Saladin books

The Book of Saladin: A Novel

2011-05-27T07:07:00.000-07:00

Tariq Ali's second novel in The Islam Quintet is a rich and teeming chronicle set in twelfth-century Cairo, Damascus and Jerusalem.
The Book of Saladin is the fictional memoir of Saladin, the Kurdish liberator of Jerusalem, as dictated to a Jewish scribe, Ibn Yakub. Saladin grants Ibn Yakub permission to talk to his wife and retainers so that he might present a full portrait in the Sultan's memoirs. A series of interconnected stories follows, tales brimming over with warmth, earthy humor and passions in which ideals clash with realities and dreams are confounded by desires.

At the heart of the novel is an affecting love affair between the Sultan's favored wife, Jamila, and the beautiful Halina, a later addition to the harem. The novel charts the rise of Saladin as Sultan of Egypt and Syria and follows him as he prepares, in alliance with his Jewish and Christian subjects, to take Jerusalem back from the Crusaders. This is a medieval story, but much of it will be uncannily familiar to those who follow events in contemporary Cairo, Damascus, and Baghdad. Betrayed hopes, disillusioned soldiers and unrealistic alliances form the backdrop to The Book of Saladin.Price: $16.95

Click here to buy from Amazon

SALADIN: Hero of Islam (Pen & Sword Military Books)

2011-05-23T07:06:00.001-07:00

The extraordinary character and career of Saladin are the keys to understanding the Battle of Hattin, the fall of Jerusalem and the failure of the Third Crusade. He united warring Muslim lands, reconquered the bulk of Crusader states and faced the Richard the Lion Heart, king of England, in one of the most famous confrontations in medieval warfare. Geoffrey Hindley's sympathetic and highly readable study of the life and times of this remarkable, many-sided man, who dominated the Middle East in his day, gives a fascinating insight into his achievements and into the Muslim world of his contemporaries.
Price: $24.95
Click here to buy from Amazon

Saladin Achievement

2011-05-14T02:34:00.001-07:00

Saladin was a prominent figure in the Medieval history. He was the most famous of the Muslim military heroes. His achievements were not limited to the military sphere alone, but transgressed across the political, diplomatic and administrative arenas. He succeeded to unite the Muslims and defeated the Crusaders and recapture Jerusalem.

His Youth
Saladin was born in Tikrit (present Iraq) in the year of 1138. His father, Najmuddin, was a Kurdish from Azarbaijan. On the night of his birth, his father, Najmudin, decided to move to Aleppo and worked for Imaddin Zangi, the powerful Turkish governor in northern Syria.

He received a taste of military life under the guided eyes of his uncle, Asaddin, and the academic and religious elements from his father. Following the tradition in those days, Saladin was trained to be expert horse rider and handled various weapons of combat, such as the sword in and archery. While growing up, Saladin was an ordinary undistinguished youth, with a greater interest in religious studies, rather than military achievement.

Uniting the Muslims.
Egypt became the stepping stone for Saladin's ambition to recapture Jerusalem. This opportunity came when he was part of the triumphant army sent to Egypt by the Emir of Damascus to face the onslaught of the Crusaders. Upon the death of the vizier and his uncle, (army commander Asaddin), he was appointed as the Vizier of Egypt, keeping alliance to the emir in Damascus. When the Emir in Damascus died, Saladin proceeded in his plan to unite the fractional Muslims states with single minded intention to stage a holy war.

Battle of Hattin.
This is the beginning of the downfall of the crusaders. The exhausted army was trapped. So great were the losses in the ranks of the crusaders in this single battle that the Muslims were able to overrun over nearly the entire Kingdom of Jerusalem. One by one their stronghold fell under the power of Saladin, Acre, Toron, Beirut, Sidon, Nazareth, Caesarea, Nabulus, Jaffa (Yafo), and Ascalon (Ashqelon) within three months.

Saladin's main achievement was the capture of Jerusalem (1187). In stark contrast to the Christians who captured the city 87 years earlier, the Muslim reconquest was marked by the civilized and courteous behavior of Saladin and his troops. By 1189 the crusaders occupied only three cities in the entire Middle East. Saladin's conquest sparked the Third Crusade, which was led by the famed military leader Richard I (the Lion-Hearted). The clash between these two great powers ended in a draw, but a treaty was drawn up that allowed Christians to visit holy sites in the area. Saladin died a peaceful death in Damascus in 1193.

Achievement
Saladin's every act was inspired by an intense and undivided mindset to the idea of jihad, or holy war, taking the example from the struggle of the prophet and the companions. He opened colleges and mosque and created a system to support the quest of knowledge. He invited scholars and commissioned them to write edifying works both in religious topics as well as academics' interest. Through religious principle, which was a genuine part of his own way of life, he tried to re-create in his own realm some of the same zeal and enthusiasm that had proved so valuable to the first generations of Muslims when, five centuries before, they had conquered half the known world.

In wars against the Christian crusaders, he achieved final success with the disciplined capture of Jerusalem (Oct. 2, 1187), ending its 88-year occupation by the Franks. He demonstrated his high standard of moral value by offering chance for the Christian Troops to leave within 40 days.

His chivalrous behavior was noted by Christian writers, especially in the accounts of the siege of Kerak in Moab, and despite being the enemies of the Crusaders he won the respect of many of them, including Richard the Lionheart; rather than becoming a hated figure in Europe, he became a celebrated example of the principled leader.

The author had spent more than 10 years working with an International Airlines in the field of Training and Development. Responsible for Training Needs Analysis and providing the training soutions. Currently maintain a blog on Saladin: http://saladin-ayyub.blogspot.com/

Laden's Surprise-the U.S. Demise

2011-05-11T16:23:00.000-07:00

A controversial article in the ezine magazine.
By Dennis Siluk Ed.D. /Article Source: http://EzineArticles.com/149952

It would seem to me lately the US Government and the people in general, talk shows included are more concerned with the US Census, than with bin Laden's most recent message to America. I try to stay out of politics, and war time crap, but I find myself falling back on it when I get irritated, and this avoiding and making little out of Bin Laden's message, as if it was a baloney sandwich, is too much to deal with, so I got to say my peace. In other years I've written over 200-articles on such issues, I shall write one more making it 201, and then try to get back to my poetry.

I, and I mean Dennis believes bin Laden is trying to show the world he is the old Saladin of the Muslim world, the old warrior. I wrote five stories on the crusades, and Saladin was in most of them, he was a great warrior, and at times made peace with England's king, in the holy land, Richard the Lionhearted; Richard respected him for his shrewdness, and capabilities, something we do not give bin Laden. We have built a great shield around America so other countries cannot come over here and destroy us, but al Qaeda is not other countries, they are subversive warriors, with no certain country to call home. They do not have such barriers to cramp them into, or worry about.

But here is what I see: bin is trying to be a prophet, and a message from a prophet, as in the Bible, when God sent prophets to the people, they are warnings, and this is what bin has done, given us warnings. He is not only playing the Islamic game, but the Biblical one. He is also taking lessons from the crusader, Saladin. I doubt he cares about America as much as America would like him to, or says he does, what I see is, America is simply in the way. I never heard him talk about our liberties, so I doubt he cares, but what he does talk about, and being a licensed counselor at one time in my life, I have learned to listen to what is being said, and not said: is policies that affect the Islamic world. Should he get the United States to become more involved with the United States, and less around the world, such as planting a nuclear bomb in our backyard, he would cause our military to come to our rescue, and our economy to hit the ground, and thus, he has what he wants, a free hand in the Middle East; us out of the way is the program: or on the menu.

It is an Islamic dream to have the world bend their knees for Islam; in a similar manner I suppose, Christians are out there trying to convert humanity to Christendom; so we can't point fingers.

The question remains: does he have a nuclear weapon to use (and if he does, there is no question in my mine if he would use it or not; of course he would? I say yes, he does. Why? Because if you've been watching his foot steps since l992 he's been trying to get one, 14-years since, and odds are, he got them, or at least one. Second: where did he get them, again I say, it should be no secret, the Soviet Union had much unguarded devices for a long time, and for sale. All you need are the basic elements; money is not the object here.

He is like John the Baptist, but he is the Ant-Baptist, you could say. He is opening the doors for the main man, whom is coming, but first things first.

Now you may be asking: why hasn't he hit us? Good question, perhaps because he has not gotten the world of Islam's blessings. It seems to me, by watching the entire cleric world of Islam around the world now pointing fingers at America, a ripple effect has taken place, and he no longer needs their blessing, he's most likely got it. So what happens: we get hit, and five to ten million Americans die?

Years ago, I wrote on this subject, which went unread for the most part in many articles and in particular in one of my poems, "The Last Trumpet...." So I've already wrote what I saw in visions, and I saw what I've just described. It will be a first strike weapon; it is what he is waiting for. He knows by leaving America alone we will go back to our movies, and McDonald's and way of life, so why have all little groups in the world bother us, we are under his wing for the moment, he wants to monitor us himself. He has hit England, and a few other countries, but I believe that has been his followers, not him, himself, no, he is too cleaver to get into that, he wants the big one, which takes a lot of his time, not all of it, but a lot of it. All this warning crap is again just a formality. If we did what he wanted, we'd of course might get the truce, and might not; but I would think we would, but the cost would be too high, and he knows it.

So what can we do? Can we talk to him and try to make a deal, a truce again, I say a truce, it might work, but he'd want us to leave the oil fields, and stop helping Israel, and we couldn't do that. Plan B, kill him and get it over with.

See Dennis' web site: http://dennissiluk.tripod.com

Article Source: http://EzineArticles.com/?expert=Dennis_Siluk_Ed.D.

Article Source: http://EzineArticles.com/149952

Excellent History of Saladin

2011-01-29T06:20:00.000-08:00

The rare and Excellent History of Saladin (Crusade Texts in Translation)
by D. S. Richards
Edition: Paperback
Price: $25.76

Saladin is one of the few Muslim Leaders that was accorded high recognition both by the Muslim as well as the Christian. When the Christian captured Jerusalem, thousands including women and children were slaughtered. However, that was not the case, when Saladin recaptured the city.

The story of Saladin was originally written by Baha Addin, on his own account of his life when when served as qadi al-askar (the judge for the army) under the command of Saladin, from 1188 until Saladin's death in 1193. His position and his access to information make this an authoritative and essential source for Saladin's career, while his personal relationship with the sultan adds a sympathetic and moving element to the account of his final years. Aside from its inherent value as a source for the history of Egypt and the Middle East, it therefore provides a much-needed complement and corrective to the widely-known Latin accounts of the Crusades and the Latin Kingdom of Jerusalem in the 12th century. This translation is based on a fuller edition of the text than that used in the previous 19th-century translation, and takes into account the translator's readings of the earliest manuscript of the work, dated July 1228.

2 of 2 people found the following review helpful:
Excellent primary source., July 18, 2008
'The forces of Islam surrounded the forces of unbelief and impiety on all sides, loosed volleys of arrows at them and engaged them hand to hand.'

'I fear to make peace, not knowing what may become of me. Our enemy will grow strong, now that they have retained these lands.'

After the 14th revision I shall just say I enjoyed reading this book. It is a good read as well as being a must have for anyone with even a remote interest in the crusades, the military orders (mentioned in passing a few times), the history of the area, the history of religion and so on. I must also mention pleasure of seeing the view from the other side which this enabled me to do. It was interesting to see (among others) Richard the Lionheart's name always followed by a phrase similar to 'may God forsake him'.

Khaleed Ibn Waleed

2010-04-23T02:39:00.000-07:00

During the prophet's time this great general was molded. He was leading the new nation against the power of the Roman Empire, and defeated the Roman. Such a military genius was rarely appreciated.

When he was removed from his position as the general, he continued to fight as an ordinary private army... When asked, how he can accept that. His answer was simple.. I never fought for the caliph.

----------

Hattin The Battle That Change The History

2010-03-11T16:16:00.000-08:00

The Death Of Saladin

2010-02-15T19:19:00.000-08:00

When the city of Jerusalem fell to the force of the Saladin's army on 15 October 1187, Saladin order his army to give humane treatments to the Crusaders. This was opposite to the cruel slaughter for the Crusaders earlier. None of the civilian population of the city was killed or threaten, instead they were allowed to leave upon the payment of the appropriate amount of ransom.

After the conquest of Jerusalem and the signing of the treaties, Saladin returned to Damascus. At that time he was the ruler of an empire stretching from Egypt to Iraq in the east and Yemen in the south. He was famous, not only in the Muslim worlds but in the Christian Kingdoms as the man who returned Jerusalem to the hand of the Muslims.

He fell ill with high fever. Even when he was suffering, he rode out of Damascus to welcome the returning pilgrimage from Mecca. The very pilgrimage the wanted so much to perform, but did not have the opportunity to do it.

In March 1193, at the age of 55 years, he past away and was burried in Damascus, Syria. Upon his death, it was found that he had no money left even to cover for the burial expenses. All his treasures were given to the poor. He took the example of the prophet and the close companions, living a simple life, although the controlled a vast empire.

Saladin in Brief

2010-02-09T03:17:00.000-08:00

Saladin is a prominent figure; the most famous of the Muslim military heroes. He was and still is respected by both the Muslim and Christians. His achievements were not limited to the military sphere alone, but transgressed across the political, diplomatic and administrative arenas. The Muslim owed to him as the man who organized the return of Jerusalem to the Muslim. The Christian remembered his military genius and his humane treatments of his beaten enemies.

His Youth
1138 - Saladin, his actual name was Yusof, born in Tikrit (present Iraq) in the year of 1138. His father, Najmuddin, was a Kurdish from Azarbaijan. When his grandfather migrated to Baghdad, he brought along his two sons, Najmuddin and Asaddin. Later his father was appointed as the governor of Tikrik and his uncle Asuddin as the Army commander. On the night of his birth, his father, Najmudin, decided to move to Aleppo and worked for Imaddin Zangi, the powerful Turkish governor in northern Syria.

He got a taste of military life under the guided eyes of his uncle and the academic and religious elements from his father. Following the tradition in those days, Saladin was trained to be expert horse rider and handled various weapons of combat, such as the sword in and archery. While growing up, Saladin was an ordinary undistinguished youth, with a greater inclination towards religious studies than military.

Egypt.
When Egypt was attacked, the vizier was faced with two mounting challenges, the internal power struggle and the onslaught of the Crusaders. He sent for the help from the Emir, Imaddin in Damascus, who, despite of the fear of crusaders attack, dispatched Asaddin to lead the army. Saladin was enrolled in it. This marked his formal entry to military career.
Asaddin 's army and The Crusader-Egyptian force were engaged in a battle in Giza, a desert border of the Nile River. In this battle Saladin demonstrated his leadership quality and played a significant role in the success of the battle.

The emir was very pleased and awarded Asaddin for his contribution. After his uncle’ Asaddin died, Saladin at the age of 31 was appointed as the vizier of Egypt and at the same as the commander of the Syrian troops in Egypt. His relatively quick rise to power must be attributed not only to the clannish nepotism of his Kurdish family but also to his own emerging talents. As vizier of Egypt, he was accorded the title king (malik) but he was better known as the Sultan of Egypt.

(1171). Saladin strengthened his position by 's position by abolishing the weak and unpopular Shi'ite Fatimid caliphate. The became the sole ruler of Egypt, keep his attachment as a vassal of Nureddin. In the subsequent years, Saladin worked to unite the Muslim’s territories in Syria, Egypt, northern Iraq and Palestine. His had only one ambition, to liberate Jerusalem from the Crusaders.

(1174) , When the Syrian emir died, Saladin was asked by the young ruler of Damascus to put down the uprising in Syria. Using his rich agricultural possessions in Egypt as a financial base, Saladin soon moved into Syria with a small but strictly disciplined army to claim the regency on behalf of the young son of his former suzerain. Soon, however, he abandoned this claim, and from 1174 until 1186 he zealously pursued a goal of uniting all the Muslim territories of Syria, northern Mesopotamia, Palestine, and Egypt. He accomplished by skillful diplomacy backed by the swift and resolute use of military force. Gradually, his reputation grew as a generous and virtuous but firm ruler, devoid of pretense, licentiousness, and cruelty. In contrast to the bitter dissension and intense rivalry that had up to then hampered the Muslims in their resistance to the crusaders, Saladin's singleness of purpose induced them to rearm both physically and spiritually.

Battle of Hattin. This is the beginning of the downfall of the crusaders. Due to the poor calculation by the Crusaders, the army was trapped, after a long and exhausted match. So great were the losses in the ranks of the crusaders in this one battle that the Muslims were quickly able to overrun nearly the entire Kingdom of Jerusalem. Acre, Toron, Beirut, Sidon, Nazareth, Caesarea, Nabulus, Jaffa (Yafo), and Ascalon (Ashqelon) fell within three months.

(1187) The Crowning achievement for Saladin and a fatal blow for the Christian was the surrender of Jerusalem. The city surrendered to Saladin's army after 88 years in the hands of the Franks. In stark contrast to the city's conquest by the Christians, when blood flowed freely during the barbaric slaughter of its inhabitants, the Muslim reconquest was marked by the civilized and courteous behaviour of Saladin and his troops.

By 1189 the crusaders occupied only three cities in the entire Middle East. Saladin's conquest sparked the Third Crusade, which was led by the famed military leader Richard I (the Lion-Hearted). The clash between these two great powers ended in a draw, but a treaty was drawn up that allowed Christians to visit holy sites in the area. Saladin died a peaceful death in Damascus in 1193.

Achievement
Saladin's every act was inspired by an intense and unwavering devotion to the idea of jihad, or holy war, taking example from the struggle of the prophet and the companions. It was an essential part of his policy to encourage the growth and spread of Muslim religious institutions.

He courted both scholars and preachers, founded colleges and mosques, and commissioned them to write edifying works both in religious topics as well as academics' interest. Through moral regeneration, which was a genuine part of his own way of life, he tried to re-create in his own realm some of the same zeal and enthusiasm that had proved so valuable to the first generations of Muslims when, five centuries before, they had conquered half the known world.

In wars against the Christian crusaders, he achieved final success with the disciplined capture of Jerusalem (Oct. 2, 1187), ending its 88-year occupation by the Franks. The great Christian counterattack of the Third Crusade was then stalemated by his military genius.

His chivalrous behavior was noted by Christian chroniclers, especially in the accounts of the siege of Kerak in Moab, and despite being the enemies of the Crusaders he won the respect of many of them, including Richard the Lionheart; rather than becoming a hated figure in Europe, he became a celebrated example of the principles of chivalry.

The noble prince of Islam

2010-01-07T18:53:00.001-08:00

Readers Reviews
28 people found the following review helpful:
Why the name "Good King Richard" is an oxymoron, September 20, 2004
By E. R. Bird "Ramseelbird"

When you look at the British involvement in that farcical escapade known as the Crusades, it seems remarkable that ANYONE living today could side with England. I mean, let's look at it soberly. They come into a country in the Middle East, take over huge swaths of it, claim it as their own, are shocked when the residents of the area don't like being oppressed, then set about hacking their way back in only to fail in the end. Just a scant overview of their actions is enough to make them look vaguely ridiculous. Once you start learning a little more about their actions (or rather, the actions of their leaders) you see just how violent and, not to put too fine a point on it, evil they were. Therefore, it's a bit surprising that a popular kid's book about Saladin hasn't been written before now. At this moment in time, circumstances have given kids a chance to learn more about the followers of Islam and their history. It seems fitting, then, that we should look at one of their greatest heroes and grant him the respect he's due. "Saladin: Noble Prince of Islam" does just that.

Saladin was born along the Tigris River well after Jerusalem fell into the hands of the marauding Crusaders from England. As a child, he attended to his studies well and learned the tenants of Islam by heart. All this gave him the understanding he required to be a good and righteous man amongst his people. As a teen Saladin became the chief aide of the Turkish sultan Nur al-Din, a fair leader who earned the respect of his subjects. From him Saladin found his role model and guide. After Nur al-Din's death, he staked his claim on the man's empire and brought together his warring brothers. This allowed him the army he needed to set out to defeat the Franks and to reclaim Jerusalem once more. To do this he faced Reginald of Chatillon, "perhaps the greatest villain in the history of the Crusade" (which is saying quite a lot), Richard the Lionhearted, and other adversaries. The book recounts a myriad of battles undertaken by both the Crusaders and the Muslims. Both sides had their wins and losses. In the end, however, Saladin was victorious and in 1291 (years after his death), "the Franks were driven out of the Holy Land altogether". So well done there.

Though it doesn't look it, this book is an excellent reference for any kid interested in battles and battle strategy. It summarizes the greatest confrontations of both sides and makes them understandable and interesting. There is also no question at any time as to who the heroes are. The Franks (to the Muslims all Crusaders were regarded as "Franks") break treaties, lie, kill for pleasure, and remain the greediest of no-goodniks. Saladin would often spare his captured enemies or give them a chance to pay a price to avoid being sold as slaves. King Richard, on the other hand, was prone to slaughtering three thousand Muslim men when he captured them. A cruel barbarian, he met a violent death, as was his due. Saladin died in his bed, having ended his life to his own liking. Touche.

I suspect that there are people out there who can't imagine a man like Saladin being far more generous and compassionate than a man like Richard. To back up her information, therefore, author Diane Stanley has included an excellent Bibliography for further reading. Terms that might not be readily recognizable to readers are included in a Glossary in the back. Accompanying the text itself are beautiful glossy illustrations that perfectly compliment the book's plot and storyline. All this and the book is respectful to the people of the Islam faith.

Biographies of historical figures well known in their native lands but little known in American schools are difficult to create. With that in mind, Stanley has done a remarkable job. She even ties in the events of the book to the modern day, commenting that, "Two hundred years of Frankish invasion, senseless slaughter, and religious fanaticism left a tragic legacy. A shadow of hatred and mistrust had fallen over this great land, holy to three faiths. A thousand years later, it is still there". And not likely to leave soon. Let us hope then that beautifully written biographies like "Saladin" dispel the myths that remain about the man, his life, and his religion. This book should be in every school library in America.

CLICK TO BUY

--------------------------

Beautiful book, but anti-Christian, November 3, 2005
By Melissa

This book caught my eye at the library because it has beautiful illustrations, and the title obviously gives away its very positive view of Saladin and the Muslim faith. Given the publication date, it is not surprising that the book presents Muslims and their faith in a positive light; however, the book goes to the extreme in presenting Muslims as good and Christians as evil. Children in this age group are likely to be confused by this portrayal of their faith if they are Christians, while those of a Muslim background could very well see the current atrocities committed by Islamic jihadists as justified. Moreover, children at this age don't have the analytical skills to realize that there is more to the history of the Crusades than is presented here. In my opinion, this book may well be an excellent biography of Saladin, but given the age of the intended audience, the slant of the book gives an inappropriate message.

-------------------------

The Crusade which Preceded the 'War on Terror', October 9, 2006
By Cheri Montagu "Writer" (San Francisco Bay Area, CA) - See all my reviews

Many people have seen the excellent PBS documentary, "Holy Warriors", about Saladin and Richard the Lionheart in the Third Crusade. For me it opened up a whole new field of inquiry, for although I am myself an historian, my field is not the Middle Ages. I sought out and read many books on Saladin, and found him a fascinating and admirable character, and an excellent antidote to the hatred of Islam which is presently being fomented by our government. It seemed to me that it was important to get the word out-- especially to the next generation-- about this Muslim whose character was so contrary to prevalent stereotypes. Diane Stanley's book fulfills this need. It presents the true history of Saladin and the Third Crusade in a manner which is readily understandable to children and accompanied by beautiful illustrations. It seems unlikely that any child who has read this book will grow up feeling the hatred that our government wants us to feel for all Muslims, and in that lies its greatest virtue.

Thank You.

visit our blog:

http://learningblog-money-online.blogspot.com/

The Book of Saladin(Tariq Ali)

2010-01-07T18:51:00.000-08:00

---------------------------------
The Book of Saladin: A Novel (Paperback)~ Tariq Ali
Tariq Ali (Author)
22 new from $8.84 26 used from $4.74 2 collectible from $16.95

Readers' Reviews

23 of 23 people found the following review helpful:
A Superb Piece of Work, September 4, 2005
By 3rdeadly3rd

Tariq Ali's "The Book of Saladin" is the second in his "quintet" about Islam. Don't let that put you off, though, as there is no set order to read the series in - no characters carry over from one book to the next and the continuity throughout is in fact the relationship between Islam and other religions during times of upheaval.

As the name suggests, "The Book of Saladin" is about that famous adversary of the Crusaders, the Kurdish Yusuf Salah-ad-din Ibn Ayyub who founded the Ayyubid dynasty of Egypt. The basis of this novel is that Saladin has hired a Jewish writer to record his life and times as he leads the battle to re-take Jerusalem from the "Franj" (Crusaders, one of the many Arabic words used in the book and explained in the glossary).
The reader is therefore treated to a series of stories-within-stories, and knowing Ali's sense of humour (he is an electric public speaker) the parallel to the "Arabian Nights" is probably more than a fortuitous coincidence. Our narrator leads his own life over the years of his acquaintance with Saladin, along with its attendant highs and lows while recording Saladin's memories and hearing stories from his loyal retainers and members of his harem. All of these strands combine and separate in various ways to create a narrative experience quite hard to describe in words.
While the novel ends on a somewhat pessimistic note, this is probably only to be expected, as this was hardly a glorious time for either side involved in the conflict.

While certain characters - particularly Maimonides, who makes a cameo appearance - suffer from being relatively two-dimensional, the central characters are all eminently believable. In the case of Saladin, this is quite a feat as the volume of ink devoted to him over the centuries is quite spectacular and separating the man from the myth is a difficult task. The reader will almost certainly find themselves cheering when the Sultan wins a victory, whether on the battlefield or in the court chambers.

Ali's eye for detail is also deployed to great effect here. Ayyubid Cairo is evoked lovingly, as are the other locations which play important roles in the plot. Similarly, while the court intrigues of the time are confusing at best, Ali makes a noble attempt at simplifying things for the casual reader without an interest in the politics of the time. The frequent use of Arabic terms for events and places can be disconcerting to the reader with no background in the history of the region, however the glossary will help to overcome that - and the terms become easy to understand soon enough.
His sense of humour, too, plays an important part in this novel. Ali has a particular fondness for what can sometimes be described as "dirty jokes", as his description of Richard I of England clearly demonstrates. His dialogue between a heretical (Cathar, I believe) crusader and Saladin is hilarious, even to the extent of offensive comments being made in perfect Latin.

In short, this is a book which can be heartily recommended. For newcomers to Ali's writings, this is as good a place to start as any - possibly better than some other offerings, at that. This is also a great demonstration of "how the other half lives", in that the humanity of the "saracens" during the crusades is often overlooked. Knowledge of that humanity is, in my opinion, something we need now more than ever. Permalink Was this review helpful to you? (Report this)
--------------------------------

A powerful work of historical fiction., March 2, 1999
By A Customer

This review is from: The Book of Saladin (Hardcover)
This is a satisfying novel, told, despite its exotic settings, in sparse prose carrying a ring of authenticity reminiscent at times of Naguib Mahfouz. The book deals in complex and subtle people who question the nature of the relationship between body and soul and ponder the purposes of war, not in easy steretypes or generalisations, even in an area which has been traditionally replete with them. It is illuminationg to have the Saladin story told by a writer who has immersed himself in the 'other side'. Tariq Ali's novel creates an authentic-seeming court, full of intrigue, dominated by a man who is charismatic yet not a hero of romance, a rather hesitant, limping figure, a Sultan whose preferred diet is soup and beans. In Saladin's entourage are strong and intelligent women, the Sultana Jamila and her female lover, and their story is interwoven with that of the Sultan's public life. It may be controversial to assign such dominance to the women in a harem, but these are characters in a convincing story with a reality beyond that of historical cliche.
--------------------------------

17 of 21 people found the following review helpful:
ALLAH O AKKBAR !, January 5, 2000
By A Customer

Two thumbs up, Tariq Ali ! This is a story , wonderfully told,of Salah al Din's maturation, comming to power , becoming acharismatic leader and finally , conquering Al Kadisiya (Jerusalem) from the hands of Crusades in 1187. Among other colourful characters is the Sultana Jamila, extremely educated, intelligent and enlightened, unlike all the rest of the women in the harem. Respected and admired for her virtues, Jamila questions the surpressed position of women in the world of Islam. The story is told by an outsider - a Jew in the service of the Sultan. A typical sympathetic scribe, he observes and listens attentively , and talks little. In the heart of the novel is the sad tragedy of muslims being so quarelsome among themselves, and being unable to unite against the enemy when the need arises....Salah Al Din is up to this day an awe-inspiring and much admired for his military and princely virtues character in the Muslim world...HIGHLY HIGHLY RECOMMEND THIS NOVEL TO ALL ,ESPECIALLY THOSE INTERESTED IN THE HISTORY OF THE MIDDLE EAST
--------------------------------

By Fulano Mingano "F. M." (Nablus, TX) - See all my reviews

I enjoyed this novel greatly, even though the narrative lags at times, characters come in and out of focus, and the tone of description is all too often derivative of unreflective orientalism. So why did I enjoy it? Imagine this: a story about a Muslim-Jewish alliance to defend Jerusalem from European aggression -- an allegory of Palestine that recapitulates the essential imperialist dynamic of the Crusader history but from the point of view of those who have had to suffer under it. The value of this novel lies in the way it inverts the false dichotomies of our times -- like the one that separates Arab Muslim from Arab Jew -- in order to envision how Palestine would appear if its indigenous inhabitants had had a say in its rule. It's a sad comment on our times that Ali had to go back so far in history to find such a time -- but nevertheless, his farsightedness allows us to see beyond the horizon of the present, tragic moment of Palestinian history. Yes, the representation of Saladin is romantic -- but in light of the current capitulation of Jerusalem to the 20th century's version of crusader aggression, one ought to be excused for occasionally dreaming of Salah al-Din.
--------------------------------

Just Awesome!, December 5, 2007
By R. G. Somebody "Feegle" (Louisville, KY USA) - See all my reviews

This book has changed a few of my thought processes. I am not a fan of historical fiction by any means, in fact I bought this book on a whim as I had an interest in the Muslim world hit me without warning, and I don't regret it in the least. Not because it is historical fiction, but because it has help to expand my mind. I've always been interested in the Crusades since I was a very young child, but I've never stopped to think about the Islamic side of the story. I've always concentrated on the Western histories and legends of this time. This book allowed me to see how Western people could be viewed as barbaric, and how the Islamic culture was really very more advanced in many ways to the stream of warriors coming out of Europe.

