صلح برقة وأنطابلس

تقریباً 21 ھ

In al-Baladhuri: when Amr ibn al-As had taken Alexandria he marched with his army seeking the Maghreb until he came to Barqa — that is, the city of Antabulus — whose people compounded for a jizya of thirteen thousand dinars, in which they might sell whom of their children they wished; in Abdallah ibn Hubayra's account, after he had besieged and fought them, on the jizya and that they might sell whom they wished of their children toward their jizya — and he wrote them a book of it. Barqa's people would send their kharaj to Egypt's governor with none to press or hasten them — the most prosperous folk of the Maghreb, no fitna entering it — and Abdallah ibn Amr ibn al-As used to say 'but for my property in the Hijaz I would have settled in Barqa; I know no abode safer nor more wholesome'.

خلاصہ

اسکندریہ فتح کرنے کے بعد عمرو بن العاص اپنے لشکر کے ساتھ مغرب کی طرف بڑھے، یہاں تک کہ برقہ پہنچے، جو انطابلس ہے۔ انہوں نے وہاں کے لوگوں سے تیرہ ہزار دینار جزیہ پر صلح کی اور اجازت دی کہ وہ اپنی اولاد میں سے جسے چاہیں فروخت کر سکتے ہیں۔ ¹

روایات

عبداللہ بن ہبیرہ کی روایت میں ہے کہ عمرو نے ان کا محاصرہ کیا اور جزیہ پر ان سے لڑے، پھر ان کے لیے صلح کی تحریر لکھی۔ ¹

صلح کے بعد برقہ کا حال

بلاذری بیان کرتے ہیں کہ برقہ کے لوگ کسی کے کہے بغیر اپنا خراج مصر کے والی کو بھیجتے تھے، اور وہاں کوئی فتنہ نہیں آیا۔ وہ عبداللہ بن عمرو بن العاص کا قول نقل کرتے ہیں کہ اگر حجاز میں ان کا مال نہ ہوتا تو وہ برقہ میں جا ٹھہرتے، اور وہ کسی ایسی منزل کو نہیں جانتے جو اس سے زیادہ محفوظ ہو۔ ¹

واقعے کی تاریخ

تاریخ تقریباً 21 ہجری بتائی گئی ہے، جو اسکندریہ کی فتح کے بعد ہے، اور عیسوی تبدیلی اخذ شدہ ہے۔ ¹

فتح مصر والإسكندرية

Tabari records it under year 20 with dating dispute: Ibn Ishaq year 20, Sayf year 16, heading 'the report of the conquest of Egypt and Alexandria'. In al-Baladhuri: Amr ibn al-As was besieging Caesarea when the armies returned from Yarmuk; leaving his son over it he marched on Egypt on his own initiative with three thousand five hundred — or, some say, on Umar's written order — camping at al-Arish, then al-Farama where he fought its defenders and seized their camp, then pitched at Jinan al-Rayhan while Fustat's people ditched — the city being called al-Yuna, renamed al-Fustat by the Muslims as 'the people's encampment and gathering', or for the tent Amr pitched; al-Zubayr ibn al-Awwam joined him with ten thousand — or twelve, among them Kharija ibn Hudhafa al-Adawi and Umayr ibn Wahb al-Jumahi — fighting from one face while Amr fought from another, until Zubayr brought a ladder, mounted the fortress bare-sworded crying takbir, the Muslims echoing and following, and the fortress fell by force; Umar established its people as dhimma, jizya on their necks and kharaj on their land; Zubayr laid khittas at Misr and Alexandria, built his known house, and his ladder stayed in Egypt. On the manner of the conquest they differed: some said by force, others by treaty — the soundest in Abdallah ibn Amr's account being that his father fought al-Yuna's folk and took it by overpowering, then its king compounded with him on Syria's terms — two dinars on every free male save the poor, a dinar and three ardabbs of grain on the jarib, three ardabbs of wheat plus a qist each of oil, honey and vinegar per landholder as the Muslims' provision gathered in Dar al-Rizq, and for every Muslim yearly a wool jubba, a burnus or turban, drawers and boots or its worth in Coptic cloth — covenanting that their women and children be neither sold nor enslaved and their wealth and treasures remain theirs; al-Yuna's king then compounded for all Egypt on the same. Another chain has 'we opened Egypt without covenant', Amr himself preaching that no Copt held a pact with him save Antabulus's people; Umar ibn Abd al-Aziz wrote his governor Hayyan ibn Shurayh that Egypt was conquered by force without covenant or contract; Urwa ibn al-Zubayr — who dwelt there seven years — held Amr conquered it only by treaty, covenant and fixed levy; and Uqba ibn Amir al-Juhani testified that Egypt's people hold covenant and contract: secure in wealth, blood, women and children, none of them sold, a kharaj never to be increased, and protection from their enemy's fear.

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