S ala H
Ad-Din Al-Ayyubi - Saladin (1138 - 1193)
A brave
knight and a noble hero
He was known
in history books, in the East and in the West, as a brave knight, as a noble
hero, as one of the greatest heads of state that humanity had ever known. Even
before his friends and biographers, it was his crusader enemies who were the
first to recognize his nobility of character. He was the type of a colossal man
shaped by Islam. It is about the hero S ala ad-Din Al-Ayyubi, said Saladin, the
liberator of Jerusalem and the hero of the battle of Hattin [ 1 ] .
Fate wanted S
ala Ad-Din al-Ayyubi to become the Minister of the Caliphate who was imide
Al-'idid in 1168, thus succeeding his uncle Asad Ad-Din Shirukh, who could only
enjoy the post of Minister for some months. The accession of S ala Ad-Din to
this post marked a turning point in the history of the sixth century Hegira. It
was then that a dynasty was overthrown, expiring its last breath and suffering
the pangs of death. It was then that a new dynasty was set up to take up the
torch of struggle and jihad against the crusader kingdoms of Syria and
Palestine. It was this dynasty that saved Jerusalem from the clutches of the
Crusaders who occupied the city for nearly a century.
His filiation
and his youth
His name is
Abu al-Mu dh afar Yusuf Ibn Ayyub Ibn Shddhi, nicknamed Al-Malik An-Nas ir S
ala ad-Din - the Victorious King Saladin.
Historians
are unanimously of the opinion that his father and his family were from Dvin, a
small town at the tip of Azerbaijan. They were Kurds and belonged to the
Rawddiyah tribe, the Rawādiyah being themselves a branch of the great Kurdish
tribe of Hadhbāniyyah.
S ala Ad-Din
was born in 1138 in the citadel of Tikrit, in the presence of his father, Najm
Ad-Din Ayyub, and his uncle, Asad Ad-Din Shirukh. Obviously, they spent only a
short time in the castle after the birth of their offspring. They left Tikrit,
the birthplace of S ala ad-Din, in 1138 or 1139, to go to Mosul, the capital of
the Sultan `Imad Ad-Din Zinki (Zengi) .
S ala Ad-Din
grew and flourished under the protective wing of his father and uncle. When
later, Nûr Ad-Din Ma my father , son of 'Imâd Ad-Din Zinkî, became Sultan of
Damascus, Najm Ad-Din Ayyûb and his son S alâh Ad-Dîn swore an oath of loyalty.
Nûr Ad-Dîn saw in S alâh Ad-Dîn the realization of a future and prolific
happiness. For his part, S ala ad-Din went to the school of Nûr Ad-Din, through
which he was able to acquire the paths of goodness and the constancy of effort
and struggle.
S ala ad-Din
in Egypt
The last
years of the Islamic dynasty in Egypt suffered a fierce struggle between Shâwar
and D irghâm for the post of Minister. Neither could win the victory and
establish his power. Each of them joined forces with a foreign power to help
him achieve his goal. It was thus that D irghâm allied himself with the Crusaders
and that Shâwar allied himself with Nûr Ad-Dîn Ma h matd, the Sultan of Aleppo.
Each of the two parties answered the call. Then began a frantic race between
the Crusaders and Nur Ad-Din, who wanted to make the most of the struggle
between the two Ministers to seize Egypt, strategic territory that would allow
them to extend their power in the region.
Nûr Ad-Dîn
sent with Shâwar, who had gone to Damascus to ask for his help, General Asad
Ad-Din Shīrkûh Ibn Shâdhî, at the head of an army in which appeared S alâh
Ad-Din, who was forced by his uncle Asad Ad-Din to accompany him.
When Asad
Ad-Din and Shāwar arrived in Egypt, they were able to take control of the
situation and kill D irghâm, and when Shâwar succeeded in achieving his goal by
returning to his post as Minister and consolidating his power, the latter
betrayed him. Asad Ad-Din Shiruku and allied against him with the Franks.
Nûr Ad-Din
and Asad Ad-Din learned that secret negotiations between the traitor Shâwar and
the Franks were taking place. Fearing that Egypt would fall into the hands of
the Crusaders, they began to prepare a new campaign in Egypt, which was also
attended by S ala Ad-Din. Their army arrived on the scene at the same time as
the army crossed and many battles opposed them. Finally, a truce was signed
between the two parties stipulating that each of the two Syrian and cross
armies had to withdraw from Egypt.