In this book we follow the tale of a fictional Jewish scribe as he journeys with Salah al-Din from Cairo through to the retaking of Jerusalem and finally to his death. Along the way we are exposed to many characters and customs of that noble society. I admit, I don't know how much of it was fact and how much was the author's prerogative, but it has definitely made me want to read more of Tariq Ali's works, and to study the Islamic culture a little closer. By all means read this book if you've only studied one side of the Crusader Coin.
--------------------------------

Wonderfully Readable Portrait, December 28, 2009
By Douglas S. Wood "Vicarious Life" (Monona, WI) - See all my reviews

Amazon Verified Purchase(What's this?)
Using a fictional narrator in the form of the great Sultan's scribe, Tariq Ali pieces together a brilliant mosaic of the life of the Saladin (Salah al-Din or if you prefer, Yusuf al-Din Yusuf ibn Ayyub). The Jewish scribe, Ibn Yakub, is meant to faithfully record everything the Sultan says and does. Given that Salah al-Din is about to embark on the 12th century jihad to expel the 'Franj' (their term for the Franks or Crusaders) from al-Kuds (Jerusalem), the scribe finds himself witness to many great events; war councils, battles, celebrations, and sorrows.

Salah al-Din also spins out his life's story from a wild Kurdish boyhood in Tikrit, through his uncle's rise to power under Nur-ad-Din, and the Sultan's own gradual consolidation of power. The tale is given added spice by his (fictional) great friend and counselor Shadhi, who adds some bawdy details that the Sultan omits. The book explores life in and around the Sultan's court and includes several historical characters such as the Sultan's brothers and nephews, and the scholar-poet and official secretary Imad Al Din. Of necessity Ali invents the female characters, in particular, Halima and Jalima, two members of the harem, but their portrayal rings true.

Ali's book is not a history of the battles - descriptions of fighting are generally sparse. Instead, Ali concentrates on the preoccupations of the Sultan and his inner circle - their thinking, feeling, and talking about jihad, food, sex, religion. The Sultan eventually bemoans the fickle devotion to the jihad of the Islamic peoples and their leaders.

A wonderfully readable book of an important figure and time in history. That the story is told from the Muslim view only makes it all the more valuable to Western readers.
Help other customers find the most helpful reviews
--------------------------------

7 of 11 people found the following review helpful:
A view with a room, February 11, 2001
By Martyn Richard Jones "Martyn Richard Jones" (Cordoba, Spain) - See all my reviews

This review is from: The Book of Saladin (Hardcover)
Remember, despite the rumours, Saladino actually dies peacefully in bed, and not defeated in battle as some heathen imperialist nostalgics would have one believe.
Tariq Ali, does it again, this book is a treat, that doesn't rot your teeth or your brain.

Set against a backdrop of testerone prompted, religion focused and aggression based wars against the people of Islam, this book tells the tale that is generally ignored by the contently ignorant and assumed to be valid by the most scepticle observer.

Tariq Ali, writes a good novel, that is both readable and thought provoking. My advice is read this, then you will want to read more of his books.

regards,

martyn_jones@iniciativas.

Excellent History of Saladin

2010-01-07T18:50:00.001-08:00

The rare and Excellent History of Saladin (Crusade Texts in Translation)
by D. S. Richards
Edition: Paperback
Price: $25.76

Availability: In Stock
19 used & new from $20.93

2 of 2 people found the following review helpful:
Excellent primary source., July 18, 2008
'The forces of Islam surrounded the forces of unbelief and impiety on all sides, loosed volleys of arrows at them and engaged them hand to hand.'

'I fear to make peace, not knowing what may become of me. Our enemy will grow strong, now that they have retained these lands.'

After the 14th revision I shall just say I enjoyed reading this book. It is a good read as well as being a must have for anyone with even a remote interest in the crusades, the military orders (mentioned in passing a few times), the history of the area, the history of religion and so on. I must also mention pleasure of seeing the view from the other side which this enabled me to do. It was interesting to see (among others) Richard the Lionheart's name always followed by a phrase similar to 'may God forsake him'.

The Third Crusades (David Nicol)

2010-01-07T18:48:00.000-08:00

The Third Crusade 1191: Richard the Lionheart, Saladin and the battle for Jerusalem (Campaign) (Paperback)
~ David Nicolle (Author), Christa Hook (Illustrator)
List Price: $19.95
Price: $15.56 & eligible for FREE Super Saver Shipping on orders over $25. Details
You Save: $4.39 (22%)

Usually ships within 9 to 13 days.
Ships from and sold by Amazon.com. Gift-wrap available.
9 new from $15.56 11 used from $8.96

Readers Reviews:

1/. 3 of 3 people found the following review helpful:
Good Overview, February 20, 2007
By medievalcrusadesbabe "ebabsedasurclaveidem"

These small Osprey books on various historical events pack in a lot of information and present it in a very easy to understand language that the casual reader may find a good source for research.

David Nicolle is a good historical writer, speaking in plain English and keeping the reader interested. The material in this particular offering is well balanced. There are books that have focused on one side of the story, or the other. Nicolle very successfully attempts to keep both sides focused, discussing the pros and cons of each leader, giving each side to the story and a very well rounded look at the events.

However the book, because of its size, does not go into some of the finer details or "in depth" examination of events and situations that some might be looking for. To be honest, these books are not intended for that purpose. There are volumes out there that you can spend years going through. This book is meant as an overview of the topic and should be taken as such.

The battles do not go into as much detail as some of the other books put out by Osprey. The usual focus of these books is to look at a particular historical event or aspect and go into details. But in choosing a large historical event like The Third Crusade in such a small presentation, there will be a lot left out. The book focuses on a singular year, 1191, in which the whole Crusade came to a crashing close. While the lead up to this year is examined, the focus is more on the battles fought that year and how it brought about the end of that era. And even this is a lot to cover in such a small format.

Not to be left out are the graphics, photographs, maps and the artistic renderings of Christa Hook. These elements are included to keep the interest of the reader. There is a lot of photographs to go over, giving the reader an overview of the art, architecture landscape and battle fields of the time. Christa Hooks paintings give the book a feeling of action, and adds interest to the story.

The maps are valuable and in this book they have included what they label as "3D views" of the particular battlefields. While interesting, I didn't find it added anything to the overview of the battles. However, they are nice topographical additions to the book.

Going over this book, I would have to say this will appeal to the school aged reader who is looking to write a book report for school, or augment their studies of the Historical Crusades. It will even appeal to the casual reader who is curious, but not a serious student of the Crusades.

This is a good look at the cultures of the time, both the Crusaders as well as the forces of Saladin. Some of the key battles are examined. And it favors neither side. We are presented with a fair view of the events. A good overview and presentation of the material. medievalcrusadesbabe Permalink Was this review helpful
------------------

2/ 8 of 9 people found the following review helpful:
Offers Cultural Perspectives, but less on military side, December 21, 2005
By R. A Forczyk

Dr. David Nicolle continues his survey of Medieval battles in Osprey Campaign #161, The Third Crusade 1191. Certainly the clash between two charismatic opponents - Saladin and Richard the Lionheart - make for an interesting subject and Nicolle handles it with admirable balance. However, Dr. Nicolle's primary interests lie in the cultural realm - particularly Islamic art and architecture - and readers seeking more detail on the military aspects of the campaign will find these matters covered in a more perfunctory manner. Furthermore, the graphic quality of this volume - the maps and the battle scenes - is somewhat less than in other Osprey volumes.

This volume includes five 2-D maps (the forces assemble, 1188-91; events in Cyprus, Syria and Palestine, 1188-91; the siege of Acre, 1191; the coastal march; and after Arsuf, 1191-92) and three 3-D BEV maps (initial movements on 7 September 1191; Richard's counterattack and later phases of the Battle of Arsuf). Unfortunately, the 2-D maps are far too complicated, with up to 36-37 events in several maps, and the 3-D maps are "zoomed out" too far to see any close-up detail of the Battle of Arsuf. A close up 2-D map showing the relative dispositions of each army would be more useful to the reader than maps that just show a bunch of blocks and arrows. Also, no individual units or formations are identified in the 3-D maps, unlike most Osprey volumes. The three battle scenes are: Richard's men tearing down the Duke Leopold's banner at Acre, the death of Ayaz al-Tawil and King Richard ordering the Crusader cavalry to halt at Arsuf. Frankly, these battle scenes are rather disappointing, being rather "primitive" and lacking in detail compared to the artwork that normally appears in this series.

Dr. Nicolle's introductory sections on opposing commanders, armies and plans are quite good, although readers unfamiliar with this era would be wise to read the earlier volume on the preceding Hattin campaign first. The only weakness in this material is the lack of any kind of order of battle or even the identification of any specific formations beyond generic nomenclature such as "the Damascus contingent." Surely some Crusader banners under Richard must have been identified? Although the main focus of the volume is on the struggle between Saladin and Richard Lionheart, Dr. Nicolle also makes interesting observations about Sunni-Shia power-sharing arrangements in the 12th Century and politics in the rump Crusader states. The author also provides brief background on the death of Barbarossa before moving on to the siege of Acre and the Battle of Arsuf.

Although Dr. Nicolle's narrative about the Battle of Arsuf is quite coherent, it is difficult to follow actions on the 3-D maps. Nor does the author pay enough attention to Crusader logistics - which other sources note as having a major impact on the campaign. Furthermore, the author does not mention relative strengths and losses at Arsuf, although other sources do include estimates. Arsuf took some of the luster off Saladin's reputation but the Crusaders were not strong enough to regain Jerusalem - although Nicolle suggests that it might have been in their reach. The volume ends with an excellent bibliography and notes on the battlefield today. It is obvious that Dr. Nicolle is well-versed in the cultural aspects of his subject, if not the specific military details.

Saladin - Biography

2010-01-06T18:50:00.000-08:00

Saladin is the First Ayyubid sultan of Egypt, famous for having conquered Jerusalem from the Crusaders. He was of Kurdish heritage, and all through his career he relied mainly Kurdish officials as his closest partners.

Saladin succeded to revitalize the economy of Egypt. He reorganized the military forces and following the advice of his father, he stayed away from any conflicts with Nureddin, his formal lord. He waited until Nureddin's death, before he started serious military actions first against smaller Muslim states, and then against the Crusaders.

Saladin is one of very few personals of the time of the Crusades to be positively described in both Western and Eastern sources, holding a high position among his Western opponents, he has become a figure that fascinated Western writers.

Biography

1138: Born in Tikrit in Iraq as son of the Kurdish chief Ayyub.

1152: Starts to work in the service of the Syrian ruler, Nureddin.

1164: He starts to show his military and strategical qualities under 3 campaigns against the Crusaders who were established in Palestine, with the first campaign this year.

1169: Saladin serves as second to the commander in chief of the Syrian army, his uncle Shirkuh. Shirkuh became vizier of Egypt, but died after only 2 months. Saladin then took over as vizier. Despite the nominal limitations to the vizier position, Saladin took little regard to the interests of his superiors, the Fatimid rulers. He turned Cairo into an Ayyubid power base, where he used Kurds in leading positions.

1171: Saladin suppresses the Fatimid rulers of Egypt in 1171, whereupon he unites Egypt with the Abbasid Caliphate. But was not as eager as Nureddin to go to war against the Crusaders, and relations between him and Nureddin became very difficult.

1174: Nureddin dies, and Saladin uses the opportunity to extend his power base.
— Conquers Damascus.

1175: The Syrian Assassin leader Rashideddin's men made two attempts on the life of Saladin, the leader of the Ayyubids. The second time, the Assassin came so close that wounds were inflicted upon Saladin.

1176: Saladin besieges the fortress of Masyaf, the stronghold of Rashideddin. After some weeks, Saladin suddenly withdraws, and leaves the Assassins in peace for the rest of his life. It is believed that he was exposed to a threat of having his entire family murdered.

1183: Conquers the important north-Syrian city of Aleppo.

1186: Conquers Mosul in northern Iraq.

1187: With his new strength he attacks the Latin Kingdom of Jerusalem, and after 3 months of fighting he gets control over the city.

1189: A third Crusade manages to enlarge the coastal area of Palestine, while Jerusalem remains under Saladin's control.

1192: With The Peace of Ramla armistice agreement with King Richard 1 of England, the whole coast was defined as Christian land, while the city of Jerusalem remained under Muslim control.

1193 March 4: Dies in Damascus after a short illness

extracted from http.//lexicorient dot com/e.o/saladin dot htm

BOOKS ON SALADIN

The Life of Saladin(H.Gibb)

2010-01-05T21:31:00.000-08:00

The Life of Saladin (Saqi Essentials)

The Life of Saladin (Saqi Essentials) (Paperback)
by: Sir Hamilton Gibb (Author), Robert Irwin (Foreword)
List Price: $14.95
Price: $12.78 & eligible for FREE Super Saver Shipping on orders over $25.

Book Review:

Customers Review:
Good Read, By Zenel Garcia (Miami, FL USA) - See all my reviews

The book is relatively short but its concise and to the point. It gives a pretty decent background to Saladin's life and if read in conjunction with Baha-al Din's Biography if Saladin its even better. I used both books for a research paper and they helped quite a lot. Help other customers find the most helpful reviews

Books on Saladin

2010-01-05T02:00:00.000-08:00

One thing for sure, the world is never short of any resources to remember the greatness of Saladin. A man respected both by friends and enemies, a man who put forward his believe and commitments above his personal comfort.

Please select one of the excellent novels. Do not miss this oportunity, as our stocks are continuously be renewed and replaced.

The Life of Saladin (Saqi Essentials)

Death of Noureddin

2010-01-04T01:33:00.003-08:00

Exposed to an eastern climate, and yielding to oriental effeminacy, the Christians of the East had rapidly degenerated. Within the Holy City, they had abandoned themselves to vicious indulgence.
This was not all. The warriors of the cross set at defiance the doctrines of chivalry as well as Christianity, and held themselves free from keeping faith with infidels. Forgetting that the best evidence to give of the superiority of a religion consists in the respect shone by its professors for virtue and truth, they not only indulged in gross vice, but broke faith without scruple.
The Christians would have fallen an easy prey to their foes, if, strangely enough, the Saracens had not been in almost as wretched a state as their adversaries. For centuries the Caliph of Cairo and the Caliph of Bagdad, one representing the Fatimites, the other the Abassides, were implacable enemies. Each claimed to be the vicar of Mahomet, and denounced his rival as the enemy of God. In the mosques of Cairo, the name of the Caliph of Bagdad was daily cursed; and in the mosques of Bagdad that of the Caliph of Cairo was exposed to a similar indignity. It is true, that both Caliphs remained for ever shut up from the public, and possessed no real power; but, as the chiefs of Islamism, their names were still of high account, and used without scruple by ambitious emirs to promote their own interests and advance their own fortunes.
It happened that in 1165, while Elhadack, Caliph of Cairo, was passing his life in a eerafeo, pursuing sinful pleasures and indulging in voluptuous legarthy, two Saracen chiefs, Dargan and Sanor, contended for the viceroyalty of his empire. When this strife was at its height, Sanor entreated aid from Noureddin, who having, in other days, wrested Edessa from the ill-fated Joceline de Courtenay, had since advanced himself to the dignity of Sultan of Damascus; and Noureddin, with a keen eye to his own interest, despatched to Sanor's aid a powerful army, under the command of Syracon, a captain of experience and valor.
Undismayed by the arrival of so renowned a warrior, Dargan mustered an army, and boldly marched to meet the troops of Noureddin. The result was more fortunate for him than might have been expected. In a battle fought, he came off the victor, and seemed to have fortune on his side. But soon after his victory, Dargan was slain by treachery, and Sanor, profiting by his rival's death, immediately became sultan.
So far all went smoothly. But Sanor now became alarmed at the attitude assumed by the army whose aid he had invoked. In fact, Syracon, instead of returning to Damascus, seized Belbeis, on the Nile, fortified that city, and awaited the arrival of troops to undertake the conquest of Egypt.
Sanor was naturally indignant at the perfidy of his auxiliary. Finding himself outwitted, he looked around for new a]lies, and betjiought him of those Christian warriors whose feats of valor had astonished the East, and whose mighty arms and barbed steeds, charging in close ranks, had ever borne down opposition. Accordingly, he hastened to send imploring messages to the King of Jerusalem; and Almeric, appearing with an army in Egypt, after a tough struggle, rendered Sanor victorious over his enemies.
But Syracon was not the man to yield easily to adversity. He knew that the Caliph of Bagdad contended with the Caliph of Cairo for the heirship of the Prophet and the sovereignty over all Moslems, and resolved to turn their rivalry to account. No sooner, therefore, was he defeated, than he repaired to Damascus, and induced Noureddin to assure the Caliph of Bagdad that, if properly supported, he would make all Egypt subject to the authority of the Abassides. The Caliph gladly gave his sanction to the project; and Syracon, at the head of a mighty host of warriors, descended upon Egypt.
On hearing of the projected invasion, Sanor was astounded. Recovering from his surprise, however, he sent to the King of Jerusalem, imploring him to front the new peril, and offering a pension of forty thousand ducats. Almeric was not unwilling to undertake the task on such terms. Not liking, however, to depend on the promises of one who was merely viceroy, he insisted on treating with the Caliph; and Sanor, finding that the Christian King's resolution on this point was not to be shaken, consented that ambassadors should be sent to confer with the vicar of Mahomet.
For this important mission, Hugh, Earl of Ceserea, and a knight of the Temple, were selected; and, accompanied by Sanor, they repaired to Cairo. On reaching that city, they dismounted from their steeds, and were conducted to the palace within whose pre--cincts no Christian had ever before set foot, guided through dark passages guarded by Ethiopians, and thence into courts so richly and beautifully ornamented, that they could not refrain from expressing admiration. " The farther we went," said they, " the greater was the splendor and state."
At length, the ambassadors reached the chamber where, behind a traverse wrought with pearls, the Caliph was seated in all his dignity. On entering this sanctuary, Sanor gave intimation of his presence, and thrice prostrated himself on the ground. The curtain was then drawn, and the Caliph discovered sitting, with serene majesty, on a throne of gold, surrounded by the officers of his court, who appeared both grieved and surprised to see Christians standing in that place and presence.
The Earl and the Templar regarded the spectacle presented to them with mingled astonishment and awe; but Sanor was quite at home, and humbly kissed the Caliph's foot. Eneelmg before the golden throne, he explained why the ambassadors were there, expatiated on the danger to which the empire was exposed, explained the treaty into which he had entered with King Almeric, and begged the Caliph to ratify the conditions by giving his hand. The Caliph, however, hesitated about descending so much from his dignity, and, after expressing some objections, offered his glove. But the ambassadors shook their heads; and Hugh of Cgserea spoke. " Sir," said the Earl, " truth makes no holes to hide itself. Princes, if they would covenant must deal fairly and openly./Give me, therefore, your hand: for I will make no bargain with your glove.'*) Yielding to necessity, the Caliph consented to the humiliation of allowing the ambassadors to touch his hand; and they were soon after dismissed with rich gifts.
By this time the King of Jerusalem had approached Cairo with his army; and, matters having been satisfactorily arranged, he worsted Syracon in a battle fought in the isle of Maalle. The victory, however, did not prove quite decisive, and the struggle was maintained with varying success for many months. Ultimately, Syracon, having obtained an honorable capitulation, led his army from Egypt. Almeric also took his departure, and conducted his warriors, laden with gold, back to Jerusalem.
Almeric had so far succeeded in the pursuit of glory and gold. Unfortunately for his welfare, the Christian King was not content with the laurels and the ducats he had. Having seen Egypt sufficiently to be aware of the wealth of the country, and the weakness of its government, he panted for possession, and sent ambassadors to Emanuel, Emperor of Constantinople, whose daughter he had espoused, entreating assistance in a great scheme of conquest. Emanuel approved of Almeric's views, and promised to aid him with a powerful fleet.
Encouraged in his project, Almeric, in 1168, determined to defy his treaty with the Caliph, and undertake the invasion of Egypt. The idea was not received with universal favor. Many of the wisest Christian warriors opposed the enterprise, and the Grand Master of the Temple loudly protested against a breach of faith. But Almeric, who was strongly supported by the Knights of St. John, held steadily to his purpose; and, placing himself at the head of his army, reached the banks of the Nile, besieged and took Belbcis, and after pillaging the city, consigned it to the flames.
But while the King of Jerusalem had been preparing for the conquest of Egypt, the same project had occupied the thoughts of the Sultan of Damascus. Syracon, in fact, had impressed his master with the conviction that the Fatimites were on the verge of ruin, and the Egyptians ripe for new governors. Noureddin listened with gratification to the suggestions of his general, who was already occupied with schemes for possessing himself of Egypt, when the Caliph, alarmed at Almeric's invasion, implored assistance to repel the enemies of the Prophet. The Sultan of Damascus received the Caliph's message with joy; and at his bidding, Syracon, at the head of a numerous army, crossed the desert, and appeared on the banks of the Nile.
Almeric was wholly unprepared for the presence of such a foe. In Sanor, the king of Jerusalem had met his match at the game of deceit. By sending to implore pity, and offering two millions of golden crowns, Sanor had thrown the invader off his guard. While waiting for the promised treasure, and vainly expecting the Greek fleet, Almeric gave the Egyptians an opportunity of fortifying their cities and preparing to hid him defiance; and he only awoke to the consciousness of having been deluded, when he learned that Syracon was approaching at the head of a formidable force.
On comprehending his position, Almeric roused himself to action, and eager to repair his error, hastened to ofler Syracon battle. But the Moslem warrior having no inclination to gratify the wish of the Christian King, declined the honor of an engagement till he had formed a junction with the Egyptians. Almeric, unprepared to cope with the united armies, was fain to retreat; and, having been pursued to the verge of the desert, he returned to Jerusalem.
Nevertheless, Almeric could not divest himself of an ambition to figure as conqueror of Egypt. The aspiration having become part of himself, he repaired to Constantinople to beg the Emperor's assistance in realizing the grand project. Emanuel welcomed his son-in-law with imperial magnificence, and was lavish of promises. But nothing was ever done in the way of performance; and Almeric returned to the Holy City to mourn his blighted hopes, t The project was still haunting Almeric's brain, when he died, leaving his subjects in distress to defend a menaced kingdom, and a son in boyhood to inherit a tottering \Ytcoi&. > Meanwhile Syracon had entered Cairo in triumph, hoisted Noureddin's banner on the towers and ramparts, and been welcomed by the Caliph as a deliverer. Noureddin finding himself master of Egypt, Syria, and the richest provinces of the East, was preparing to crown his successes with the annihilation of the Christians, and the capture of the Holy City. The Sultan of Damascus caused prayers to be offered for the success of the expedition, and even constructed, with his own hands, a pulpit to be placed in one of the chief mosques of Jerusalem. Death, however, surprised Noureddin in the midst of his preparations, and for a brief period averted the perils that threatened the Christian states.

...(Extracted from -The Rare and Excellent History of Saladin, D. S. Richards)

The Young Saladin

2010-01-04T01:33:00.001-08:00

WHEN Noureddin expired, the vast empire of which lie had been master, was in no small danger of dismemberment. The only son of the departed Sultan was a child incapable of defending his hereditary dominions; the emirs, each eager to turn the crisis to his own advantage, began to quarrel about a division of power; and a relapse to chaos appeared inevitable. Terrified at the prospect of discord, disorder, and civil war, the Moslem nations recognized with joy the claims of a warrior, who possessed courage and intellect to deal with the circumstances, and to pursue those projects on which the heart of Noureddin had been set.

Saladin was descended from the races inhabiting the mountains beyond the Tigris, and was the son of that Ayoub, who defended Damascus against the Christian army led by the Emperor of Germany and the Kings of France and Jerusalem. But though brought up under the eye of his father, and taught from his cradle to appreciate achievements of valor and genius, Saladin, in youth, devoted so little attention to war or politics, and gave so much time to pleasure and dissipation, that no one regarded him as capable of attaining to greatness. It would indeed have been difficult to imagine the son of Ayoub destined to inflict a mortal blow on the Christian kingdom in the East, and to maintain the Moslem power against the bravest emperors and kings of Christendom.

The first warlike expedition in which Saladin figured, was one of those undertaken by Syracon to the banks of the Nile. The young warrior did not return to Damascus without having proved his courage; but the hardships of a camp life were understood to be little to his liking. When ordered by Noureddin to go back to Egypt, he did not obey without hesitation and murmurs. "I go," said he, yielding to necessity; " but with the despair of a man led to execution."

Fortune, however, seemed resolved on making Saladin great in spite of himself. The death of Syracon rendered the post of vizier vacant; and the Caliph, imagining Saladin, incapable of usurpation, nominated him to the post. No sooner did this happen than a marvellous change, came over his life. Hitherto he had been a young warrior given to indolence and dissipation. Now he appeared in a new character. Neglecting no means of increasing his influence, he won the esteem of the imans by his austerity, and the favor of the soldiers by his munificence. Ere long, he ventured upon an important step. By killing the Caliph of Cairo with his horse-mace he extinguished the Fatimites and made the Caliph of Bagdad head of all Moslems. For this service, Saladin was congratulated by the chief of the Abassides and presented with a vest of honor.

Saladin now had his name mentioned in the public prayers; and daily extended his power in the East. His position, however, was not quite secure. Indeed, Noureddin became jealous of the young Viceroy; and Saladin would probably have fallen a victim. But at that crisis Noureddin died; and Saladin, setting aside the Sultan's heir, ascended the throne of Egypt and prepared for war with the kingdom of Jerusalem.

The kingdom thus menaced by the armies of Saladin, was in no condition to resist. Decay was visible on every side; discord reigned on all hands; discipline was almost at an end; law was openly set at defiance; and authority could not make itself felt. Every count or baron, secure in his strong castle on the summit of a mountain or in the cavern of a rock, held the royal power in contempt. The merchants of Venice and Genoa, who frequented the maritime cities, were at daggers-drawn. The knights of the Temple and the Hospital were at deadly feud; and both orders were at variance with the ecclesiastics, whom they frequently chased into the church of the Holy Sepulchre. Religion had lost influence over the lives of men; and the clergy neither strove to restore concord nor to set an example of virtue.

But it was in the capital of the Christian kingdom that matters had reached the worst stage. In the Holy City decorum was utterly disregarded; and the lives of some of the clergy were more scandalous than those of their neighbors. Chiefs and churchmen were equally abandoned; and dames and damsels of all ranks kept them in countenance. "Sin," says Fuller, reigned in every corner, and there was scarce one honest woman in the whole of Jerusalem." Neither royal rank, nor ecclesiastical dignity, restrained their possessors from the prevailing immorality. The widow of the third Baldwin indulged in a criminal intrigue with Andronicus, who afterwards, on the throne of Constantinople, became notorious for his cruelties; and Heraclius, the Patriarch, was on such terms with Pascha de Rivera, wife of a vintner, that, at church and market, she wore ornaments purchased with the alms of the faithful, and enjoyed, far and wide, the title of "the Patriarchess."

It is true, that in the midst of profligacy and irreligion, the warriors of the cross preserved that courage, which had so often rendered them formidable to foes. But they were at variance with each other, incapable alike of commanding or obeying, and disinclined to brave hardships or bear fatigues. Baldwin the Fourth, son of Almeric, was a youth of feeble health, totally incapable of dealing with the difficulties with which his throne was encompassed; and a fierce dispute about the regency divided the kingdom of Jerusalem against itself. At length, Raymond, Count of Tripoli, became master of the situation, and undertook an expedition to Egypt. The enterprise proved unsuccessful, and would have ended in utter disaster. Luckily, however, for the Christians, Saladin was then in perplexity, and consented to a truce. So far they escaped the consequences of their imprudence, and had reason to congratulate themselves on their good fortune. But, untaught by experience, the Christians had the indiscretion to violate the truce; and Saladin, assembling an army, advanced upon Palestine, and ravaged the country.

The fate of the kingdom of Jerusalem now appeared to be sealed; Baldwin, apprehending the worst, shut himself upinAscalon, and Saladin, already anticipating victory, was distributing the cities among his emirs, when despair gave to the endangered Christians a dauntless degree of courage. Availing himself of the prevalent enthusiasm, Baldwin led his army from the city, and attacked the Moslem warriors with such impetuosity, that resistance was impossible. In vain did Saladin fight valiantly in the midst of his Mamelukes; the whole Moslem army was swept away, and the Sultan had the utmost difficulty in escaping across the desert.

Baldwin and his barons were now elate with success; but their joy was of brief duration. Saladin disdained the idea of acknowledging himself vanquished. Ere long, he again made his appearance at the head of a new army, and rendered cautious by experience, carried on the war to such advantage, that Baldwin was fain to solicit a truce. Saladin, imagining, perhaps, that he had taught his foes a lesson, consented; and peace was restored. But in the kingdom of Jerusalem, such was the absence of order, that no man could answer for the truce being maintained; and, as events proved, one man by breaking it, could involve the Christian states in fearful calamities.

It appears that among the warriors who followed the banner of Louis of France to the East, was a young man, with a comely face and a handsome person, known as Reginald do Chatillon. Romantic, adven-' turous, and with no particular temptation to return to Europe, Reginald remained in Asia, and taking service with Raymond of Poictiers, Prince of Antioch, became celebrated for his chivalric bravery. Meanwhile, Raymond of Poictiers died in a batttle with the Saracens; and his widow, Constance, was eagerly pressed to bestow her hand on some prince or noble, worthy of being associated with her in the government during her son's minority. But the granddaughter of Boemund of Tarentum, who naturally had a will of her own, passed over the claims of a host of princely suitors to unite her fate with that of Reginald.

Elevated by the love of a woman to the throne of Antioch, Reginald adopted the policy of the princes whose heiress she was, declared war against the Sultan of Damascus and the Empire of Constantinople, and proved himself formidable alike to Greek and Saracen. Taken prisoner, however, he was carried to Aleppo, and there lay in chains for years. Ob recovering liberty, he found that Constance of Antioch slept with her fathers, and that Boemund, her eldest son, having come to years, occupied the throne.

Finding his principality gone, Reginald resolved on restoring his fortunes by a second dash at matrimony, and espoused the widow of the Lord of Carac. With this lady he obtained some castles, situated between Palestine and Arabia, and had begun to prey upon the Moslem territories, when the Christians concluded the truce with Saladin.

