |date=2010 |publisher=Cambridge University Press |isbn=978-0-511-58534-0 |oclc=958547332 |quote=From the data given above it can be concluded that the Muslim population of Central Samaria, during the early Muslim period, was not an autochthonous population which had converted to Christianity. They arrived there either by way of migration or as a result of a process of sedentarization of the nomads who had filled the vacuum created by the departing Samaritans at the end of the Byzantine period [...] To sum up: in the only rural region in Palestine in which, according to all the written and archeological sources, the process of Islamization was completed already in the twelfth century, there occurred events consistent with the model propounded by Levtzion and Vryonis: the region was abandoned by its original sedentary population and the subsequent vacuum was apparently filled by nomads who, at a later stage, gradually became sedentarized}}</ref><ref>Chris Wickham, [https://books.google.com/books?id=yFkTDAAAQBAJ&pg=PA130 ''Framing the Early Middle Ages; Europe and the Mediterranean, 400–900,''] Oxford University press 2005. p. 130. "In Syria and Palestine, where there were already Arabs before the conquest, settlement was also permitted in the old urban centres and elsewhere, presumably privileging the political centres of the provinces."</ref><ref name=":32">Gideon Avni, ''The Byzantine-Islamic Transition in Palestine: An Archaeological Approach'', Oxford University Press 2014 pp.312–324, 329 (theory of imported population unsubstantiated);.</ref> Changes in [[social structure]] and the weakening of the local Christian authorities caused by the process of deurbanization under Islamic rule are also seen as a major factor.<ref name=":7">{{Cite book |last=Ehrlich |first=Michael |url=http://worldcat.org/oclc/1310046222 |title=The Islamization of the Holy Land, 634-1800 |publisher=Arc Humanity Press |year=2022 |isbn=978-1-64189-222-3 |pages=33 |oclc=1310046222}}</ref> Some scholars suggest that by the arrival of the [[Crusades|Crusaders]], Palestine was already overwhelmingly Muslim,<ref>Ira M. Lapidus, [https://books.google.com/books?id=ZkJpBAAAQBAJ&pg=PA156 ''A History of Islamic Societies''], (1988) Cambridge University Press 3rd.ed.2014 p.156</ref><ref name="Tessler3">Mark A. Tessler, ''A History of the Israeli-Palestinian Conflict'', Indiana University Press, 1994, {{ISBN|0-253-20873-4}}, [https://books.google.com/books?id=3kbU4BIAcrQC&q=iSLAM+pALESTINE,&pg=PA70 M1 Google Print, p. 70].</ref> while others claim that it was only after the Crusades that Christianity lost its majority, and that the process of mass Islamization took place much later, perhaps during the [[Mamluk Sultanate|Mamluk period]].<ref name=":22" /><ref>Ira M. Lapidus, [https://books.google.com/books?id=qcPZ1k65pqkC&pg=PA201 ''Islamic Societies to the Nineteenth Century: A Global History''], Cambridge University Press, 2012, p. 201.</ref> | In the 7th century, the Arab [[Rashidun Caliphate|Rashiduns]] [[Muslim conquest of the Levant|conquered the Levant]]; they were later succeeded by other Arabic-speaking Muslim dynasties, including the [[Umayyad Caliphate|Umayyads]], [[Abbasid Caliphate|Abbasids]] and the [[Fatimid Caliphate|Fatimids]].<ref>{{Cite book |last=Gil |first=Moshe |url=https://www.worldcat.org/oclc/59601193 |title=A History of Palestine, 634-1099 |date=1997 |others=Ethel Briodo |isbn=0-521-59984-9 |location=Cambridge |oclc=59601193}}</ref> Over time, much of the existing population of Palestine adopted Arab culture and language, and [[Islamization|converted to Islam]]. Although minor in size, the sedentarization of Arabs is also thought to have played a role in accelerating the Islamization process.<ref name=":22">{{Cite journal |last=Levy-Rubin |first=Milka |date=2000 |title=New Evidence Relating to the Process of Islamization in Palestine in the Early Muslim Period: The Case of Samaria |url=https://www.jstor.org/stable/3632444 |journal=Journal of the Economic and Social History of the Orient |volume=43 |issue=3 |pages=257–276 |doi=10.1163/156852000511303 |issn=0022-4995 |jstor=3632444}}</ref><ref>{{Cite book |first=Ronnie |last=Ellenblum |url=http://worldcat.org/oclc/958547332 |title=Frankish Rural Settlement in the Latin Kingdom of Jerusalem. |date=2010 |publisher=Cambridge University Press |isbn=978-0-511-58534-0 |oclc=958547332 |quote=From the data given above it can be concluded