Sultan Salahuddin Ayubi: From the minister of the Shiite Fatimid Caliph to the hero of the Crusades
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On the occasion of the conquest of Jerusalem, Sultan Salahuddin Ayubi refuted all speculations that may have been based on events in the city in the past, and that is why in the same Europe where he was killed in his time. Thirsty 'and children of Satan!' It was said that he was given the status of a hero in the 20th and 21st centuries.
It was Friday, October 2, 1187, when the world's 'religious capital' and most controversial city, Jerusalem, was once again ruled by Muslims under the leadership of Sultan Salahuddin Ayubi after a gap of almost nine decades. The era of
The Aubrey flag was hoisted on the city walls and work began to remove the symbols of Christianity from religious places. Exactly 833 years ago, that night of October 2 was also the night of Ascension.
Jerusalem was handed over to Muslims not as a result of the war but as a result of an agreement between the city's Christian organizers and Salahuddin Ayubi after a siege. Every resident of the city could freely move to another Christian area by paying the agreed amount. People who were worried about possible oppression in the past were now wondering where to get the money to buy their freedom.
On October 2, and for many weeks to come, the people of the city continued to pay. Those who could not pay kept asking for help and thousands of them were helped by Sultan Salahuddin Ayubi himself and his brother Saifuddin by paying their ransom personally and many of the poor were helped by the former Christian rulers of the city. Requested to be paid without ransom.
Historian Jonathan Phillips writes in his book The Life and Legend of Sultan Sladen (Salahuddin) on the life of Sultan Salahuddin that "the Christian citizens of Jerusalem did not get to see what they were expecting." During the Muslim siege, the women of Jerusalem cut their hair so that they would not be seen by the soldiers of the victorious army, but Phillips writes that after the conquest and the conquest of Jerusalem was completed, Sultan Salahuddin specifically In the case of women, he showed compassion for which he was famous ... The question arises that this passion of his was true? Looks like it was. They could have sold them or handed them over to their soldiers.
On the occasion of the conquest of Jerusalem, Sultan Salahuddin Ayubi refuted all speculations that may have been based on events in the city in the past, and that is why in the same Europe where he was killed in his time. Thirsty 'and' Children of Satan! ' That being said, there was also hero status in the 20th and 21st centuries.
It was the same Jerusalem whose corpses were everywhere when the Crusaders entered Jerusalem after its conquest in 1099, and no men, women or children were safe from the swords of the conquerors. In his book, Islamic Empires: 15 Cities That Describe a Civilization, author Justin Marozi describes the city after the Crusades, citing Christian sources in the chapter on Jerusalem. He cited the statement of one of his officials as an example of the behavior of the Crusaders. Our soldiers beheaded the enemies ... Some were thrown into the fire to cause more pain. There were piles of heads, amputated legs and hands in the streets.
Sultan Salahuddin Ayubi's challenge did not end with the conquest of Jerusalem, but he expected that the Christian world would now try to recapture the news of the loss of a holy city like Jerusalem.
The chapter on its successful defense in the Third Crusade from the conquest of Jerusalem in 1187 spans nearly five years, a crusade in which the great kings of Western Europe themselves participated and persuaded people from all over Europe to join the war. The worst image of the Sultan was presented to him, but those who came to the battle not only failed to capture Jerusalem, but returned with a different image of the Sultan, which still stands today despite all the propaganda.
The Aubrey flag was hoisted on the city walls and work began to remove the symbols of Christianity from religious places. Exactly 833 years ago, that night of October 2 was also the night of Ascension.
Jerusalem was handed over to Muslims not as a result of the war but as a result of an agreement between the city's Christian organizers and Salahuddin Ayubi after a siege. Every resident of the city could freely move to another Christian area by paying the agreed amount. People who were worried about possible oppression in the past were now wondering where to get the money to buy their freedom.
On October 2, and for many weeks to come, the people of the city continued to pay. Those who could not pay kept asking for help and thousands of them were helped by Sultan Salahuddin Ayubi himself and his brother Saifuddin by paying their ransom personally and many of the poor were helped by the former Christian rulers of the city. Requested to be paid without ransom.
Historian Jonathan Phillips writes in his book The Life and Legend of Sultan Sladen (Salahuddin) on the life of Sultan Salahuddin that "the Christian citizens of Jerusalem did not get to see what they were expecting." During the Muslim siege, the women of Jerusalem cut their hair so that they would not be seen by the soldiers of the victorious army, but Phillips writes that after the conquest and the conquest of Jerusalem was completed, Sultan Salahuddin specifically In the case of women, he showed compassion for which he was famous ... The question arises that this passion of his was true? Looks like it was. They could have sold them or handed them over to their soldiers.
On the occasion of the conquest of Jerusalem, Sultan Salahuddin Ayubi refuted all speculations that may have been based on events in the city in the past, and that is why in the same Europe where he was killed in his time. Thirsty 'and' Children of Satan! ' That being said, there was also hero status in the 20th and 21st centuries.
It was the same Jerusalem whose corpses were everywhere when the Crusaders entered Jerusalem after its conquest in 1099, and no men, women or children were safe from the swords of the conquerors. In his book, Islamic Empires: 15 Cities That Describe a Civilization, author Justin Marozi describes the city after the Crusades, citing Christian sources in the chapter on Jerusalem. He cited the statement of one of his officials as an example of the behavior of the Crusaders. Our soldiers beheaded the enemies ... Some were thrown into the fire to cause more pain. There were piles of heads, amputated legs and hands in the streets.
Sultan Salahuddin Ayubi's challenge did not end with the conquest of Jerusalem, but he expected that the Christian world would now try to recapture the news of the loss of a holy city like Jerusalem.
The chapter on its successful defense in the Third Crusade from the conquest of Jerusalem in 1187 spans nearly five years, a crusade in which the great kings of Western Europe themselves participated and persuaded people from all over Europe to join the war. The worst image of the Sultan was presented to him, but those who came to the battle not only failed to capture Jerusalem, but returned with a different image of the Sultan, which still stands today despite all the propaganda.
For example, in October this year, Norway will celebrate Saladin Day. The BBC Urdu Service contacted the House of Literature, a Norwegian organization that has been celebrating International Celebrity Day since 2009, and asked how anyone in Norway came up with the idea of celebrating Salahuddin Day.
Ashlad Lپpegard Lahan, a member of the organization and curator of Salahuddin Day, said the idea was first expressed in 2008 during the 200th anniversary celebrations of Henrik Vergend, a Norwegian national poet. He said that Henrik Vergeland was the poet who had played a key role in introducing this amendment to the Norwegian constitution, after which Jews were allowed to enter the country. They are considered a symbol of religious tolerance.
"During the ceremony in 2008, Thorwald Stein, a Norwegian writer, suggested that we should also celebrate a day in memory of Salahuddin to advance the thinking of Vergeland, as he commemorated the conquest of Jerusalem," said Lahald. The role he played on the occasion is a lesson in the coexistence of Jews, Christians and Muslims.
Ashlad Lپpegard Lahan, a member of the organization and curator of Salahuddin Day, said the idea was first expressed in 2008 during the 200th anniversary celebrations of Henrik Vergend, a Norwegian national poet. He said that Henrik Vergeland was the poet who had played a key role in introducing this amendment to the Norwegian constitution, after which Jews were allowed to enter the country. They are considered a symbol of religious tolerance.
"During the ceremony in 2008, Thorwald Stein, a Norwegian writer, suggested that we should also celebrate a day in memory of Salahuddin to advance the thinking of Vergeland, as he commemorated the conquest of Jerusalem," said Lahald. The role he played on the occasion is a lesson in the coexistence of Jews, Christians and Muslims.
"Like in Norway, perhaps very few people in Europe know about Salahuddin, and in the eyes of those who do know, they compare him to Richard Sherdel (the hero of the Crusades in Europe)," Lahade said. And they think Salahuddin is a villain. But through Salahuddin Day, he said, "we want to send a message that every story has two sides."
Not just Norway, the British Royal Navy named a warship the HMS Celadon during World War I, and then between 1959 and 1994 the British Army built an armored vehicle called the Celadon. Knitting This is the same Britain from which King Richard Sherdell of England led the Christian army in the Third Crusade.
Jonathan Phillips writes: "I would say that it is impossible to find another example in history in which a person has hurt the people of a nation and a religion so much and yet he has become popular among them."
Before mentioning the details of the nearly three-year conflict (the Third Crusade) between the army arriving from Europe to liberate Jerusalem from Muslim occupation and Sultan Salahuddin, we will talk about the past of Salahuddin and his family. And the atmosphere of jihad in which the expectations of the people of the Middle East for the restoration of Jerusalem became attached to them. ‘
Not just Norway, the British Royal Navy named a warship the HMS Celadon during World War I, and then between 1959 and 1994 the British Army built an armored vehicle called the Celadon. Knitting This is the same Britain from which King Richard Sherdell of England led the Christian army in the Third Crusade.
Jonathan Phillips writes: "I would say that it is impossible to find another example in history in which a person has hurt the people of a nation and a religion so much and yet he has become popular among them."
Before mentioning the details of the nearly three-year conflict (the Third Crusade) between the army arriving from Europe to liberate Jerusalem from Muslim occupation and Sultan Salahuddin, we will talk about the past of Salahuddin and his family. And the atmosphere of jihad in which the expectations of the people of the Middle East for the restoration of Jerusalem became attached to them. ‘
However, the man who defeated the West 800 years ago and conquered Jerusalem is remembered as an ideal character. The British Royal Navy named a warship the HMS Celadon during World War I, and then between 1959 and 1994 the British Army built an armored vehicle called the Celadon. This is the same Britain from which King Richard Sherdell of England led the Christian army in the Third Crusade.
In honor of Sultan Salahuddin Ayubi, a British military armored vehicle is housed in the country's Norfolk Tank Museum. When contacted by the museum, he confirmed that the armored vehicle was named after Sultan Salahuddin.
Jonathan Phillips writes: "I would say that it is impossible to find another instance in history in which a person has hurt the people of a nation and a religion so much and yet he has become popular among them."