Reginald, disinclined to abandon a system which he expected would prove profitable, paid no attention to the truce. While continuing his depredations, he happened to capture a caravan, with which was the mother of Saladin, on her way from Egypt to Damascus. The consequences were most unfortunate. Saladin, after complaining to Baldwin, and finding that the King could afford him no redress, seized fifteen hundred pilgrims on the Egyptian coast, and announced his intention of renewing hostilities.

At this eventful period, Baldwin was succeeded by the son of his sister Sybil. But the young King, who was a mere infant, soon died so suddenly that he was thought to have had foul play, and Guy dc Lusignan, Count of Joppa, and husband of Sybil, ascended tho throne, to which his wife was heiress. But the talents of the Count of Joppa, who was of the great family of Lusignan, in Poictou, were not considered of the highest order; and his elevation did not give general satisfaction. Even Geoffrey de Lusignan, the brother of Guy, whom the chroniclers describe as "a man of the most approved valor," heard of the proceeding with surprise. "What!" exclaimed Geoffrey, "Guy King of Jerusalem! Why, the men who think him worthy to be obeyed, did they but know me, would deem me worthy to be worshipped. They would make a god of me."

Nevertheless Guy assumed the functions of royalty, and determined to encounter the army of Saladin. Preparations were accordingly made; and, after some skirmishing, the King and the Sultan met in the neighborhood of Tiberias, which Saladin had carried by assault. The Saracens were infinitely superior in number; but the Christian warriors were animated by a degree of fiery valor, which rendered them formidable antagonists, and at the break of a July day, the battle commenced. The Christians, headed by their King, displayed great bravery; and, inspired by the sight of the true cross, which was borne by the Bishop of Acre, they performed prodigies of valor.

Night parted the combatants; but next day the struggle was renewed, and the Christians again fought with signal valor. Saladin, however, set fire to the grass that covered the plain, and the warriors of the cross, surrounded and scorched by the flames, fell into disorder. Nevertheless they fought furiously, and, with lance in rest, charged through clouds of smoke. But their onset proved vain; the true cross was taken; and the knights uttering cries of horror, rushed with desperation on the weapons of their foes. The battle became a rout. Raymond of Tripoli, who had done his duty valiantly, with the Prince of Antioch, and a small number of warriors, cut a way through the Saracens and galloped from the field. But for the others there was no escape. King Guy, Geoffrey de Lusignan, Reginald de Chatillon, the Grand Master of the Temple, and the most renowned knights in Palestine, were made prisoners, and conducted to the tent of the victor. Guy was treated with kindness, but Reginald de Chatillon was immediately stabbed; and the Templars and Hospitallers were next day publicly executed.

Saladin now proceeded on his victorious career. Acre, after a siege of two days, yielded to his summons; and Ceserea, Jaffa, and Arsuf, with many other cities, shared Acre's fate. Ascalon alone offered a brave resistance; and the inhabitants positively refused to yield, come what might, unless Saladin would consent to set Guy de Lusignan at liberty. The Sultan, not without admiration of their loyalty, consented to liberate the captive King ere the close of the year. But there was every probability, that, ere the year expired, Guy would be a king without a kingdom and without a capital; for as the autumn of 1187 advanced, Saladin, having taken Gaza, led his victorious army over the heights of Emmaus, and displayed his standards before the gates of Jerusalem.

Within the walls of Jerusalem, a hundred thousand human beings, most of them fugitives from the conquered provinces, were congregated. But the Holy City was almost without defenders. The inhabitants were in despair; and an eclipse of the sun, which suddenly produced utter darkness, appeared in their eyes a fearful presage. Nevertheless they prepared for defence; and under the command of Baleau d' Ibelin, an aged warrior, repaired their fortifications, and even ventured on a sortie. But, repulsed, they returned within the walls, carrying with them dismay and consternation.

One hope yet remained. The Sultan might not be indisposed to show clemency to those who were defenceless; and the discovery of a plot for surrendering, tended much to increase the desire to capitulate. Under these circumstances, Baleau d'lbelin, accompanied by the principal citizens, proceeded to the Sultan's tent, and proposed to surrender on certain conditions. Saladin, however, was inexorable. "How," said he, " can you ask me to grant conditions to a city which is already taken."

These words restored to the Christians the energy of enthusiasm. "If," said Baleau, " you can give us no hope of mercy, you will taste the fruits of our despair. Jerusalem contains five thousand Moslem captives who shall all perish. We will slay our wives and children to prevent them becoming your slaves; and when wo have reduced the Holy City to a heap of ruins, we will march out, armed with fire and sword, and no Christian will ascend to paradise without having consigned ten Moslems to hell."

The speech of the old warrior had its effect on the Sultan, and the citizens were requested to come back on the following day. Saladin then intimated his readiness to accept their terms, and agreed to a capitulation. All the warriors in Jerusalem were allowed to withdraw to Tripoli or Tyre. The inhabitants were granted their lives, and allowed to purchase their liberty. Those who could not, remained in slavery; and it appears that this was the fate of sixteen thousand.

When the day on which the Christians were to leave Jerusalem arrived, all the gates of the city, save that of St. David, were shut; and the Sultan, seated on a throne, saw them pass before him. The Patriarch, accompanied by the clergy, bearing the treasures of the church, headed the procession. Next appeared the Queen, attended by knights and warriors; and following her a multitude of men and women, carrying their children and supporting their aged relatives, and all uttering cries of distress. Saladin touched with the spectacle, addressed words of consolation to the Queen, and promised to soften the lot of such of her subjects as were left behind.
.....(Extracted from -The Rare and Excellent History of Saladin, D. S. Richards)

Saladin in Jerusalem

2010-01-04T01:32:00.003-08:00

The Conference Of Gisors

THE news of Saladin the Great having taken Jerusalem, filled Europe with surprise and consternation. The Pope, on receiving intelligence of the calamity, died of grief; priests journeyed from place to place, describing the plight of the Holy Sepulchre, trampled under the hoofs of horses; and Christians of the West forgot their own troubles to bewail the woes of the Christians of the East.

It had for some time been evident that the kingdom of Jerusalem could not be saved without aid from the warriors of Europe; and William, Archbishop of Tyre, author of a history of the Holy War, left the East to preach a crusade. After rousing the Italians, and persuading Frederick Barbarossa, the great Emperor of Germany, to take the cross, William of Tyre pressed onward to try his powers of persuasion on the sovereigns of England and France.

Henry Plantagenet and Philip Augustus were then at war. Nevertheless, a conference was appointed to take place on a plain near Gisors, and thither the King of England, then in his fifty-sixth year, and the King of France, not yet thirty, came to meet the Arch-bishopf with companies of knights, barons, and princes, all eager to hear tidings from the East, and none of them disinclined to encounter the infidel.

After reaching the ground, and presenting himself to the assembly, the Archbishop read the warriors an account of the fall of Jerusalem; he then delivered an eloquent address, reproaching them for not having gone to save Christ's heritage, and exhorting them to hasten to its rescue. His eloquence proved most effective. Henry and Philip, embracing in presence of the assembled warriors, agreed to suspend their quarrels to combat the enemies of Christ; and from all present arose shouts of "The cross!" "The cross!"

The cry thus raised around an elm-tree on the plain of Gisors, where a church was soon after built to commemorate the scene, was carried from city to city, and from province to province. The old spirit, in fact, revived -- mothers urged their sons, and wives urged their husbands, to devote themselves to the Holy War; and persons suspected of a wish to hang back, received a distaff and wool, as a significant hint that whoever declined would forfeit his title to be recognized as a man. At the same time, in order to defray the cost of the enterprise, a council of prelates and princes condemned all who did not take the cross to contribute a tithe of their revenues; and this tax, from the alarm associated with the name of the great Sultan, soon came to be described as "the Saladin tenth."

William of Tyre could now indulge in some hope for Jerusalem. The three most potent of the European sovereigns -- those of Germany, England, and Franco -- had pledged themselves to light lor the Holy Sepulchre, and all their subjects were astir with excitement and bustle. The expedition, indeed, met with some checks. Ere preparations were well begun, war broke out again in Europe; and ere they were completed, Henry, worn out with war and weary with thought, breathed his last at Chinon, and was succeeded by his eldest surviving son, Richard Coeur de Lion. The crusade, however, cannot be said to have suffered by the substitution of the son for the father. What was lost in wisdom was gained in vigor. Coeur de Lion had been among the first to take the cross at Gisors, and of all those who placed the sacred badge on their shoulder, he was the most enthusiastic and eager. Palestine, in fact, had become Richard's one idea; and English armorers were forging for him a ponderous battle-axe, and working twenty pounds of steel into the head of the weapon, that he might therewith break the bones of Saracen

.........(Extracted from -The Rare and Excellent History of Saladin, D. S. Richards)

Saladin in news and TV

2010-01-04T01:32:00.001-08:00

Conquering heroes: Louis VII, King of France, and Conrad II, King of Germany, enter Constantinople Tom Holland reviews The Second Crusade: Extending The Frontiers of Christendom by Jonathan Phillips

Allan Massie reviews The Second Crusade
Mark Waugh, the brilliant Australian cricketer whose batting all too often proved fatal to England's Ashes hopes, was first selected to play for his country a full five years after his twin brother, Steve. During that time, as Mark languished in the obscurity of domestic cricket, his team-mates took to calling him 'Afghanistan' - the forgotten Waugh.

Related Articles
Allan Massie reviews The Second Crusade
The Hundred Years War, Vol III by Jonathan Sumption: review
Review: The Enemy at the Gate by Andrew WheatcroftA nickname as witty as it was cruel: for it reflected something telling about the way in which some conflicts do indeed end up lacking in the celebrity stakes.

Everyone, for instance, has heard of the First Crusade, which resulted in the capture of Jerusalem, or the Third, which featured the play-off between Richard the Lionheart and Saladin. What, though, of the one that came in between? Doubtless, had the Waugh twins been surnamed 'Crusade', Mark's nickname would have been 'The Second'.

Forgotten the campaign certainly has been. Not since 1866, Jonathan Phillips assures us in the introduction to his new book, has there been so much as a monograph devoted to it. The reasons for this neglect are not hard to guess. Unlike the First Crusade, the Second (1145-49) ended up - by and large - as a damp squib; unlike the Third, the kings who led it were decidedly unglamorous.

Evidently, despite the fact that we are all supposed to feel a bit embarrassed about the crusades nowadays, the preference of most of us is still for books that focus on Christian successes.

And yet, as Phillips points out, 'simply because the Second Crusade failed does not mean that it offers little of interest to the modern historian'. An assertion that his scholarly but never less than gripping study more than serves to justify.

Indeed, it is a key mark of Phillips's effectiveness as a historian that for much of the book he signally refuses to indulge in the condescension that is so often the consequence of hindsight. A telling achievement: for it enables him to view the preparations for the Crusade through the eyes of those who lived through them, and to demonstrate how all that was most innovatory about the crusaders' plans and ambitions tended to have been bred of a giddy self-confidence.

So dazzling had been the achievements of the First Crusade that those who followed in its wake, even as they yearned to blaze their own trail, had little doubt that God was bound to end up blessing their ventures. As a result, the Second Crusade was conducted on an even grander and more swaggering scale than the First had been.

So excitable were the crowds that turned out to hear the project's principal cheerleader, Bernard of Clairvaux, that sometimes, as Phillips nicely puts it, 'like a modern celebrity, he was forced to remain in hiding for his own safety'.

Instead of the dukes and adventurers who had led the First Crusade, the Second was headed by monarchs: Louis VII, the King of France, and Conrad III, the King of Germany, no less. Above all, rather than confining their attentions merely to the Holy Land itself, the enthusiasts for the Crusade hoped to see the frontiers of Christendom pushed back wherever they appeared under threat.

So it was that, even as the main expedition headed off for the Near East, other armies of crusaders were crashing through the dark Baltic forests to engage with the pagan Slavs, or else descending on the strongholds of Muslim Spain. 'The trumpet of salvation', as a Catalan bishop boasted, 'rings out throughout the world.'

And yet, in the event, it was destined to sound a most uncertain note.

True, there were a few notable successes, including, most significantly of all, the capture of Lisbon: an episode that Phillips recounts particularly stirringly. Nevertheless, Iberia could hardly compare with the Holy Land as a focus for Christian hopes and expectations; and even though the Kings of France and Germany did both finally limp their way into Jerusalem, that was about the limit of their achievements.

What on the First Crusade had been a succession of heroic triumphs was played out again on the Second as farce.

Battles against the Turks were humiliatingly lost; sieges of Muslim cities no less humiliatingly abandoned. Setting the seal on things, it was even rumoured that Eleanor of Aquitaine, the then Queen of France who had accompanied her royal husband on the expedition, had cuckolded him with her uncle, the Prince of Antioch.

Well might one chronicler have derided the entire crusade as having achieved 'nothing useful or worth repeating'.

Nothing useful, perhaps. Nevertheless, as Phillips convincingly demonstrates, it is a story that deserves better than to be glossed over. At a time when, for obvious reasons, public interest in the entire concept of holy war has never been greater, this is a book that deserves to be read by anyone with an interest in how the theology and practice of crusading evolved.

Aimed primarily at an academic audience though it may be, it also merits being read as a sequel to Thomas Ashbridge's racy and more populist account of the First Crusade. Like the Waugh twins, the two books make a most compelling pair.

------------------------

This is taken from staronline in Malaysia where saladin stories were widely accepted.

Thursday November 12, 2009
Saladin in animated form will be shown in TV series.
It will be making debut next month

It took about five years to make Saladin: The Animated Series and it is almost ready to be broadcasted. That was the message made by the executive general manager of Al Jazeera Children’s Channel, Mahmoud Bouneb.

He commented. “We are in the final stages now and will be ready to air the first season by Ramadan next year,” he said. “The first season will consist of 13 episodes and we have signed on for another 13 episodes after that.”

This series is a joint venture between the network which is based in middle east, Qatar and the Multimedia Development Corporation (MDeC) in Malaysia which started production in 2004. Since then, a trailer and one episode have been shown.

“We had expected the delay. Delays are inevitable when working to create something this special,” said Mahmoud, who is a member of the MSC Malaysia International Advisory Panel.

“We had worked very hard, everybody from graphic artist, to copy writers, and hopefully the series will be a inspire the Muslim world to create more contents for movie and television.”

He said that most of today’s broadcasting, particularly that for children, comes from the West and there is little in those that Asian children can identify with from their own upbringing.

“We dont want to rely on Hollywood for TV content anymore,” he said. “Also, we are encouraged by the Malaysian Government’s efforts to nurture the creativity of its people in broadcasting and animation.”

There is a plan to produce a movie on Saladin sometime in the future, said Mahmoud.

“We are looking for a good script,” he said. “The movie should be about 90-100 minutes long and we hope to roll it out internationally.”

Saladin was a Kurdish Muslim who recaptured the city of Palestine from the Crusaders in 1187. He ruled over Egypt, Syria, Iraq, Hejaz, and Yemen.

Sejarah Saladin

2010-01-03T00:59:00.000-08:00

Sahalahuddin Yusuf bin Najmuddin Ayyub dilahirkan di Takrit Irak pada tahun 532 Hijrah /1138 Masihi dan wafat pada tahun 589 H/1193 M di Damsyik. Beliau adalah pengasas Daulat Al-Ayyubiyah dan bergelar Sultan Shalahuddin. Seorang pahlawan Islam yang paling gagah berani dalam perang Salib dan berhasil merebut kembali Baitul Maqdis dari tangan kaum Salib Kristian. Hasutan Sang Paderi Jerussalem merupakan kota Suci bagi ketiga-tiga agama samawi yakni Islam, Yahudi dan Kristian. Di dalam kota inilah letaknya Masjid Al-Aqsa yang dibangun oleh Nabi Sulaiman dan menjadi Kiblat pertama umat Islam sebelum beralih ke Baitullah di Makkah. Ketika Nabi Muhammad Isra’, singgah dan solat di masjid ini sebelum Mi’raj ke langit. Nabi Isa as. juga dilahirkan di Baitullaham berdekatan kota Jerussalam ini. Di masa pemerintahan Khalifah Umar bin Khattab (13-23 H/634-644 M) Jerussalam dapat direbut oleh kaum Muslimin dalam suatu penyerahan kuasa secara damai. Khalifah Umar sendiri datang ke Jerussalem untuk menerima penyerahan kota Suci itu atas desakan dan persetujuan Uskup Agung Sophronius. Berabad abad lamanya kota itu berada di bawah pentadbiran Islam, tapi penduduknya bebas memeluk agama dan melaksanakan ajaran agamanya masing-masing tanpa ada gangguan. Orang-orang Kristian dari seluruh dunia juga bebas datang untuk mengerjakan haji di kota Suci itu dan mengerjakan upacara keagamaannya. Orang-orang Kristian dari Eropah datang mengerjakan haji dalam jumlah rombongan yang besar dengan membawa obor dan pedang seperti tentera. Sebahagian dari mereka mempermainkan pedang dengan dikelilingi pasukan gendang dan seruling dan diiringkan pula oleh pasukan bersenjata lengkap. Sebelum Jerussalem ditadbir Kerajaan Seljuk pada tahun 1070, upacara seperti itu dibiarkan saja oleh umat Islam, kerana dasar toleransi agama. Akan tetapi apabila Kerajaan Seljuk memerintah, upacara seperti itu tidak dibernarkan, dengan alasan keselamatan. Mungkin kerana upacara tersebut semakin berbahaya. Lebih-lebih lagi kumpulan-kumpulan yang mengambil bahagian dalam upacara itu sering menyebabkan pergaduhan dan huruhara. Disebutkan bahawa pada tahun 1064 ketua Uskup memimpin pasukan seramai 7000 orang jemaah haji yang terdiri dari kumpulan Baron-baron dan para pahlawan telah menyerang orang-orang Arab dan orang-orang Turki. Itulah yang membimbangkan Kerajaan Seljuk. Jadi larangan itu demi keselamatan Jemaah haji Kristian itu sendiri. Malangnya, tindakan Seljuk itu menjadi salah anggapan oleh orang-orang Eropah. Ketua-ketua agama mereka telah berkempin bahawa kebebasan agamanya telah dicabuli oleh orang-orang Islam dan menyeru agar Tanah Suci itu dibebaskan dari genggaman umat Islam. Patriach Ermite adalah paderi yang paling lantang dan bertungkus lumus mengapi-apikan kemarahan umat Kristian. Dia asalnya seorang tentera, tapi kemudian menjadi paderi, berwatak kepala angin dan cepat marah. Dalam usahanya untuk menarik simpati umat Kristian, Ermite telah berkeliling Eropah dengan mengenderai seekor kaldai sambil memikul kayu Salib besar, berkaki ayam dan berpakaian compang camping. Dia telah berpidato di hadapan orang ramai sama ada di dalam gereja, di jalan-jalan raya atau di pasar-pasar. Dia menceritakan sama ada benar atau bohong kisah kunjungannya ke Baitul Maqdis. Katanya, dia melihat pencerobohan kesucian ke atas kubur Nabi Isa oleh Kerajaan Turki Seljuk. Diceritakan bahawa jemaah haji Kristian telah dihina, dizalimi dan dinista oleh orang-orang Islam di Jerussalem. Serentak dengan itu, dia menggalakkan orang ramai agar bangkit menyertai perang untuk membebaskan Jerussalem dari tangan orang Islam. Hasutan Ermite berhasil dengan menggalakkan. Paus Urbanus II mengumumkan ampunan seluruh dosa bagi yang bersedia dengan suka rela mengikuti Perang Suci itu, sekalipun sebelumnya dia merupakan seorang perompak, pembunuh, pencuri dan sebagainya. Maka keluarlah ribuan umat Kristian untuk mengikuti perang dengan memikul senjata untuk menyertai perang Suci. Mereka yang ingin mengikuti perang ini diperintahkan agar meletakkan tanda Salib di badannya, oleh kerana itulah perang ini disebut Perang Salib. Paus Urbanus menetapkan tarikh 15 Ogos 1095 bagi pemberangkatan tentera Salib menuju Timur Tengah, tapi kalangan awam sudah tidak sabar menunggu lebih lama lagi setelah dijanjikan dengan berbagai kebebasan, kemewahan dan habuan. Mereka mendesak Paderi Patriach Ermite agar berangkat memimpin mereka. Maka Ermite pun berangkat dengan 60,000 orang pasukan, kemudian disusul oleh kaum tani dari Jerman seramai 20.000, datang lagi 200,000 orang menjadikan jumlah keseluruhannya 300,000 orang lelaki dan perempuan. Sepanjang perjalanan, mereka di izinkan merompak, memperkosa, berzina dan mabuk-mabuk. Setiap penduduk negeri yang dilaluinya, selalu mengalu-alukan dan memberikan bantuan seperlunya. Akan tetapi sesampainya di Hongaria dan Bulgaria, sambutan sangat dingin, menyebabkan pasukan Salib yang sudah kekurangan makanan ini marah dan merampas harta benda penduduk. Penduduk di dua negeri ini tidak tinggal diam. Walau pun mereka sama-sama beragama Kristian, mereka tidak senang dan bertindak balas. Terjadilah pertempuran sengit dan pembunuhan yang mengerikan. Dari 300,000 orang pasukan Salib itu hanya 7000 sahaja yang selamat sampai di Semenanjung Thracia di bawah pimpinan sang Rahib. Apabila pasukan Salib itu telah mendarat di pantai Asia kecil, pasukan kaum Muslimin yang di pimpin oleh Sultan Kalij Arselan telah menyambutnya dengan hayunan pedang. Maka terjadilah pertempuran sengit antara kaum Salib dengan pasukan Islam yang berakhir dengan hancur binasanya seluruh pasukan Salib itu.

winamp05- 02-21-2007

Kaum Salib Mengganas Setelah kaum Salib yang dipimpin oleh para Rahib yang tidak tahu strategi perang itu musnah sama sekali, muncullah pasukan Salib yang dipimpin oleh anak-anak Raja Godfrey dari Lorraine Perancis, Bohemund dari Normandy dan Raymond dari Toulouse. Mereka berkumpul di Konstantinopel dengan kekuatan 150,000 askar, kemudian menyeberang selat Bosfur dan melanggar wliayah Islam bagaikan air bah. Pasukan kaum Muslimin yang hanya berkekuatan 50,000 orang bertahan mati-matian di bawah pimpinan Sultan Kalij Arselan. Satu persatu kota dan Benteng kaum Muslimin jatuh ke tangan kaum Salib, memaksa Kalij Arselan berundur dari satu benteng ke benteng yang lain sambil menyusun kekuatan dan taktik baru. Bala bantuan kaum Salib datang mencurah-curah dari negara-negara Eropah. Sedangkan Kalij Arselan tidak dapat mengharapkan bantuan dari wilayah-wilayah Islam yang lain, kerana mereka sibuk dengan kemelut dalaman masing-masing. Setelah berlaku pertempuran sekian lama, akhirnya kaum Salib dapat mara dan mengepung Baitul Maqdis, tapi penduduk kota Suci itu tidak mahu menyerah kalah begitu saja. Mereka telah berjuang dengan jiwa raga mempertahankan kota Suci itu selama satu bulan.

winamp05- 02-21-2007

Akhirnya pada 15 Julai 1099, Baitul Maqdis jatuh ke tangan pasukan Salib, tercapailah cita-cita mereka. Berlakulah keganasan luar biasa yang belum pernah terjadi dalam sejarah umat manusia. Kaum kafir Kristian itu telah menyembelih penduduk awam Islam lelaki, perempuan dan kanak-kanak dengan sangat ganasnya. Mereka juga membantai orang-orang Yahudi dan orang-orang Kristian yang enggan bergabung dengan kaum Salib. Keganasan kaum Salib Kristian yang sangat melampau itu telah dikutuk dan diperkatakan oleh para saksi dan penulis sejarah yang terdiri dari berbagai agama dan bangsa. Seorang ahli sejarah Perancis, Michaud berkata: “Pada saat penaklukan Jerussalem oleh orang Kristian tahun 1099, orang-orang Islam dibantai di jalan-jalan dan di rumah-rumah. Jerussalem tidak punya tempat lagi bagi orang-orang yang kalah itu. Beberapa orang cuba mengelak dari kematian dengan cara menghendap-hendap dari benteng, yang lain berkerumun di istana dan berbagai menara untuk mencari perlindungan terutama di masjid-masjid. Namun mereka tetap tidak dapat menyembunyikan diri dari pengejaran orang-orang Kristian itu. Tentera Salib yang menjadi tuan di Masjid Umar, di mana orang-orang Islam cuba mempertahankan diri selama beberapa lama menambahkan lagi adegan-adegan yang mengerikan yang menodai penaklukan Titus. Tentera infanteri dan kaveleri lari tunggang langgang di antara para buruan. Di tengah huru-hara yang mengerikan itu yang terdengar hanya rintihan dan jeritan kematian. Orang-orang yang menang itu memijak-mijak tumpukan mayat ketika mereka lari mengejar orang yang cuba menyelamatkan diri dengan sia-sia. Raymond d’Agiles, yang menyaksikan peristiwa itu dengan mata kepalanya sendiri mengatakan: “Di bawah serambi masjid yang melengkung itu, genangan darah dalamnya mencecah lutut dan mencapai tali kekang kuda.” Aksi pembantaian hanya berhenti beberapa saat saja, yakni ketika pasukan Salib itu berkumpul untuk menyatakan kesyukuran di atas kemenangan mereka. Tapi sebaik saja upacara itu selesai, pembantaian diteruskan dengan lebih ganas lagi. Seterusnya Michaud berkata: “Semua yang tertangkap yang disisakan dari pembantaian pertama, semua yang telah diselamatkan untuk mendapatkan upeti, dibantai dengan kejam. Orang-orang Islam itu dipaksa terjun dari puncak menara dan bumbung-bumbung rumah, mereka dibakar hidup -hidup , diheret dari tempat persembunyian bawah tanah, diheret ke hadapan umum dan dikurbankan di tiang gantungan. Air mata wanita, tangisan kanak-kanak, begitu juga pemandangan dari tempat Yesus Kristus memberikan ampun kepada para algojonya, sama sekali tidak dapat meredhakan nafsu membunuh orang-orang yang menang itu. Penyembelihan itu berlangsung selama seminggu. Beberapa orang yang berhasil melarikan diri, dimusnahkan atau dikurangkan bilangannya dengan perhambaan atau kerja paksa yang mengerikan.” Gustav Le Bon telah mensifatkan penyembelihan kaum Salib Kristian sebagaimana kata-katanya: “Kaum Salib kita yang “bertakwa” itu tidak memadai dengan melakukan berbagai bentuk kezaliman, kerosakan dan penganiayaan, mereka kemudian mengadakan suatu mesyuarat yang memutuskan supaya dibunuh saja semua penduduk Baitul Maqdis yang terdiri dari kaum Muslimin dan bangsa Yahudi serta orang-orang Kristian yang tidak memberikan pertolongan kepada mereka yang jumlah mencapai 60,000 orang. Orang-orang itu telah dibunuh semua dalam masa 8 hari saja termasuk perempuan, kanak-kanak dan orang tua, tidak seorang pun yang terkecuali. Ahli sejarah Kristian yang lain, Mill, mengatakan: “Ketika itu diputuskan bahawa rasa kasihan tidak boleh diperlihatkan terhadap kaum Muslimin. Orang-orang yang kalah itu diheret ke tempat-tempat umum dan dibunuh. Semua kaum wanita yang sedang menyusu, anak-anak gadis dan anak-anak lelaki dibantai dengan kejam. Tanah padang, jalan-jalan, bahkan tempat-tempat yang tidak berpenghuni di Jerusssalem ditaburi oleh mayat-mayat wanita dan lelaki, dan tubuh kanak-kanak yang koyak-koyak. Tidak ada hati yang lebur dalam keharuan atau yang tergerak untuk berbuat kebajikan melihat peristiwa mengerikan itu.”

winamp05- 02-21-2007

Kemunculan Panglima Shalahuddin Jatuhnya kota Suci Baitul Maqdis ke tangan kaum Salib telah mengejutkan para pemimpin Islam. Mereka tidak menyangka kota Suci yang telah dikuasainya selama lebih 500 tahun itu boleh terlepas dalam sekelip mata. Mereka sedar akan kesilapan mereka kerana berpecah belah. Para ulama telah berbincang dengan para Sultan, Emir dan Khalifah agar mengambil berat dalam perkara ini. Usaha mereka berhasil. Setiap penguasa negara Islam itu bersedia bergabung tenaga untuk merampas balik kota Suci tersebut. Di antara pemimpin yang paling gigih dalam usaha menghalau tentera Salib itu ialah Imamuddin Zanki dan diteruskan oleh anaknya Emir Nuruddin Zanki dengan dibantu oleh panglima Asasuddin Syirkuh. Setelah hampir empat puluh tahun kaum Salib menduduki Baitul Maqdis, Shalahuddin Al-Ayyubi baru lahir ke dunia, yakni pada tahun 1138 Masihi. Keluarga Shalahuddin taat beragama dan berjiwa pahlawan. Ayahnya, Najmuddin Ayyub adalah seorang yang termasyhur dan beliau pulalah yang memberikan pendidikan awal kepada Shalahuddin. Selain itu, Shalahuddin juga mendapat pendidikan dari bapa saudaranya Asasuddin Syirkuh seorang negarawan dan panglima perang Syria yang telah berhasil mengalahkan tentera Salib sama ada di Syria ataupun di Mesir. Dalam setiap peperangan yang dipimpin oleh panglima Asasuddin, Shalahuddin sentiasa ikut sebagai tentera pejuang sekalipun usianya masih muda. Pada tahun 549 H/1154 M, panglima Asasuddin Syirkuh memimpin tenteranya merebut dan menguasai Damsyik. Shalahuddin yang ketika itu baru berusia 16 tahun turut serta sebagai pejuang. Pada tahun 558 H/1163 Masihi, panglima Asasuddin membawa Shalahuddin Al-Ayyubi yang ketika itu berusia 25 tahun untuk menundukkan Daulat Fatimiyah di Mesir yang diperintah oleh Aliran Syiah Ismailiyah yang semakin lemah.Usahanya berhasil. Khalifah Daulat Fatimiyah terakhir Adhid Lidinillah dipaksa oleh Asasuddin Syirkuh untuk menandatangani perjanjian. Akan tetapi, Wazir besar Shawar merasa cemburu melihat Syirkuh semakin popular di kalangan istana dan rakyat. Dengan senyap-senyap dia pergi ke Baitul Maqdis dan meminta bantuan dari pasukan Salib untuk menghalau Syirkuh daripada berkuasa di Mesir. Pasukan Salib yang dipimpin oleh King Almeric dari Jerussalem menerima baik jemputan itu. Maka terjadilah pertempuran antara pasukan Asasuddin dengan King Almeric yang berakhir dengan kekalahan Asasuddin. Setelah menerima syarat-syarat damai dari kaum Salib, panglima Asasuddin dan Shalahuddin dibenarkan balik ke Damsyik. Kerjasama Wazir besar Shawar dengan orang kafir itu telah menimbulkan kemarahan Emir Nuruddin Zanki dan para pemimpin Islam lainnya termasuk Baghdad. Lalu dipersiapkannya tentera yang besar yang tetap dipimpin oleh panglima Syirkuh dan Shalahuddin Al-Ayyubi untuk menghukum si pengkhianat Shawar. King Almeric terburu-buru menyiapkan pasukannya untuk melindungi Wazir Shawar setelah mendengar kemaraan pasukan Islam. Akan tetapi Panglima Syirkuh kali ini bertindak lebih pantas dan berhasil membinasakan pasukan King Almeric dan menghalaunya dari bumi Mesir dengan aib sekali. Panglima Shirkuh dan Shalahuddin terus mara ke ibu kota Kaherah dan mendapat tentangan dari pasukan Wazir Shawar. Akan tetapi pasukan Shawar hanya dapat bertahan sebentar saja, dia sendiri melarikan diri dan bersembunyi. Khalifah Al-Adhid Lidinillah terpaksa menerima dan menyambut kedatangan panglima Syirkuh buat kali kedua. Suatu hari panglima Shalahuddin Al-Ayyubi berziarah ke kuburan seorang wali Allah di Mesir, ternyata Wazir Besar Shawar dijumpai bersembunyi di situ. Shalahuddin segera menangkap Shawar, dibawa ke istana dan kemudian dihukum bunuh. Khalifah Al-Adhid melantik panglima Asasuddin Syirkuh menjadi Wazir Besar menggantikan Shawar. Wazir Baru itu segera melakukan perbaikan dan pembersihan pada setiap institusi kerajaan secara berperingkat. Sementara anak saudaranya, panglima Shalahuddin Al-Ayyubi diperintahkan membawa pasukannya mengadakan pembersihan di kota-kota sepanjang sungai Nil sehingga Assuan di sebelah utara dan bandar-bandar lain termasuk bandar perdagangan Iskandariah.