But Asad
Ad-Din had to conduct a third campaign in Egypt after the Crusaders had
denounced the truce they had signed with the Syrians. Once more, S alah Ad-Din
was forced to accompany his uncle.
The fight
finally ended in 1168 with the elimination of Shawar. The general of Nûr
Ad-Din, Asad Ad-Dîn Shîrkûh then acceded to the post of Minister of the caliph
fât imide Al-`d id. Shirukuh soon died, and it was S alah Ad-Din, his
32-year-old nephew, who succeeded him.
Sunni
Minister in Shiite State
The irony of
fate was that S ala Ad-Din, of Sunni obedience, would occupy the post of
Minister for a Shiite dynasty, at the same time as he owed his loyalty to Nur
Ad-Din Zinki, the Sultan of Aleppo, which was under the thumb of the Abbasid
Caliphate. Its mission, which was originally to prevent Egypt from falling into
the hands of the Crusaders, gradually changed: it now applied to bring Egypt
back under the Abbasid tutelage.
S alah Ad-Din
was not very experienced and had nothing that could facilitate his difficult
task. He nevertheless succeeds in his business with a success as surprising as
it deserves. The means he used for this purpose were innovative, in that he
preferred a peaceful and progressive change to a brutal revolution, and he
prepared the ground for a long time so as not to be confronted with any
obstacle. This shows at least the extent of his reflection, the depth of his
vision, the merits of his dispositions, the power of his understanding and his
retreat from history.
But in order
for S ala Ad-Din to succeed in achieving his objective, he had to consolidate
the Sunni doctrine in Egypt in order to be able to overthrow the dynasty more
easily and to eradicate the Shi'ite Ishmael doctrine. It took him three years
to carry out this business, three years during which he proceeded in thoughtful
and sure steps. He removed the Shi'ite judges from office and replaced them
with Sunni judges, just as he had a number of Sunni universities built.
As soon as
the opportunity presented itself to him, and as soon as he felt that the
environment was ready to accept the change, he undertook a daring step. He
enacted the first Friday of the month of Muh arram of the year 567 of the
Hegira (September 1171) that the sermon of Friday no longer mention the name of
the Caliph fâ t imide, who was then sick and bedridden, but the name of the
caliph `abbâside. It meant in fact the fall of the Fât imide dynasty and the
advent of a new era.
The
construction of the Islamic Unit
S ala Ad-Din
spent the first years after the fall of the Fatimid dynasty in consolidating
the new state and strengthening its authority and power. This was all the more
urgent because the Fahid Dynasty still possessed some faithful friends and some
allies to whom it displeased its overthrow and the weakening of its Ishmael
doctrine. The latter then opposed S ala ad-Din and conspired against the new
nascent state. One of the greatest felon who attacked S ala ad-Din was Imam
Al-Yamani in Yemen. Disorders also appeared in Aswan, where an attempt was made
to reestablish the Fata Imide dynasty. But all these revolt movements were
mended by S ala ad-Din.
With the
death of Nûr Ad-Din, in 1174, the opportunity arose for S ala Ad-Din, who ruled
Egypt in the name of Nûr Ad-Din, to establish his authority over Syria in order
to to promote the Islamic rank, unite all fronts in the face of the
cross-threat and liberate the usurped territories. He took advantage of a call
for help launched by a Damascene prince in 1174, to go to Damascus and control
the city, without bloodshed. He did the same with H om s , H amah and Ba`labak,
whereupon he declared his independence from the authority left by Nûr Ad-Dîn to
join the Caliphate `Abbasid who conferred on him the title of Sultan. He became
governor of Egypt. In 1182, he led a second campaign in Syria and succeeded in
annexing Aleppo and some other Syrian cities. Northern Syria was now entirely
under its control. The governor of Mosul pledged to S ala ad-din to send him
the military help as soon as he needed it.
This long
work of unification of the Islamic front lasted more than ten years, from 1174
to 1186. Throughout this period, he could not devote himself entirely to the
fight against the Crusaders.