Sultan Salahuddin Ayubi's relationship with the caliph of Baghdad, the spiritual leader of the Sunni Islamic world, and the Ismaili Shiite Fatimid caliph of Egypt is of particular importance, and his mention is incomplete without the mention of another Muslim, Sultan Nur al-Din Zangi. The story of the rise of the Ayubi and Zangi families is intertwined, and in it the Ayubi family was subordinate to the Zangi family.
Phillips writes that the empire of Sultan Salahuddin's empire stretched from North Africa to the holy places and Syria, extending its borders to the Tigris River in present-day Iraq, with surprisingly different religious, ethnic and political backgrounds. People were involved. His story is full of bloody wars, but these wars were not always direct battles between one religion and another.
In honor of Sultan Salahuddin Ayubi, a British military armored vehicle is housed in the country's Norfolk Tank Museum. When contacted by the museum, he confirmed that the armored vehicle was named after Sultan Salahuddin.
Jonathan Phillips writes: "I would say that it is impossible to find another instance in history in which a person has hurt the people of a nation and a religion so much and yet he has become popular among them."
Sultan Salahuddin Ayubi's relationship with the caliph of Baghdad, the spiritual leader of the Sunni Islamic world, and the Ismaili Shiite Fatimid caliph of Egypt is of particular importance, and his mention is incomplete without the mention of another Muslim, Sultan Nur al-Din Zangi. The story of the rise of the Ayubi and Zangi families is intertwined, and in it the Ayubi family was subordinate to the Zangi family.
Phillips writes that the empire of Sultan Salahuddin's empire stretched from North Africa to the holy places and Syria, extending its borders to the Tigris River in present-day Iraq, with surprisingly different religious, ethnic and political backgrounds. People were involved. His story is full of bloody wars, but these wars were not always direct battles between one religion and another.
In this story, Christians will meet Christians and Muslims will meet Muslims. In it, Muslims and Christians will meet together fighting other Muslims and Christians. In this story, people also changed parties and the fighting continued in a new form.
"Even then, in any case like today, the ground situation was very different and tangled from the picture that can be seen from afar. It was a mixture of ethnic, political, economic and personal interests, not just religious beliefs.
Meeting of Ayubi and Zangi Elders: Revenge of Ehsan Ehsan
The story was founded long before Salahuddin Ayubi's birth in 1132, when his father, Najmuddin Ayub, was governor of the Iraqi city of Tikrit. According to Phillips, one day a powerful Turkish warrior named Zangi came to the gates of his city on the banks of the Tigris River, escaping from the enemy. Job sheltered them and this act of theirs later proved to be historic.
Many years later, in 1137-38, Najamuddin Ayub's brother Sherkoh killed a local military commander for insulting a woman, and not only did Ayub lose his position, but the entire family had to leave the area. At that time, the Turkish chief Zangi settled this Kurdish family in Mosul in return for the old favor and allotted them lands.
Phillips writes that Salahuddin was born in those days, shortly before Najmuddin Ayub and his family left Tikrit.
Sardar Zangi had quarrels with the Muslim rulers of the region, but his intentions also brought him before the Franks. These were the Christians who came from Europe after the First Crusade in 1099 and established independent states in the region. Fighting with these Christians made the aspect of jihad important.
Phillips writes that in 1105, a Salami scholar in Damascus preached jihad and criticized the Muslim elite for ignoring this aspect of Islam. His message gradually gained momentum, and then in the 1140s, the words mujahid and border guards were written on the wall of a Damascus madrassa. They also captured the city of Al-Ruha from the Franks in 1144, which they captured during the First Crusade. He also received a certificate from the Caliph in Baghdad for this achievement.
"Even then, in any case like today, the ground situation was very different and tangled from the picture that can be seen from afar. It was a mixture of ethnic, political, economic and personal interests, not just religious beliefs.
Meeting of Ayubi and Zangi Elders: Revenge of Ehsan Ehsan
The story was founded long before Salahuddin Ayubi's birth in 1132, when his father, Najmuddin Ayub, was governor of the Iraqi city of Tikrit. According to Phillips, one day a powerful Turkish warrior named Zangi came to the gates of his city on the banks of the Tigris River, escaping from the enemy. Job sheltered them and this act of theirs later proved to be historic.
Many years later, in 1137-38, Najamuddin Ayub's brother Sherkoh killed a local military commander for insulting a woman, and not only did Ayub lose his position, but the entire family had to leave the area. At that time, the Turkish chief Zangi settled this Kurdish family in Mosul in return for the old favor and allotted them lands.
Phillips writes that Salahuddin was born in those days, shortly before Najmuddin Ayub and his family left Tikrit.
Sardar Zangi had quarrels with the Muslim rulers of the region, but his intentions also brought him before the Franks. These were the Christians who came from Europe after the First Crusade in 1099 and established independent states in the region. Fighting with these Christians made the aspect of jihad important.
Phillips writes that in 1105, a Salami scholar in Damascus preached jihad and criticized the Muslim elite for ignoring this aspect of Islam. His message gradually gained momentum, and then in the 1140s, the words mujahid and border guards were written on the wall of a Damascus madrassa. They also captured the city of Al-Ruha from the Franks in 1144, which they captured during the First Crusade. He also received a certificate from the Caliph in Baghdad for this achievement.
Nooruddin Zangi and Jihad
After the sudden death of Sardar Zangi in 1146, he was replaced by his younger son Nooruddin Zangi who emerged as a major anti-Crusader force for the next 30 years. He had a great impact on Salahuddin's life. Nur al-Din laid the groundwork for jihad in the region, which was then carried forward by Salahuddin Ayubi. As the spirit of jihad intensified, so did the desire for victory among the Muslims.
During the 1160s, Salahuddin succeeded his brother Taran Shah as Damascus's police chief, giving him some experience in administration. During this time, working with his uncle Sherkoh, he became part of Nur al-Din Zangi's inner circle and got a closer look at the ways in which he ruled.
"Nur al-Din was a great ruler and the best example for a clever Kurdish youth," writes Phillips.
Attractions of Franks, Zangi and Egypt
Egypt has been a wealthy part of the region under the control of the Ismaili Shiite Fatimid Caliphate for almost two centuries. As time went on, Fran اورois and Noureddine Zangi, the ruler of Damascus, realized that the Fatimid caliphate was weakening and that anyone who occupied it could be a threat to others.
"Whoever succeeded in gaining Egypt owned this wealth as well as controlled the eastern Mediterranean."
Sherkoh was the most aware of this and persuaded Nur al-Din Zangi to send troops to Egypt. Franks could not remain silent and the two armies came face to face.
Phillips writes that this is the first time that Salahuddin has emerged as a leader on a battlefield. Sherkoh made him the commander of the main forces which had to face the strong cavalry of the Fergana. He was ordered to leave the area as soon as the attack took place and when the organization of the Christian cavalry deteriorated, the Sherkohs would attack from the other side with their cavalry.
The plan was successful and Christian commanders were taken prisoner.
After the sudden death of Sardar Zangi in 1146, he was replaced by his younger son Nooruddin Zangi who emerged as a major anti-Crusader force for the next 30 years. He had a great impact on Salahuddin's life. Nur al-Din laid the groundwork for jihad in the region, which was then carried forward by Salahuddin Ayubi. As the spirit of jihad intensified, so did the desire for victory among the Muslims.
During the 1160s, Salahuddin succeeded his brother Taran Shah as Damascus's police chief, giving him some experience in administration. During this time, working with his uncle Sherkoh, he became part of Nur al-Din Zangi's inner circle and got a closer look at the ways in which he ruled.
"Nur al-Din was a great ruler and the best example for a clever Kurdish youth," writes Phillips.
Attractions of Franks, Zangi and Egypt
Egypt has been a wealthy part of the region under the control of the Ismaili Shiite Fatimid Caliphate for almost two centuries. As time went on, Fran اورois and Noureddine Zangi, the ruler of Damascus, realized that the Fatimid caliphate was weakening and that anyone who occupied it could be a threat to others.
"Whoever succeeded in gaining Egypt owned this wealth as well as controlled the eastern Mediterranean."
Sherkoh was the most aware of this and persuaded Nur al-Din Zangi to send troops to Egypt. Franks could not remain silent and the two armies came face to face.
Phillips writes that this is the first time that Salahuddin has emerged as a leader on a battlefield. Sherkoh made him the commander of the main forces which had to face the strong cavalry of the Fergana. He was ordered to leave the area as soon as the attack took place and when the organization of the Christian cavalry deteriorated, the Sherkohs would attack from the other side with their cavalry.
The plan was successful and Christian commanders were taken prisoner.
Development of the Aubrey family
Meanwhile, the Ayubi family continued to thrive and Nur al-Din was one of Zangi's most trusted associates in 1157, taking refuge from Zangi in 1137-38.
The battle for the PM's job in Egypt gave Noureddine Zangi an opportunity to interfere in Egyptian politics. A large number of important people were killed by the warring factions in the battle of the Prime Minister and this proved to be very harmful for the Fatimid Empire going forward.
"It was a time when we didn't know anything about Salahuddin or what he was doing," he wrote. It is widely believed that he spent most of his time in Damascus playing polo and hunting, and of course he did something. He may have taken part in military campaigns with his uncle Sherkoh. He must have seen the intensifying jihadist atmosphere in Damascus.
Minister of Salahuddin Shia Fatimid Caliph
History shows that twice in two years, the army led by Sherkoh saved Egypt from the attack of the Christian army. After meeting Sherkoh in 1169, Fatimid Caliph Al-Azid not only made him his minister but also handed over the command of the army to him. Foreigners and non-Shiites have held the post before, but it was new for a victorious army commander to be given the post.
This was a new situation for Nooruddin. He could not see Egypt falling into the hands of Christians, but now his relationship with Sherkoh is in question. Nur al-Din abolished the estates of Sherkoh and Salahuddin in Syria, but Sherkoh did not live long after that and died in 1169 of the same year due to illness.