that the Muslim population of Central Samaria, during the early Muslim period, was not an autochthonous population which had converted to Christianity. They arrived there either by way of migration or as a result of a process of sedentarization of the nomads who had filled the vacuum created by the departing Samaritans at the end of the Byzantine period [...] To sum up: in the only rural region in Palestine in which, according to all the written and archeological sources, the process of Islamization was completed already in the twelfth century, there occurred events consistent with the model propounded by Levtzion and Vryonis: the region was abandoned by its original sedentary population and the subsequent vacuum was apparently filled by nomads who, at a later stage, gradually became sedentarized}}</ref><ref>Chris Wickham, [https://books.google.com/books?id=yFkTDAAAQBAJ&pg=PA130 ''Framing the Early Middle Ages; Europe and the Mediterranean, 400–900,''] Oxford University press 2005. p. 130. "In Syria and Palestine, where there were already Arabs before the conquest, settlement was also permitted in the old urban centres and elsewhere, presumably privileging the political centres of the provinces."</ref><ref name=":32">Gideon Avni, ''The Byzantine-Islamic Transition in Palestine: An Archaeological Approach'', Oxford University Press 2014 pp.312–324, 329 (theory of imported population unsubstantiated);.</ref> Changes in [[social structure]] and the weakening of the local Christian authorities caused by the process of deurbanization under Islamic rule are also seen as a major factor.<ref name=":7">{{Cite book |last=Ehrlich |first=Michael |url=http://worldcat.org/oclc/1310046222 |title=The Islamization of the Holy Land, 634-1800 |publisher=Arc Humanity Press |year=2022 |isbn=978-1-64189-222-3 |pages=33 |oclc=1310046222}}</ref> Some scholars suggest that by the arrival of the [[Crusades|Crusaders]], Palestine was already overwhelmingly Muslim,<ref>Ira M. Lapidus, [https://books.google.com/books?id=ZkJpBAAAQBAJ&pg=PA156 ''A History of Islamic Societies''], (1988) Cambridge University Press 3rd.ed.2014 p.156</ref><ref name="Tessler3">Mark A. Tessler, ''A History of the Israeli-Palestinian Conflict'', Indiana University Press, 1994, {{ISBN|0-253-20873-4}}, [https://books.google.com/books?id=3kbU4BIAcrQC&q=iSLAM+pALESTINE,&pg=PA70 M1 Google Print, p. 70].</ref> while others claim that it was only after the Crusades that Christianity lost its majority, and that the process of mass Islamization took place much later, perhaps during the [[Mamluk Sultanate|Mamluk period]].<ref name=":22" /><ref>Ira M. Lapidus, [https://books.google.com/books?id=qcPZ1k65pqkC&pg=PA201 ''Islamic Societies to the Nineteenth Century: A Global History''], Cambridge University Press, 2012, p. 201.</ref> |
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| {{main|Muslim conquest of the Levant}} | {{main|Muslim conquest of the Levant}} |
| [[File:Mohammad adil rais-Caliph Umar's empire at its peak 644.PNG|thumb|[[Umar|ʿUmar ibn al-Khattāb]]'s empire at its peak, 644]] | [[File:Mohammad adil rais-Caliph Umar's empire at its peak 644.PNG|thumb|[[Umar|ʿUmar ibn al-Khattāb]]'s empire at its peak, 644]] |
| Islam was first brought to the [[Palestine (region)|region of Palestine]] during the [[Early Muslim conquests]] of the 7th century, when the [[Rashidun Caliphate]] under the leadership of [[Umar|ʿUmar ibn al-Khattāb]] conquered the [[Syria (region)|Shaam]]{{refn|group=note|''[[Ash-Shām]]'' ({{lang-ar|اَلـشَّـام}}) is a region that is bordered by the [[Taurus Mountains]] of [[Anatolia]] in the north, the [[Mediterranean Sea]] in the west, the [[Arabian Desert]] in the south, and [[Mesopotamia]] in the east.<ref name="KillebrewSteiner2014">{{cite book |author1=Killebrew, A. E. |author2=Steiner, M. L. |title=The Oxford Handbook of the Archaeology of the Levant: C. 8000-332 BCE |url=https://books.google.com/books?id=5H4fAgAAQBAJ&pg=PT25 |year=2014 |publisher=OUP Oxford |isbn=978-0-19-921297-2 |page=2 |quote=The western coastline and the eastern deserts set the boundaries for the Levant ... The Euphrates and the area around Jebel el-Bishrī mark the eastern boundary of the northern Levant, as does the Syrian Desert beyond the Anti-Lebanon range's eastern hinterland and Mount Hermon. This boundary continues south in the form of the highlands and eastern desert regions of Transjordan.