winamp05- 02-21-2007

Menutup Daulat Fatimiyah Wazir Besar Syirkuh tidak lama memegang jawatannya, kerana beliau wafat pada tahun 565 H/1169 M. Khalifah Al-Adhid melantik panglima Shalahuddin Al-Ayyubi menjadi Wazir Besar menggantikan Syirkuh dengan mendapat persetujuan pembesar-pembesar Kurdi dan Turki. Walaupun berkhidmat di bawah Khalifah Daulat Fatimiah, Shalahuddin tetap menganggap Emir Nuruddin Zanki sebagai ketuanya. Nuruddin Zanki berulang kali mendesak Shahalahuddin agar menangkap Khalifah Al-Adhid dan mengakhiri kekuasaan Daulat Fatimiah untuk seterusnya diserahkan semula kepada Daulat Abbasiah di Baghdad. Akan tetapi Shalahuddin tidak mahu bertindak terburu-buru, beliau memperhatikan keadaan sekelilingnya sehingga musuh-musuh dalam selimut betul-betul lumpuh. Barulah pada tahun 567 H/1171 Masihi, Shalahuddin mengumumkan penutupan Daulat Fatimiah dan kekuasaan diserahkan semula kepada Daulat Abbasiah. Maka doa untuk Khalifah Al-Adhid pada khutbah Jumaat hari itu telah ditukar kepada doa untuk Khalifah Al-Mustadhi dari Daulat Abbasiah. Ketika pengumuman peralihan kuasa itu dibuat, Khalifah Al-Adhid sedang sakit kuat, sehingga beliau tidak mengetahui perubahan besar yang berlaku di dalam negerinya dan tidak mendengar bahawa Khatib Jumaat sudah tidak mendoakan dirinya lagi. Sehari selepas pengumuman itu, Khalifah Al-Adhid wafat dan dikebumikan sebagaimana kedudukan sebelumnya, yakni sebagai Khalifah. Dengan demikian berakhirlah kekuasaan Daulat Fatimyah yang dikuasai oleh kaum Syi’ah selama 270 tahun. Keadaan ini sememangnya telah lama ditunggu-tunggu oleh golongan Ahlussunnah di seluruh negara Islam lebih-lebih lagi di Mesir sendiri. Apalagi setelah Wazir Besar Shawar berkomplot dengan kaum Salib musuh Islam. Pengembalian kekuasaan kepada golongan Sunni itu telah disambut meriah di seluruh wilayah-wilayah Islam, lebih-lebih di Baghdad dan Syiria atas restu Khalifah Al-Mustadhi dan Emir Nuruddin Zanki. Mereka sangat berterima kasih kepada Panglima Shalahuddin Al-Ayyubi yang dengan kebijaksanaan dan kepintarannya telah menukar suasana itu secara aman dan damai. Serentak dengan itu pula, Wazir Besar Shalahuddin Al-Ayyubi telah merasmikan Universiti Al-Azhar yang selama ini dikenal sebagai pusat pengajian Syiah kepada pusat pengajian Ahlussunnah Wal Jamaah. Semoga Allah membalas jasa-jasa Shalahuddin.

winamp05- 02-21-2007

Menyatupadukan Kuasa-Kuasa Islam Walaupun sangat pintar dan bijak mengatur strategi dan berani di medan tempur, Shalahuddin berhati lembut, tidak mahu menipu atasan demi kekuasaan dunia. Beliau tetap setia pada atasannya, tidak mahu merampas kuasa untuk kepentingan peribadi. Kerana apa yang dikerjakannya selama ini hanyalah mencari peluang untuk menghalau tentera Salib dari bumi Jerussalem. Untuk tujuan ini, beliau berusaha menyatu padukan wilayah-wilyah Islam terlebih dahulu, kemudian menghapuskan para pengkhianat agama dan negara agar peristiwa Wazir Besar Shawar tidak berulang lagi. Di Mesir, beliau telah berkuasa penuh, tapi masih tetap taat setia pada kepimpinan Nuruddin Zanki dan Khalifah di Baghdad. Tahun 1173 M, Emir Nuruddin Zanki wafat dan digantikan oleh puteranya Ismail yang ketika itu baru berusia 11 tahun dan bergelar Mulk al Shalih. Para ulama dan pembesar menginginkan agar Emir Salahudin mengambil alih kuasa kerana tidak suka kepada Mulk al-Shalih keran selalu cuai melaksanakan tanggungjawabnya dan suka bersenang-senang. Akan tetapi Shalahuddin tetap taat setia dan mendoakan Mulk al Saleh dalam setiap khutbah Jumaat, bahkan mengabadikannya pada mata wang syiling. Apabila Damsyik terdedah pada serangan kaum Salib, barulah Shalahudin menggerakkan pasukannya ke Syiria untuk mempertahankan kota itu daripada jatuh. Tidak lama kemudian Ismail wafat, maka Shalahuddin menyatukan Syria dengan Mesir dan menubuhkan Emirat Al-Ayyubiyah dengan beliau sendiri sebagai Emirnya yang pertama. Tiada berapa lama kemudian, Sultan Shalahuddin dapat menggabungkan negeri-negeri An-Nubah, Sudan, Yaman dan Hijaz ke dalam kekuasaannya yang besar. Negara di Afirka yang telah diduduki oleh askar Salib dari Normandy, juga telah dapat direbutnya dalam masa yang singkat. Dengan ini kekuasaan Shalahuddin telah cukup besar dan kekuatan tenteranya cukup ramai untuk mengusir tentera kafir Kristian yang menduduki Baitul Maqdis selama berpuluh tahun. Sifatnya yang lemah lembut, zuhud, wara’ dan sederhana membuat kaum Muslimin di bawah kekuasaannya sangat mencintainya. Demikian juga para ulama sentiasa mendoakannya agar cita-cita sucinya untuk merampas semula Tanah Suci berhasil dengan segera.

winamp05- 02-21-2007

Perjuangan Merebut Baitul Maqdis Setelah merasa kuat, Sultan Shalahuddin menumpukan perhatiannya untuk memusnahkan tentera Salib yang menduduki Baitul Maqdis dan merebut kota Suci itu semula. Banyak rintangan dan problem yang dialami oleh Sultan sebelum maksudnya tercapai. Siasah yang mula-mula dijalankannya adalah mengajak tentera Salib untuk berdamai. Pada lahirnya, kaum Salib memandang bahawa Shalahuddin telah menyerah kalah, lalu mereka menerima perdamaian ini dengan sombong. Sultan sudah menjangka bahawa orang-orang kafir Kristian itu akan mengkhianati perjanjian, maka ini akan menjadi alasan bagi beliau untuk melancarkan serangan. Untuk ini, beliau telah membuat persiapan secukupnya. Ternyata memang betul, baru sebentar perjanjian ditandatangani, kaum Salib telah mengadakan pelanggaran. Maka Sultan Shalahuddin, segera bergerak melancarkan serangan, tapi kali ini masih gagal dan beliau sendiri hampir kena tawan. Beliau kembali ke markasnya dan menyusun kekuatan yang lebih besar. Suatu kejadian yang mengejutkan Sultan dalam suasana perdamaian adalah tindakan seorang panglima Salib Count Rainald de Chatillon yang bergerak dengan pasukannya untuk menyerang kota Suci Makkah dan Madinah. Akan tetapi pasukan ini hancur binasa digempur mujahid Islam di laut Merah dan Count Rainald dan sisa pasukannya balik ke Jerussalem. Dalam perjalanan, mereka telah berjumpa dengan satu iring-iringan kafilah kaum Muslimin yang didalamnya terdapat seorang saudara perempuan Sultan Shalahuddin. Tanpa berfikir panjang, Count dan kuncu-kuncunya menyerang kafilah tersebut dan menawan mereka termasuk saudara perempuan kepada Shalahuddin. Dengan angkuh Count berkata: “Apakah Muhammad, Nabi mereka itu mampu datang untuk menyelamatkan mereka?” Seorang anggota kafilah yang dapat meloloskan diri terus lari dan melapor kepada Sultan apa yang telah terjadi. Sultan sangat marah terhadap pencabulan gencatan senjata itu dan mengirim perutusan ke Jerussalem agar semua tawanan dibebaskan. Tapi mereka tidak memberikan jawapan. Ekoran kejadian ini, Sultan keluar membawa pasukannya untuk menghukum kaum Salib yang sering mengkhianati janji itu. Terjadilah pertempuran yang sangat besar di gunung Hittin sehingga dikenal dengan Perang Hittin. Dalam pertempuran ini, Shalahuddin menang besar. Pasukan musuh yang berjumlah 45,000 orang hancur binasa dan hanya tinggal beberapa ribu saja yang sebagian besarnya menjadi tawanan termasuk Count Rainald de Chatillon sendiri. Semuanya diangkut ke Damaskus. Count Rainald yang telah menawan saudara perempuan Sultan dan mempersendakan Nabi Muhammad itu digiring ke hadapan beliau. “Nah, bagaimana jadinya yang telah nampak oleh engkau sekarang? Apakah saya tidak cukup menjadi pengganti Nabi Besar Muhammad untuk melakukan pembalasan terhadap berbagai penghinaan engkau itu?” tanya Sultan Shalahuddin. Shalahuddin mengajak Count agar masuk Islam, tapi dia tidak mahu. Maka dia pun dihukum bunuh kerana telah menghina Nabi Muhammad.

winamp05- 02-21-2007

Kembali Ke Pangkuan Kaum Muslimin Setelah melalui berbagai peperangan dan menaklukkan berbagai benteng dan kota, sampailah Sultan Shalahuddin pada matlamat utamanya iaitu merebut Baitul Maqdis. Kini beliau mengepung Jerussalem selama empat puluh hari membuat penduduk di dalam kota itu tidak dapat berbuat apa-apa dan kekurangan keperluan asas. Waktu itu Jerussalem dipenuhi dengan kaum pelarian dan orang-orang yang selamat dalam perang Hittin. Tentera pertahanannya sendiri tidak kurang dari 60,000 orang. Pada mulanya Sultan menyerukan seruan agar kota Suci itu diserahkan secara damai. Beliau tidak ingin bertindak seperti yang dilakukan oleh Godfrey dan orang-orangnya pada tahun 1099 untuk membalas dendam. Akan tetapi pihak Kristian telah menolak tawaran baik dari Sultan, bahkan mereka mengangkat Komandan Perang untuk mempertahankan kota itu. Kerana mereka menolak seruan, Sultan Shalahuddin pun bersumpah akan membunuh semua orang Kristian di dalam kota itu sebagai membalas dendam ke atas peristiwa 90 tahun yang lalu. Mulailah pasukan kaum Muslimin melancarkan serangan ke atas kota itu dengan anak panah dan manjanik. Kaum Salib membalas serangan itu dari dalam benteng. Setelah berlangsung serangan selama empat belas hari, kaum Salib melihat bahawa pintu benteng hampir musnah oleh serangan kaum Muslimin. Para pemimpin kaum Salib mulai merasa takut melihat kegigihan dan kekuatan pasukan Muslim yang hanya tinggal menunggu masa untuk melanggar masuk. Beberapa pemimpin Kristian telah keluar menemui Sultan Shalahuddin menyatakan hasratnya untuk menyerahkan kota Suci secara aman dan minta agar nyawa mereka diselamatkan. Akan tetapi Sultan menolak sambil berkata: “Aku tidak akan menaklukkan kota ini keculai dengan kekerasan sebagaimana kamu dahulu menaklukinya dengan kekerasan. Aku tidak akan membiarkan seorang Kristian pun melainkan akan kubunuh sebagaimana engkau membunuh semua kaum Muslimin di dalam kota ini dahulu.” Setelah usaha diplomatik mereka tidak berhasil, Datuk Bandar Jerussalem sendiri datang menghadap Sultan dengan merendah diri dan minta dikasihani, memujuk dan merayu dengan segala cara. Sultan Shalahuddin tidak menjawabnya. Akhirnya ketua Kristian itu berkata: “Jika tuan tidak mahu berdamai dengan kami, kami akan balik dan membunuh semua tahanan (terdiri dari kaum Muslimin seramai 4000 orang) yang ada pada kami. Kami juga akan membunuh anak cucu kami dan perempuan-perempuan kami. Setelah itu kami akan binasakan rumah-rumah dan bangunan-bangunan yang indah-indah, semua harta dan perhiasan yang ada pada kami akan dibakar. Kami juga akan memusnahkan Kubah Shahra’, kami akan hancurkan semua yang ada sehingga tidak ada apa-apa yang boleh dimanfaatkan lagi. Selepas itu, kami akan keluar untuk berperang mati-matian, kerana sudah tidak ada apa-apa lagi yang kami harapkan selepas ini. Tidak seorang pun boleh membunuh kami sehingga sebilangan orang-orang tuan terbunuh terlebih dahulu. Nah, jika demikian keadaannya, kebaikan apalagi yang tuan boleh harapkan?” Setelah mendengar kata-kata nekat dan ugutan itu, Sultan Shalahuddin menjadi lembut dan kasihan dan bersedia untuk memberikan keamanan. Beliau meminta nasihat para ulama yang mendampinginya mengenai sumpah berat yang telah diucapkannya. Para ulama mengatakan bahawa beliau mesti menebus sumpahnya dengan membayar Kifarat sebagaimana yang telah disyariatkan. Maka berlangsunglah penyerahan kota secara aman dengan syarat setiap penduduk mesti membayar wang tebusan. Bagi lelaki wajib membayar sepuluh dinar, perempuan lima dinar dan kanak-kanak dua dinar sahaja. Barangsiapa yang tidak mampu membayar tebusan, akan menjadi tawanan kaum Muslimin dan berkedudukan sebagai hamba. Semua rumah, senjata dan alat-alat peperangan lainnya mesti ditinggalkan untuk kaum Muslimin. Mereka boleh pergi ke mana-mana tempat yang aman untuk mereka. Mereka diberi tempo selama empat puluh hari untuk memenuhi syarat-syaratnya, dan Barangsiapa yang tidak sanggup menunaikannya sehinnga lewat dari waktu itu, ia akan menjadi tawanan. Ternyata ada 16,000 orang Kristian yang tidak sanggup membayar wang tebusan. Semua mereka ditahan sebagai hamba. Maka pada hari Jumaat 27 Rajab 583 Hijrah, Sultan Shalahuddin bersama kaum Muslimin memasuki Baitul Maqdis. Mereka melaungkan “Allahu Akbar” dan bersyukur kehadirat Allah s.w.t. Air mata kegembiraan menitis di setiap pipi kaum Muslimin sebaik saja memasuki kota itu. Para ulama dan solehin datang mengucapkan tahniah kepada Sultan Shalahuddin di atas perjuangannya yang telah berhasil. Apalagi tarikh tersebut bersamaan dengan tarikh Isra’ Nabi S.A.W dari Masjidil Haram ke Masjidil Aqsa. Pada hari Jumaat tersebut, kaum Muslimin tidak sempat melaksankan solat Jumaat di Masjidil Aqsa kerana sempitnya waktu. Mereka terpaksa membersihkan Masjid Suci itu dari babi, kayu-kayu salib, gambar-gambar rahib dan patung-patung yang dipertuhan oleh kaum Kristian. Barulah pada Jumaat berikutnya mereka melaksanakan solat Jumaat di Masjidil Aqsa buat pertama kalinya dalam masa 92 tahun. Kadi Muhyiddin bin Muhammad bin Ali bin Zaki telah bertindak selaku khatib atas izin Sultan Shalahuddin. Kejatuhan Jerussalem ke tangan kaum Muslimin telah membuat Eropah marah. Mereka melancarkan kutipan yang disebut “Saladin tithe”, yakni derma wajib untuk melawan Shalahuddin yang hasilnya digunakan untuk membiayai perang Salib. Dengan angkatan perang yang besar, beberapa orang raja Eropah berangkat untuk merebut kota Suci itu semula. Maka terjadilah perang Salib ketiga yang sangat sengit. Namun demikian, Shalahuddin masih dapat mempertahankan Jerussalem sehingga perang tamat. Setahun selepas perang Salib ke tiga itu, Sultan Shalahuddin pulang kerahmatullah. Semoga Allah mencucuri rahmat ke atasnya, amin.

winamp05- 02-21-2007

Peribadi Seorang Panglima Sultan Shalahuddin Al-Ayyubi terbilang sebagai pahlawan dan Panglima Islam yang besar. Pada beliau terkumpul sifat-sifat berani, wara’, zuhud, khusyu’, pemurah, pemaaf, tegas dan lain-lain sifat terpuji. Para ulama dan penulis sejarah telah memberikan kepujian yang melangit. Sifat pemurah dan pemaafnya diakui oleh lawan mahupun kawan. Seorang penulis sejarah mengatakan: “Hari kematiannya merupakan kehilangan besar bagi agama Islam dan kaum Muslimin, kerana mereka tidak pernah menderita semenjak kehilangan keempat-empat Khalifah yang pertama (Khulafaurrasyidin). Istana, kerajaan dan dunia diliputi oleh wajah-wajah yang tertunduk, seluruh kota terbenam dalam dukacita, dan rakyat mengikuti keranda jenazahnya dengan tangisan dan ratapan.” Sultan Shalahuddin adalah seorang pahlawan yang menghabiskan waktunya dengan bekerja keras siang dan malam untuk Islam. Hidup nya sangat sederhana. Minumnya hanya air kosong, makanannya sederhana, pakaiannya dari jenis yang kasar. Beliau sentiasa menjaga waktu-waktu solat dan mengerjakannya secara berjamaah. Dikatakan bahawa beliau sepanjang hayatnya tidak pernah terlepas dari mengerjakan solat jamaah, bahkan ketika sakit yang membawa pada ajalnya, beliau masih tetap mengerjakan solat berjamaah. Sebaik saja imam masuk berdiri di tempatnya, beliau sudah siap di dalam saf. Beliau suka mendengarkan bacaan Al-Quran, Hadis dan ilmu pengetahuan. Dalam bidang Hadis, beliau memang mendengarkannya secara teratur, sehingga beliau boleh mengenal jenis-jenis hadis. Hatinya sangat lembut dan pemurah, sering menangis apabila mendengarkan hadis. Di dalam buku The Historians’ History of the World disebutkan sifat-sifat Shalahuddin sebagai berikut: “Keberanian dan keberhasilan Sultan Shalahuddin itu terjelma seluruhnya pada perkembangan keperibadian yang luar biasa. Sama seperti halnya dengan Emir Imamuddin Zanki dan Emir Nuruddin Zanki, beliau juga merupakan seorang Muslim yang taat. Sudah menjadi kebiasaan bagi Sultan Shalahuddin membacakan Kitab Suci Al-Quran kepada pasukannya menjelang pertempuran berlangsung. Beliau juga sangat disiplin mengqada setiap puasanya yang tertinggal dan tidak pernah lalai mengerjakan solat lima waktu sampai pada akhir hayatnya. Minumannya tidak lain dari air kosong saja, memakai pakaian yang terbuat dari bulu yang kasar, dan mengizinkan dirinya untuk dipanggil ke depan pengadilan. Beliau mengajar sendiri anak-anaknya mengenai agama Islam.......” Seluruh kaum Muslimin yang menyaksikan kewafatannya menitiskan air mata apabila Sultan yang mengepalai negara yang terbentang luas dari Asia hingga ke Afrika itu hanya meninggalkan warisan 1 dinar dan 36 dirham. Tidak meninggalkan emas, tidak punya tanah atau kebun. Padahal berkhidmat pada kerajaan berpuluh tahun dan memegang jawatan sebagai panglima perang dan Menteri Besar sebelum menubuhkan Emirat Ayyubiyah. Kain yang dibuat kafannya adalah betul-betul dari warisan beliau yang jelas-jelas halal dan sangat sederhana. Anak beliau yang bernama Fadhal telah masuk ke liang lahad meletakkan jenazah ayahnya. Dikatakan bahawa beliau dikebumikan bersama-sama pedangnya yang dipergunakan dalam setiap peperangan agar dapat menjadi saksi dan dijadikannya tongkat kelak pada hari kiamat. Rahimahullahu anh. Ketika buku ini ditulis, Baitul Maqdis sedang berada di dalam kekuasaan Zionis Yahudi dengan negaranya Israil yang dipaksakan. Jika sekiranya ada kepala negara yang bersifat seperti Sultan Shalahuddin di Timur Tengah sana, insya Allah Baitul Maqdis dapat direbut semula oleh kaum Muslimin.

pada tahun 532 Hijrah /1138 Masihi dan wafat pada tahun 589 H/1193 M di Damsyik. Beliau adalah pengasas Daulat Al-Ayyubiyah dan bergelar Sultan Shalahuddin. Seorang pahlawan Islam yang paling gagah berani dalam perang Salib dan berhasil merebut kembali Baitul Maqdis dari tangan kaum Salib Kristian. Hasutan Sang Paderi Jerussalem merupakan kota Suci bagi ketiga-tiga agama samawi yakni Islam, Yahudi dan Kristian. Di dalam kota inilah letaknya Masjid Al-Aqsa yang dibangun oleh Nabi Sulaiman dan menjadi Kiblat pertama umat Islam sebelum beralih ke Baitullah di Makkah. Ketika Nabi Muhammad Isra’, singgah dan solat di masjid ini sebelum Mi’raj ke langit. Nabi Isa as. juga dilahirkan di Baitullaham berdekatan kota Jerussalam ini. Di masa pemerintahan Khalifah Umar bin Khattab (13-23 H/634-644 M) Jerussalam dapat direbut oleh kaum Muslimin dalam suatu penyerahan kuasa secara damai. Khalifah Umar sendiri datang ke Jerussalem untuk menerima penyerahan kota Suci itu atas desakan dan persetujuan Uskup Agung Sophronius. Berabad abad lamanya kota itu berada di bawah pentadbiran Islam, tapi penduduknya bebas memeluk agama dan melaksanakan ajaran agamanya masing-masing tanpa ada gangguan. Orang-orang Kristian dari seluruh dunia juga bebas datang untuk mengerjakan haji di kota Suci itu dan mengerjakan upacara keagamaannya. Orang-orang Kristian dari Eropah datang mengerjakan haji dalam jumlah rombongan yang besar dengan membawa obor dan pedang seperti tentera. Sebahagian dari mereka mempermainkan pedang dengan dikelilingi pasukan gendang dan seruling dan diiringkan pula oleh pasukan bersenjata lengkap. Sebelum Jerussalem ditadbir Kerajaan Seljuk pada tahun 1070, upacara seperti itu dibiarkan saja oleh umat Islam, kerana dasar toleransi agama. Akan tetapi apabila Kerajaan Seljuk memerintah, upacara seperti itu tidak dibernarkan, dengan alasan keselamatan. Mungkin kerana upacara tersebut semakin berbahaya. Lebih-lebih lagi kumpulan-kumpulan yang mengambil bahagian dalam upacara itu sering menyebabkan pergaduhan dan huruhara. Disebutkan bahawa pada tahun 1064 ketua Uskup memimpin pasukan seramai 7000 orang jemaah haji yang terdiri dari kumpulan Baron-baron dan para pahlawan telah menyerang orang-orang Arab dan orang-orang Turki. Itulah yang membimbangkan Kerajaan Seljuk. Jadi larangan itu demi keselamatan Jemaah haji Kristian itu sendiri. Malangnya, tindakan Seljuk itu menjadi salah anggapan oleh orang-orang Eropah. Ketua-ketua agama mereka telah berkempin bahawa kebebasan agamanya telah dicabuli oleh orang-orang Islam dan menyeru agar Tanah Suci itu dibebaskan dari genggaman umat Islam. Patriach Ermite adalah paderi yang paling lantang dan bertungkus lumus mengapi-apikan kemarahan umat Kristian. Dia asalnya seorang tentera, tapi kemudian menjadi paderi, berwatak kepala angin dan cepat marah. Dalam usahanya untuk menarik simpati umat Kristian, Ermite telah berkeliling Eropah dengan mengenderai seekor kaldai sambil memikul kayu Salib besar, berkaki ayam dan berpakaian compang camping. Dia telah berpidato di hadapan orang ramai sama ada di dalam gereja, di jalan-jalan raya atau di pasar-pasar. Dia menceritakan sama ada benar atau bohong kisah kunjungannya ke Baitul Maqdis. Katanya, dia melihat pencerobohan kesucian ke atas kubur Nabi Isa oleh Kerajaan Turki Seljuk. Diceritakan bahawa jemaah haji Kristian telah dihina, dizalimi dan dinista oleh orang-orang Islam di Jerussalem. Serentak dengan itu, dia menggalakkan orang ramai agar bangkit menyertai perang untuk membebaskan Jerussalem dari tangan orang Islam. Hasutan Ermite berhasil dengan menggalakkan. Paus Urbanus II mengumumkan ampunan seluruh dosa bagi yang bersedia dengan suka rela mengikuti Perang Suci itu, sekalipun sebelumnya dia merupakan seorang perompak, pembunuh, pencuri dan sebagainya. Maka keluarlah ribuan umat Kristian untuk mengikuti perang dengan memikul senjata untuk menyertai perang Suci. Mereka yang ingin mengikuti perang ini diperintahkan agar meletakkan tanda Salib di badannya, oleh kerana itulah perang ini disebut Perang Salib. Paus Urbanus menetapkan tarikh 15 Ogos 1095 bagi pemberangkatan tentera Salib menuju Timur Tengah, tapi kalangan awam sudah tidak sabar menunggu lebih lama lagi setelah dijanjikan dengan berbagai kebebasan, kemewahan dan habuan. Mereka mendesak Paderi Patriach Ermite agar berangkat memimpin mereka. Maka Ermite pun berangkat dengan 60,000 orang pasukan, kemudian disusul oleh kaum tani dari Jerman seramai 20.000, datang lagi 200,000 orang menjadikan jumlah keseluruhannya 300,000 orang lelaki dan perempuan. Sepanjang perjalanan, mereka di izinkan merompak, memperkosa, berzina dan mabuk-mabuk. Setiap penduduk negeri yang dilaluinya, selalu mengalu-alukan dan memberikan bantuan seperlunya. Akan tetapi sesampainya di Hongaria dan Bulgaria, sambutan sangat dingin, menyebabkan pasukan Salib yang sudah kekurangan makanan ini marah dan merampas harta benda penduduk. Penduduk di dua negeri ini tidak tinggal diam. Walau pun mereka sama-sama beragama Kristian, mereka tidak senang dan bertindak balas. Terjadilah pertempuran sengit dan pembunuhan yang mengerikan. Dari 300,000 orang pasukan Salib itu hanya 7000 sahaja yang selamat sampai di Semenanjung Thracia di bawah pimpinan sang Rahib. Apabila pasukan Salib itu telah mendarat di pantai Asia kecil, pasukan kaum Muslimin yang di pimpin oleh Sultan Kalij Arselan telah menyambutnya dengan hayunan pedang. Maka terjadilah pertempuran sengit antara kaum Salib dengan pasukan Islam yang berakhir dengan hancur binasanya seluruh pasukan Salib itu.

winamp05- 02-21-2007

Kaum Salib Mengganas Setelah kaum Salib yang dipimpin oleh para Rahib yang tidak tahu strategi perang itu musnah sama sekali, muncullah pasukan Salib yang dipimpin oleh anak-anak Raja Godfrey dari Lorraine Perancis, Bohemund dari Normandy dan Raymond dari Toulouse. Mereka berkumpul di Konstantinopel dengan kekuatan 150,000 askar, kemudian menyeberang selat Bosfur dan melanggar wliayah Islam bagaikan air bah. Pasukan kaum Muslimin yang hanya berkekuatan 50,000 orang bertahan mati-matian di bawah pimpinan Sultan Kalij Arselan. Satu persatu kota dan Benteng kaum Muslimin jatuh ke tangan kaum Salib, memaksa Kalij Arselan berundur dari satu benteng ke benteng yang lain sambil menyusun kekuatan dan taktik baru. Bala bantuan kaum Salib datang mencurah-curah dari negara-negara Eropah. Sedangkan Kalij Arselan tidak dapat mengharapkan bantuan dari wilayah-wilayah Islam yang lain, kerana mereka sibuk dengan kemelut dalaman masing-masing. Setelah berlaku pertempuran sekian lama, akhirnya kaum Salib dapat mara dan mengepung Baitul Maqdis, tapi penduduk kota Suci itu tidak mahu menyerah kalah begitu saja. Mereka telah berjuang dengan jiwa raga mempertahankan kota Suci itu selama satu bulan.