This time, the Fatimid caliph chose Salahuddin "because he had the royal qualities as well as the humility of the poor." Another opinion is that the Fatimid caliph chose someone whom he considered politically weak. And what they thought they would be able to do. If they really thought so, then history has proved them wrong.
Meanwhile, the Ayubi family continued to thrive and Nur al-Din was one of Zangi's most trusted associates in 1157, taking refuge from Zangi in 1137-38.
The battle for the PM's job in Egypt gave Noureddine Zangi an opportunity to interfere in Egyptian politics. A large number of important people were killed by the warring factions in the battle of the Prime Minister and this proved to be very harmful for the Fatimid Empire going forward.
"It was a time when we didn't know anything about Salahuddin or what he was doing," he wrote. It is widely believed that he spent most of his time in Damascus playing polo and hunting, and of course he did something. He may have taken part in military campaigns with his uncle Sherkoh. He must have seen the intensifying jihadist atmosphere in Damascus.
Minister of Salahuddin Shia Fatimid Caliph
History shows that twice in two years, the army led by Sherkoh saved Egypt from the attack of the Christian army. After meeting Sherkoh in 1169, Fatimid Caliph Al-Azid not only made him his minister but also handed over the command of the army to him. Foreigners and non-Shiites have held the post before, but it was new for a victorious army commander to be given the post.
This was a new situation for Nooruddin. He could not see Egypt falling into the hands of Christians, but now his relationship with Sherkoh is in question. Nur al-Din abolished the estates of Sherkoh and Salahuddin in Syria, but Sherkoh did not live long after that and died in 1169 of the same year due to illness.
This time, the Fatimid caliph chose Salahuddin "because he had the royal qualities as well as the humility of the poor." Another opinion is that the Fatimid caliph chose someone whom he considered politically weak. And what they thought they would be able to do. If they really thought so, then history has proved them wrong.
Salahuddin's reign in Egypt proved crucial to his future success. Recognizing his time as a minister was a great project like his generosity, good fortune, determination and other great rulers. Years later, Bahauddin, a historian of the time, wrote that when he became a minister, he had given up alcohol and "time-wasting pursuits."
Salahuddin and Sunni Islam
Salahuddin soon gained control of the treasury. He did a lot to promote the Sunni administration. He built Shafi'i madrassas. When the Shia judges of Cairo changed, they were replaced by a Sunni judge. A new elite was building in Cairo. Salahuddin's circle was expanding.
However, the threat of an attack on Egypt by Fatimid opponents from France, Armenia and Nubia remained. Salahuddin repaired Cairo's nearly 100-year-old walls. Ayubi was not only changing Cairo's religious and political landscape, but also its shape.
At the same time, however, the caliphs fell ill. By this time the Ayub family had changed a lot in Egypt, the caliph's grip on power had weakened but his religious position could not be denied. In this context, a scholar who came to Egypt from Iran had the pulpit pray for the caliph of Baghdad on September 3, 1171. Seeing no reaction, Salahuddin was encouraged and ordered all mosques in Cairo and Fustat to do the same from next Friday.
Contrary to the expectations of Salahuddin and his associates, there was no reaction this time. This silence on such a big change seems surprising. But sectarian divisions were not so severe at that time. Abu Turab, a Shi'ite scholar living in Baghdad at the time, did speak ill of Salahuddin, but it is noteworthy that Ibn Abi Tayyib, who wrote Salahuddin's biography in those days, was a Shi'ite and a fan. In addition, a large part of the Egyptian population at that time was Sunni. Alexandria has had Sunni seminaries for decades.
Salahuddin and Sunni Islam
Salahuddin soon gained control of the treasury. He did a lot to promote the Sunni administration. He built Shafi'i madrassas. When the Shia judges of Cairo changed, they were replaced by a Sunni judge. A new elite was building in Cairo. Salahuddin's circle was expanding.
However, the threat of an attack on Egypt by Fatimid opponents from France, Armenia and Nubia remained. Salahuddin repaired Cairo's nearly 100-year-old walls. Ayubi was not only changing Cairo's religious and political landscape, but also its shape.
At the same time, however, the caliphs fell ill. By this time the Ayub family had changed a lot in Egypt, the caliph's grip on power had weakened but his religious position could not be denied. In this context, a scholar who came to Egypt from Iran had the pulpit pray for the caliph of Baghdad on September 3, 1171. Seeing no reaction, Salahuddin was encouraged and ordered all mosques in Cairo and Fustat to do the same from next Friday.
Contrary to the expectations of Salahuddin and his associates, there was no reaction this time. This silence on such a big change seems surprising. But sectarian divisions were not so severe at that time. Abu Turab, a Shi'ite scholar living in Baghdad at the time, did speak ill of Salahuddin, but it is noteworthy that Ibn Abi Tayyib, who wrote Salahuddin's biography in those days, was a Shi'ite and a fan. In addition, a large part of the Egyptian population at that time was Sunni. Alexandria has had Sunni seminaries for decades.
Fustat was predominantly a Sunni city inhabited by Jews, Copts, Westerners, Sudanese and foreign merchants. There were Armenian, Turkish slave forces in Cairo and Fatimi himself had resorted to North African Berbers several times. In the light of these facts, the Fatimid Ismaili Caliph had blurred the boundaries between Shiites and Sunnis.
The health of the Fatimid caliph was so bad that no one considered it appropriate to inform him of the change of sermon. He soon died without realizing that a sermon was being read in his capital in someone else's name. With this, the Fatimid caliphate came to an end.
The real power in Egypt now was Salahuddin. He considered Caliph al-Azid a good and generous man.
Egyptian Minister Salahuddin met the caliph's son and told him, "I am your father's agent in the matter of the caliphate and he did not make a will about your inheritance." Thus he could not become caliph after his father.
In Egypt, the names of the Caliph of Baghdad and Nur al-Din Zangi began to appear on coins. Khalats were sent from Baghdad for Nooruddin and Salahuddin Ayoubi. Poets wrote poems in honor of both. This was a new field for Salahuddin.
The health of the Fatimid caliph was so bad that no one considered it appropriate to inform him of the change of sermon. He soon died without realizing that a sermon was being read in his capital in someone else's name. With this, the Fatimid caliphate came to an end.
The real power in Egypt now was Salahuddin. He considered Caliph al-Azid a good and generous man.
Egyptian Minister Salahuddin met the caliph's son and told him, "I am your father's agent in the matter of the caliphate and he did not make a will about your inheritance." Thus he could not become caliph after his father.
In Egypt, the names of the Caliph of Baghdad and Nur al-Din Zangi began to appear on coins. Khalats were sent from Baghdad for Nooruddin and Salahuddin Ayoubi. Poets wrote poems in honor of both. This was a new field for Salahuddin.
Son of Salahuddin and daughter of the King of Germany
History shows that Salahuddin's growing status was noticed in the West as well. King Frederick Barbarossa of Germany sent him presents in Cairo in 1172. Gifts were also presented by Sultan Salahuddin at the royal court in Germany in the fall of 1173. Phillips writes that the marriage of one of Salahuddin's sons and Frederick's daughter was also mentioned in those days. It is worth mentioning here that the German king approached Salahuddin as an independent ruler without mentioning Nooruddin.
Historian Jonathan Phillips says the connection between Salahuddin and King Frederick negates the notion of extremely strained relations between Muslims and Christians during the Crusades. He wrote that it is true that both sides were trying to create a better position for themselves through these contacts in a broader context but these contacts were nonetheless important.
History shows that in those days a German pastor from Strasbourg also visited Egypt and Syria and visited places of worship, many of which were considered sacred by both Muslims and Christians. He mentioned the good relations between the Egyptian Copts, the Syrian Christians and their Muslim rulers.
The result was a treaty with the King of Germany, Salahuddin, which lasted until 1188, when Frederick vowed a third crusade. On this occasion, Frederick formally announced the end of the relationship.
The first rift in the relationship with Nooruddin
His most important political relationship was with Nur al-Din, in which the first major rift occurred in 1171 when Nur al-Din summoned him to a front, but Salahuddin did not go with him. Explaining the reason for his stay in Egypt, Salahuddin had expressed fears of a possible Ismaili uprising.
Nooruddin Zangi was now in a dilemma. One of their former commanders now occupied areas that were richer than their own. On the other hand, Salahuddin and his family played a key role in overthrowing the Ismaili Caliphate and raising the status of the Sunni Caliph of Baghdad, and it is true that Nur al-Din also had a hand in this development.
The historian Ibn al-Athir writes that "Nur al-Din's opinion of Salah al-Din changed and he vowed to go to Egypt and oust him." Their differences also came to light. But he became very ill and died on 15 May 1174 at the age of 60.
Phillips writes in his book that it would not be an exaggeration to say that from the point of view of jihad, Nooruddin Zangi provided the basis without which it would have been difficult for Salahuddin to appear on the scene. They created the environment in which the Salahuddin and Ayubi families thrived.
Salahuddin Ayubi's next few years were spent in establishing his authority in Syria. Nur al-Din's death averted the threat of civil war between Egypt and Syria, but Nur al-Din Zangi's family did not trust Salahuddin and did not want Nur al-Din's legacy to pass to Salah al-Din. This situation lasted until April of the following year, when Noureddine Zangi's son, Saleh, was forced to recognize Salahuddin's right to all areas of Syria except Aleppo.
Phillips says that in late April, Salahuddin, in a significant development, banned Saleh's name from being used in his Friday sermons in his area.
In the summer of 1175, the Sultan made a temporary peace treaty with the Franks. He seemed to want to stop for a while after a long series of military campaigns. In addition, the famine in the region had made the situation difficult.
Caliph's message to Salahuddin to prepare for the conquest of Jerusalem
Meanwhile, Baghdad responded to Salahuddin's request to recognize him as ruler of Syria. Phillips explains that the letter was accompanied by a black flag of the Abbasid Caliphate, special clothing for him, and a certificate recognizing him as ruler of Egypt, Yemen, and Syria at the time.