}}</ref> It includes the modern countries of Syria and [[Lebanon]], and the [[Palestine (region)|land of Palestine]].<ref name="Volume 9 1997 page 261">Article "AL-SHĀM" by [[C.E. Bosworth]], ''[[Encyclopaedia of Islam]]'', Volume 9 (1997), page 261.</ref><ref name="Salibi2003">{{cite book |author=Salibi, K. S. |author-link=Kamal Salibi |title=A House of Many Mansions: The History of Lebanon Reconsidered |url=https://books.google.com/books?id=t_amYLJq4SQC |year=2003 |publisher=I.B.Tauris |isbn=978-1-86064-912-7 |pages=61–62 |quote=To the [[Arabs]], this same territory, which the Romans considered Arabian, formed part of what they called [[Bilad al-Sham]], which was their own name for [[Syria (region)|Syria]]. From the classical perspective however Syria, including Palestine, formed no more than the western fringes of what was reckoned to be Arabia between the first line of cities and the coast. Since there is no clear dividing line between what are called today the [[Syrian Desert|Syrian]] and [[Arabian desert]]s, which actually form one stretch of arid tableland, the classical concept of what actually constituted Syria had more to its credit geographically than the vaguer Arab concept of Syria as Bilad al-Sham. Under the [[Roman Empire|Roman]]s, there was actually a [[Syria Palestina|province of Syria]], with its capital at [[Antioch]], which carried the name of the territory. Otherwise, down the centuries, Syria like [[Arabia]] and [[Mesopotamia]] was no more than a geographic expression. In [[Islam]]ic times, the Arab geographers used the name arabicized as [[Suriyah]], to denote one special region of Bilad al-Sham, which was the middle section of the valley of the [[Orontes river]], in the vicinity of the towns of [[Homs]] and [[Hama]]. They also noted that it was an old name for the whole of Bilad al-Sham which had gone out of use. As a geographic expression, however, the name Syria survived in its original classical sense in [[Byzantine]] and Western European usage, and also in the [[Syriac language|Syriac]] literature of some of the [[Eastern Christian]] churches, from which it occasionally found its way into [[Christians|Christian]] Arabic usage. It was only in the nineteenth century that the use of the name was revived in its modern Arabic form, frequently as Suriyya rather than the older Suriyah, to denote the whole of Bilad al-Sham: first of all in the [[Christianity|Christian]] Arabic literature of the period, and under the influence of [[Western Europe]]. By the end of that century it had already replaced the name of Bilad al-Sham even in [[Muslim]] Arabic usage.}}</ref>}} region from the [[Byzantine Empire]].<ref>[http://www.mideastweb.org/islamhistory.htm A Concise History of Islam and the Arabs] MidEastWeb.org</ref> | Islam was first brought to the [[Palestine (region)|region of Palestine]] during the [[Early Muslim conquests]] of the 7th century, when the [[Rashidun Caliphate]] under the leadership of [[Umar|ʿUmar ibn al-Khattāb]] conquered the [[Syria (region)|Shaam]]{{efn|''[[Ash-Shām]]'' ({{lang-ar|اَلـشَّـام}}) is a region that is bordered by the [[Taurus Mountains]] of [[Anatolia]] in the north, the [[Mediterranean Sea]] in the west, the [[Arabian Desert]] in the south, and [[Mesopotamia]] in the east.<ref name="KillebrewSteiner2014">{{cite book |author1=Killebrew, A. E. |author2=Steiner, M. L. |title=The Oxford Handbook of the Archaeology of the Levant: C. 8000-332 BCE |url=https://books.google.com/books?id=5H4fAgAAQBAJ&pg=PT25 |year=2014 |publisher=OUP Oxford |isbn=978-0-19-921297-2 |page=2 |quote=The western coastline and the eastern deserts set the boundaries for the Levant ... The Euphrates and the area around Jebel el-Bishrī mark the eastern boundary of the northern Levant, as does the Syrian Desert beyond the Anti-Lebanon range's eastern hinterland and Mount Hermon. This boundary continues south in the form of the highlands and eastern desert regions of Transjordan.}}</ref> It includes the modern countries of Syria and [[Lebanon]], and the [[Palestine (region)|land of Palestine]].<ref name="Volume 9 1997 page 261">Article "AL-SHĀM" by [[C.E. Bosworth]], ''[[Encyclopaedia of Islam]]'', Volume 9 (1997), page 261.