From victory
to victory
An-Nas ir S
ala Ad-Din was now confident in the strength of the home front. He then went on
to the next stage: he was now going to devote all his strength and energy to
the war against the Crusaders. He fought a series of resounding battles against
them, despite a bitter defeat a few years earlier in Ramlah. These victories
reached their peak in 1187 with the Battle of Hattin. It was an immense battle
in which were captured the King of Jerusalem, Guy de Lusignan, the Lord of
Kerak, Renaud de Chatillon, and other great generals crossed.
This great victory
was the prelude to the successive fall of the cities and castles in the hands
of S ala Ad-Din. This was how the Tiberias castle went, and then cities such as
Saint Jean d'Acre, Caesarea, Nablus, Arsuf, Jaffa, Beirut and many others fell.
The way was now free to undertake the conquest of Jerusalem. The Holy City was
besieged until surrender. S ala Ad-Din entered on Friday, October 2, 1187, 27
Rajab 583 AH. It was one of the biggest days in the history of Islam.
All Europe
was shaken when they heard that the Muslims had just liberated their holy city.
The Kings of Europe shouted vengeance. One of their most formidable crusades
was then set up, the largest in men and equipment. Three armies composed it:
the Germanic army, the Frankish army, and the English army. Two armies reached
their destination, as the German King drowned while crossing a river in Asia
Minor, causing the dispersal of his army. The Frankish army, under the command
of Philip Augustus, managed to retake the city of Acre, while his English ally,
under the command of Richard Lionheart, seized the coastal region from Tire to
Jaffa thus paving the way for the reconquest of Jerusalem. Attempts to retake
the holy city failed, however, and Richard the Lionheart was forced to ask for
a truce. The truce was signed on September 2, 1192 in Ramlah. It marked the end
of the third crusade.
From the
chivalrous spirit of S ala h Ad-Din
In the
aftermath of the battle of Hattin, S ala ad-Din brought King Guy de Lusignan
and his brother Amaury and Prince Renaud de Chatillon to his tent. The Sultan
offered King Guy a container of cold water so that he could quench his thirst.
After having quenched his thirst, the captive King gave the container to
Renaud. S ala Ad-Din, who had sworn to kill the Lord of Kerak, Renaud de
Chatillon, with his own hands, refused to have water served to him. In fact,
this crossed prince had scorned all the truces concluded between S ala Ad-Din
and the crossed kingdoms. He did not hesitate to attack the caravans of
pilgrims who went to Mecca and Medina. In addition, he had undertaken a
campaign against Mecca to destroy the Ka`bah, and against Medina to unearth the
body of the Prophet from his tomb. If it was not for the vigilance of S ala
Ad-Din who managed to repel these criminal attacks against the holy places of
Islam, Renaud de Chatillon could have achieved his vile objectives. Preventing
Guy de Lusignan from giving water to Renaud de Chatillon, S ala ad-Din
declared: "It is our Arab customs and our nobility of character that when the
captive eats and drinks food and drink, those who captured him, his life is
saved. S ala Ad-Din understood by this that he did not wish to grant this
privilege to Renaud de Chatillon.
Then the
Sultan brought before him the Lord of Kerak and said to him, "Behold, I am
avenging Muhammad - the Prophet - with your crimes. Then he proposed conversion
to Islam, which would have allowed him to atone for his faults. But Renaud
refused. S ala Ad-Din pulled out his sword and hit him on the shoulder. Renaud
de Chatillon was completed by the Muslim soldiers.
Assistant to
this slaughter, King Guy of Lusignan did not for a moment doubt that he was
going to join the Lord of Kerak. But S ala h Ad-Din reassured him and comforted
him in these terms: "It is not customary for kings to kill kings. As for
that one [Renaud de Chatillon], he exceeded all his limits and had the audacity
to harm the Prophets of God - peace and blessing on them. "
Civilizational
contributions
Many people
think that S ala Ad-Din has been concerned only with war and jihad , neglecting
the other affairs of his state. The image of the knight fighter has probably
imposed itself in front of other aspects of his personality, so that some of
his resplendent features have been obscured.