But what was disappointing for Salahuddin was that a similar certificate was issued for Saleh in Aleppo.
According to the historian Phillips, this was a message from the caliph to the sultan that the opinion of Nur al-Din Zangi's heirs and the people of Aleppo should be respected and that they themselves should now prepare to recapture Jerusalem.
By 1187, a decade had passed since Sultan Salahuddin reaffirmed his commitment to liberate Jerusalem. They now have an extensive diplomatic network with resources in Syria and Egypt and the island region to focus on the mission.
Phillips writes that it took Salahuddin so long to deal with Muslim rulers and chiefs that people began to say that they forgot their purpose and kept fighting the Muslims. "After years of propaganda, it was now necessary for the Sultan to make a decisive attack."
That same year, a local Christian, Nawab Reynolds, violated the peace treaty by attacking a trade caravan and then refusing to return prisoners.
Now the Sultan had the right to attack and he gathered the largest army of his power. "The yellow flags of the Aubrey family were flying everywhere." "This is the day I have been waiting for," Salahuddin said.
History shows that Salahuddin's growing status was noticed in the West as well. King Frederick Barbarossa of Germany sent him presents in Cairo in 1172. Gifts were also presented by Sultan Salahuddin at the royal court in Germany in the fall of 1173. Phillips writes that the marriage of one of Salahuddin's sons and Frederick's daughter was also mentioned in those days. It is worth mentioning here that the German king approached Salahuddin as an independent ruler without mentioning Nooruddin.
Historian Jonathan Phillips says the connection between Salahuddin and King Frederick negates the notion of extremely strained relations between Muslims and Christians during the Crusades. He wrote that it is true that both sides were trying to create a better position for themselves through these contacts in a broader context but these contacts were nonetheless important.
History shows that in those days a German pastor from Strasbourg also visited Egypt and Syria and visited places of worship, many of which were considered sacred by both Muslims and Christians. He mentioned the good relations between the Egyptian Copts, the Syrian Christians and their Muslim rulers.
The result was a treaty with the King of Germany, Salahuddin, which lasted until 1188, when Frederick vowed a third crusade. On this occasion, Frederick formally announced the end of the relationship.
The first rift in the relationship with Nooruddin
His most important political relationship was with Nur al-Din, in which the first major rift occurred in 1171 when Nur al-Din summoned him to a front, but Salahuddin did not go with him. Explaining the reason for his stay in Egypt, Salahuddin had expressed fears of a possible Ismaili uprising.
Nooruddin Zangi was now in a dilemma. One of their former commanders now occupied areas that were richer than their own. On the other hand, Salahuddin and his family played a key role in overthrowing the Ismaili Caliphate and raising the status of the Sunni Caliph of Baghdad, and it is true that Nur al-Din also had a hand in this development.
The historian Ibn al-Athir writes that "Nur al-Din's opinion of Salah al-Din changed and he vowed to go to Egypt and oust him." Their differences also came to light. But he became very ill and died on 15 May 1174 at the age of 60.
Phillips writes in his book that it would not be an exaggeration to say that from the point of view of jihad, Nooruddin Zangi provided the basis without which it would have been difficult for Salahuddin to appear on the scene. They created the environment in which the Salahuddin and Ayubi families thrived.
Salahuddin Ayubi's next few years were spent in establishing his authority in Syria. Nur al-Din's death averted the threat of civil war between Egypt and Syria, but Nur al-Din Zangi's family did not trust Salahuddin and did not want Nur al-Din's legacy to pass to Salah al-Din. This situation lasted until April of the following year, when Noureddine Zangi's son, Saleh, was forced to recognize Salahuddin's right to all areas of Syria except Aleppo.
Phillips says that in late April, Salahuddin, in a significant development, banned Saleh's name from being used in his Friday sermons in his area.
In the summer of 1175, the Sultan made a temporary peace treaty with the Franks. He seemed to want to stop for a while after a long series of military campaigns. In addition, the famine in the region had made the situation difficult.
Caliph's message to Salahuddin to prepare for the conquest of Jerusalem
Meanwhile, Baghdad responded to Salahuddin's request to recognize him as ruler of Syria. Phillips explains that the letter was accompanied by a black flag of the Abbasid Caliphate, special clothing for him, and a certificate recognizing him as ruler of Egypt, Yemen, and Syria at the time.
But what was disappointing for Salahuddin was that a similar certificate was issued for Saleh in Aleppo.
According to the historian Phillips, this was a message from the caliph to the sultan that the opinion of Nur al-Din Zangi's heirs and the people of Aleppo should be respected and that they themselves should now prepare to recapture Jerusalem.
By 1187, a decade had passed since Sultan Salahuddin reaffirmed his commitment to liberate Jerusalem. They now have an extensive diplomatic network with resources in Syria and Egypt and the island region to focus on the mission.
Phillips writes that it took Salahuddin so long to deal with Muslim rulers and chiefs that people began to say that they forgot their purpose and kept fighting the Muslims. "After years of propaganda, it was now necessary for the Sultan to make a decisive attack."
That same year, a local Christian, Nawab Reynolds, violated the peace treaty by attacking a trade caravan and then refusing to return prisoners.
Now the Sultan had the right to attack and he gathered the largest army of his power. "The yellow flags of the Aubrey family were flying everywhere." "This is the day I have been waiting for," Salahuddin said.
On July 2, the Sultan's troops besieged a city called Tiberias (Tiberias), ruled by Lord Raymond with the Central Christian Army, and managed by his wife. Lord Raymond's wife took refuge in a fort during the Sultan's occupation of the city. Protecting the wife of a lord became a matter of honor for the area's Christian elite.
Phillips quotes the Muslim historian Ibn al-Athir as saying that "the Sultan's attack on Tabaria was only for the purpose of forcing the Christian army to relinquish its position" and he succeeded. This battle is known as the Battle of Hattin.
Phillips quotes the Muslim historian Ibn al-Athir as saying that "the Sultan's attack on Tabaria was only for the purpose of forcing the Christian army to relinquish its position" and he succeeded. This battle is known as the Battle of Hattin.
The importance of the battle of Hattin and the capture of the city of Acre
Phillips writes that the victory of Sultan Salahuddin in the Battle of Hattin and the destruction of Franks' army in it changed the balance of power in the region. But more needed to be done to get Jerusalem. "For the next seven weeks he carried out many great campaigns in the kingdom of Jerusalem, many of which he led himself."
The city of Acre was conquered on July 8, and for the first time in decades, Friday prayers were offered there on July 10, 1187. It did not take long for Beirut to be conquered after that.
It took two weeks to conquer Ashkelon. Here, too, Salahuddin was not harsh with the townspeople. "They did not want a series of massacres and they did not want much resistance against them anywhere and there were Muslim populations near these cities."
The inhabitants of Ashkelon were given the opportunity to go to Jerusalem where they became part of the large number of refugees who were arriving there to participate in the defense of Jerusalem with religious fervor.
Sultan Salahuddin arrives in Jerusalem
Salahuddin arrived in Jerusalem on September 20, 1187. It rained arrows on the city. There was the sound of bells, drums and loud slogans everywhere. The city was so badly damaged by the arrows that even St. John's Hospital, the largest hospital in the Latin Christian world at the time, began to have difficulty dealing with the wounded.
The Sultan said that his victory in the Battle of Hattin and his presence outside the walls of Jerusalem were proof of God's help. The Sultan concluded his speech by vowing that "they will not leave Jerusalem until they have captured the Dome of the Rock or the Dome of the Rock."
After the defeat in the battle of Hattin, the possibility of the arrival of a Christian relief army was ruled out. The king of Jerusalem had been taken prisoner in the Battle of Hattin, and in his place the city administrator of Baliyan had realized that the game was over and it was time to start negotiations for surrender.
The benefits of avoiding a bloody confrontation to capture the city were evident in the lives of Muslim prisoners and the security of the holy sites. There was also the possibility of financial gain in the form of a possible ransom for Christian prisoners.
The surrender date was set for October 2, which was a Friday, and this night of 1187 was also the night of Ascension. Due to this history, Sufis, dervishes and scholars also had time to visit Jerusalem to witness the conquest.
Jerusalem and the women
According to sources, there were 60,000 men in the city besides children and women. The Christian ruler of the city, Baliyan, with the help of various classes, arranged 30,000 dinars for 18,000 poor people. "For the next few weeks, people in the city were selling their wares and raising money for their freedom."
Phillips writes that Salahuddin was also criticized for fixing a price of ten dinars for everyone, because rich people easily managed to leave Jerusalem with their valuables by paying this money. People demanded the confiscation of the valuables of such a rich Christian official. But Salahuddin replied that he would not do so, but provided security for them to their destination.
Despite this, historians write, "16,000 poor people were sold into the slave markets of Syria and Egypt."
Phillips writes that the victory of Sultan Salahuddin in the Battle of Hattin and the destruction of Franks' army in it changed the balance of power in the region. But more needed to be done to get Jerusalem. "For the next seven weeks he carried out many great campaigns in the kingdom of Jerusalem, many of which he led himself."
The city of Acre was conquered on July 8, and for the first time in decades, Friday prayers were offered there on July 10, 1187. It did not take long for Beirut to be conquered after that.
It took two weeks to conquer Ashkelon. Here, too, Salahuddin was not harsh with the townspeople. "They did not want a series of massacres and they did not want much resistance against them anywhere and there were Muslim populations near these cities."
The inhabitants of Ashkelon were given the opportunity to go to Jerusalem where they became part of the large number of refugees who were arriving there to participate in the defense of Jerusalem with religious fervor.
Sultan Salahuddin arrives in Jerusalem
Salahuddin arrived in Jerusalem on September 20, 1187. It rained arrows on the city. There was the sound of bells, drums and loud slogans everywhere. The city was so badly damaged by the arrows that even St. John's Hospital, the largest hospital in the Latin Christian world at the time, began to have difficulty dealing with the wounded.