winamp05- 02-21-2007

Akhirnya pada 15 Julai 1099, Baitul Maqdis jatuh ke tangan pasukan Salib, tercapailah cita-cita mereka. Berlakulah keganasan luar biasa yang belum pernah terjadi dalam sejarah umat manusia. Kaum kafir Kristian itu telah menyembelih penduduk awam Islam lelaki, perempuan dan kanak-kanak dengan sangat ganasnya. Mereka juga membantai orang-orang Yahudi dan orang-orang Kristian yang enggan bergabung dengan kaum Salib. Keganasan kaum Salib Kristian yang sangat melampau itu telah dikutuk dan diperkatakan oleh para saksi dan penulis sejarah yang terdiri dari berbagai agama dan bangsa. Seorang ahli sejarah Perancis, Michaud berkata: “Pada saat penaklukan Jerussalem oleh orang Kristian tahun 1099, orang-orang Islam dibantai di jalan-jalan dan di rumah-rumah. Jerussalem tidak punya tempat lagi bagi orang-orang yang kalah itu. Beberapa orang cuba mengelak dari kematian dengan cara menghendap-hendap dari benteng, yang lain berkerumun di istana dan berbagai menara untuk mencari perlindungan terutama di masjid-masjid. Namun mereka tetap tidak dapat menyembunyikan diri dari pengejaran orang-orang Kristian itu. Tentera Salib yang menjadi tuan di Masjid Umar, di mana orang-orang Islam cuba mempertahankan diri selama beberapa lama menambahkan lagi adegan-adegan yang mengerikan yang menodai penaklukan Titus. Tentera infanteri dan kaveleri lari tunggang langgang di antara para buruan. Di tengah huru-hara yang mengerikan itu yang terdengar hanya rintihan dan jeritan kematian. Orang-orang yang menang itu memijak-mijak tumpukan mayat ketika mereka lari mengejar orang yang cuba menyelamatkan diri dengan sia-sia. Raymond d’Agiles, yang menyaksikan peristiwa itu dengan mata kepalanya sendiri mengatakan: “Di bawah serambi masjid yang melengkung itu, genangan darah dalamnya mencecah lutut dan mencapai tali kekang kuda.” Aksi pembantaian hanya berhenti beberapa saat saja, yakni ketika pasukan Salib itu berkumpul untuk menyatakan kesyukuran di atas kemenangan mereka. Tapi sebaik saja upacara itu selesai, pembantaian diteruskan dengan lebih ganas lagi. Seterusnya Michaud berkata: “Semua yang tertangkap yang disisakan dari pembantaian pertama, semua yang telah diselamatkan untuk mendapatkan upeti, dibantai dengan kejam. Orang-orang Islam itu dipaksa terjun dari puncak menara dan bumbung-bumbung rumah, mereka dibakar hidup -hidup , diheret dari tempat persembunyian bawah tanah, diheret ke hadapan umum dan dikurbankan di tiang gantungan. Air mata wanita, tangisan kanak-kanak, begitu juga pemandangan dari tempat Yesus Kristus memberikan ampun kepada para algojonya, sama sekali tidak dapat meredhakan nafsu membunuh orang-orang yang menang itu. Penyembelihan itu berlangsung selama seminggu. Beberapa orang yang berhasil melarikan diri, dimusnahkan atau dikurangkan bilangannya dengan perhambaan atau kerja paksa yang mengerikan.” Gustav Le Bon telah mensifatkan penyembelihan kaum Salib Kristian sebagaimana kata-katanya: “Kaum Salib kita yang “bertakwa” itu tidak memadai dengan melakukan berbagai bentuk kezaliman, kerosakan dan penganiayaan, mereka kemudian mengadakan suatu mesyuarat yang memutuskan supaya dibunuh saja semua penduduk Baitul Maqdis yang terdiri dari kaum Muslimin dan bangsa Yahudi serta orang-orang Kristian yang tidak memberikan pertolongan kepada mereka yang jumlah mencapai 60,000 orang. Orang-orang itu telah dibunuh semua dalam masa 8 hari saja termasuk perempuan, kanak-kanak dan orang tua, tidak seorang pun yang terkecuali. Ahli sejarah Kristian yang lain, Mill, mengatakan: “Ketika itu diputuskan bahawa rasa kasihan tidak boleh diperlihatkan terhadap kaum Muslimin. Orang-orang yang kalah itu diheret ke tempat-tempat umum dan dibunuh. Semua kaum wanita yang sedang menyusu, anak-anak gadis dan anak-anak lelaki dibantai dengan kejam. Tanah padang, jalan-jalan, bahkan tempat-tempat yang tidak berpenghuni di Jerusssalem ditaburi oleh mayat-mayat wanita dan lelaki, dan tubuh kanak-kanak yang koyak-koyak. Tidak ada hati yang lebur dalam keharuan atau yang tergerak untuk berbuat kebajikan melihat peristiwa mengerikan itu.”

winamp05- 02-21-2007

Kemunculan Panglima Shalahuddin Jatuhnya kota Suci Baitul Maqdis ke tangan kaum Salib telah mengejutkan para pemimpin Islam. Mereka tidak menyangka kota Suci yang telah dikuasainya selama lebih 500 tahun itu boleh terlepas dalam sekelip mata. Mereka sedar akan kesilapan mereka kerana berpecah belah. Para ulama telah berbincang dengan para Sultan, Emir dan Khalifah agar mengambil berat dalam perkara ini. Usaha mereka berhasil. Setiap penguasa negara Islam itu bersedia bergabung tenaga untuk merampas balik kota Suci tersebut. Di antara pemimpin yang paling gigih dalam usaha menghalau tentera Salib itu ialah Imamuddin Zanki dan diteruskan oleh anaknya Emir Nuruddin Zanki dengan dibantu oleh panglima Asasuddin Syirkuh. Setelah hampir empat puluh tahun kaum Salib menduduki Baitul Maqdis, Shalahuddin Al-Ayyubi baru lahir ke dunia, yakni pada tahun 1138 Masihi. Keluarga Shalahuddin taat beragama dan berjiwa pahlawan. Ayahnya, Najmuddin Ayyub adalah seorang yang termasyhur dan beliau pulalah yang memberikan pendidikan awal kepada Shalahuddin. Selain itu, Shalahuddin juga mendapat pendidikan dari bapa saudaranya Asasuddin Syirkuh seorang negarawan dan panglima perang Syria yang telah berhasil mengalahkan tentera Salib sama ada di Syria ataupun di Mesir. Dalam setiap peperangan yang dipimpin oleh panglima Asasuddin, Shalahuddin sentiasa ikut sebagai tentera pejuang sekalipun usianya masih muda. Pada tahun 549 H/1154 M, panglima Asasuddin Syirkuh memimpin tenteranya merebut dan menguasai Damsyik. Shalahuddin yang ketika itu baru berusia 16 tahun turut serta sebagai pejuang. Pada tahun 558 H/1163 Masihi, panglima Asasuddin membawa Shalahuddin Al-Ayyubi yang ketika itu berusia 25 tahun untuk menundukkan Daulat Fatimiyah di Mesir yang diperintah oleh Aliran Syiah Ismailiyah yang semakin lemah.Usahanya berhasil. Khalifah Daulat Fatimiyah terakhir Adhid Lidinillah dipaksa oleh Asasuddin Syirkuh untuk menandatangani perjanjian. Akan tetapi, Wazir besar Shawar merasa cemburu melihat Syirkuh semakin popular di kalangan istana dan rakyat. Dengan senyap-senyap dia pergi ke Baitul Maqdis dan meminta bantuan dari pasukan Salib untuk menghalau Syirkuh daripada berkuasa di Mesir. Pasukan Salib yang dipimpin oleh King Almeric dari Jerussalem menerima baik jemputan itu. Maka terjadilah pertempuran antara pasukan Asasuddin dengan King Almeric yang berakhir dengan kekalahan Asasuddin. Setelah menerima syarat-syarat damai dari kaum Salib, panglima Asasuddin dan Shalahuddin dibenarkan balik ke Damsyik. Kerjasama Wazir besar Shawar dengan orang kafir itu telah menimbulkan kemarahan Emir Nuruddin Zanki dan para pemimpin Islam lainnya termasuk Baghdad. Lalu dipersiapkannya tentera yang besar yang tetap dipimpin oleh panglima Syirkuh dan Shalahuddin Al-Ayyubi untuk menghukum si pengkhianat Shawar. King Almeric terburu-buru menyiapkan pasukannya untuk melindungi Wazir Shawar setelah mendengar kemaraan pasukan Islam. Akan tetapi Panglima Syirkuh kali ini bertindak lebih pantas dan berhasil membinasakan pasukan King Almeric dan menghalaunya dari bumi Mesir dengan aib sekali. Panglima Shirkuh dan Shalahuddin terus mara ke ibu kota Kaherah dan mendapat tentangan dari pasukan Wazir Shawar. Akan tetapi pasukan Shawar hanya dapat bertahan sebentar saja, dia sendiri melarikan diri dan bersembunyi. Khalifah Al-Adhid Lidinillah terpaksa menerima dan menyambut kedatangan panglima Syirkuh buat kali kedua. Suatu hari panglima Shalahuddin Al-Ayyubi berziarah ke kuburan seorang wali Allah di Mesir, ternyata Wazir Besar Shawar dijumpai bersembunyi di situ. Shalahuddin segera menangkap Shawar, dibawa ke istana dan kemudian dihukum bunuh. Khalifah Al-Adhid melantik panglima Asasuddin Syirkuh menjadi Wazir Besar menggantikan Shawar. Wazir Baru itu segera melakukan perbaikan dan pembersihan pada setiap institusi kerajaan secara berperingkat. Sementara anak saudaranya, panglima Shalahuddin Al-Ayyubi diperintahkan membawa pasukannya mengadakan pembersihan di kota-kota sepanjang sungai Nil sehingga Assuan di sebelah utara dan bandar-bandar lain termasuk bandar perdagangan Iskandariah.

winamp05- 02-21-2007

Menutup Daulat Fatimiyah Wazir Besar Syirkuh tidak lama memegang jawatannya, kerana beliau wafat pada tahun 565 H/1169 M. Khalifah Al-Adhid melantik panglima Shalahuddin Al-Ayyubi menjadi Wazir Besar menggantikan Syirkuh dengan mendapat persetujuan pembesar-pembesar Kurdi dan Turki. Walaupun berkhidmat di bawah Khalifah Daulat Fatimiah, Shalahuddin tetap menganggap Emir Nuruddin Zanki sebagai ketuanya. Nuruddin Zanki berulang kali mendesak Shahalahuddin agar menangkap Khalifah Al-Adhid dan mengakhiri kekuasaan Daulat Fatimiah untuk seterusnya diserahkan semula kepada Daulat Abbasiah di Baghdad. Akan tetapi Shalahuddin tidak mahu bertindak terburu-buru, beliau memperhatikan keadaan sekelilingnya sehingga musuh-musuh dalam selimut betul-betul lumpuh. Barulah pada tahun 567 H/1171 Masihi, Shalahuddin mengumumkan penutupan Daulat Fatimiah dan kekuasaan diserahkan semula kepada Daulat Abbasiah. Maka doa untuk Khalifah Al-Adhid pada khutbah Jumaat hari itu telah ditukar kepada doa untuk Khalifah Al-Mustadhi dari Daulat Abbasiah. Ketika pengumuman peralihan kuasa itu dibuat, Khalifah Al-Adhid sedang sakit kuat, sehingga beliau tidak mengetahui perubahan besar yang berlaku di dalam negerinya dan tidak mendengar bahawa Khatib Jumaat sudah tidak mendoakan dirinya lagi. Sehari selepas pengumuman itu, Khalifah Al-Adhid wafat dan dikebumikan sebagaimana kedudukan sebelumnya, yakni sebagai Khalifah. Dengan demikian berakhirlah kekuasaan Daulat Fatimyah yang dikuasai oleh kaum Syi’ah selama 270 tahun. Keadaan ini sememangnya telah lama ditunggu-tunggu oleh golongan Ahlussunnah di seluruh negara Islam lebih-lebih lagi di Mesir sendiri. Apalagi setelah Wazir Besar Shawar berkomplot dengan kaum Salib musuh Islam. Pengembalian kekuasaan kepada golongan Sunni itu telah disambut meriah di seluruh wilayah-wilayah Islam, lebih-lebih di Baghdad dan Syiria atas restu Khalifah Al-Mustadhi dan Emir Nuruddin Zanki. Mereka sangat berterima kasih kepada Panglima Shalahuddin Al-Ayyubi yang dengan kebijaksanaan dan kepintarannya telah menukar suasana itu secara aman dan damai. Serentak dengan itu pula, Wazir Besar Shalahuddin Al-Ayyubi telah merasmikan Universiti Al-Azhar yang selama ini dikenal sebagai pusat pengajian Syiah kepada pusat pengajian Ahlussunnah Wal Jamaah. Semoga Allah membalas jasa-jasa Shalahuddin.

winamp05- 02-21-2007

Menyatupadukan Kuasa-Kuasa Islam Walaupun sangat pintar dan bijak mengatur strategi dan berani di medan tempur, Shalahuddin berhati lembut, tidak mahu menipu atasan demi kekuasaan dunia. Beliau tetap setia pada atasannya, tidak mahu merampas kuasa untuk kepentingan peribadi. Kerana apa yang dikerjakannya selama ini hanyalah mencari peluang untuk menghalau tentera Salib dari bumi Jerussalem. Untuk tujuan ini, beliau berusaha menyatu padukan wilayah-wilyah Islam terlebih dahulu, kemudian menghapuskan para pengkhianat agama dan negara agar peristiwa Wazir Besar Shawar tidak berulang lagi. Di Mesir, beliau telah berkuasa penuh, tapi masih tetap taat setia pada kepimpinan Nuruddin Zanki dan Khalifah di Baghdad. Tahun 1173 M, Emir Nuruddin Zanki wafat dan digantikan oleh puteranya Ismail yang ketika itu baru berusia 11 tahun dan bergelar Mulk al Shalih. Para ulama dan pembesar menginginkan agar Emir Salahudin mengambil alih kuasa kerana tidak suka kepada Mulk al-Shalih keran selalu cuai melaksanakan tanggungjawabnya dan suka bersenang-senang. Akan tetapi Shalahuddin tetap taat setia dan mendoakan Mulk al Saleh dalam setiap khutbah Jumaat, bahkan mengabadikannya pada mata wang syiling. Apabila Damsyik terdedah pada serangan kaum Salib, barulah Shalahudin menggerakkan pasukannya ke Syiria untuk mempertahankan kota itu daripada jatuh. Tidak lama kemudian Ismail wafat, maka Shalahuddin menyatukan Syria dengan Mesir dan menubuhkan Emirat Al-Ayyubiyah dengan beliau sendiri sebagai Emirnya yang pertama. Tiada berapa lama kemudian, Sultan Shalahuddin dapat menggabungkan negeri-negeri An-Nubah, Sudan, Yaman dan Hijaz ke dalam kekuasaannya yang besar. Negara di Afirka yang telah diduduki oleh askar Salib dari Normandy, juga telah dapat direbutnya dalam masa yang singkat. Dengan ini kekuasaan Shalahuddin telah cukup besar dan kekuatan tenteranya cukup ramai untuk mengusir tentera kafir Kristian yang menduduki Baitul Maqdis selama berpuluh tahun. Sifatnya yang lemah lembut, zuhud, wara’ dan sederhana membuat kaum Muslimin di bawah kekuasaannya sangat mencintainya. Demikian juga para ulama sentiasa mendoakannya agar cita-cita sucinya untuk merampas semula Tanah Suci berhasil dengan segera.

winamp05- 02-21-2007

Perjuangan Merebut Baitul Maqdis Setelah merasa kuat, Sultan Shalahuddin menumpukan perhatiannya untuk memusnahkan tentera Salib yang menduduki Baitul Maqdis dan merebut kota Suci itu semula. Banyak rintangan dan problem yang dialami oleh Sultan sebelum maksudnya tercapai. Siasah yang mula-mula dijalankannya adalah mengajak tentera Salib untuk berdamai. Pada lahirnya, kaum Salib memandang bahawa Shalahuddin telah menyerah kalah, lalu mereka menerima perdamaian ini dengan sombong. Sultan sudah menjangka bahawa orang-orang kafir Kristian itu akan mengkhianati perjanjian, maka ini akan menjadi alasan bagi beliau untuk melancarkan serangan. Untuk ini, beliau telah membuat persiapan secukupnya. Ternyata memang betul, baru sebentar perjanjian ditandatangani, kaum Salib telah mengadakan pelanggaran. Maka Sultan Shalahuddin, segera bergerak melancarkan serangan, tapi kali ini masih gagal dan beliau sendiri hampir kena tawan. Beliau kembali ke markasnya dan menyusun kekuatan yang lebih besar. Suatu kejadian yang mengejutkan Sultan dalam suasana perdamaian adalah tindakan seorang panglima Salib Count Rainald de Chatillon yang bergerak dengan pasukannya untuk menyerang kota Suci Makkah dan Madinah. Akan tetapi pasukan ini hancur binasa digempur mujahid Islam di laut Merah dan Count Rainald dan sisa pasukannya balik ke Jerussalem. Dalam perjalanan, mereka telah berjumpa dengan satu iring-iringan kafilah kaum Muslimin yang didalamnya terdapat seorang saudara perempuan Sultan Shalahuddin. Tanpa berfikir panjang, Count dan kuncu-kuncunya menyerang kafilah tersebut dan menawan mereka termasuk saudara perempuan kepada Shalahuddin. Dengan angkuh Count berkata: “Apakah Muhammad, Nabi mereka itu mampu datang untuk menyelamatkan mereka?” Seorang anggota kafilah yang dapat meloloskan diri terus lari dan melapor kepada Sultan apa yang telah terjadi. Sultan sangat marah terhadap pencabulan gencatan senjata itu dan mengirim perutusan ke Jerussalem agar semua tawanan dibebaskan. Tapi mereka tidak memberikan jawapan. Ekoran kejadian ini, Sultan keluar membawa pasukannya untuk menghukum kaum Salib yang sering mengkhianati janji itu. Terjadilah pertempuran yang sangat besar di gunung Hittin sehingga dikenal dengan Perang Hittin. Dalam pertempuran ini, Shalahuddin menang besar. Pasukan musuh yang berjumlah 45,000 orang hancur binasa dan hanya tinggal beberapa ribu saja yang sebagian besarnya menjadi tawanan termasuk Count Rainald de Chatillon sendiri. Semuanya diangkut ke Damaskus. Count Rainald yang telah menawan saudara perempuan Sultan dan mempersendakan Nabi Muhammad itu digiring ke hadapan beliau. “Nah, bagaimana jadinya yang telah nampak oleh engkau sekarang? Apakah saya tidak cukup menjadi pengganti Nabi Besar Muhammad untuk melakukan pembalasan terhadap berbagai penghinaan engkau itu?” tanya Sultan Shalahuddin. Shalahuddin mengajak Count agar masuk Islam, tapi dia tidak mahu. Maka dia pun dihukum bunuh kerana telah menghina Nabi Muhammad.

winamp05- 02-21-2007

Kembali Ke Pangkuan Kaum Muslimin Setelah melalui berbagai peperangan dan menaklukkan berbagai benteng dan kota, sampailah Sultan Shalahuddin pada matlamat utamanya iaitu merebut Baitul Maqdis. Kini beliau mengepung Jerussalem selama empat puluh hari membuat penduduk di dalam kota itu tidak dapat berbuat apa-apa dan kekurangan keperluan asas. Waktu itu Jerussalem dipenuhi dengan kaum pelarian dan orang-orang yang selamat dalam perang Hittin. Tentera pertahanannya sendiri tidak kurang dari 60,000 orang. Pada mulanya Sultan menyerukan seruan agar kota Suci itu diserahkan secara damai. Beliau tidak ingin bertindak seperti yang dilakukan oleh Godfrey dan orang-orangnya pada tahun 1099 untuk membalas dendam. Akan tetapi pihak Kristian telah menolak tawaran baik dari Sultan, bahkan mereka mengangkat Komandan Perang untuk mempertahankan kota itu. Kerana mereka menolak seruan, Sultan Shalahuddin pun bersumpah akan membunuh semua orang Kristian di dalam kota itu sebagai membalas dendam ke atas peristiwa 90 tahun yang lalu. Mulailah pasukan kaum Muslimin melancarkan serangan ke atas kota itu dengan anak panah dan manjanik. Kaum Salib membalas serangan itu dari dalam benteng. Setelah berlangsung serangan selama empat belas hari, kaum Salib melihat bahawa pintu benteng hampir musnah oleh serangan kaum Muslimin. Para pemimpin kaum Salib mulai merasa takut melihat kegigihan dan kekuatan pasukan Muslim yang hanya tinggal menunggu masa untuk melanggar masuk. Beberapa pemimpin Kristian telah keluar menemui Sultan Shalahuddin menyatakan hasratnya untuk menyerahkan kota Suci secara aman dan minta agar nyawa mereka diselamatkan. Akan tetapi Sultan menolak sambil berkata: “Aku tidak akan menaklukkan kota ini keculai dengan kekerasan sebagaimana kamu dahulu menaklukinya dengan kekerasan. Aku tidak akan membiarkan seorang Kristian pun melainkan akan kubunuh sebagaimana engkau membunuh semua kaum Muslimin di dalam kota ini dahulu.” Setelah usaha diplomatik mereka tidak berhasil, Datuk Bandar Jerussalem sendiri datang menghadap Sultan dengan merendah diri dan minta dikasihani, memujuk dan merayu dengan segala cara. Sultan Shalahuddin tidak menjawabnya. Akhirnya ketua Kristian itu berkata: “Jika tuan tidak mahu berdamai dengan kami, kami akan balik dan membunuh semua tahanan (terdiri dari kaum Muslimin seramai 4000 orang) yang ada pada kami. Kami juga akan membunuh anak cucu kami dan perempuan-perempuan kami. Setelah itu kami akan binasakan rumah-rumah dan bangunan-bangunan yang indah-indah, semua harta dan perhiasan yang ada pada kami akan dibakar. Kami juga akan memusnahkan Kubah Shahra’, kami akan hancurkan semua yang ada sehingga tidak ada apa-apa yang boleh dimanfaatkan lagi. Selepas itu, kami akan keluar untuk berperang mati-matian, kerana sudah tidak ada apa-apa lagi yang kami harapkan selepas ini. Tidak seorang pun boleh membunuh kami sehingga sebilangan orang-orang tuan terbunuh terlebih dahulu. Nah, jika demikian keadaannya, kebaikan apalagi yang tuan boleh harapkan?” Setelah mendengar kata-kata nekat dan ugutan itu, Sultan Shalahuddin menjadi lembut dan kasihan dan bersedia untuk memberikan keamanan. Beliau meminta nasihat para ulama yang mendampinginya mengenai sumpah berat yang telah diucapkannya. Para ulama mengatakan bahawa beliau mesti menebus sumpahnya dengan membayar Kifarat sebagaimana yang telah disyariatkan. Maka berlangsunglah penyerahan kota secara aman dengan syarat setiap penduduk mesti membayar wang tebusan. Bagi lelaki wajib membayar sepuluh dinar, perempuan lima dinar dan kanak-kanak dua dinar sahaja. Barangsiapa yang tidak mampu membayar tebusan, akan menjadi tawanan kaum Muslimin dan berkedudukan sebagai hamba. Semua rumah, senjata dan alat-alat peperangan lainnya mesti ditinggalkan untuk kaum Muslimin. Mereka boleh pergi ke mana-mana tempat yang aman untuk mereka. Mereka diberi tempo selama empat puluh hari untuk memenuhi syarat-syaratnya, dan Barangsiapa yang tidak sanggup menunaikannya sehinnga lewat dari waktu itu, ia akan menjadi tawanan. Ternyata ada 16,000 orang Kristian yang tidak sanggup membayar wang tebusan. Semua mereka ditahan sebagai hamba. Maka pada hari Jumaat 27 Rajab 583 Hijrah, Sultan Shalahuddin bersama kaum Muslimin memasuki Baitul Maqdis. Mereka melaungkan “Allahu Akbar” dan bersyukur kehadirat Allah s.w.t. Air mata kegembiraan menitis di setiap pipi kaum Muslimin sebaik saja memasuki kota itu. Para ulama dan solehin datang mengucapkan tahniah kepada Sultan Shalahuddin di atas perjuangannya yang telah berhasil. Apalagi tarikh tersebut bersamaan dengan tarikh Isra’ Nabi S.A.W dari Masjidil Haram ke Masjidil Aqsa. Pada hari Jumaat tersebut, kaum Muslimin tidak sempat melaksankan solat Jumaat di Masjidil Aqsa kerana sempitnya waktu. Mereka terpaksa membersihkan Masjid Suci itu dari babi, kayu-kayu salib, gambar-gambar rahib dan patung-patung yang dipertuhan oleh kaum Kristian. Barulah pada Jumaat berikutnya mereka melaksanakan solat Jumaat di Masjidil Aqsa buat pertama kalinya dalam masa 92 tahun. Kadi Muhyiddin bin Muhammad bin Ali bin Zaki telah bertindak selaku khatib atas izin Sultan Shalahuddin. Kejatuhan Jerussalem ke tangan kaum Muslimin telah membuat Eropah marah. Mereka melancarkan kutipan yang disebut “Saladin tithe”, yakni derma wajib untuk melawan Shalahuddin yang hasilnya digunakan untuk membiayai perang Salib. Dengan angkatan perang yang besar, beberapa orang raja Eropah berangkat untuk merebut kota Suci itu semula. Maka terjadilah perang Salib ketiga yang sangat sengit. Namun demikian, Shalahuddin masih dapat mempertahankan Jerussalem sehingga perang tamat. Setahun selepas perang Salib ke tiga itu, Sultan Shalahuddin pulang kerahmatullah. Semoga Allah mencucuri rahmat ke atasnya, amin.

winamp05- 02-21-2007

Peribadi Seorang Panglima Sultan Shalahuddin Al-Ayyubi terbilang sebagai pahlawan dan Panglima Islam yang besar. Pada beliau terkumpul sifat-sifat berani, wara’, zuhud, khusyu’, pemurah, pemaaf, tegas dan lain-lain sifat terpuji. Para ulama dan penulis sejarah telah memberikan kepujian yang melangit. Sifat pemurah dan pemaafnya diakui oleh lawan mahupun kawan. Seorang penulis sejarah mengatakan: “Hari kematiannya merupakan kehilangan besar bagi agama Islam dan kaum Muslimin, kerana mereka tidak pernah menderita semenjak kehilangan keempat-empat Khalifah yang pertama (Khulafaurrasyidin). Istana, kerajaan dan dunia diliputi oleh wajah-wajah yang tertunduk, seluruh kota terbenam dalam dukacita, dan rakyat mengikuti keranda jenazahnya dengan tangisan dan ratapan.” Sultan Shalahuddin adalah seorang pahlawan yang menghabiskan waktunya dengan bekerja keras siang dan malam untuk Islam. Hidup nya sangat sederhana. Minumnya hanya air kosong, makanannya sederhana, pakaiannya dari jenis yang kasar. Beliau sentiasa menjaga waktu-waktu solat dan mengerjakannya secara berjamaah. Dikatakan bahawa beliau sepanjang hayatnya tidak pernah terlepas dari mengerjakan solat jamaah, bahkan ketika sakit yang membawa pada ajalnya, beliau masih tetap mengerjakan solat berjamaah. Sebaik saja imam masuk berdiri di tempatnya, beliau sudah siap di dalam saf. Beliau suka mendengarkan bacaan Al-Quran, Hadis dan ilmu pengetahuan. Dalam bidang Hadis, beliau memang mendengarkannya secara teratur, sehingga beliau boleh mengenal jenis-jenis hadis. Hatinya sangat lembut dan pemurah, sering menangis apabila mendengarkan hadis. Di dalam buku The Historians’ History of the World disebutkan sifat-sifat Shalahuddin sebagai berikut: “Keberanian dan keberhasilan Sultan Shalahuddin itu terjelma seluruhnya pada perkembangan keperibadian yang luar biasa. Sama seperti halnya dengan Emir Imamuddin Zanki dan Emir Nuruddin Zanki, beliau juga merupakan seorang Muslim yang taat. Sudah menjadi kebiasaan bagi Sultan Shalahuddin membacakan Kitab Suci Al-Quran kepada pasukannya menjelang pertempuran berlangsung. Beliau juga sangat disiplin mengqada setiap puasanya yang tertinggal dan tidak pernah lalai mengerjakan solat lima waktu sampai pada akhir hayatnya. Minumannya tidak lain dari air kosong saja, memakai pakaian yang terbuat dari bulu yang kasar, dan mengizinkan dirinya untuk dipanggil ke depan pengadilan. Beliau mengajar sendiri anak-anaknya mengenai agama Islam.......” Seluruh kaum Muslimin yang menyaksikan kewafatannya menitiskan air mata apabila Sultan yang mengepalai negara yang terbentang luas dari Asia hingga ke Afrika itu hanya meninggalkan warisan 1 dinar dan 36 dirham. Tidak meninggalkan emas, tidak punya tanah atau kebun. Padahal berkhidmat pada kerajaan berpuluh tahun dan memegang jawatan sebagai panglima perang dan Menteri Besar sebelum menubuhkan Emirat Ayyubiyah. Kain yang dibuat kafannya adalah betul-betul dari warisan beliau yang jelas-jelas halal dan sangat sederhana. Anak beliau yang bernama Fadhal telah masuk ke liang lahad meletakkan jenazah ayahnya. Dikatakan bahawa beliau dikebumikan bersama-sama pedangnya yang dipergunakan dalam setiap peperangan agar dapat menjadi saksi dan dijadikannya tongkat kelak pada hari kiamat. Rahimahullahu anh. Ketika buku ini ditulis, Baitul Maqdis sedang berada di dalam kekuasaan Zionis Yahudi dengan negaranya Israil yang dipaksakan. Jika sekiranya ada kepala negara yang bersifat seperti Sultan Shalahuddin di Timur Tengah sana, insya Allah Baitul Maqdis dapat direbut semula oleh kaum Muslimin.

Saladin For Children

2010-01-03T00:58:00.000-08:00

The life and times of this great Muslim general. A must read for Muslim children.