The first
remarkable work of S alâh Ad-Din is his consolidation of the Sunni doctrine in
Egypt. To this end, he built two universities offering Sunni instruction:
An-Nâs Iriyyah University for Shafi'a Teaching and Al-Qam H iyyah University
for Maliki Teaching. This last university bears this strange name by alluding
to the fact that it gave to the teachers who practiced it and its students
wheat ( qam h in Arabic) that it harvested lands that were assigned to it. In
addition, S ala ad-Din restricted the positions of judges to Shafi'ites only,
which explains the spread of Shafi'ite doctrine in Egypt and its surroundings.
The reign of
S alâh Ad-Din saw the emergence of many thinkers and scientists. One can quote
al-Qa d ' Al-Fâ d il (died in 1200), which one could identify today to the
Minister of Foreign Affairs and who was a very appreciated author; S alahad
Ad-Din consulted him on the slightest military or political details. One can
also mention Al-`Imad Al-A s fahânî (died in 1201), author of famous works in
literature and history. With Al-Qa of Al-Fah, he worked to develop the Dwwan
Al-Insha , a kind of Ministry of Foreign Affairs.
S ala Ad-Din
also built walls around cities, defense towers and castles. One of these most
famous vestiges is the castle of the Mont which he made contruction to
establish its government, to put there its army and to make a strong place
which would allow him to defend Cairo. Unfortunately, death prevented S ala
ad-Din from completing its construction. This was completed later during the
reign of his successor. S ala Ad-Din surrounded Cairo and the surrounding areas
with a wall 15 kilometers long and 3 meters wide, as well as defense towers.
The ruins of this wall still exist today in some scattered places.
The
administrative system enjoyed a period of stability under the reign of the
Sultan. The Sultan thus presided over the central government in the capital and
was assisted by a vice-Sultan. This position was created by S alâh Ad-Din so
that he could be replaced during his absences. Then came the Prime Minister,
charged with executing state policy. Then finally the ministries or divans,
like the Dîwân An-Na dh ar , Ministry of the Economy and Finances, the Dîwân
Al-Inshâ ' , Ministry of Foreign Affairs, the Dîwân Al-Jaysh , Ministry of
Defense, the Dîwân Al-Ustul , the Ministry of the Navy, which S ala Ad-Din
developed at the highest point in order to counter the Crusaders who took the
sea route to attack the Muslim territories. Considerable funds were devoted to
the development of this divan, which he entrusted to his brother Al-'adil. The
Muslim fleet participated in many naval battles on the coasts of Egypt and
Palestine. It was thanks to her that S ala h Ad-Din was able to reject Renaud
de Chatillon's campaign against Mecca and Medina.
S alah Ad-Din
also developed social foundations whose purpose was to help people and support
them in the vicissitudes of life. He thus canceled the taxes that were levied
on the pilgrims who were crossing Egypt. He promised to care for the poor and
the foreigners who took refuge in the mosques. He thus made the Mosque A mhd
Ibn Tûlûn an asylum for Maghreb foreigners.
Such was S
ala h Ad-Din
S ala Ad-Din
was famous for his tolerance and his yearning for peace. It was, in fact, the
most telling example. After the surrender of the Holy City of Jerusalem, he
treated the Crusaders with gentleness, and showed his compassion towards the
inhabitants of the city. The entry of Muslims into Jerusalem without bloodshed
or crime perpetrated marks one of the most glorious pages in the history of
Islam, a page in complete opposition to what the Free Crusaders had done when
they seized the city in 1099. The latter had indeed slaughtered the Moslem
inhabitants by thousands, so that one bathed in the blood up to the knees.
About 10,000 Muslims who had taken refuge in the Al-Aq Mosque at the arrival of
the Crusaders, the canon of Puy, Raymond of Agiles, left us the following
testimony:
There was so
much blood shed in Solomon's ancient temple, that the dead bodies were swarming
here and there on the court; there were floating hands and cut-off arms that
were going to join bodies that were foreign to them, so that one could not
distinguish to which body belonged an arm that could be seen joining a trunk.
The soldiers themselves, who were doing this carnage, scarcely supported the
smoke that exhaled it.
S ala ad-Din
had prepared his men for the struggle in the Path of God. He knew how to create
this atmosphere full of devotion to the service of Islam. Anyone who wanted to
attract the respect of S ala ad-Din knew that he had to tell him about Jihad
and the struggle for the cause of Islam.