The Sultan said that his victory in the Battle of Hattin and his presence outside the walls of Jerusalem were proof of God's help. The Sultan concluded his speech by vowing that "they will not leave Jerusalem until they have captured the Dome of the Rock or the Dome of the Rock."
After the defeat in the battle of Hattin, the possibility of the arrival of a Christian relief army was ruled out. The king of Jerusalem had been taken prisoner in the Battle of Hattin, and in his place the city administrator of Baliyan had realized that the game was over and it was time to start negotiations for surrender.
The benefits of avoiding a bloody confrontation to capture the city were evident in the lives of Muslim prisoners and the security of the holy sites. There was also the possibility of financial gain in the form of a possible ransom for Christian prisoners.
The surrender date was set for October 2, which was a Friday, and this night of 1187 was also the night of Ascension. Due to this history, Sufis, dervishes and scholars also had time to visit Jerusalem to witness the conquest.
Jerusalem and the women
According to sources, there were 60,000 men in the city besides children and women. The Christian ruler of the city, Baliyan, with the help of various classes, arranged 30,000 dinars for 18,000 poor people. "For the next few weeks, people in the city were selling their wares and raising money for their freedom."
Phillips writes that Salahuddin was also criticized for fixing a price of ten dinars for everyone, because rich people easily managed to leave Jerusalem with their valuables by paying this money. People demanded the confiscation of the valuables of such a rich Christian official. But Salahuddin replied that he would not do so, but provided security for them to their destination.
Despite this, historians write, "16,000 poor people were sold into the slave markets of Syria and Egypt."
First Friday and 'New Heroes of Islam'
In almost nine decades of Christian occupation, Christianity had been imprinted on all the holy places. The Sultan ordered the restoration of every place in accordance with Islamic requirements. October 9 was the first Friday in Muslim rule in Jerusalem.
The Sultan's decision to lead the Friday prayers was in favor of Damascus judge and poet Mohi-ud-Din, who four years earlier predicted the conquest of Jerusalem on the occasion of the conquest of Aleppo in 1183. Friday's sermon was delivered at Al-Aqsa Mosque. Qazi Mohi-ud-Din compared the conquest of Jerusalem in 1187 to the conquest of the city about five hundred and fifty years ago during the reign of the second Muslim caliph in 638.
He called Sultan Salahuddin the new hero of Islam. Sultan Salahuddin, on the other hand, realized that he would now have to face another crusade to liberate Jerusalem from Muslim occupation. They knew they would have to occupy more territory to deal with the threat.
Sultan and Caliph of Baghdad
Philip writes that the matter was still going on when a message from the caliph came from Baghdad. The Sultan was expecting congratulations after his victory message, but the opposite happened. In fact, the Sultan reported the victory through a young and inexperienced envoy who was not well received in Baghdad. Apparently this was considered an attempt to humiliate the caliph.
In response, the Sultan lost his victories in Egypt, Yemen and Jerusalem. "Didn't I capture Jerusalem and connect it to Mecca ... Didn't I intimidate the West with my actions?"
Phillips writes that he could not have angered the spiritual leader of the Sunni Islamic world by witnessing another crusade.
Preparation for the Crusades and the health of the Sultan
By September, Salahuddin had occupied a large area. Phillips quotes historians in the Sultan's circle as saying that by this time the Muslim armies were tired and needed rest. Along with the soldiers, the Sultan himself needed rest.
According to his secretary, the Sultan's preparation for jihad was such that he did not rest even during the month of Ramadan. "As admirable as it was, the fact that it went on and on badly affected the health of him and his close associates."
Preparations for the Crusades in Europe
Preparations for the Third Crusade were in full swing in Europe, with the first Crusaders expected to arrive in early summer.
Phillips writes that clergy and Christian nobles visited Western Europe and told people that there was a lot of Christian bloodshed in the East at the hands of Muslims and that blasphemy had become commonplace. The sultan was said to want to destroy Christianity.
"The defeat of Jerusalem was a major blow to the Latin Christian world that had no precedent in the Latin world before and no one could be worse than Sultan Salahuddin as the cause and central character of the incident."
In Europe, King Philip Augustus of France, King Henry II of England, King Frederick Barbarossa of Germany and many other rulers held the cross. Now it took a year to preach the Crusades, recruit soldiers and reach the holy places. Some small campaigns were already underway. Their first destination was the city of Tire. The King of Germany left in May 1189.
In almost nine decades of Christian occupation, Christianity had been imprinted on all the holy places. The Sultan ordered the restoration of every place in accordance with Islamic requirements. October 9 was the first Friday in Muslim rule in Jerusalem.
The Sultan's decision to lead the Friday prayers was in favor of Damascus judge and poet Mohi-ud-Din, who four years earlier predicted the conquest of Jerusalem on the occasion of the conquest of Aleppo in 1183. Friday's sermon was delivered at Al-Aqsa Mosque. Qazi Mohi-ud-Din compared the conquest of Jerusalem in 1187 to the conquest of the city about five hundred and fifty years ago during the reign of the second Muslim caliph in 638.
He called Sultan Salahuddin the new hero of Islam. Sultan Salahuddin, on the other hand, realized that he would now have to face another crusade to liberate Jerusalem from Muslim occupation. They knew they would have to occupy more territory to deal with the threat.
Sultan and Caliph of Baghdad
Philip writes that the matter was still going on when a message from the caliph came from Baghdad. The Sultan was expecting congratulations after his victory message, but the opposite happened. In fact, the Sultan reported the victory through a young and inexperienced envoy who was not well received in Baghdad. Apparently this was considered an attempt to humiliate the caliph.
In response, the Sultan lost his victories in Egypt, Yemen and Jerusalem. "Didn't I capture Jerusalem and connect it to Mecca ... Didn't I intimidate the West with my actions?"
Phillips writes that he could not have angered the spiritual leader of the Sunni Islamic world by witnessing another crusade.
Preparation for the Crusades and the health of the Sultan
By September, Salahuddin had occupied a large area. Phillips quotes historians in the Sultan's circle as saying that by this time the Muslim armies were tired and needed rest. Along with the soldiers, the Sultan himself needed rest.
According to his secretary, the Sultan's preparation for jihad was such that he did not rest even during the month of Ramadan. "As admirable as it was, the fact that it went on and on badly affected the health of him and his close associates."
Preparations for the Crusades in Europe
Preparations for the Third Crusade were in full swing in Europe, with the first Crusaders expected to arrive in early summer.
Phillips writes that clergy and Christian nobles visited Western Europe and told people that there was a lot of Christian bloodshed in the East at the hands of Muslims and that blasphemy had become commonplace. The sultan was said to want to destroy Christianity.
"The defeat of Jerusalem was a major blow to the Latin Christian world that had no precedent in the Latin world before and no one could be worse than Sultan Salahuddin as the cause and central character of the incident."
In Europe, King Philip Augustus of France, King Henry II of England, King Frederick Barbarossa of Germany and many other rulers held the cross. Now it took a year to preach the Crusades, recruit soldiers and reach the holy places. Some small campaigns were already underway. Their first destination was the city of Tire. The King of Germany left in May 1189.
The long siege of Acre and the excitement on the front
The Christian army advanced towards the city of Acre. They camped in front of Acre in the last week of August in a place where they had no trouble getting help from the coast. Now in the middle was the city of Acre, surrounded by the Christian army, which was surrounded by Salahuddin's own troops.
Phillips writes that the battle for the city of Acre consisted of the longest siege of the Middle Ages, which lasted about two years. Everyone knew that whoever won here would have a clear lead in the battle for Jerusalem.
There was so much excitement on both sides that thousands of men and women from overseas, Western Europe and the Islamic world were gathering on this front. On the one hand, Christians from England, France, Wales, Denmark, Flanders, the Netherlands, Belgium and the German Empire, including northern Italy, Poland, Hungary, southern Italy, Sicily, Genoa, Venice and Pisa, came to take part in the Crusades. In addition to those from Egypt, Syria, Yemen, Asia Minor, Azerbaijan and Khorasan, there were Turks, Kurds, Arabs, Nubians, Armenians and Bedouin Muslims.
Gossip and dancing of Muslim and Christian soldiers
The most memorable events of the long siege of Acre took place in the summer of 1191, when King Philip Augustus of France and King Richard Sherdell of England arrived. The 20 months before his arrival were like the scene of a fast-paced war.
Phillips writes that certain periods of any war represent it, but such a long war cannot be fought every day of the year. There are chapters on diplomacy, tired armies stop to rest, bad weather for weeks does not allow war, and boredom during wars is well known.
Historian Bahauddin writes that many times, due to boredom, the soldiers on both sides would forget the fight and start talking to each other and the talk would even lead to singing and dancing together.
Lying in a hot tub in military camps costs one dirham
Historians write that, surprisingly, food was also bought and sold between the two camps. One year after the siege, the people had come to terms with its reality. Phillips writes that those who wanted to get rid of the fatigue of war only needed to go to Western merchants who were worth a dirham lying in a tub of hot water.
Illness in Christian and Muslim military camps
Illness was also a problem for both camps, affecting many key leaders and killing many. Historians write that "far more lives were lost to disease than arrows, swords and firearms, and many decisions of the top leadership on both sides were influenced by the situation of the forces."
The Crusaders were particularly hard hit by the disease because they were not accustomed to the region's environment, diseases and weather. Among the three important people killed were Queen Sabella of the Kingdom of Jerusalem and her two daughters.
In the winter, Muslim sources say the Crusaders were killing 100 soldiers a day. Western sources say that everyone was coughing, people's legs and mouths were swollen and their teeth were falling out. Corn and eggs were too expensive, and a dead horse was more expensive than a living horse. Despite these hardships, however, the Crusaders were optimistic. He was sure that more help was coming.
By mid-September, the city of Acre was facing severe food shortages. When the city administrators conveyed the news to the Sultan, they ordered complete secrecy. He knew that three ships were coming from Egypt with large supplies of food. There was not much time for these ships to be secretly brought to the city and they headed straight for the port. The Sultan, meanwhile, was anxiously waiting on the shore. "They were asking God for victory like a nervous mother."