This book is about the life of one of the greatest warriors in the history of the world, Sultan Salahuddin Ayyubi. The book begins with the historical background of the Crusades and then tells about the great General's childhood and the beginning of his career, how he started off as a regular soldier and rose to become the Sultan. It tells how the whole of Europe was defeated by the great Sultan's bravery, courage, and wisdom. It shows the great generosity of Salauhddin Ayyubi, like how he paid, from his own pocket, the tribute of ten thousand Christian prisoners after the Muslims conquered Jerusalem.

Muslim children living today should know about the great heroes of Islam and this book is an excellent way to introduce them to Salahuddin Ayyubi. Well written and well produced, this book will be a good addition to your home library.

......................................
Although he loved peace, Salahuddin Ayyubi became one of the world's greatest warriors. He was born in Tekrit in 1138 CE when his father Ameer Najmudin was the ruler of Tekrit. He was brought up by his noble father and talented uncle, Asad-ud-din Shirkhu. Salahuddin was a very intelligent and noble person. He loved peace and never enjoyed fighting battles. But all changed when Salahuddin was ordered to go to Egypt with his uncle. He went to Egypt many times with his uncle to fight two enemies, the Franks and the Batnids. After his uncle's death, he became the commander and Vizier of Egypt. Salahuddin Ayyubi never lived in the palace. Instead, he lived in a small house near the mosque. Salahuddin had a great love for Islam and as the vizier and general of Egypt, he tried hard to root out the Crusaders. For this purpose, he maintained a strong army. He established peace and prosperity throughout the country. From the beginning, many prejudiced Egyptian ministers disliked him. When they saw he was winning the hearts of the Egyptian people they did many conspiracies against him but due to Salahuddin's wisdom, they were defeated. When the Fatmid caliph Al Aziz died, Salahuddin became the ruler of Egypt. When Salahuddin took over Damascus the people opened the gates of the city to him and greeted him warmly.

The Crusaders were not happy by Salahuddin's increasing power and success. Uniting their forces, they planned a decisive attack on Muslim area. Battle of Hittin took place. Muslims won under the leadership of Salahuddin. Thousands of Crusaders were arrested. Salahuddin treated the prisoners with tolerance.

In 1187 CE, Salahuddin conquered Jerusalem. Thousands of Crusaders were arrested. However, when their mothers, sisters, and wives appealed to Salahuddin, he released them. Many crusaders were ransomed. However, he paid for many of them. In addition, he provided them transport, etc. He allowed neither massacre nor looting. He gave free pardon to all citizens. He even arranged for their traveling. He granted freedom to Christians to leave the city if they paid a small tribute. Salahuddin paid it, himself, for about ten thousand poor people. His brother paid it for seven thousand people. Salahuddin also allocated one of the gates of the city for people who were too poor to pay anything that they leave from there.

On Friday 27th Rajab 583 AH, Salahuddin entered Jerusalem. After entering the city they went straight to the Mosque and cleaned it. Then for the first time in more then 80 years, the people of Jerusalem heard the Azan (call of prayer) from Al Aqsa Mosque.

Further Reading:

Great Muslims: Salahuddin Ayyubi

--------------------------------------------------------------------------------

Albalagh Children Home History Salahuddin Ayyubi

No Copyright Notice. All the material appearing on this web site can be freely distributed.

Menyingkap Sejarah Salahuddin

2010-01-03T00:54:00.001-08:00

Thursday, 30 April 2009
MENYINGKAP SEJARAH SALAHUDDIN AL-AYYUBI
Salahuddin dibesarkan sama seperti anak-anak orang Kurd biasa. Pendidikannya juga seperti orang lain, belajar ilmu-ilmu sains di samping seni peperangan dan mempertahankan diri. Tiada seorangpun yang menyangka sebelum ia menguasai Mesir dan menentang tentera Salib bahawa anak Kurd ini suatu hari nanti akan merampas kembali Palestin dan menjadi pembela akidah Islamiah yang hebat. Dan tiada siapa yang menyangka pencapaiannya demikian hebat sehingga menjadi contoh dan perangsang memerangi kekufuranhingga ke hari ini.

Walau bagaimanapun Allah telah mentakdirkannya untuk menjadi pemimpin besar pada zamannya dan Allah telah menyediakan dan memudahkan jalan-jalannya untuk menjadi pemimpin agung itu. Ketika ia menjadi tentera Al-Malik Nuruddin, sultan Aleppo, ia diperintahkan untuk pergi ke Mesir. Pada masa itu Mesir diperintah oleh sebuah kerajaan Syi'ah yang tidak bernaung di bawah khalifah. Bahauddin bin Shaddad, penasihat utama Salahuddin telah menulis bahawa Salahuddin sangat berat dan memaksa diri untuk pergi ke Mesir bagaikan orang yang hendak di bawa ke tempat pembunuhan.

Perangai Salahuddin
Siapa yang rapat dengannya mengatakan ia adalah seorang Islam yang taat kepada Allah, sangat peka kepada keadilan, pemurah, lembut hati, sabar dan tekun. Bahauddin bin Shaddad, penasihat utama Salahuddin telah mencatatkan ia telah memberikan masa untuk rakyat dua kali seminggu, iaitu pada hari Isnin dan Selasa. Pada masa ini ia disertai oleh pembesar-pembesar negara, ulama dan kadi. Semua orang boleh berjumpa dengannya.
Ia sentiasa mengabaikan kesilapan-kesilapan pembantu-pembantu dan khadam-khadamnya. Jika mereka melakukan kesilapan yang memanaskan hatinya, ia tidak pernah menyebabkan kemarahannya menjatuhkan air muka mereka.

Salahuddin Sebagai Ulama
Salahuddin memiliki asas pengetahuan agama yang kukuh. Ia juga mengetahui setiap suku-suku kaum Arab dan adat-adat mereka. Bahkan ia mengetahui sifat-sifat kuda Arab walaupun ia sebenarnya orang Kurd. Ia sangat gemar mengumpulkan pengetahuan dan maklumat dari kawan-kawannya dan utusan-utusannya yang sentiasa berjalan dari satu penjuru ke satu penjuru negerinya. Di samping Qur'an ia juga banyak menghafal syair-syair Arab.
Salahuddin mempunyai pengetahuan yang dalam dan gemar untuk mendalami lagi bidang-bidang akidah, ilmu hadis serta sanad-sanad dan perawi-perawinya, syariah dan usul figh dan juga tafsir Qur'an.

Sejarah perjuangan Salahuddin al Ayubi
Ketika Salahuddin menguasai Mesir, ia tiba-tiba berubah. Ia yakin bahawa Allah telah mempertanggung jawabkan kepadanya satu tugas yang amat berat yang tak mungkin dapat dilaksanakan jika ia tidak bersungguh-sungguh. Bahauddin telah menuliskan dalam catatannya bahwa Salahuddin sebaik-baik sahaja ia menjadi pemerintah Mesir. Dunia dan kesenangannya telah lenyap dari pandangan matanya. Dengan hati yang rendah dan syukur kepada Allah ia telah menolak godaan-godaan dunia dan segala kesenangannya
Ia menumpukan seluruh tenaganya untuk satu tujuan
yaitu untuk membina kekuasaan Islam yang cukup kuat untuk menghalau orang kafir dari tanah air Islam.

Salahuddin pernah berkata, "Ketika Allah menganugerah kan aku bumi Mesir, aku yakin Dia juga bermaksud Palestin untukku. Ini menyebabkan ia memenangkan perjuangan Islam. Sehubungan dengan ia telah menyerahkan dirinya untuk jalan jihad.
Fikiran Salahuddin sentiasa tertumpu kepada jihad di jalan Allah.
semangat Salahuddin yang berkobar-kobar untuk berjihad menentang tentera Salib telah menyebabkan jihad menjadi tajuk perbincangan yang paling digemarinya. Ia sentiasa meluangkan seluruh tenaganya untuk memperkuat pasukan tenteranya, mencari mujahid-mujahid dan senjata untuk tujuan berjihad.

Sehubungan dengan ini ia lebih banyak di dalam khemah perang daripada duduk di istana bersama sanak keluarga. Siapa sahaja yang menggalakkannya berjihad akan mendapat kepercayaannya. Siapa sahaja yang memerhatikannya akan dapat melihat apabila ia telah memulakan jihat melawan tentera salib ia akan menumpahkan seluruh perhatiannya kepada persiapan perang dan menaikkan semangat tenteranya.

Dalam medan peperangan ia bagaikan seorang ibu yang garang kehilangan anak tunggal akibat dibunuh oleh tangan jahat. Ia akan bergerak dari satu hujung medan peperangan ke hujung yang lain untuk mengingatkan tenteranya supaya benar-benar berjihad di jalan Allah semata-mata. Ia juga akan pergi ke seluruh pelosok tanah air dengan mata yang berlinang mengajak manusia supaya bangkit membela Islam.

Satu siri peperangan yang sengit telah berlaku antara tentera Salahuddin dengan tentera Salib di kawasan Tiberias di kaki bukit Hittin. Akhirnya pada 24 Rabiul-Akhir, 583 H, tentera Salib telah kalah. Dalam peperangan ini Raja Kristian yang memerintah Palestin telah dapat di tawan beserta adiknya Reginald dari Chatillon.

Ramai juga tentera-tentera Salib berpangkat tinggi telah tertawan. Stanley Lane-Poole menceritakan bahwa dapat dilihat seorang tentera Islam telah membawa 30 orang tentera Kristian yang ditawannya sendiri diikat dengan tali khemah.
Dianggarkan 30,000 tentera Kristian telah mati dalam peperangan ini. Setahun selepas peperangan, timbunan tulang dapat dilihat memutih dari jauh.

Menawan Baitul Muqaddis
Kemenangan peperangan Hittin telah membuka jalan mudah kepada Salahuddin untuk menawan Baitul Muqaddis. Bahauddin telah mencatatkan bahawa Salahuddin sangat-sangat berhajat untuk menawan baitul Muqaddis. Pada hari jumaat, 27 Rajab, 583H, iaitu pada hari Isra' Mi'raj, Salahuddin telah memasuki banda suci tempat Rasulullah saw naik ke langit.

Ramai orang yang terdiri dari ulama, pembesar-pembesar, peniaga dan orang-orang biasa datang merayakan gembira kemenangan ini. Kemudiannya ramai lagi orang datang dari pantai dan hampir semua ulama-ulama dari Mesir dan Syria datang untuk mengucapkan tahniah kepada Salahuddin. Boleh dikatakan hampir semua pembesar-pembesar datang. Laungan "Allahhu Akbar" dan "Tiada tuhan melainkan Allah" telah memenuhi langit.

Selepas 90 tahun kini sembahyang Jumaat telah diadakan semula di Baitul
Muqaddid. Salib yang terpampang di 'Dome of Rock' telah diturunkan. Betapa hebatnya peristiwa ini tidak dapat digambarkan. Hanya Allah sahaja yang tahu betapa hebatnya hari itu.
Sifat penyayang dan belas kasihan Salahuddin semasa peperangan ini sangat jauh berbeda daripada kekejaman musuh Kristiannya. Ahli sejarah Kristian pun mengakui hal ini.

Tentera Kristian ketika menawan Baitul Muqaddis kali pertama pada tahun 1099. Telah tercatat dalam sejarah bahawa ketika Godfrey dan Tancred menunggang kuda di jalan-jalan Jerusalem jalan-jalan itu 'tersumbat' dengan mayat-mayat, orang-orang Islam yang tidak bersenjata disiksa, dibakar dan dipanah dari jarak dekat di atas bumbung dan menara rumah-rumah ibadah.

Perang Salib Ketiga
Perang Salib pertama ialah kejatuhan Palestin kepada orang-orang Kristian pada tahun 1099 (490H) manakala yang kedua telah dimenangi oleh Salahuddin dalam peperangan Hittin pada tahun 583H (1187M) di mana beberapa hari kemudian ia telah menawan Baitul Muqaddis tanpa perlawanan. Kekalahan tentera Kristian ini telah menggegarkan seluruh dunia Kristian. Maka bantuan dari Eropah telah dicurahkan ke bumi Palestin.

Hampir semua raja dan panglima perang dari dunia Kristian seperti Fredrick Barbossa raja Jerman, Richard The Lion raja England, Philips Augustus raja Perancis, Leopold dari Austria, Duke of Burgundy dan Count of Flanders telah bersekutu menyerang Salahuddin yang hanya dibantu oleh beberapa pembesar nya dan saudara maranya serta tentaranya untuk mempertahankan kehormatan Islam. Berkat pertolongan Allah mereka tidak dapat dikalahkan oleh tentera bersekutu yang besar itu.

Peperangan ini berlanjutan selama 5 tahun hingga menyebabkan kedua belah pihak menjadi lesu dan jemu. Akhirnya kedua belah pihak bersetuju untuk memuat perjanjian di Ramla pada tahun 588H. Perjanjian ini mengakui Salahuddin adalah pengusa Palestin seluruhnya kecuali bandar Acra diletakkan di bawah pemerintahan Kristian. Maka berakhirlah peperangan Salib ketiga.
Atas seruan Pope, seluruh dunia Kristian telah mengangkat senjata. Raja England, Perancis, Sicily dan Austria serta Duke of Burgundy, Count of Flanders dan beratus-ratus lagi pembesar-pembesar telah bersekutu membantu Raja dan Putra Mahkota Palestin untuk mengembalikan kerajaan Jerusalem kepada pemerintahan Kristian. Walau bagaimanapun ada raja yang mati dan ada yang balik dan sebahagian pembesar-pembesar Kristian telah terkubur di Tanah Suci itu, tetapi Tanah Suci itu masih di dalam tangan Salahuddin.

Bahkan dalam peperangan Arsuf, tenteranya dari Mosil (sebuah tempat di Iraq) telah menunjukkan ketangkasan yang hebat. Dalam peperangan ini, Salahuddin memang boleh memberikan kepercayaan kepada tentra-tenteranya dari Mesir, Mesopotamia, Syria, Kurds, Turkmans, tanah Arab dan bahkan orang-orang Islam dari mana-mana sahaja. Walaupun mereka berlainan bangsa dan kaum tetapi Salahuddin telah dapat menyatukan mereka di atas jalan Tuhan dari pada mula peperangan pada tahun 1187 hinggalah berakhirnya pada tahun 1192.

Dalam peperangan ini Salahuddin sentiasa syura. Ia mempunyai majlis syura (musyawarah) yang membuat keputusan-keputusan ketenteraan. Kadang-kadang majlis ini membatalkan keputusan Salahuddin sendiri. Dalam majlis ini tiada siapa yang mempunyai suara lebih berat tiada siapa yang lebih mempengaruhi fikiran Salahuddin. Semuanya sama sahaja. Dalam majlis itu ada adiknya, anak-anaknya, anak saudaranya, sahabat-sahabat lamanya, pembesar-pembesar tentera, kadi, bendahari dan setiausaha. Semuanya mempunyai sumbangan yang sama banyak dalam membuat keputusan. Pendeknya semuanya menyumbang dalam kepakaran masing-masing. Walau apa pun perbincangan dan perdebatan dalam majlis itu, mereka memberikan ketaatan mereka kepada Salahuddin.

Wafatnya Salahuddin
Pada hari Rabu, 27 Safar, 589H, pulanglah Salahuddin ke rahmatullah selepas berhempas pulas mengembalikan tanah air Islam pada usia 57 tahun. Bahauddin bin Shaddad, penasihat utama Salahuddin telah menulis mengenai hari-hari terakhir Salahuddin. Pada malam 27 Safar, 12 hari selepas ia jatuh sakit, ia telah menjadi sangat lemah. Syeikh Abu Ja'afar seorang yang wara' telah diminta menemani Salahuddin di Istana supaya jika ia nazak, bacaan Qur'an dan syahadah boleh diperdengarkan kepadanya. Salahuddin tidak meninggalkan harta kecuali satu dinar dan 47 dirham ketika ia wafat, Bahkan harta yang ditinggalkannya tidak cukup untuk belanja pengkebumiannya. Keluarganya terpaksa meminjam wang untuk menanggung belanja pengkebumian ini. Bahkan kain kafan pun diberikan oleh seorang menterinya.
Salahuddin yang Wara'
Ia tidak pernah membayar zakat kerana ia tidak mempunyai harta yang cukup nisab. Ia sangat murah hati dan akan menyedekahkah apa yang ada padanya kepada fakir miskin dan kepada yang memerlukan hinggakan ketika wafatnya ia hanya memiliki 47 dirham wang perak dan satu dinar wang emas. Ia tidak meninggalkan harta.
Salahuddin sangat yakin dan percaya kepada pertolongan Allah. Ia biasa
meletakkan segala harapannya kepada Allah terutama ketika dalam kesusahan. Pada satu ketika ia berada di Jerusalem yang pada masa itu seolah-olah tidak dapat bertahan lagi dari pada kepungan tentera bersekutu Kristian. Walaupun keadaan sangat terdesak ia enggan untuk meninggalkan kota suci itu.

Posted by SOLIHUDDIN B. MOHAMAD JAHAR at 14:17

Saladin in Brief

2010-01-03T00:54:00.000-08:00

The Christians of western Europe were stunned by the success of Saladin. The pope, Gregory VIII, ordered another crusade immediately to regain the Holy City for the Christians. This was the start of the Third Crusade. It was led by Richard I (Richard the Lionheart), Emperor Frederick Barbarossa of Germany and King Philip II of France. These were possibly the three most important men in western Europe - such was the importance of this crusade. It was to last from 1189 to 1192.

Frederick was drowned on his march across Europe. He was 70 years of age and his death shocked his army and only a small part of it continued to the Middle East.

Richard, Philip and their men travelled by boat. They stopped their journey in modern day Sicily. In March 1191, Philip then sailed to the port of Acre which was controlled by the Muslims. This was an important port to capture for the Christians as it would allow them to easily land their ships and it was also the nearest big port to Jerusalem. Acre was besieged. Philip's men were joined by Richard's.

He had captured Cyprus first before moving on to Acre. The port could not cope against such a force and in July 1191, it fell to the Christians. However, the siege had had its impact on Philip - he was exhausted and left for France. Richard was left by himself. While in control of Acre, the Christians massacred 2000 Muslim soldiers who they had captured. Saladin had agreed to pay a ransom for them but somehow there was a breakdown in the process of payment and Richard ordered their execution.

Richard was determined to get to Jerusalem and he was prepared to take on Saladin. The march south to Jerusalem was very difficult. The Crusaders kept as near to the coast as possible to allow ships to supply them. It was also slightly cooler with a coastal breeze. Regardless of this, the Christians suffered badly from the heat and lack of fresh water. At night when the Crusaders tried to rest, they were plagued by tarantulas. Their bites were poisonous and very painful.

Both sides fought at the Battle of Arsur in September 1191. Richard won but he delayed his attack on Jerusalem as he knew that his army needed to rest. He spent the winter of 1191 to 1192 in Jaffa where his army regained its strength. Richard marched on Jerusalem in June 1192.

However, by now even Richard the Lionheart was suffering. He had a fever and appealed to his enemy Saladin to send him fresh water and fresh fruit. Saladin did just this - sending frozen snow to the Crusaders to be used as water and fresh fruit. Why would Saladin do this?

There are two reasons. First, Saladin was a strict Muslim. One of the main beliefs of Islam is that Muslims should help those in need. Secondly, Saladin could send his men into Richard's camp with the supplies and spy on what he had in terms of soldiers, equipment etc.

What they found was that Richard only had 2,000 fit soldiers and 50 fit knights to use in battle. With such a small force, Richard could not hope to take Jerusalem even though he got near enough to see the Holy City. Richard organised a truce with Saladin - pilgrims from the west would once again be allowed to visit Jerusalem without being troubled by the Muslims. Neither Richard or Saladin particularly liked the truce but both sides were worn out and in October 1192, Richard sailed for western Europe never to return to the Holy Land.

However, for Richard the adventure was not over. On his journey back to England, his ship got wrecked in a storm. He found that he had to travel through Austria. This country was owned by a sworn enemy of Richard - Duke Leopold of Austria. Leopold had originally been a leading member of the Third Crusade but he had been ridiculed by Richard who did nothing to stop his men making fun out of Leopold. They called him "the sponge" because he drank so much and was drunk too often! Leopold had lost a lot of prestige and now he had a chance to avenge himself. Richard was betrayed to Leopold who held him captive for two years until a ransom was paid for him. Richard arrived home in 1194.

Richard was known as the "Lionheart" by his people. Even the Muslims praised him. The Muslim writer Baha wrote about Richard while the Third Crusade was going

www.historylearningsite.co.uk

Saladin by ismail abda

2010-01-02T22:39:00.001-08:00

Better known as Saladin within the western world. He had set an example in his war against the crusaders.

- Salah al-Din Yusuf bin Ayub

Salah al-Din Yusuf bin Ayub or Saladin as he is popularly known was born in 1137 C.E. and was of Kurdish descent. The meaning of his Arabic name is "righteousness of the faith" As a child Saladin was a scholar who studied the Koran as well as poetry and his scholarly ways would continue through his life even when the thoughts of Holy War -"Jihad" consumed his focus.

At the young age of fourteen, he entered into the service of his uncle Nur ed-Din another great and respected Arab warrior. Another mentor of the young Saladin was the Saracen chief Zenghi who in 1144 overthrew the city of Edessa, an outpost of Western world for many years prior because of its proximity to Antioch. Saladin learned his military lessons well and soon began to stand out among Nur ed-Din's forces. In several campaigns between the years of 1164 and 1169 C.E. he had made a lasting impression on his peers.

In 1169 Saladin served with another uncle named Shirkuh as second to the commander in chief of the Syrian army. Shirkuh died only two months after Saladin received his new position. Despite his humble position and due to the fact that he held little regard for the Fatimid ruler of Cairo, Saladin turned Egypt into an Ayyubid powerhouse. He used many Kurds in important positions in his army and in no time he had improved the Egyptian economy and trained an army ready to take on the Frankish Crusaders.

In just two years Saladin suppressed the rulers for which he had little regard and thus united Egypt with the Abbasid Caliphate. When Nur ed-Din died in 1174, Saladin began his expansion of territories. In just twelve years he had Damascus, Syria, Alleppo, Mawsil and Iraq. After a three-month battle he captured Jerusalem in 1187 at the Battle of Hattin.

In February of 1193 Saladin rode out to meet some pilgrims returning from Mecca. That evening he became bed ridden due to pain and fever and in a number of days fell into a coma from which he never returned. Saladin died March 3rd 1193 at the age of 55.

According to The French Writer Rene Grousse:

"It is equally true that his generosity, his piety, devoid of fanaticism, that flower of liberality and courtesy which had been the model of our old chroniclers, won him no less popularity in Frankish Syria than in the lands of Islam"

Renee Grousse - The Epic of the Crusades - Orion Press 1970 - Translated from the French by Noel Lindsay

====================
Saladin (Salah al-Din Yusuf Ibn Ayyub)
and his Cairo
by Ismail Abaza

Saladin (1138-1193) was born into a prominent Kurdish family, and it is said that on the night of his birth, his father, Najm ad-Din Ayyub, gathered his family and moved to Aleppo. There, his father entering the service of 'Imad ad-Din Zangi ibn Aq Sonqur, the powerful Turkish governor in northern Syria. Growing up in Ba'lbek and Damascus, Saladin was apparently an undistinguished youth, with a greater taste for religious studies than military training. There appears to have been few if any depictions of Saladin, but apparently tradition holds that he was a short man with a neat beard and even somewhat frail.

His formal career began when he joined the staff of his uncle Asad ad-Din Shirkuh, an important military commander under Nur al-Din. Nur al-Din, the ruler of Damascus and Aleppo, succeeded his father, Zengi, after that ruler's death, engaged in a race with the crusader Kingdom of Jerusalem to take over Egypt. During three military expeditions led by Shirkuh into Egypt to prevent its falling to the Latin-Christian (Frankish) rulers of the states established by the First Crusade, a complex, three-way struggle developed between Amalric I, the Latin king of Jerusalem, Shawar, the powerful vizier of the Egyptian Fatimid caliph, and Shirkuh.

In the last of these military expeditions, together with his uncle, Saladin approached the walls of Cairo on January 2, 1169 at which point the Franks, who had the city of Cairo under siege, retreated. Six days later, after allowing the Franks to evacuate unopposed, his troops reached the walls themselves. Thereafter, Saladin lured the rather untrustworthy Shawar into an ambush on January 18th, killing him. His uncle, Shirkuh then became vizier. However, he also died unexpectedly on the 23rd of March.

Subsequently, Saladin became vizier to the last Fatimid caliph (who died in 1171), earning him the title al-Malik al-Nasir ('the prince defender'), and therefore his relations and successors were all given this title. It took Saladin, or more properly, Salah al-Din Yusuf Ibn Ayyub (meaning Righteousness of Faith, Joseph, Son of Job), only a few more years to became the sole master of Cairo and the first Ayyubid sultan of Egypt in 1174. The Fatimid caliph's death on September 12th of 1171 left the reins of power in Saladin's hands, under the suzerainty of Nur al-Din. The situation could not have lasted indefinitely, but the death of Nur al-Din on May 15, 1174 allowed Saladin, as the sole ruler of Egypt, to assert his right to the throne. Saladin soon moved out of Egypt and occupied Damascus and other Syrian towns, though Egypt continued to be a base of his operations.

Saladin claimed legitimacy not from his lineage, but from his upholding of Sunni orthodoxy. The Fatimids had failed, despite their long rule, to impart their faith to the mass of the Egyptian population, and Saladin and his successors addressed the task of making Egypt once more a center of orthodox belief.

Saladin, like the great Amr Ibn el 'As, is a romantic historical figure in whom it is difficult to find much fault. In fact, some of his most ardent admirers have often been his Christian biographers. They, as much as the Arabs, have made a myth of him, and what always attracted Europeans to Saladin was his almost perfect sense of cultured chivalry. It is said that the crusader knights learned a great deal about chivalry from him. For example, when the Crusaders took Jerusalem in 1099 they murdered virtually all of its inhabitants, boasting that parts of the city were knee-high in blood. When Saladin re-took the city in 1187, he spared his victims, giving them time to leave and safe passage. It was, after all, a holy city, and it was captured by the Muslims in a 'just war'.

In fact, despite his fierce opposition to the Christian powers, Saladin achieved a great reputation in Europe as a chivalrous knight, so much so that there existed by the 14th century an epic poem about his exploits, and Dante included him among the virtuous pagan souls in Limbo. His relationship with King Richard I of England, who managed to repel him in battle in 1191, was one of mutual respect as well as military rivalry. When Richard was wounded, Saladin even offered the services of his personal physician.

Trade and commerce was essentially built into the Muslim faith and Mohammed himself had laid down the religious rules for honorable behavior because caravan trade and business demanded a particular kind of trust in the words of others. Thus, it is said that Largesse was an essential part of Saladin's faith.

Saladin brought an entirely different concept of a city to Cairo after the Fatimids, because he wanted a unified, thriving, fortified place, protected by strong walls and impregnable defenses, but functioning internally with a great deal of commercial and cultural freedom, and with no private or royal enclaves and no fabulous palaces. He wanted a city that belonged to it's inhabitants even though he would be it's absolute ruler.

Many historians have attributed Saladin's plan for Cairo to purely local or military considerations, but Saladin had what would now be called a world view. He was, in fact, trying to defend a whole culture as well as it's territory, an ideology as well as a religion. He looked on Egypt as a source of revenue for his wars against Christian and European encroachments, and against the dissident Muslim sects who divided Islam at this time. Apparently, he wanted Cairo to be the organizing center for an orthodox cultural and ideological revival, as well as a collecting house for the vast wealth he needed for his defense against the crusades.

Though he began his career in Egypt under the Fatimids, he sought to re-educate Egypt in orthodoxy (Sunni faith) rather than simply crush his rival Muslims with the sword, which he did only when necessary (though he did lock up or execute the entire Fatimid court). In fact, while his most famous creation in Cairo today may be the military fortress known as the Citadel, his greatest architectural contribution to Cairo was probably the madrasa, a college-mosque where the interpretive ideology of the religion and Islamic law could be taught once more instead of Shi'a dogma. To this end, he imported Sunni professors from the East to staff his new schools. In eleven years, he built five such colleges as well as a mosque. However, they taught more than religion, with studies in administration, mathematics, geodesy, physics and medicine.

One of the schools that he built was near the grave of the Imam el Shafi'i, the founder of one of the four main rites of the orthodox Sunni sect, and the school to which many Egyptians still belong and to which Saladin himself was a member. This was in the southern cemetery known as Khalifa.

But, of course, Saladin did think of the city's defenses. Even though he opened up the royal city, he still had to have a genuine fortress that would be invulnerable to any kind of military attack. Thus, between 1176 and 1177, he began to build the Citadel, today, one of Cairo's most famous monuments. He also needed a center of absolute authority within the city, and this need would also be met.

Saladin's imprint on Cairo is still very visible today. Above all, he wanted to enclose the whole of it, including the ruins of Fustat-Misr with a formidable wall, and he began with Badr's wall to the north and extended it west to the Nile and the port of al Maks. On the east, under the Mukattam Hills, he carried Badr's walls south to his Citadel, which was built two hundred and fifty feet above the city on its own hill.

Regrettably, however, though he may have shaped Cairo, little of his building work remains. None of his religious monuments have survived, and little of Saladin's Citadel or his city walls are left. Perhaps the most impressive work that does still remain is the original perimeter of the Citadel, especially when viewed from the rear, which makes its medieval character absolutely real. However, most of today's Citadel was not built by Saladin, and in fact most every conqueror including the British added something to it.

Perhaps one of the most regrettable losses within the Citadel that Saladin built was a hospital, who his secretary, Ibn Gubayr, described almost in terms of any good modern clinic today. He said it was a "palace goodly for its beauty and spaciousness". Saladin staffed it with doctors and druggists, and it had special rooms, beds, bedclothes, servants to look after the sick, free food and medicine, and a special ward for sick women. Nearby, he also built a separate building with barred windows for the insane, who were treated humanely and looked after by experts who tried to find out what had happened to their minds.

Saladin opened the palaces of al-Qahira (Cairo) and sold off the fabled treasure of the Fatimids, including a 2,400 carat ruby, and an emerald four fingers in length and the caliph's splendid library, to pay his Turkish troops. He replaced the Fatimid's elaborate bureaucracy with a feudal system that gave his military officers direct control over all Egypt's rich agricultural lands, an act that has been blamed for a very sever famine which occurred during his successor's reign.