</ref><ref name="Salibi2003">{{cite book |author=Salibi, K. S. |author-link=Kamal Salibi |title=A House of Many Mansions: The History of Lebanon Reconsidered |url=https://books.google.com/books?id=t_amYLJq4SQC |year=2003 |publisher=I.B.Tauris |isbn=978-1-86064-912-7 |pages=61–62 |quote=To the [[Arabs]], this same territory, which the Romans considered Arabian, formed part of what they called [[Bilad al-Sham]], which was their own name for [[Syria (region)|Syria]]. From the classical perspective however Syria, including Palestine, formed no more than the western fringes of what was reckoned to be Arabia between the first line of cities and the coast. Since there is no clear dividing line between what are called today the [[Syrian Desert|Syrian]] and [[Arabian desert]]s, which actually form one stretch of arid tableland, the classical concept of what actually constituted Syria had more to its credit geographically than the vaguer Arab concept of Syria as Bilad al-Sham. Under the [[Roman Empire|Roman]]s, there was actually a [[Syria Palestina|province of Syria]], with its capital at [[Antioch]], which carried the name of the territory. Otherwise, down the centuries, Syria like [[Arabia]] and [[Mesopotamia]] was no more than a geographic expression. In [[Islam]]ic times, the Arab geographers used the name arabicized as [[Suriyah]], to denote one special region of Bilad al-Sham, which was the middle section of the valley of the [[Orontes river]], in the vicinity of the towns of [[Homs]] and [[Hama]]. They also noted that it was an old name for the whole of Bilad al-Sham which had gone out of use. As a geographic expression, however, the name Syria survived in its original classical sense in [[Byzantine]] and Western European usage, and also in the [[Syriac language|Syriac]] literature of some of the [[Eastern Christian]] churches, from which it occasionally found its way into [[Christians|Christian]] Arabic usage. It was only in the nineteenth century that the use of the name was revived in its modern Arabic form, frequently as Suriyya rather than the older Suriyah, to denote the whole of Bilad al-Sham: first of all in the [[Christianity|Christian]] Arabic literature of the period, and under the influence of [[Western Europe]]. By the end of that century it had already replaced the name of Bilad al-Sham even in [[Muslim]] Arabic usage.}}</ref>}} region from the [[Byzantine Empire]].<ref>[http://www.mideastweb.org/islamhistory.htm A Concise History of Islam and the Arabs] MidEastWeb.org</ref> |
| The Muslim army conquered Jerusalem, held by the Byzantine Romans, in November, 636. For four months [[Siege of Jerusalem (636–637)|the siege]] continued. Ultimately, the Orthodox Patriarch of Jerusalem, Sophronius, agreed to surrender Jerusalem to Caliph Umar in person. Caliph Umar, then at Medina, agreed to these terms and traveled to Jerusalem to sign the capitulation in the spring of 637. Sophronius also negotiated a pact with Caliph Umar, known as the Umariyya Covenant or Covenant of Omar, allowing for religious freedom for Christians in exchange for ''[[jizya]]h'' ({{lang-ar|جِـزْيَـة}}), a tax to be paid by conquered non-Muslims, called "dhimmis." Under Muslim Rule, the Christian and Jewish population of Jerusalem in this period enjoyed the usual tolerance given to non-Muslim [[monotheists]].<ref name="Catholic Jerusalem">{{cite encyclopedia |encyclopedia=[[Catholic Encyclopedia]] |url=http://www.newadvent.org/cathen/08355a.htm |year=1910 |title=Jerusalem}}</ref> | The Muslim army conquered Jerusalem, held by the Byzantine Romans, in November, 636. For four months [[Siege of Jerusalem (636–637)|the siege]] continued. Ultimately, the Orthodox Patriarch of Jerusalem, Sophronius, agreed to surrender Jerusalem to Caliph Umar in person. Caliph Umar, then at Medina, agreed to these terms and traveled to Jerusalem to sign the capitulation in the spring of 637. Sophronius also negotiated a pact with Caliph Umar, known as the Umariyya Covenant or Covenant of Omar, allowing for religious freedom for Christians in exchange for ''[[jizya]]h'' ({{lang-ar|جِـزْيَـة}}), a tax to be paid by conquered non-Muslims, called "dhimmis." Under Muslim Rule, the Christian and Jewish population of Jerusalem in this period enjoyed the usual tolerance given to non-Muslim [[monotheists]].<ref name="Catholic Jerusalem">{{cite encyclopedia |encyclopedia=[[Catholic Encyclopedia]] |url=http://www.newadvent.org/cathen/08355a.htm |year=1910 |title=Jerusalem}}</ref> |
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| ==Notes== | ==Notes== |
| {{notelist}} | |
| {{reflist|group=note}} | |
| ==References== | ==References== |
Okumaya devam et...