It is worth mentioning here that the Sultan's army consisted mostly of salaried soldiers. The achievements of 1187 and 1188 were beneficial to all but the attraction of the prolonged siege of Acre was diminishing.
The Christian army advanced towards the city of Acre. They camped in front of Acre in the last week of August in a place where they had no trouble getting help from the coast. Now in the middle was the city of Acre, surrounded by the Christian army, which was surrounded by Salahuddin's own troops.
Phillips writes that the battle for the city of Acre consisted of the longest siege of the Middle Ages, which lasted about two years. Everyone knew that whoever won here would have a clear lead in the battle for Jerusalem.
There was so much excitement on both sides that thousands of men and women from overseas, Western Europe and the Islamic world were gathering on this front. On the one hand, Christians from England, France, Wales, Denmark, Flanders, the Netherlands, Belgium and the German Empire, including northern Italy, Poland, Hungary, southern Italy, Sicily, Genoa, Venice and Pisa, came to take part in the Crusades. In addition to those from Egypt, Syria, Yemen, Asia Minor, Azerbaijan and Khorasan, there were Turks, Kurds, Arabs, Nubians, Armenians and Bedouin Muslims.
Gossip and dancing of Muslim and Christian soldiers
The most memorable events of the long siege of Acre took place in the summer of 1191, when King Philip Augustus of France and King Richard Sherdell of England arrived. The 20 months before his arrival were like the scene of a fast-paced war.
Phillips writes that certain periods of any war represent it, but such a long war cannot be fought every day of the year. There are chapters on diplomacy, tired armies stop to rest, bad weather for weeks does not allow war, and boredom during wars is well known.
Historian Bahauddin writes that many times, due to boredom, the soldiers on both sides would forget the fight and start talking to each other and the talk would even lead to singing and dancing together.
Lying in a hot tub in military camps costs one dirham
Historians write that, surprisingly, food was also bought and sold between the two camps. One year after the siege, the people had come to terms with its reality. Phillips writes that those who wanted to get rid of the fatigue of war only needed to go to Western merchants who were worth a dirham lying in a tub of hot water.
Illness in Christian and Muslim military camps
Illness was also a problem for both camps, affecting many key leaders and killing many. Historians write that "far more lives were lost to disease than arrows, swords and firearms, and many decisions of the top leadership on both sides were influenced by the situation of the forces."
The Crusaders were particularly hard hit by the disease because they were not accustomed to the region's environment, diseases and weather. Among the three important people killed were Queen Sabella of the Kingdom of Jerusalem and her two daughters.
In the winter, Muslim sources say the Crusaders were killing 100 soldiers a day. Western sources say that everyone was coughing, people's legs and mouths were swollen and their teeth were falling out. Corn and eggs were too expensive, and a dead horse was more expensive than a living horse. Despite these hardships, however, the Crusaders were optimistic. He was sure that more help was coming.
By mid-September, the city of Acre was facing severe food shortages. When the city administrators conveyed the news to the Sultan, they ordered complete secrecy. He knew that three ships were coming from Egypt with large supplies of food. There was not much time for these ships to be secretly brought to the city and they headed straight for the port. The Sultan, meanwhile, was anxiously waiting on the shore. "They were asking God for victory like a nervous mother."
It is worth mentioning here that the Sultan's army consisted mostly of salaried soldiers. The achievements of 1187 and 1188 were beneficial to all but the attraction of the prolonged siege of Acre was diminishing.
The Sultan refused to accept the help sent by the Caliph
This game of waiting was certainly tiring for the Sultan, who knew that the kings of Western Europe were preparing to raise a large army against him at that time. Muslim powers were contacted on all sides by the Sultan. Emad al-Din also sent a message to the caliph in Baghdad for help.
By the end of March 1190, the Sultan had received aid from the Syrian cities of Homs and Hama. His brother Saif al-Din had also arrived from Egypt with the army.
But in the meantime, the caliph's silence in Baghdad was disturbing to the sultan. They sent a small amount of 'Greek fire', some engineers specializing in siege warfare and 20,000 dinars which the Sultan refused to receive with utmost politeness. "The problem was not the lack of full moral support for their efforts to mobilize the Sultan's Middle East for jihad more than the amount of aid."
Phillips writes that Muslim rulers who did not support or help him did so in a way that reflected regional compulsions rather than a lack of religious fervor, as happened with many Seljuk chiefs. In addition, some ruling families may not have wanted to benefit the Ayub family.
This game of waiting was certainly tiring for the Sultan, who knew that the kings of Western Europe were preparing to raise a large army against him at that time. Muslim powers were contacted on all sides by the Sultan. Emad al-Din also sent a message to the caliph in Baghdad for help.
By the end of March 1190, the Sultan had received aid from the Syrian cities of Homs and Hama. His brother Saif al-Din had also arrived from Egypt with the army.
But in the meantime, the caliph's silence in Baghdad was disturbing to the sultan. They sent a small amount of 'Greek fire', some engineers specializing in siege warfare and 20,000 dinars which the Sultan refused to receive with utmost politeness. "The problem was not the lack of full moral support for their efforts to mobilize the Sultan's Middle East for jihad more than the amount of aid."
Phillips writes that Muslim rulers who did not support or help him did so in a way that reflected regional compulsions rather than a lack of religious fervor, as happened with many Seljuk chiefs. In addition, some ruling families may not have wanted to benefit the Ayub family.
A five-story Christian tower and a young Muslim counter-attack
Winter rains and mud made life difficult in the camps, but Christians built three gigantic temple towers to break the siege. Each tower was five stories high. The wood was very expensive and was wrapped in mud and vinegar to protect it from attack. Its tallest platform was large enough to hold a catapult.
Attempts were made to burn them by firing incendiary substances but to no avail. Salahuddin was fortunate to have a copper-clad son on his staff who was trying to increase his power by experimenting with 'Greek Fire'. He persuaded the sultan to enter the city by any means.
In the light of his experiments, this young man prepared a chemical substance which was filled in pots and thrown towards a tower but the tower did not make any difference. Phillips writes that the boy was not disappointed. He had estimated the distance from the city wall to the tower. The second time he increased the volume in the pot and fired, and he was not overjoyed when the tower caught fire. The second and third towers were similarly destroyed. The boy is now smuggled out of the city and presented to Salahuddin, who rewarded him with land and money, but he refuses to accept what he has done for God's sake. ۔
There were two major battles before the end of the war season in November. The Sultan was once again forced to watch the battle from afar due to illness.
When Sultan Salahuddin gave his coat to the imprisoned crusader commander
On November 23, the Muslims attacked and forced about 200 crusader knights to come forward and many of them were taken prisoner. There was also a commander among them. They were presented to the Sultan and the Sultan met these officers with regular honors.
They were given coats made of fur for the winter, but the Sultan gave his coat to the commander. They were given food and housed in a tent with the Sultan. The commander got a place to eat with the Sultan.
Phillips writes that "although his purpose was to obtain information about the plans of the Crusaders, this attitude was not new to the Sultan."
The difficulties of the siege and the Sultan's mercy
As winter approached, the Crusaders began to see the arrival of the kings of France and England. On the other hand, they were disturbed by the cold seal of Sultan Khalifa. "Islam is asking you for help like a drowning man," he said, adding that he was spending all his personal income on jihad and that the caliph should help him in any way he could.
In all these difficulties of the siege, stories of the Sultan's kindness and generosity were constantly heard. Once a woman's newborn baby was picked up from a crusade camp and then sold. The matter reached the Sultan. Historian Bahauddin was present on the occasion. The Sultan recovered the child and paid the price to the buyer and handed the child over to the mother.
Winter rains and mud made life difficult in the camps, but Christians built three gigantic temple towers to break the siege. Each tower was five stories high. The wood was very expensive and was wrapped in mud and vinegar to protect it from attack. Its tallest platform was large enough to hold a catapult.
Attempts were made to burn them by firing incendiary substances but to no avail. Salahuddin was fortunate to have a copper-clad son on his staff who was trying to increase his power by experimenting with 'Greek Fire'. He persuaded the sultan to enter the city by any means.
In the light of his experiments, this young man prepared a chemical substance which was filled in pots and thrown towards a tower but the tower did not make any difference. Phillips writes that the boy was not disappointed. He had estimated the distance from the city wall to the tower. The second time he increased the volume in the pot and fired, and he was not overjoyed when the tower caught fire. The second and third towers were similarly destroyed. The boy is now smuggled out of the city and presented to Salahuddin, who rewarded him with land and money, but he refuses to accept what he has done for God's sake. ۔
There were two major battles before the end of the war season in November. The Sultan was once again forced to watch the battle from afar due to illness.
When Sultan Salahuddin gave his coat to the imprisoned crusader commander
On November 23, the Muslims attacked and forced about 200 crusader knights to come forward and many of them were taken prisoner. There was also a commander among them. They were presented to the Sultan and the Sultan met these officers with regular honors.
They were given coats made of fur for the winter, but the Sultan gave his coat to the commander. They were given food and housed in a tent with the Sultan. The commander got a place to eat with the Sultan.
Phillips writes that "although his purpose was to obtain information about the plans of the Crusaders, this attitude was not new to the Sultan."
The difficulties of the siege and the Sultan's mercy
As winter approached, the Crusaders began to see the arrival of the kings of France and England. On the other hand, they were disturbed by the cold seal of Sultan Khalifa. "Islam is asking you for help like a drowning man," he said, adding that he was spending all his personal income on jihad and that the caliph should help him in any way he could.
In all these difficulties of the siege, stories of the Sultan's kindness and generosity were constantly heard. Once a woman's newborn baby was picked up from a crusade camp and then sold. The matter reached the Sultan. Historian Bahauddin was present on the occasion. The Sultan recovered the child and paid the price to the buyer and handed the child over to the mother.
Arrival of King Philip Augustus of France and King Richard Sherdell of England
On April 20, King Philip of France arrived on six ships with troops, horses and weapons. By the end of May, they had built seven new catapults that were severely damaging the city walls. On the other hand, the Sultan continued to attack the Crusaders through his sons and officers, but in so many months their defensive positions had become stronger.