Such wealth enabled Saldin to stride from success to success in Palestine. At the Battle of Hattin (where he captured Jerusalem) in 1187, he dealt the Crusader kingdoms a blow from which they never recovered. Thousands of Christian prisoners were marched the 400 miles back to Cairo, where they were forced to work extending the city's fortifications and building the Citadel.

Saladin left Cairo in 1182 to fight the crusaders in Syria, and he never returned. By the time he died in Damascus in 1193, he had liberated almost all of Palestine from the armies of England, France, Burgandy, Flanders, Sicily, Austria and, in effect, from the world power of the Pope, as well as establishing his own family in Cairo. In his battles against these European crusaders, he often had the aid of eastern Christians, who were as much the victims of the western armies as anybody else in the eastern lands. The Proud Georgians, for instance, preferred Saladin to the Pope, and so did the Copts of Egypt.

In the end, Saladin was succeeded by his brother al Adil, but the groundwork of the city of Cairo was now developed and it would struggle on often through the reigns of cruel, arbitrary, intelligent, cultured, brutal, artistic rulers with a populace who lived a very full and risky life of hard work, trade, gaiety, terrible suffering, calamity, patience and extraordinary passions who somehow managed to break the confines of the religion and the harsh authority which governed their lives in future years.

A timeline of Saladin's Life:

1138: Born in Tikrit in Iraq as the son of the Kurdish chief Najm ad-Din Ayyub.
1152: Starts to work in the service of the Syrian ruler, Nur al-Din.
1164: He starts to show his military abilities in three campaigns against the Crusaders who were established in Palestine.
1169: Serves as second to the commander in chief of the Syrian army, his uncle Shirkuh.
1171: Saladin suppresses the Fatimid rulers of Egypt in 1171, whereupon he unites Egypt with the Abbasid Caliphate.
1174: Nur al-Din. dies, and Saladin uses the opportunity to extend his power base, conquering Damascus.
1175: The Syrian Assassin leader Rashideddin's men make two attempts on the life of Saladin. The second time, the Assassin came so close that wounds were inflicted upon Saladin.
1176: Saladin besieges the fortress of Masyaf, the stronghold of Rashideddin. After some weeks, Saladin suddenly withdraws, and leaves the Assassins in peace for the rest of his life. It is believed that he was exposed to a threat of having his entire family murdered.
1183: Conquers the important north-Syrian city of Aleppo.
1186: Conquers Mosul in northern Iraq.
1187: With his new strength he attacks the Latin Kingdom of Jerusalem, and after three months of fighting gains control over the city.
1189: A third Crusade manages to enlarge the coastal area of Palestine, while Jerusalem remains under Saladin's control.
1192: With The Peace of Ramla armistice agreement with King Richard 1 of England, the whole coast was defined as Christian land, while the city of Jerusalem remained under Muslim control.
1193 March 4: Dies in Damascus after a short illness.

......Saladin and the crusaders.

Saladin wiki 1

2010-01-02T20:37:00.001-08:00

Saladin
It is the story about saladin against the crusaders.
From Wikipedia, the free encyclopedia
Jump to: navigation, search
For other uses see Saladin (disambiguation).
Ṣalāḥ ad-Dīn Yūsuf ibn Ayyūb
Sultan of Egypt and Syria

Statue of Saladin in Damascus.
Reign 1174–1193
Coronation 1174, Cairo
Full name Ṣalāḥ ad-Dīn Yūsuf ibn Ayyūb
Born c. 1137–1138
Birthplace Tikrit, Iraq[1]
Died March 4 1193 CE (aged 55-56)
Place of death Damascus, Syria
Buried Umayyad Mosque, Damascus, Syria
Predecessor Nur ad-Din
Successor Al-Afdal (Syria)
Al-Aziz Uthman (Egypt)
Dynasty Ayyubid
Father Najm ad-Dīn Ayyūb
Religious beliefs Sunni Islam
Ṣalāḥ ad-Dīn Yūsuf ibn Ayyūb (Arabic: صلاح الدين يوسف بن أيوب‎, Kurdish: سه‌لاحه‌دین ئه‌یوبی, Selah'edînê Eyubî, Turkish: صلاح الدين يوسف بن أيو, Selahattin Eyyubî) (c. 1138 — March 4, 1193), better known in the Western world as Saladin, was an Arabic[2], Kurdish[3][4] Muslim who became the Sultan of Egypt and Syria. He led Islamic opposition to the Franks and other European Crusaders in the Levant. At the height of his power, he ruled over Egypt, Syria, Iraq, Hejaz, and Yemen. He led the Muslims against the Crusaders and eventually recaptured Palestine from the Kingdom of Jerusalem after his victory in the Battle of Hattin. As such, he is a notable figure in Kurdish, Arab, Persian, Turkish and Muslim culture. Saladin was a strict practitioner of Sunni Islam. His chivalrous behavior was noted by Christian chroniclers, especially in the accounts of the siege of Kerak in Moab, and despite being the nemesis of the Crusaders he won the respect of many of them, including Richard the Lionheart; rather than becoming a hated figure in Europe, he became a celebrated example of the principles of chivalry.

Contents [hide]
1 Early life
2 Early expeditions
3 In Egypt
3.1 Vizier of Egypt
3.2 Sultan of Egypt
4 Acquisition of Syria
4.1 Capture of Damascus
4.2 Further conquests
4.3 Campaign against Assassins
5 Return to Cairo and forays in Palestine
5.1 Battles and truce with Baldwin
6 Domestic issues
7 Empire expansions
7.1 Conquest of Mesopotamian hinterland
7.2 Possession of Aleppo
7.3 Fight for Mosul
8 Wars against Crusaders
8.1 Capture of Jerusalem
8.2 Third Crusade
9 Death
10 Family
11 Recognition and legacy
11.1 Western world
11.2 Muslim world
12 See also
13 Notes
14 Bibliography
15 External links

[edit] Early life

Artistic representation of Saladin.Saladin was born in Tikrit, Iraq. His family was of Kurdish background and ancestry,[3][4] and had originated from the city of Dvin, in medieval Armenia.[5][6] His father, Najm ad-Din Ayyub, was banished from Tikrit and in 1139, he and his brother Asad al-Din Shirkuh, moved to Mosul. He later joined the service of Imad ad-Din Zengi who made him commander of his fortress in Baalbek. After the death of Zengi in 1146, his son, Nur ad-Din, became the regent of Aleppo and the leader of the Zengids.[7]

Saladin, who now lived in Damascus, was reported to have a particular fondness of the city, but information on his early childhood is scarce. About education, Saladin wrote "children are brought up in the way in which their elders were brought up." According to one of his biographers, al-Wahrani, Saladin was able to answer questions on Euclid, the Almagest, arithmetic, and law, but this was an academic ideal and it was study of the Qur'an and the "sciences of religion" that linked him to his contemporaries.[7] Several sources claim that during his studies he was more interested in religion than joining the military.[8] Another factor which may have affected his interest in religion was that during the First Crusade, Jerusalem was taken in a surprise attack by the Christians.[8] In addition to Islam, Saladin had a knowledge of the genealogies, biographies, and histories of the Arabs, as well as the bloodlines of Arabian horses. More significantly, he knew the Hamasah of Abu Tammam by heart.[7]

[edit] Early expeditions
Saladin's military career began when his uncle Asad al-Din Shirkuh, an important military commander under Nur ad-Din, started training him. In 1163, the vizier to the Fatimid caliph al-Adid, Shawar, had been driven out of Egypt by rival Dirgham, a member of the powerful Banu Ruzzaik tribe. He asked for military backing from Nur ad-Din, who complied and in 1164, sent Shirkuh to aid Shawar in his expedition against Dirgham. Saladin, at age 26, went along with them.[9] After Shawar was successfully reinstated as vizier, he demanded that Shirkuh withdraw his army from Egypt for a sum of 30,000 dinars, but he refused insisting it was Nur ad-Din's will that he remain. Saladin's role in this expedition was minor, and it is known that he was ordered by Shirkuh to collect stores from Bilbais prior to its siege by a combined force of Crusaders and Shawar's troops.[10]

After the sacking of Bilbais, the Crusader-Egyptian force and Shirkuh's army were to engage in a battle on the desert border of the Nile River, just west of Giza. Saladin played a major role, commanding the right wing of the Zengid army, while a force of Kurds commanded the left, and Shirkuh stationed in the center. Muslim sources at the time, however, put Saladin in the "baggage of the center" with orders to lure the enemy into a trap by staging a false retreat. The Crusader force enjoyed early success against Shirkuh's troops, but the terrain was too steep and sandy for their horses, and commander Hugh of Caesarea was captured while attacking Saladin's unit. After scattered fighting in little valleys to the south of the main position, the Zengid central force returned to the offensive; Saladin joined in from the rear.[11]

The battle ended in a Zengid victory, and Saladin is credited to have helped Shirkuh in one of the "most remarkable victories in recorded history," according to Ibn al-Athir, although more of Shirkuh's men were killed and the battle is considered by most sources as not a total victory. Saladin and Shirkuh moved towards Alexandria where they were welcomed, given money, arms, and provided a base.[12] Faced by a superior Crusader-Egyptian force who attempted to besiege the city, Shirkuh split his army. He and the bulk of his force withdrew from Alexandria, while Saladin was left with the task of guarding the city.[13]

[edit] In Egypt
Main article: Saladin in Egypt
[edit] Vizier of Egypt

Saladin's battles in EgyptShirkuh engaged in a power struggle over Egypt with Shawar and Amalric I of the Kingdom of Jerusalem, in which Shawar requested Amalric's assistance. In 1169, Shawar was reportedly assassinated by Saladin and Shirkuh died later that year.[14] Nur ad-Din chose a successor for Shirkuh, but al-Adid appointed Saladin to replace Shawar as vizier.[15]

The reasoning behind the Shia al-Adid's selection of Saladin, a Sunni, varies. Ibn al-Athir claims that the caliph chose him after being told by his advisers that "there is no one weaker or younger" than Saladin, and "not one of the emirs obeyed him or served him." However, according to this version, after some bargaining, he was eventually accepted by the majority of emirs. Al-Adid's advisers were also suspected of attempting to split the Syria-based Zengid ranks. Al-Wahrani wrote that Saladin was selected because of the reputation of his family in their "generosity and military prowess." Imad ad-Din wrote that after the brief mourning period of Shirkuh, during which "opinions differed," the Zengid emirs decided upon Saladin and forced the caliph to "invest him as vizier." Although positions were complicated by rival Muslim leaders, the bulk of the Syrian rulers supported Saladin due to his role in the Egyptian expedition, in which he gained a record of impeccable military qualifications.[16]

Inaugurated as vizier on March 26, Saladin repented "wine-drinking and turned from frivolity to assume the dress of religion." Having gained more power and independence than ever before in his career, he still faced the issue of ultimate loyalty between al-Adid and Nur ad-Din. The latter was rumored to be clandestinely hostile towards Saladin's appointment and was quoted as saying, "how dare he [Saladin] do anything without my orders?" He wrote several letters to Saladin, who dismissed them without abandoning his allegiance to Nur ad-Din.[17]

Later in the year, a group of Egyptian soldiers and emirs attempted to assassinate Saladin, but having already known of their intentions, he had the chief conspirator, Mu'tamin al-Khilafa—the civilian controller of the Fatimid Palace—killed. The day after, 50,000 black African soldiers from the regiments of the Fatimid army opposed to Saladin's rule along with a number of Egyptian emirs and commoners staged a revolt. By August 23, Saladin had decisively quelled the uprising, and never again had to face a military challenge from Cairo.[18]

Towards the end of 1169, Saladin—with reinforcements from Nur ad-Din—defeated a massive Crusader-Byzantine force near Damietta. Afterward, in the spring of 1170, Nur ad-Din sent Saladin's father to Egypt in compliance with Saladin's request, as well as encouragement from the Baghdad-based Abbasid caliph, al-Mustanjid, who aimed to pressure Saladin in deposing his rival caliph, al-Adid.[19] Saladin himself had been strengthening his hold on Egypt and widening his support base there. He began granting his family members high-ranking positions in the region and increased Sunni influence in Cairo; he ordered the construction of a college for the Maliki branch of Sunni Islam in the city, as well as one for the Shafi'i denomination to which he belonged in al-Fustat.[20]

After establishing himself in Egypt, Saladin launched a campaign against the Crusaders, besieging Darum in 1170.[21] Amalric withdrew his Templar garrison from Gaza to assist him in defending Darum, but Saladin evaded their force and fell on Gaza instead. He destroyed the town built outside the city's castle and killed most of its inhabitants after they were refused entry into the castle.[22] It is unclear exactly when, but during that same year, he attacked and captured the Crusader castle of Eilat, built on an island off the head of the Gulf of Aqaba. It did not pose a threat to the passage of the Muslim navy, but could harass smaller parties of Muslim ships and Saladin decided to clear it from his path.[21]

[edit] Sultan of Egypt

Saladin as depicted on a Dirham coin, Circa. 1190.According to Imad ad-Din, Nur ad-Din wrote to Saladin in June 1171, telling him to reestablish the Abbasid caliphate in Egypt, which Saladin coordinated two months later after additional encouragement by Najm ad-Din al-Khabushani, the Shafi'i faqih, who vehemently opposed Shia rule in the country. Several Egyptian emirs were thus killed, but al-Adid was told that they were killed for rebelling against him. He then fell ill, or was poisoned according to one account. While ill, he asked Saladin to pay him a visit to request that he take care of his young children, but Saladin refused, fearing treachery against the Abbasids, and is said to have regretted his action after realizing what al-Adid had wanted.[23] He died on September 13 and five days later, the Abbasid khutba was pronounced in Cairo and al-Fustat, proclaiming al-Mustadi as caliph.[24]

On September 25, Saladin left Cairo to take part in a joint attack on Kerak and Montreal, the desert castles of the Kingdom of Jerusalem, with Nur ad-Din who would attack from Syria. Prior to arriving at Montreal, Saladin withdrew, realizing that if he met Nur ad-Din at Shaubak, he would be refused return to Egypt because of Nur ad-Din's reluctance to consolidate such massive territorial control to Saladin. Also, there was a chance that the Crusader kingdom—which acted as a buffer state between Syria and Egypt—could have collapsed had the two leaders attacked it from the east and the coast. This would have given Nur ad-Din the opportunity to annex Egypt. Saladin claimed he withdrew amid Fatimid plots against him, but Nur ad-Din did not accept "the excuse."[24]

During the summer of 1172, a Nubian army along with a contingent of Armenian refugees were reported on the Egyptian border, preparing for a siege against Aswan. The emir of the city had requested Saladin's assistance and was given reinforcements under Turan-Shah—Saladin's brother. Consequently, the Nubians departed, but returned in 1173 and were again driven off. This time Egyptian forces advanced from Aswan and captured the Nubian town of Ibrim. Seventeen months after al-Adid's death, Nur ad-Din had not taken any action regarding Egypt, but expected some return for the 200,000 dinars he had allocated to Shirkuh's army which seized the country. Saladin paid this debt with 60,000 dinars, "wonderful manufactured goods," some jewels, an ass of the finest breed, and an elephant. While transporting these goods to Damascus, Saladin took the opportunity to ravage the Crusader countryside. He did not press an attack against the desert castles, but attempted to drive out the Muslim Bedouins who lived in Crusader territory with the aim of depriving the Franks of guides.[25]

On July 31, 1173, Saladin's father Ayyub was wounded in a horse-riding accident, ultimately causing his death on August 9.[26] In 1174, Saladin sent Turan-Shah to conquer Yemen to allocate it and its port Aden to the territories of the Ayyubid Dynasty. Yemen also served as an emergency territory, to which Saladin could flee in the event of an invasion by Nur ad-Din.

[edit] Acquisition of Syria
[edit] Capture of Damascus
In the early summer of 1174, Nur ad-Din was mustering an army, sending summons to Mosul, Diyarbakir, and al-Jazira in an apparent preparation of attack against Saladin's Egypt. The Ayyubid dynasty held a council upon the revelation of his preparations to discuss the possible threat and Saladin collected his own troops outside Cairo. On May 15, Nur ad-Din died after falling ill the previous week and his power was handed to his eleven-year-old son as-Salih Ismail al-Malik. His death left Saladin with political independence and in a letter to as-Salih, he promised to "act as a sword" against his enemies and referred to the death of his father as an "earthquake shock."[27]

In the wake of Nur ad-Din's death, Saladin faced a difficult decision; he could move his army against the Crusaders from Egypt or wait until invited by as-Salih in Syria to come to his aid and launch a war from there. He could also take it upon himself to annex Syria before it could possibly fall into the hands of a rival, but feared that attacking a land that formerly belonged to his master—which is forbidden in the Islamic principles he followed—could portray him as hypocritical and thus, unsuitable for leading the "holy war" against the Crusaders. Saladin saw that in order to acquire Syria, he either needed an invitation from as-Salih or warn him that potential anarchy and danger from the Crusaders could rise.[28]

When as-Salih was removed to Aleppo in August, Gumushtigin, the emir of the city and a captain of Nur ad-Din's veterans assumed guardianship over him. The emir prepared to unseat all of his rivals in Syria and al-Jazira, beginning with Damascus. In this emergency, the emir of Damascus appealed to Saif al-Din (a cousin of Gumushtigin) of Mosul for assistance against Aleppo, but he refused, forcing the Syrians to request the aid of Saladin who complied.[29] Saladin rode across the desert with 700 picked horsemen, passing through al-Kerak then reaching Bosra and according to him, was joined by "emirs, soldiers, Turks, Kurds, and Bedouins—the emotions of their hearts to be seen on their faces."[30] On November 23, he arrived in Damascus amid general acclamations and rested at his father's old home there, until the gates of the Citadel of Damascus were opened to him four days later. He installed himself in the castle and received the homage and salutations of the citizens.[29]

[edit] Further conquests
Leaving his brother Tughtigin as Governor of Damascus, Saladin proceeded to reduce other cities that had belonged to Nur ad-Din, but were now practically independent. He gained Hamah with relative ease, but avoided Hims because of the strength of its citadel.[31] Then he moved north towards Aleppo, besieging it on December 30 after Gumushtigin refused to abdicate his throne.[32] As-Salih, afraid of Saladin, came out of the palace and appealed to the inhabitants not to surrender him and the city to the invading force. One of Saladin's chroniclers claimed "the people came under his spell."[33]

Gumushtigin requested from Rashid ad-Din Sinan, grand-master of the Assassins who were already at odds with Saladin since he replaced the Fatimids of Egypt, to assassinate Saladin in his camp.[34] A group of thirteen Assassins easily gained admission into Saladin's camp, but were detected immediately before they carried out their attack. One was killed by a general of Saladin and the others were slain while trying to escape.[33][35] To make the situation more difficult for him, Raymond of Tripoli gathered his forces by Nahr al-Kabir where he was well-placed for an attack on Muslim territory. He later moved toward Hims, but retreated after being told a relief force was being sent to the city by Saif al-Din.[36]

Meanwhile, Saladin's rivals in Syria and Jazira waged a propaganda war, claiming he had "forgotten his own condition [servant of Nur ad-Din]" and showed no gratitude for his old master by besieging his son, rising "in rebellion against his Lord." Saladin aimed to counter this propaganda by departing the siege to claim he was defending Islam from the Crusaders; his army returned to Hama to engage a Crusader force there. The Crusaders withdrew beforehand and Saladin proclaimed it "a victory opening the gates of men's hearts."[36] Soon after, Saladin entered Hims and captured its citadel in March 1175, after stubborn resistance from its defenders.[37]

Saladin's successes alarmed Saif al-Din. As head of the descendants of Zengid, including Gumushtigin, he regarded Syria and Mesopotamia as his family estate and was angered when Saladin attempted to usurp their holdings. Saif al-Din mustered a large army and dispatched it to Aleppo whose defenders anxiously had awaited them. The combined forces of Mosul and Aleppo marched against Saladin in Hama. Heavily outnumbered, he initially attempted to make terms with the Zengids by abandoning all conquests north of the Damascus province, but they refused, insisting he return to Egypt. Seeing that a confrontation was unavoidable, Saladin prepared for battle, taking up a superior position on the hills by the gorge of the Orontes River. On April 13, 1175, the Zengid troops marched to attack his forces, but soon found themselves surrounded by Saladin's Ayyubid veterans who annihilated them. The battle ended in a decisive victory for Saladin who pursued the Zengid fugitives to the gates of Aleppo, forcing as-Salih's advisers to recognize his control of the provinces of Damascus, Hims, and Hama, as well as a number of towns outside Aleppo such as Ma'arat al-Numan.[38]

After his victory against the Zengids, Saladin proclaimed himself king and suppressed the name of as-Salih in the Friday prayers and Islamic coinage. From then on, he was ordered to be prayed for in all of the mosques of Syria and Egypt as the sovereign king and he issued at the Cairo mint gold coins bearing his name—al-Malik an-Nasir Yusuf Ayyub, ala ghaya "the King Strong to Aid, Joseph son of Job; exalted be the standard." The Abbasid caliph in Baghdad graciously welcomed Saladin's assumption of power and declared him "Sultan of Egypt and Syria."[39]

The Battle of Hama did not end the contest for power between the Ayyubids and the Zengids, the final confrontation occurring in the spring of 1176. Saladin had brought up his forces from Egypt and Saif al-Din was levying troops among the minor states of Diyarbakir and al-Jazira.[40] When Saladin crossed the Orontes, leaving Hama, the sun was eclipsed and despite viewing this as an omen, he continued his march north. He reached the Sultan's Mound, 15 miles (24 km) from Aleppo, where his forces encountered Saif al-Din's army. A hand-to-hand fight ensued and the Zengids managed to overthrow Saladin's left wing, driving it before him, when he himself charged at the head of the Zengid guard. The Zengid forces panicked and most of Saif al-Din's officers were killed or captured—he himself narrowly escaped. The Zengid army's camp, horses, baggage, tents, and stores were taken by the Ayyubids. The Zengid prisoners, however, were given gifts and freed by Saladin and all of the booty of his victory were handed to the army, not keeping a thing for himself.[41]

He continued towards Aleppo which still closed its gates to him, halting before the city. On the way, his army took Buza'a, then captured Manbij. From there they headed west to besiege the fortress of A'zaz on May 15. A few days later, while Saladin was resting in one of his captain's tents, an assassin rushed forward at him and struck at his head with a knife. The cap of his head armor was not penetrated and he managed to grip the assassin's hand—the dagger only slashing his gambeson—and the assailant was soon killed. Saladin was unnerved at the attempt on his life whom he accused Gumushtugin and the Assassins of plotting, and so increased his efforts in the siege.[42]

A'zaz capitulated on June 21, and Saladin then hurried his forces to Aleppo to punish Gumushtigin. His assaults were again resisted, but he managed to secure not only a truce, but a mutual alliance with Aleppo, in which Gumushtigin and as-Salih were allowed to continue their hold on the city and in return, they recognized Saladin as the sovereign over all the dominions he conquered. The emirs of Mardin and Keyfa, the Muslim allies of Aleppo, also recognized Saladin as the King of Syria. When the treaty was concluded, the younger sister of as-Salih came to Saladin and requested the return of the Fortress of A'zaz; he complied and escorted her back to the gates of Aleppo with numerous gifts.[42]

[edit] Campaign against Assassins
Saladin had by now agreed truces with his Zengid rivals and the Kingdom of Jerusalem (summer of 1175), but faced a threat from the Assassins led by Rashid ad-Din Sinan. Based in the al-Nusayri Mountains, they had nine fortresses atop high elevations. As soon as he dismissed the bulk of his troops to Egypt, Saladin led his army into al-Nusayri range in August 1176, but retreated the same month, after laying waste to the countryside, but failing to conquer any of the forts. Most Muslim historians claim that Saladin's uncle mediated a peace agreement between him and Sinan.[43] However, the latter's panegyrist claims Saladin departed due to fears for his own life at the hands of the Assassins. He had chalk and cinders strewed around his tent outside Masyaf—which he laid a siege against—to detect any footsteps by the Assassins and had his guards supplied with link lights.[44]

According to his version, one night, Saladin's guards noticed a spark glowing down the hill of Masyaf and then vanishing among the Ayyubid tents. Presently, Saladin awoke from his sleep to find a figure leaving the tent. He then saw that the lamps were displaced and beside his bed laid hot scones of the shape peculiar to the Assassins with a note at the top pinned by a poisoned dagger. The note threatened that he would be killed if he didn't withdraw from his assault. Saladin gave a loud cry, exclaiming that Sinan himself was the figure that left the tent. As such, Saladin told his guards to settle an agreement with Sinan.[44] Realizing he was unable to subdue the Assassins, he sought to align himself with them, consequently depriving the Crusaders of a secret weapon.[45]

19th century depiction of a victorious Saladin.[edit] Return to Cairo and forays in Palestine
After leaving the al-Nusayri Mountains, Saladin returned to Damascus and had his Syrian soldiers return home. He left Turan Shah in command of Syria, and left for Egypt with only his personal followers, reaching Cairo on September 22. Having been absent roughly two years, he had much to organize and supervise in Egypt, namely fortifying and reconstructing Cairo. The city walls were repaired and their extensions laid out, while the construction of the Cairo Citadel was commenced.[45] The 280 feet (85 m) deep Bir Yusuf ("Joseph's Well") was built on Saladin's orders. The chief public work he commissioned outside of Cairo was the large bridge at Giza, which intended to form an outwork of defense against a potential Moorish invasion.[46]

Saladin remained in Cairo supervising its improvements, building colleges such as the Madrasa of the Sword Makers and ordering the internal administration of the country. In November 1177, he set out upon a raid into Palestine; the Crusaders had recently forayed into the territory of Damascus and so Saladin saw the truce was no longer worth preserving. The Christians sent a large portion of their army to besiege the fortress of Harim north of Aleppo and so southern Palestine bared few defenders.[46] Saladin found the situation ripe, and so marched to Ascalon, which he referred to as the "Bride of Syria." William of Tyre recorded that the Ayyubid army consisted of 26,000 soldiers, of which 8,000 were elite forces and 18,000 were black slave soldiers from the Sudan. This army proceeded to raid the countryside, sack Ramla and Lod, and dispersed themselves as far as the Gates of Jerusalem.[47]

[edit] Battles and truce with Baldwin
The Ayyubids did allow King Baldwin to enter Ascalon with his Gaza-based Templars without taking any precautions against a sudden attack. Although the Crusader force consisted only of 375 knights, Saladin hesitated to ambush them due to the presence of highly-skilled generals. On November 25, while the greater part of the Ayyubid army was absent, Saladin and his men were surprised at Tell Jezer, near Ramla. Before they could form up, the Templar force hacked the Ayyubid army down. Initially, Saladin attempted to organize his men into battle order, but as his bodyguards were being killed, he saw that defeat was inevitable and so with a small remnant of his troops mounted a swift camel, riding all the way to the territories of Egypt.[48]

Not discouraged by his defeat at Tell Jezer, Saladin was prepared to fight the Crusaders once again. In the spring of 1178, he was encamped under the walls of Hims and a few skirmishes occurred between his generals and the Crusader army. His forces in Hama won a victory over their enemy and brought the spoils, together with many prisoners of war to Saladin who ordered the captives to be beheaded for "plundering and laying waste the lands of the Faithful." He spent the rest of the year in Syria without a confrontation with his enemies.[49]

Saladin's intelligence services reported to him that the Crusaders were planning a raid into Syria. As such, he ordered one of his generals, Farrukh-Shah, to guard the Damascus frontier with a thousand of his men to watch for an attack, then to retire avoiding battle and lighting warning beacons on the hills on which Saladin would march out. In April 1179, the Crusaders led by King Baldwin expected no resistance and waited to launch a surprise attack on Muslim herders grazing their herds and flocks east of the Golan Heights. Baldwin advanced too rashly in pursuit of Farrukh-Shah's force which was concentrated southeast of Quneitra and was subsequently defeated by the Ayyubids. With this victory, Saladin decided to call in more troops from Egypt; he requested 1,500 horsemen to be sent by al-Adil.[50]

Jacob's Ford Battlefield, looking from the west bank to the east bank of the Jordan River.In the summer of 1179, King Baldwin had set up an outpost on the road to Damascus and aimed to fortify a passage over the Jordan River, known as Jacob's Ford, that commanded the approach to the Banias plain (the plain was divided by the Muslims and the Christians). Saladin had offered 100,000 gold pieces for Baldwin to abandon the project which was peculiarly offensive to the Muslims, but to no avail. He then resolved to destroy the fortress, moving his headquarters to Banias. As the Crusaders hurried down to attack the Muslim forces, they fell into disorder, with the infantry falling behind. Despite early success, they pursued the Muslims far enough to become scattered and Saladin took advantage by rallying his troops and charged at the Crusaders. The engagement ended in a decisive Ayyubid victory and many high-ranking knights were captured. Saladin then moved to besiege the fortress which fell on August 30, 1179.[51]

In the spring of 1180, while Saladin was in the area of Safad, anxious to commence a vigorous campaign against the Kingdom of Jerusalem, King Baldwin sent messengers to him with proposals of peace. Due to droughts and bad harvests hampering his commissariat, Saladin agreed to a truce. Raymond of Tripoli denounced the truce, but was compelled to accept after an Ayyubid raid in his territory in May and upon the appearance of Saladin's naval fleet off the port of Tartus.[52]

[edit] Domestic issues

Image of a figurine on a concept of a waterclock by al-Jazarî in an arabian manuscript of 15th century.In June 1180, Saladin held a reception for Nur al-Din Muhammad, the Artuqid emir of Keyfa, at Geuk Su, in which he presented him and his brother Abu Bakr gifts, valued at over 100,000 dinars according to Imad al-Din. This was intended to cement an alliance with Artuqids and to impress other emirs in Mesopotamia and Anatolia. Previously, Saladin offered to mediate relations between Nur al-Din and Kilij Arslan II—the Seljuk Sultan of Rum—after the two came into conflict. The latter demanded Nur al-Din return the lands given to him as a dowry for marrying his daughter when he received reports that she was being abused by him and was used to gain to Seljuk territory. Nur al-Din requested assistance from Saladin, but Arslan refused.[53]