S alah Ad-Din
was a man of great piety, in love with prayers and invocations of God. He never
missed the prayer at the mosque. Even during his last illness, unable to go
himself to the mosque, he sent for the imam and the prayer was held in his
tent, so as not to miss the community prayer.
S alaid
Ad-Din was a righteous man who had set two days a week, Monday and Thursday, to
receive and hear the complaints of his subjects. Judges and scholars attended
these sittings, during which the Sultan paid their dues to the injured. People
came to him from all parts of his state: young and old, rich and poor, men and
women. Anyone who had suffered a wrong knew that his right would be restored to
him by S ala ad-Din. The Sultan did not care if the person who had robbed the
rights of others was his family, his family or his friends. For him, whatever
might happen, the right was sacred.
S ala ad-Din
never got angry when he was annoyed. He forgave and excused those who attacked
him. How many times had he been slandered or meditated. He never let his anger
prevail. Still, he controlled her and did not care about the wrongs that could
be done to her. What is astonishing in this since the model he wanted to
imitate with all his being was Prophet Muhammad - peace and blessings on him.
S alah Ad-Din
was of exemplary courage, not fearing death. During one of his maritime expeditions,
his secretary Al-'Imad Al-A s fahani, panicked during a storm, said to his
Sultan: "I am afraid. How are you not afraid? He asked her, "What is
the most beautiful of the dead? The secretary replied, "The most beautiful
of the dead is death in the Path of God. S ala Ad-Din said, "This is my
goal. My goal is to die of the most beautiful of the dead. I do not want to die
on my bed. I want to die of the most beautiful of the dead: death in the Path
of God. I want to die struck by a sword or touched by a javelin or hit by an
arrow. I want to be killed in the Path of God. "
Such was S
ala h Ad-Din.
Back to God
During the
negotiations for the Ramlah truce between the Muslims and the Crusaders, Sultan
S ala Ad-Din fell seriously ill and had to remain in bed. He found his Lord on
March 4, 1193, on the 27th of August, 589 AH. The pain experienced by Islam and
Muslims on the day of his death had never been felt since the disappearance of
the Well-Guided Caliphs.
When he died,
he left neither property nor land. His conquests, the cities he had taken and
counted by dozens, could have guaranteed him an immeasurable fortune. However,
at his death only one gold dinar and forty-seven silver dirhams were found in
his chest. It was the clear proof of his asceticism, the chastity of his heart
and the purity of his hands.
موضوع انجليزي عن الماء للصف الثامن فقرة برزنتيشن بحث موضوع ملخص جاهز باللغة الانجليزية انشاء موضوع انجليزي عن ابدا قصير كيفية كتابة موضوع تعبير باللغة الانجليزية توجيهي قواعد كتابة تعبير بالانجليزي طريقة سهلة لكتابة تعبير بالانجليزي
موضوع تعبير انجليزي يصلح لكل المواضيع كتابة تعبير بالانجليزي عن نفسك وصف تعبير انجليزي
يصلح لكل المواضيع موضوع انشاء شامل لكل المواضيع موضوع يصلح لجميع المواضيع موضوع
تعبير انجليزي جاهز برجراف ينفع لاى موضوع
موضوع انجليزي عن الماء قصير وسهل فوائد بالانجليزي عبارات بالانجليزي طويل اهمية مترجم ثالث ثانوي اول ثاني
ثانوي متوسط خمس سبع ثمان تسع اربع جمل كلمات كلام مقال علمي مقدمة بحث انجليزي حلول
اسباب حل مشكلة طويل شعر وصف قدوتي في الحياه انشودة نشيد كلام جميل حالات واتساب
موضوع عن صلاح الدين الايوبي بالانجليزي
معلومات عن صلاح الدين الايوبي للصف الخامس الابتدائي
معلومات عن صلاح الدين الايوبي مولده ووفاته ابرز
صفاته واهم انجازاته
اعمال صلاح الدين الايوبي بالانجليزي
salah aldeen al
ayoubi
موضوع قصير عن صلاح الدين الايوبي
قلعة صلاح الدين بالانجليزي
salah al din a true
hero
معلومات بسيطة عن صلاح الدين الايوبي للاطفال.
إرسال تعليق