On June 8, 1191, King Richard Sherdell of England also arrived at Acre. Bahauddin says he arrived in 25 ships. He was a great fighter with the experience of long war campaigns in Western Europe, with the finest planning skills. The arrival of 17,000 troops with them raised the spirits of the Crusaders. The Sultan once again sent a message to the Near East that "the city of Acre is in grave danger ... if aid does not come now, when will it come?"
Richard's desire to meet the Sultan and the Sultan's refusal?
On June 20, King Richard's envoy appeared before the Sultan and requested a meeting from the British King. The sultan refused, saying that the meeting between the kings took place after an agreement because there was no war between the two after meeting and eating at the same table. Remember that the most important aspect of the Third Crusade was diplomacy.
Meanwhile, aid arrived at the camp from Sinjar, Mosul and Mosul, but according to Bahauddin, the grip had been tightened around the city.
There were so many French and English crusaders that they could work shifts and the defenders of the city were not getting any rest. At the same time, they had dug trenches around their camps outside the city, making it difficult for the Sultan to attack them.
Salahuddin "would go from one division to another on a horse like a restless mother and would urge the people to perform their duty in jihad." But I was tired and sad.
The message came from the city that if they were not helped, they would make a peace treaty with the Crusaders.
The decision to surrender the city of Acre without asking the Sultan
Sources in history say that despair was spreading in the city. The siege of the city was weakening and the victory of the Crusaders was being assured despite their fierce resistance. On July 12, a swimmer from the city came to the Sultan and informed him of the surrender of the city to the Crusaders and of the treaty. Phillips says he did it to avoid a massacre. Under the agreement, they were to release the "original cross" of 1,500 prisoners and pay the crusaders 200,000 dinars.
Salahuddin did not sign the agreement, but he had to sign it
The most difficult question for the Sultan in the treaty was two hundred thousand dinars. Huge resources had been used in this war and the Sultan had to repeatedly ask for financial help. His generosity proved to be an important means of keeping many allies together, and now that he was running out of personal resources, the demand was difficult. It seems that the Sultan paid half the amount and accepted the offer to release half of the prisoners.
On April 20, King Philip of France arrived on six ships with troops, horses and weapons. By the end of May, they had built seven new catapults that were severely damaging the city walls. On the other hand, the Sultan continued to attack the Crusaders through his sons and officers, but in so many months their defensive positions had become stronger.
On June 8, 1191, King Richard Sherdell of England also arrived at Acre. Bahauddin says he arrived in 25 ships. He was a great fighter with the experience of long war campaigns in Western Europe, with the finest planning skills. The arrival of 17,000 troops with them raised the spirits of the Crusaders. The Sultan once again sent a message to the Near East that "the city of Acre is in grave danger ... if aid does not come now, when will it come?"
Richard's desire to meet the Sultan and the Sultan's refusal?
On June 20, King Richard's envoy appeared before the Sultan and requested a meeting from the British King. The sultan refused, saying that the meeting between the kings took place after an agreement because there was no war between the two after meeting and eating at the same table. Remember that the most important aspect of the Third Crusade was diplomacy.
Meanwhile, aid arrived at the camp from Sinjar, Mosul and Mosul, but according to Bahauddin, the grip had been tightened around the city.
There were so many French and English crusaders that they could work shifts and the defenders of the city were not getting any rest. At the same time, they had dug trenches around their camps outside the city, making it difficult for the Sultan to attack them.
Salahuddin "would go from one division to another on a horse like a restless mother and would urge the people to perform their duty in jihad." But I was tired and sad.
The message came from the city that if they were not helped, they would make a peace treaty with the Crusaders.
The decision to surrender the city of Acre without asking the Sultan
Sources in history say that despair was spreading in the city. The siege of the city was weakening and the victory of the Crusaders was being assured despite their fierce resistance. On July 12, a swimmer from the city came to the Sultan and informed him of the surrender of the city to the Crusaders and of the treaty. Phillips says he did it to avoid a massacre. Under the agreement, they were to release the "original cross" of 1,500 prisoners and pay the crusaders 200,000 dinars.
Salahuddin did not sign the agreement, but he had to sign it
The most difficult question for the Sultan in the treaty was two hundred thousand dinars. Huge resources had been used in this war and the Sultan had to repeatedly ask for financial help. His generosity proved to be an important means of keeping many allies together, and now that he was running out of personal resources, the demand was difficult. It seems that the Sultan paid half the amount and accepted the offer to release half of the prisoners.
Massacre of Muslim prisoners
History shows that the Sultan insisted that Muslim prisoners should include important officials and not just ordinary prisoners. The case dragged on for so long that the exchange of prisoners was delayed. Richard killed 2,600 Muslim prisoners in his custody. By the time the Muslims heard about it, it was too late.
Phillips writes that his purpose was to discredit Sultan Salahuddin, that he could not even protect his people. Bahauddin wrote that Richard wanted to move fast towards Jerusalem and had to leave some of his soldiers behind for these prisoners. The Sultan had also killed prisoners in the past, but he did so after the wars, not after an agreement was negotiated.
From Acacia to Jerusalem
On one side of the Crusaders marching towards Jerusalem was the coast from where they received aid by sea. Richard had made special arrangements for this and they could not do anything against him because of the damage done to the Muslim navy in the battle of Acre.
As they left Acre, Muslim archers began targeting the Crusaders. Sultan's son Al-Afzal played an important role in this. In those days, a crusader prisoner was treated harshly and no distinction was made between rank and rank.
Richard's strategy to save the Crusaders from the Sultan's arrows
Temperatures were above 30 degrees Celsius in September, and writings on both sides show that the hot weather also caused significant casualties. Salahuddin and Richard could be seen going back and forth on horseback, encouraging their troops.
Drums and trumpets were traditionally played by the Sultan's army during the march. From afar, King Richard's flag could be seen waving from a high pole in the Crusaders. His infantry was dressed in armor from head to toe to avoid the rain of arrows and marched outside the cavalry to protect the precious horses from the arrows fired by the Sultan's army.
Phillips writes that which soldiers would march towards the coast and which would turn outside so that everyone would have a chance to escape the Sultan's army attacks.
Sultan and Richard Sherdal's ill health
Meanwhile, the Sultan's health problems continued. Many times he could not even ride a horse and inspected the army at night to avoid the heat.
He also made an emergency visit to Jerusalem to inspect the city for food and other necessities, and returned to consult with his princes on the situation.
King Richard of England was also in poor health and had to return to Acre. In addition, after the success of Akka, his soldiers were wasting their time in attracting alcohol and girls. Richard himself had to go and remind them of the duties of the Crusades.
Meanwhile, the Crusaders stopped for a while to rebuild Jaffa because they had to secure the road to Jerusalem. Money was running low, and Richard sent messages to Western Europe for help.
The most important aspect of the Third World War was diplomacy
The most important aspect of the Third Crusade was the number of diplomatic meetings that took place during it. Diplomatic contacts with the Crusaders continued with important events, especially with one of their key leaders, Conrad, who saw himself as the future King of Jerusalem.
From the end of September 1191 to the middle of October, contacts between Richard and the Sultan's brother Saifuddin continued, with both sides trying their best to impress each other with sophistication and courtesy.
Sultan Salahuddin had a lot in common with both religious and linguistic differences, such as his fondness for horses. During these meetings, the relationship between Richard and Saifuddin had gone beyond the initial difficulties. But the question of the future of Jerusalem remained.
History shows that the Sultan insisted that Muslim prisoners should include important officials and not just ordinary prisoners. The case dragged on for so long that the exchange of prisoners was delayed. Richard killed 2,600 Muslim prisoners in his custody. By the time the Muslims heard about it, it was too late.
Phillips writes that his purpose was to discredit Sultan Salahuddin, that he could not even protect his people. Bahauddin wrote that Richard wanted to move fast towards Jerusalem and had to leave some of his soldiers behind for these prisoners. The Sultan had also killed prisoners in the past, but he did so after the wars, not after an agreement was negotiated.
From Acacia to Jerusalem
On one side of the Crusaders marching towards Jerusalem was the coast from where they received aid by sea. Richard had made special arrangements for this and they could not do anything against him because of the damage done to the Muslim navy in the battle of Acre.
As they left Acre, Muslim archers began targeting the Crusaders. Sultan's son Al-Afzal played an important role in this. In those days, a crusader prisoner was treated harshly and no distinction was made between rank and rank.
Richard's strategy to save the Crusaders from the Sultan's arrows
Temperatures were above 30 degrees Celsius in September, and writings on both sides show that the hot weather also caused significant casualties. Salahuddin and Richard could be seen going back and forth on horseback, encouraging their troops.
Drums and trumpets were traditionally played by the Sultan's army during the march. From afar, King Richard's flag could be seen waving from a high pole in the Crusaders. His infantry was dressed in armor from head to toe to avoid the rain of arrows and marched outside the cavalry to protect the precious horses from the arrows fired by the Sultan's army.
Phillips writes that which soldiers would march towards the coast and which would turn outside so that everyone would have a chance to escape the Sultan's army attacks.
Sultan and Richard Sherdal's ill health
Meanwhile, the Sultan's health problems continued. Many times he could not even ride a horse and inspected the army at night to avoid the heat.
He also made an emergency visit to Jerusalem to inspect the city for food and other necessities, and returned to consult with his princes on the situation.
King Richard of England was also in poor health and had to return to Acre. In addition, after the success of Akka, his soldiers were wasting their time in attracting alcohol and girls. Richard himself had to go and remind them of the duties of the Crusades.
Meanwhile, the Crusaders stopped for a while to rebuild Jaffa because they had to secure the road to Jerusalem. Money was running low, and Richard sent messages to Western Europe for help.
The most important aspect of the Third World War was diplomacy
The most important aspect of the Third Crusade was the number of diplomatic meetings that took place during it. Diplomatic contacts with the Crusaders continued with important events, especially with one of their key leaders, Conrad, who saw himself as the future King of Jerusalem.