After Nur al-Din and Saladin met at Geuk Su, the top Seljuk emir, Ikhtiyar al-Din al-Hasan, confirmed Arslan's submission, after which an agreement was drawn up. Saladin was enraged to receive a message from Arslan soon after, complaining of more abuses against his daughter. He threatened to attack the city of Malatya, saying, "it is two days march for me and I shall not dismount [my horse] until I am in the city."[53] Alarmed at the threat, the Seljuks pushed for negotiations. Saladin felt the Arslan was right to care for his daughter, but Nur al-Din had taken refuge with him, and therefore he could not betray him. It was finally agreed that the woman would be sent away for a year and that if Nur al-Din failed to comply, Saladin would abandon his support for him.[53]

Leaving Farrukh-Shah in charge of Syria, Saladin returned to Cairo at the beginning of 1181; According to Abu-Shama, he intended to spend the fast of Ramadan in Egypt and then make the hajj pilgrimage to Mecca. For an unknown reason he apparently changed his mind about the pilgrimage and was seen inspecting the Nile River banks in June. He was again embroiled with the Bedouin; he removed two-thirds of their fiefs to use as compensation for the fief-holders at Fayyum which he intended to take over. The Bedouin were also accused of trading with the Crusaders and so their grain was confiscated and they were forced to move westward. Later, warships were waged against Bedouin river pirates who were plundering the shores of Lake Tanis.[54]

In the summer of 1181, Saladin's former palace administrator Qara-Qush led a force to arrest Majd al-Din—a former deputy of Turan-Shah in the town of Zabid in Yemen—while he was entertaining Imad ad-Din at his estate in Cairo. Saladin's intimates accused him of misappropriating the revenues of Zabid, but Saladin himself replied there was no evidence against him. He realized the mistake and had Majd al-Din released in return for a payment of 80,000 dinars to him and other sums to Saladin's brothers al-Adil and Taj al-Muluk Bari. The controversial detainment of Majd al-Din was a part of the larger discontent associated with the aftermath of Turan-Shah's departure from Yemen; although his deputies continued to send him revenues from the province, centralized authority was lacking and internal quarrel arose between the Izz al-Din Uthman of Aden and Hittan of Zabid. Saladin wrote in a letter to al-Adil: "this Yemen is a treasure house... We conquered it, but up to this day we have had no return and no advantage from it. There have been only innumerable expenses, the sending out of troops... and expectations which did not produce what was hoped for in the end."[55]

[edit] Empire expansions
[edit] Conquest of Mesopotamian hinterland
Saif al-Din had died earlier in June 1181 and his brother Izz al-Din inherited leadership of Mosul.[56] On December 4, the crown-prince of the Zengids, as-Salih, died in Aleppo. Prior to his death, he had his chief officers swear an oath of loyalty to Izz al-Din, as he was the only Zengid ruler strong enough to oppose Saladin. Izz al-Din was welcomed in Aleppo, but possessing it and Mosul put too great of a strain on his abilities. He thus, handed Aleppo to his brother Imad al-Din Zangi, in exchange for Sinjar. Saladin offered no opposition to these transactions in order to respect the treaty he previously made with the Zengids.[57]

On May 11, 1182, Saladin along with half of the Egyptian Ayyubid army and numerous non-combatants left Cairo for Syria. On the evening before he departed, he sat with his companions and the tutor of one of his sons quoted a line of poetry: "enjoy the scent of the ox-eye plant of Najd, for after this evening it will come no more." Saladin took this as an evil omen and he never saw Egypt again.[56] Knowing that Crusader forces were massed upon the frontier to intercept him, he took the desert route across the Sinai Peninsula to Ailah at the head of the Gulf of Aqaba. Meeting no opposition, Saladin ravaged the countryside of Montreal, whilst Baldwin's forces watched on, refusing to intervene.[58] He arrived in Damascus in June to learn that Farrukh-Shah had attacked the Galilee, sacking Daburiyya and capturing Habis Jaldek, a fortress of great importance to the Crusaders. In July, Saladin dispatched Farrukh-Shah to attack Kawkab al-Hawa. Later, in August, the Ayyubids launched a naval and ground assault to capture Beirut; Saladin led his army in the Bekaa Valley. The assault was leaning towards failure and Saladin abandoned the operation to focus on issues in Mesopotamia.[59]

Kukbary, the emir of Harran, invited Saladin to occupy the Jazira region, making up northern Mesopotamia. He complied and the truce between him and the Zengids officially ended in September 1182.[60] Prior to his march to Jazira, tensions had grown between the Zengid rulers of the region, primarily concerning their unwillingness to pay deference to Mosul.[61] Before he crossed the Euphrates River, Saladin besieged Aleppo for three days, signaling that the truce was over.[60]

Once he reached Bira, near the river, he was joined by Kukbary and Nur al-Din of Hisn Kayfa and the combined forces captured the cities of Jazira, one after the other. First, Edessa fell, followed by Saruj, then ar-Raqqah, Karkesiya and Nusaybin.[60] Ar-Raqqah was an important crossing point and held by Qutb al-Din Inal, who had lost Manbij to Saladin in 1176. Upon seeing the large size of Saladin's army, he made little effort to resist and surrendered on the condition that he would retain his property. Saladin promptly impressed the inhabitants of the town by publishing a decree that ordered a number of taxes to be canceled and erased all mention of them from treasury records, stating "the most miserable rulers are those whose purses are fat and their people thin." From ar-Raqqah, he moved to conquer al-Fudain, al-Husain, Maksim, Durain, 'Araban, and Khabur—all of which swore allegiance to him.[62]

Saladin proceeded to take Nusaybin which offered no resistance. A medium-sized town, Nusaybin was not of great importance, but it was located in a strategic position between Mardin and Mosul and within easy reach of Diyarbakir.[63] In the midst of these victories, Saladin received word that the Crusaders were raiding the villages of Damascus. He replied "Let them... whilst they knock down villages, we are taking cities; when we come back, we shall have all the more strength to fight them."[60] Meanwhile, in Aleppo, the emir of the city Zangi raided Saladin's cities to the north and east, such as Balis, Manbij, Saruj, Buza'a, al-Karzain. He also destroyed his own citadel at A'zaz to prevent it from being used by the Ayyubids if they were to conquer it.[63]

[edit] Possession of Aleppo
Saladin turned his attention from Mosul to Aleppo, sending his brother Taj al-Mulk Buri to capture Tell Khalid, 80 miles (129 km) northeast of the city. A siege was set, but the governor of Tell Khalid surrendered upon the arrival of Saladin himself on May 17 before a siege could take place. According to Imad ad-Din, after Tell Khalid, Saladin took a detour northwards to Ain Tab, but he gained possession of it when his army turned towards it, allowing to quickly move backward another 60 miles (97 km) towards Aleppo. On May 21, he camped outside the city, positioning himself east of the Citadel of Aleppo, while his forces encircles the suburb of Banaqusa to the northeast and Bab Janan to the west. He stationed his men dangerously close to the city, hoping for an early success.[64]

Zangi did not offer long resistance. He was unpopular with his subjects and wished to return to his Sinjar, the city he governed previously. An exchange was negotiated where Zangi would hand over Aleppo to Saladin in return for the restoration of his control of Sinjar, Nusaybin, and ar-Raqqa. Zangi would hold these territories as Saladin's vassals on terms of military service. On June 12, Aleppo was formally placed in Ayyubid hands.[65] The people of Aleppo had not known about these negotiations and were taken by surprise when Saladin's standard was hoisted over the citadel. Two emirs, including an old friend of Saladin, Izz al-Din Jurduk, welcomed and pledged their service to him. Saladin replaced the Hanafi courts with Shafi'i administration, despite a promise he would not interfere in the religious leadership of the city. Although he was short of money, Saladin also allowed the departing Zangi to take all the stores of the citadel that he could travel with and to sell the remainder—which Saladin purchased himself.[66]

In spite of his earlier hesitation to go through with the exchange, he had no doubts about his success, stating that Aleppo was "the key to the lands" and "this city is the eye of Syria and the citadel is its pupil."[67] For Saladin, the capture of the city marked the end of over eight years of waiting since he told Farrukh-Shah "we have only to do the milking and Aleppo will be ours." From his standpoint, he could now threaten the entire Crusader coast.[68]

After spending one night in Aleppo's citadel, Saladin marched to Harim, near the Crusader-held Antioch. The city was held by Surhak, a "minor mamluk." Saladin offered him the city of Busra and property in Damascus in exchange for Harim, but when Surhak asked for more, his own garrison in Harim forced him out.[68] He was then arrested by Saladin's deputy Taqi al-Din on allegations that he was planning to cede Harim to Bohemond III of Antioch. When Saladin received its surrender, he proceeded to arrange the defense of Harim from the Crusaders. He reported to the caliph and his own subordinates in Yemen and Baalbek that was going to attack the Armenians. Before he could move, however, there were a number of administrative details to be settled. Saladin agreed to a truce with Bohemond in return for Muslim prisoners being held by him and then he gave A'zaz to Alam ad-Din Suleiman and Aleppo to Saif al-Din al-Yazkuj—the former was an emir of Aleppo who joined Saladin and the latter was a former mamluk of Shirkuh who helped rescue him from the assassination attempt at A'zaz.[69]

[edit] Fight for Mosul
As Saladin approached Mosul, he faced the issue of taking over a large city and justifying the action.[70] The Zengids of Mosul appealed to an-Nasir, the Abbasid caliph at Baghdad whose vizier favored them. An-Nasir sent Badr al-Badr (a high-ranking religious figure) to mediate between the two sides. Saladin arrived at the city on November 10, 1182. Izz al-Din would not accept his terms because he considered them disingenuous and extensive, and Saladin immediately laid siege to the heavily-fortified city.[71]

After several minor skirmishes and a stalemate in the siege that was initiated by the caliph, Saladin intended to find a way to withdraw from the siege without damage to his reputation while still keeping up some military pressure. He decided to attack Sinjar which was now held by Izz al-Din's brother Sharaf al-Din. It fell after a 15-day siege on December 30.[72] Saladin's commanders and soldiers broke their discipline, plundering the city; Saladin only managed to protect the governor and his officers by sending them to Mosul. After establishing a garrison at Sinjar, he awaited a coalition assembled by Izz al-Din consisting of his forces, those from Aleppo, Mardin, and Armenia.[73] Saladin and his army met the coalition at Harran in February 1183, but on hearing of his approach, the latter sent messengers to Saladin asking for peace. Each force returned to their cities and al-Fadil writes "They [Izz al-Din's coalition] advanced like men, like women they vanished."

On March 2, al-Adil from Egypt wrote to Saladin that the Crusaders had struck the "heart of Islam." Raynald de Chatillon had sent ships to from the Gulf of Aqaba to raid towns and villages off the coast of the Red Sea. It was not an attempt to extend the Crusader influence into that sea or to capture its trade routes, but merely a piratical move.[74] Nonetheless, Imad al-Din writes the raid was alarming to the Muslims because they were not accustomed to attacks on that sea and Ibn al-Athir adds that the inhabitants had no experience with the Crusaders either as fighters or traders.[75]

Ibn Jubair was told that sixteen Muslim ships were burnt by the Crusaders who then captured a pilgrim ship and caravan at Aidab. He also reported they intended to attack Medina and remove Muhammad's body. Al-Maqrizi added to the rumor by claiming Muhammad's tomb was going to be relocated Crusader territory so Muslims would make pilgrimages there. Fortunately for Saladin, al-Adil had his warships moved from Fustat and Alexandria to the Red Sea under the command of an Armenian mercenary Lu'lu. They broke the Crusader blockade, destroyed most of their ships, and pursued and captured those who anchored and fled into the desert.[76] The surviving Crusaders, numbered at 170, were ordered to be killed by Saladin in various Muslim cities.[77]

From Saladin's own point of view, in terms of territory, the war against Mosul was going well, but he still failed to achieve his objectives and his army was shrinking; Taqi al-Din took his men back to Hama, while Nasir al-Din Muhammad and his forces had left. This encouraged Izz al-Din and his allies to take the offensive. The previous coalition regrouped at Harzam some 90 miles (145 km) from Harran. In early April, without waiting for Nasir al-Din, Saladin and Taqi al-Din commenced their advance against the coalition, marching eastward to Ras al-Ein unhindered.[78] By late April, after three days of "actual fighting" according to Saladin, the Ayyubids had captured Amid. He handed the city Nur al-Din Muhammad together with its stores—which consisted of 80,000 candles, a tower full of arrowheads, and 1,040,000 books. In return for a diploma granting him the city, Nur al-Din swore allegiance to Saladin, promising to follow him in every expedition in the war against the Crusaders and repairing damage done to the city. The fall of Amid, in addition to territory, convinced Il-Ghazi of Mardin to enter the service of Saladin, weakening Izz al-Din's coalition.[79]

Saladin attempted to gain the Caliph an-Nasir's support against Izz al-Din by sending him a letter requesting a document that would give him legal justification for taking over Mosul and its territories. Saladin aimed to persuade the caliph claiming that while he conquered Egypt and Yemen under the flag of the Abbasids, the Zengids of Mosul openly supported the Seljuks (rivals of the caliphate) and only came to the caliph when in need. He also accused Izz al-Din's forces of disrupting the Muslim "Holy War" against the Crusaders, stating "they are not content not to fight, but they prevent those who can." Saladin defended his own conduct claiming that he had come to Syria to fight the Crusaders, end the heresy of the Assassins, and to end the wrong-doing of the Muslims. He also promised that if Mosul was given to him, it would lead to the capture of Jerusalem, Constantinople, Georgia, and the lands of the Almohads in the Maghreb, "until the word of God is supreme and the Abbasid caliphate has wiped the world clean, turning the churches into mosques." Saladin stressed that all this would happen by the will of God and instead of asking for financial or military support from the caliph, he would capture and give the caliph the territories of Tikrit, Daquq, Khuzestan, Kish Island, and Oman.[80]

[edit] Wars against Crusaders

Saladin and Guy of Lusignan after Battle of HattinOn September 29, Saladin crossed the Jordan River to attack Beisan which was found to be empty. The next day his forces sacked and burned the town and moved westwards. They intercepted Crusader reinforcements from Karak and Shaubak along the Nablus road and took a number of prisoners. Meanwhile, the main Crusader force under Guy of Lusignan moved from Sepphoris to al-Fula. Saladin sent out 500 skirmishers to harass their forces and he himself marched to Ain Jalut. When the Crusader force—reckoned to be the largest the kingdom ever produced from its own resources, but still outmatched by the Muslims—advanced, the Ayyubids unexpectedly moved down the stream of Ain Jalut. After a few Ayyubid raids—including attacks on Zir'in, Forbelet, and Mount Tabor—the Crusaders still were not tempted to attack their main force, and Saladin led his men back across the river once provisions and supplies ran low.[69]

However, Crusader counter-attacks provoked further responses by Saladin. Raynald of Chatillon, in particular, harassed Muslim trading and pilgrimage routes with a fleet on the Red Sea, a water route that Saladin needed to keep open. In response, Saladin built a fleet of 30 galleys to attack Beirut in 1182. Raynald threatened to attack the holy cities of Mecca and Medina. In retaliation, Saladin twice besieged Kerak, Raynald's fortress in Oultrejordain, in 1183 and 1184. Raynald responded by looting a caravan of pilgrims on the Hajj in 1185. According to the later thirteenth century Old French Continuation of William of Tyre, Raynald captured Saladin's sister in a raid on a caravan, although this claim is not attested in contemporary sources, Muslim or Frankish, instead stating that Raynald had attacked a preceding caravan, and Saladin set guards to ensure the safety of his sister and her son, who came to no harm.

Following the failure of his Kerak sieges, Saladin temporarily turned his attention back to another long-term project and resumed attacks on the territory of ˤIzz ad-Dīn (Masˤūd ibn Mawdūd ibn Zangi), around Mosul, which he had begun with some success in 1182. However, since then, Masˤūd had allied himself with the powerful governor of Azerbaijan and Jibal, who in 1185 began moving his troops across the Zagros Mountains, causing Saladin to hesitate in his attacks. The defenders of Mosul, when they became aware that help was on the way, increased their efforts, and Saladin subsequently fell ill, so in March 1186 a peace treaty was signed.[81]

In July 1187 Saladin captured most of the Kingdom of Jerusalem. On July 4, 1187, at the Battle of Hattin, he faced the combined forces of Guy of Lusignan, King Consort of Jerusalem and Raymond III of Tripoli. In this battle alone the Crusader army was largely annihilated by the motivated army of Saladin. It was a major disaster for the Crusaders and a turning point in the history of the Crusades. Saladin captured Raynald de Chatillon and was personally responsible for his execution in retaliation for his attacking Muslim caravans. The members of these caravans had, in vain, besought his mercy by reciting the truce between the Muslims and the Crusaders, but he ignored this and insulted their prophet Muhammad before murdering and torturing a number of them. Upon hearing this, Saladin swore an oath to personally execute Raynald.[82]

Guy of Lusignan was also captured. Seeing the execution of Raynald, he feared he would be next. But his life was spared by Saladin with the words, talking about Raynald:

It is not the wont of kings, to kill kings; but that man had transgressed all bounds, and therefore did I treat him thus.[83]

[edit] Capture of Jerusalem
Saladin had captured almost every Crusader city. Jerusalem capitulated to his forces on October 2, 1187 after a siege. Before the siege, Saladin had offered generous terms of surrender, which were rejected. After the siege had started, he was unwilling to promise terms of quarter to the Frankish inhabitants of Jerusalem until Balian of Ibelin threatened to kill every Muslim hostage, estimated at 5000, and to destroy Islam’s holy shrines of the Dome of the Rock and the al-Aqsa Mosque if quarter was not given. Saladin consulted his council and these terms were accepted. Ransom was to be paid for each Frank in the city whether man, woman or child. Saladin allowed many to leave without having the required amount for ransom for others,[84][85] but most of the foot soldiers were sold into slavery.[86] Upon the capture of Jerusalem, Saladin summoned the Jews and permitted them to resettle in the city.[87] In particular, the residents of Ashkelon, a large Jewish settlement, responded to his request.[88]

Tyre, on the coast of modern-day Lebanon was the last major Crusader city that was not captured by Muslim forces (strategically, it would have made more sense for Saladin to capture Tyre before Jerusalem—however, Saladin chose to pursue Jerusalem first because of the importance of the city to Islam). The city was now commanded by Conrad of Montferrat, who strengthened Tyre's defences and withstood two sieges by Saladin. In 1188, at Tortosa, Saladin released Guy of Lusignan and returned him to his wife, Queen Sibylla of Jerusalem. They went first to Tripoli, then to Antioch. In 1189, they sought to reclaim Tyre for their kingdom, but were refused admission by Conrad, who did not recognize Guy as king. Guy then set about besieging Acre.

[edit] Third Crusade
It is equally true that his generosity, his piety, devoid of fanaticism, that flower of liberality and courtesy which had been the model of our old chroniclers, won him no less popularity in Frankish Syria than in the lands of Islam.
—René Grousset (writer)[89]
Hattin and the fall of Jerusalem prompted the Third Crusade, financed in England by a special "Saladin tithe." Richard I of England led Guy's siege of Acre, conquered the city and executed 3000 Muslim prisoners including women and children.[90] Saladin retaliated by killing all Franks captured from August 28 - September 10. Bahā' ad-Dīn writes, "Whilst we were there they brought two Franks to the Sultan (Saladin) who had been made prisoners by the advance guard. He had them beheaded on the spot."[91]

The armies of Saladin engaged in combat with the army of King Richard I of England at the Battle of Arsuf on September 7, 1191, at which Saladin was defeated. All attempts made by Richard the Lionheart to re-take Jerusalem failed. However, Saladin's relationship with Richard was one of chivalrous mutual respect as well as military rivalry. When Richard became ill with fever, Saladin offered the services of his personal physician. Saladin also sent him fresh fruit with snow, to chill the drink, as treatment. At Arsuf, when Richard lost his horse, Saladin sent him two replacements. Richard suggested to Saladin that Palestine, Christian and Muslim, could be united through the marriage of his sister Joan of England, Queen of Sicily to Saladin's brother, and that Jerusalem could be their wedding gift.[citation needed] However, the two men never met face to face and communication was either written or by messenger.

As leaders of their respective factions, the two men came to an agreement in the Treaty of Ramla in 1192, whereby Jerusalem would remain in Muslim hands but would be open to Christian pilgrimages. The treaty reduced the Latin Kingdom to a strip along the coast from Tyre to Jaffa. This treaty was supposed to last three years.

[edit] Death
A Knight without fear or blame who often had to teach his opponents the right way to practice chivalry.
—An inscription written by Kaiser Wilhelm II on a wreath he laid on Saladin's Tomb.[89]
Saladin died of a fever on March 4, 1193, at Damascus, not long after Richard's departure.

Since Saladin had given most of his money away for charity when they opened his treasury, they found there was not enough money to pay for his funeral.[92] And so Saladin was buried in a magnificent mausoleum in the garden outside the Umayyad Mosque in Damascus, Syria.

Seven centuries later, Emperor Wilhelm II of Germany donated a new marble sarcophagus to the mausoleum. Saladin was, however, not placed in it. Instead the mausoleum, which is open to visitors, now has two sarcophagi: one empty in marble and the original in which Saladin is placed, made of wood. The reason why he was not placed in the tomb would most likely to have been as a result of respect, and not to disturb Saladin's body.

[edit] Family
According to Imad al-Din, Saladin had fathered five sons before he left Egypt in 1174. There are no known details about most of the wives and slaves who bore him children. Saladin's eldest son, al-Afdal was born in 1170 and Uthman was born in 1172 to Shamsa who accompanied Saladin to Syria. Al-Afdal's mother bore Saladin another child in 1177. A letter preserved by Qalqashandi records that a twelfth son was born in May 1178, while on Imad al-Din's list, he appears as Saladin's seventh son. Mas'ud was born in 1175 and Yaq'ub in 1176, the latter to Shamsa. Nur al-Din's widow, Ismat al-Din Khatun, remarried to Saladin in September 1176. Ghazi and Da'ud were born to the same mother in 1173 and 1178, respectively, and the mother of Ishaq who was born in 1174 also gave birth to another son in July 1182.[93]

[edit] Recognition and legacy
[edit] Western world

Saladin's tomb, near Umayyad Mosque's NW corner.
Saladin's tomb in Damascus, Syria.His fierce struggle against the crusaders was where Saladin achieved a great reputation in Europe as a chivalrous knight, so much so that there existed by the fourteenth century an epic poem about his exploits. Though Saladin faded into history after the Middle Ages, he appears in a sympathetic light in Sir Walter Scott's novel The Talisman (1825). It is mainly from this novel that the contemporary view of Saladin originates. According to Jonathan Riley Smith, Scott's portrayal of Saladin was that of a "modern [19th Century] liberal European gentlemen, beside whom medieval Westerners would always have made a poor showing."[94] Despite the Crusaders' slaughter when they originally conquered Jerusalem in 1099, Saladin granted amnesty and free passage to all common Catholics and even to the defeated Christian army, as long as they were able to pay the aforementioned ransom (the Greek Orthodox Christians were treated even better, because they often opposed the western Crusaders). An interesting view of Saladin and the world in which he lived is provided by Tariq Ali's novel The Book of Saladin.[95] Though contemporary views on Saladin are often positive, Saladin's qualities are often exaggerated, mainly under influence of the image created during the 19th Century.

Notwithstanding the differences in beliefs, the Muslim Saladin was respected by Christian lords, Richard especially. Richard once praised Saladin as a great prince, saying that he was without doubt the greatest and most powerful leader in the Islamic world.[96] Saladin in turn stated that there was not a more honorable Christian lord than Richard. After the treaty, Saladin and Richard sent each other many gifts as tokens of respect, but never met face to face again.

In April 1191, a Frankish woman's three month old baby had been stolen from her camp and had been sold on the market. The Franks urged her to approach Saladin herself with her grievance. After Saladin used his own money to buy the child, according to Bahā' al-Dīn:

"He gave it to the mother and she took it; with tears streaming down her face, and hugged it to her breast. The people were watching her and weeping and I (Ibn Shaddad) was standing amongst them. She suckled it for some time and then Saladin ordered a horse to be fetched for her and she went back to camp."[97]

[edit] Muslim world

The Eagle of Saladin in the Egyptian coat of armsThe name Ṣalāḥ ad-Dīn means "Righteousness of Faith." In 1898 German Emperor Wilhelm II visited Saladin's tomb to pay his respects. The visit, coupled with anti-colonial sentiments, led nationalist Arabs to reinvent the image of Saladin and portray him as a hero of the struggle against the West. The image of Saladin they used was the romantic one created by Scott and other Europeans in the West at the time, as Saladin had been a figure entirely forgotten in the Muslim world. This was mainly because of Saladin's short-lived "quasi-empire" and his eclipse by more succesful figures such as Baybars of Egypt.[98]

Modern Muslim rulers have sought to commemorate Saladin through various measures, often based on the false image created of him in the 19th Century West. A governorate centered around Tikrit and Samarra in modern-day Iraq, Salah ad Din Governorate, is named after him, as is Salahaddin University in Arbil. A suburb community of Arbil, Masif Salahaddin, is also named after him.

Few structures associated with Saladin survive within modern cities. Saladin first fortified the Citadel of Cairo (1175 - 1183), which had been a domed pleasure pavilion with a fine view in more peaceful times. In Syria, even the smallest city is centred on a defensible citadel, and Saladin introduced this essential feature to Egypt.

Among the forts he built was Qalaat al-Gindi, a mountaintop fortress and caravanserai in the Sinai. The fortress overlooks a large wadi which was the convergence of several caravan routes that linked Egypt and the Middle East. Inside the structure are a number of large vaulted rooms hewn out of rock, including the remains of shops and a water cistern. A notable archaeological site, it was investigated in 1909 by a French team under Jules Barthoux.[99]

Although the Ayyubid dynasty that he founded would only outlive him by 57 years, the legacy of Saladin within the Arab World continues to this day. With the rise of Arab nationalism in the Twentieth Century, particularly with regard to the Arab-Israeli conflict, Saladin's heroism and leadership gained a new significance. Saladin's liberation of Palestine from the European Crusaders was taken as the inspiration for the modern-day Arabs' struggle against Zionism.

Moreover, the glory and comparative unity of the Arab World under Saladin was seen as the perfect symbol for the new unity sought by Arab nationalists, such as Gamal Abdel Nasser. For this reason, the Eagle of Saladin became the symbol of revolutionary Egypt, and was subsequently adopted by several other Arab states (Iraq, Yemen, and the Palestinian National Authority).

==========================
Saladin and Richard the Lionheart are two names that tend to dominate the Crusades. Both have gone down in Medieval history as great military leaders though their impact was limited to the Third Crusade.

Saladin was a great Muslim leader. His real name was Salah al-Din Yusuf. He united and lead the Muslim world and in 1187, he recaptured Jerusalem for the Muslims after defeating the King of Jerusalem at the Battle of Hattin near the Lake of Galilee. When his soldiers entered the city of Jerusalem, they were not allowed to kill civilians, rob people or damage the city. The more successful Saladin was, the more he was seen by the Muslims as being their natural leader.

Saladin - painted a number of years after his death

The Christians of western Europe were stunned by the success of Saladin. The pope, Gregory VIII, ordered another crusade immediately to regain the Holy City for the Christians. This was the start of the Third Crusade. It was led by Richard I (Richard the Lionheart), Emperor Frederick Barbarossa of Germany and King Philip II of France. These were possibly the three most important men in western Europe - such was the importance of this crusade. It was to last from 1189 to 1192.

Frederick was drowned on his march across Europe. He was 70 years of age and his death shocked his army and only a small part of it continued to the Middle East.

Richard, Philip and their men travelled by boat. They stopped their journey in modern day Sicily. In March 1191, Philip then sailed to the port of Acre which was controlled by the Muslims. This was an important port to capture for the Christians as it would allow them to easily land their ships and it was also the nearest big port to Jerusalem. Acre was besieged. Philip's men were joined by Richard's.

He had captured Cyprus first before moving on to Acre. The port could not cope against such a force and in July 1191, it fell to the Christians. However, the siege had had its impact on Philip - he was exhausted and left for France. Richard was left by himself. While in control of Acre, the Christians massacred 2000 Muslim soldiers who they had captured. Saladin had agreed to pay a ransom for them but somehow there was a breakdown in the process of payment and Richard ordered their execution.

Richard was determined to get to Jerusalem and he was prepared to take on Saladin. The march south to Jerusalem was very difficult. The Crusaders kept as near to the coast as possible to allow ships to supply them. It was also slightly cooler with a coastal breeze. Regardless of this, the Christians suffered badly from the heat and lack of fresh water. At night when the Crusaders tried to rest, they were plagued by tarantulas. Their bites were poisonous and very painful.

Both sides fought at the Battle of Arsur in September 1191. Richard won but he delayed his attack on Jerusalem as he knew that his army needed to rest. He spent the winter of 1191 to 1192 in Jaffa where his army regained its strength. Richard marched on Jerusalem in June 1192.

However, by now even Richard the Lionheart was suffering. He had a fever and appealed to his enemy Saladin to send him fresh water and fresh fruit. Saladin did just this - sending frozen snow to the Crusaders to be used as water and fresh fruit. Why would Saladin do this?

There are two reasons. First, Saladin was a strict Muslim. One of the main beliefs of Islam is that Muslims should help those in need. Secondly, Saladin could send his men into Richard's camp with the supplies and spy on what he had in terms of soldiers, equipment etc.

What they found was that Richard only had 2,000 fit soldiers and 50 fit knights to use in battle. With such a small force, Richard could not hope to take Jerusalem even though he got near enough to see the Holy City. Richard organised a truce with Saladin - pilgrims from the west would once again be allowed to visit Jerusalem without being troubled by the Muslims. Neither Richard or Saladin particularly liked the truce but both sides were worn out and in October 1192, Richard sailed for western Europe never to return to the Holy Land.

However, for Richard the adventure was not over. On his journey back to England, his ship got wrecked in a storm. He found that he had to travel through Austria. This country was owned by a sworn enemy of Richard - Duke Leopold of Austria. Leopold had originally been a leading member of the Third Crusade but he had been ridiculed by Richard who did nothing to stop his men making fun out of Leopold. They called him "the sponge" because he drank so much and was drunk too often! Leopold had lost a lot of prestige and now he had a chance to avenge himself. Richard was betrayed to Leopold who held him captive for two years until a ransom was paid for him. Richard arrived home in 1194.

Richard was known as the "Lionheart" by his people. Even the Muslims praised him. The Muslim writer Baha wrote about Richard while the Third Crusade was going on:

"saladin......a very powerful man of great courage........a king of wisdom, courage and energy.....brave and clever." about the crusades and the crusaders.