From the end of September 1191 to the middle of October, contacts between Richard and the Sultan's brother Saifuddin continued, with both sides trying their best to impress each other with sophistication and courtesy.
Sultan Salahuddin had a lot in common with both religious and linguistic differences, such as his fondness for horses. During these meetings, the relationship between Richard and Saifuddin had gone beyond the initial difficulties. But the question of the future of Jerusalem remained.
What message did Richard send?
In Saifuddin's absence, Richard had an important meeting with his second secretary near Jaffa. According to Bahauddin, Richard wrote: "The game of Muslims and Franks is over. The land has been destroyed by both hands, completely destroyed. Property on both sides has been destroyed. Now the center of our worship is Jerusalem, which we can never leave ... there can be peace on these terms after which we can get out of this difficult situation. "
The Sultan, after consulting his princes, replied, "Jerusalem is as much ours as it is yours, but more important to us because from here our prophets ascended." The king should not think that we can leave him. We cannot utter such a word among Muslims. As far as the earth is concerned, it was ours from the beginning. His victory at the hands of you people was an unexpected accident which happened due to the weakness of the Muslims.
Relaxation in the Crusades and Muslim camps and the proposal of marriage of the Sultan's brother and Richard's sister
Phillips writes that it was not easy for anyone to retreat in light of the sentiments on both sides about Jerusalem. But over the next year, their position softened considerably.
Messages kept coming from both sides for a few days, after which the Sultan's brother Saifuddin called a meeting of his special princes and presented to them the basic proposal for reconciliation with Richard, according to which Saifuddin would marry Richard's sister Joe Ann. Who were recently widowed and Salahuddin will recognize her as the king of the coastal areas. Jerusalem will be their capital and the villages will be run by Christian military groups and the castles will be owned by the newlyweds. All prisoners will be released and the Holy Cross will be handed over to Christians and King Richard will return to Europe.
When Salahuddin first heard the proposal, he did not believe it to be true, but indicated that he could agree to it in principle.
However, the marriage of Richard's sister was later put before the Pope after objections from other Crusaders. He said that if the Pope forbade him, he could marry his young niece to Saifuddin and he did not need anyone's permission for that.
Crusaders ready to attack Jerusalem and Richard and Saifuddin meet
When the news came that the Crusaders were ready to attack Jerusalem, the Muslims also went to war. Saifuddin Harawal was in charge of the contingent. Richard was twenty-six kilometers from the city. The journey to the city was not easy. But history shows that even during this time there were political and private events that could have been a burden on the leadership.
One of the Sultan's cousins died in Damascus, and Bahauddin writes that the Sultan was deeply saddened. Then, in early November, when the two armies were facing each other in Ramallah and tensions had risen, the Sultan received a letter which made him weep and many of his comrades wept when they saw him in this condition. gone. Eventually, the Sultan allayed concerns by announcing the death of his nephew Taqi-ud-Din in a campaign in the north in front of certain people. But he forbade everyone to spread the news.
But even then, diplomatic meetings continued. Saifuddin and Richard met in a friendly atmosphere in November. Large tents were set up on both sides and gifts and specially prepared dishes were exchanged. Seven valuable camels and a tent were gifted by Saifuddin.
When Richard expressed his desire to listen to Muslim music, Saifuddin summoned a woman who played the harp, which was much appreciated. The two seemed to be happy to meet each other, but scribes on both sides continued to express doubts about the intentions of the two leaders.
Richard's desire to meet Salahuddin again and the Sultan's refusal
King Richard once asked Saif al-Din to meet Salahuddin, and when the invitation reached Salahuddin, he again forbade him, saying that the king could not meet without an agreement.
Phillips writes that "Aubrey's good humor was once a cause of fear in the Christian camp." Another confusion in the diplomatic arena was the arrival of new proposals from Richard that night.
In Saifuddin's absence, Richard had an important meeting with his second secretary near Jaffa. According to Bahauddin, Richard wrote: "The game of Muslims and Franks is over. The land has been destroyed by both hands, completely destroyed. Property on both sides has been destroyed. Now the center of our worship is Jerusalem, which we can never leave ... there can be peace on these terms after which we can get out of this difficult situation. "
The Sultan, after consulting his princes, replied, "Jerusalem is as much ours as it is yours, but more important to us because from here our prophets ascended." The king should not think that we can leave him. We cannot utter such a word among Muslims. As far as the earth is concerned, it was ours from the beginning. His victory at the hands of you people was an unexpected accident which happened due to the weakness of the Muslims.
Relaxation in the Crusades and Muslim camps and the proposal of marriage of the Sultan's brother and Richard's sister
Phillips writes that it was not easy for anyone to retreat in light of the sentiments on both sides about Jerusalem. But over the next year, their position softened considerably.
Messages kept coming from both sides for a few days, after which the Sultan's brother Saifuddin called a meeting of his special princes and presented to them the basic proposal for reconciliation with Richard, according to which Saifuddin would marry Richard's sister Joe Ann. Who were recently widowed and Salahuddin will recognize her as the king of the coastal areas. Jerusalem will be their capital and the villages will be run by Christian military groups and the castles will be owned by the newlyweds. All prisoners will be released and the Holy Cross will be handed over to Christians and King Richard will return to Europe.
When Salahuddin first heard the proposal, he did not believe it to be true, but indicated that he could agree to it in principle.
However, the marriage of Richard's sister was later put before the Pope after objections from other Crusaders. He said that if the Pope forbade him, he could marry his young niece to Saifuddin and he did not need anyone's permission for that.
Crusaders ready to attack Jerusalem and Richard and Saifuddin meet
When the news came that the Crusaders were ready to attack Jerusalem, the Muslims also went to war. Saifuddin Harawal was in charge of the contingent. Richard was twenty-six kilometers from the city. The journey to the city was not easy. But history shows that even during this time there were political and private events that could have been a burden on the leadership.
One of the Sultan's cousins died in Damascus, and Bahauddin writes that the Sultan was deeply saddened. Then, in early November, when the two armies were facing each other in Ramallah and tensions had risen, the Sultan received a letter which made him weep and many of his comrades wept when they saw him in this condition. gone. Eventually, the Sultan allayed concerns by announcing the death of his nephew Taqi-ud-Din in a campaign in the north in front of certain people. But he forbade everyone to spread the news.
But even then, diplomatic meetings continued. Saifuddin and Richard met in a friendly atmosphere in November. Large tents were set up on both sides and gifts and specially prepared dishes were exchanged. Seven valuable camels and a tent were gifted by Saifuddin.
When Richard expressed his desire to listen to Muslim music, Saifuddin summoned a woman who played the harp, which was much appreciated. The two seemed to be happy to meet each other, but scribes on both sides continued to express doubts about the intentions of the two leaders.
Richard's desire to meet Salahuddin again and the Sultan's refusal
King Richard once asked Saif al-Din to meet Salahuddin, and when the invitation reached Salahuddin, he again forbade him, saying that the king could not meet without an agreement.
Phillips writes that "Aubrey's good humor was once a cause of fear in the Christian camp." Another confusion in the diplomatic arena was the arrival of new proposals from Richard that night.
What did Richard the Lionheart write about the Sultan in his new proposal?
According to historians, Richard wrote that if Saifuddin took over the coast, he could play the role of Sultan Salahuddin Munsif in the event of a dispute between him and Richard. "It is important that we have some control over Jerusalem. My aim is to divide the area in such a way that there is no room for criticism on Saifuddin from the Muslims and on me from the Farangis.
It was mid-November, and Richard's winter siege of Jerusalem was unlikely, but at the same time it was decided that he would remain there until 1192.
Sultan's consultation
The Sultan summoned his princes for consultation and put all possibilities before them. Phillips says that the answers of the princes, which are recorded in historical references, show that in the opinion of most of the audience, King Richard could have been trusted, but not the Franks who were left behind. His words also show that his anger over Aka's defeat had subsided.
Clashes and military operations continued as usual with these meetings and messages, and at one point Richard came so close to the Muslim front that one of the soldiers had to disguise himself in order to return safely.
Richard the Lion Heart Trouble
Historians write that it was a time of decision for Richard. After many years of expedition, thousands of miles, and the conquest of Acre, they were now only a few miles from Jerusalem. His comrades and soldiers were anxious to move forward, but it was not an easy decision for him.
Militarily, their supply line was too long. Access to the port was instrumental in Aka's success. Here they were 50 km away from any kind of aid. Nearby small towns and cities were strategically destroyed and evacuated by Sultan Salahuddin himself.
Phillips writes that "Muslims succeeded in confusing the Crusaders after the victory of Acre. Any siege in the winter would have been difficult for any army. Phillips writes that he came to Christ to fulfill his dream of liberating the city from the Muslims, but as a leader he also had the heavy responsibility of thousands of his people.
Richard the Lion's heart retreated from Jerusalem
Phillips writes that on January 6 and 13, 1192, he ordered his army to retreat to Ramallah, 15 km from the coast. Sultan Salahuddin spent the whole winter in Jerusalem with his army. The soldiers were given the opportunity to go home.
In March 1192, King Richard of England again contacted Saifuddin, the Sultan's brother, and a new era of diplomacy began.
Differences in the family of Sultan Salahuddin
Meanwhile, Sultan Salahuddin faced differences within the family. So far his success was that his family had made decisions together on important occasions, but now his nephew Taqi al-Din's son al-Mansur was asking for some territory that was difficult for the Sultan to give him at a young age.
Phillips writes that the Sultan had to send his son Al-Afzal away. Richard was aware of this progress and he too seemed to be lax in matters. Matters escalated to the point that the Sultan's brother, Saif al-Din, had to leave Jerusalem to settle the matter. During this time differences arose between the Sultan and his own son Al-Afzal.
According to historians, Richard wrote that if Saifuddin took over the coast, he could play the role of Sultan Salahuddin Munsif in the event of a dispute between him and Richard. "It is important that we have some control over Jerusalem. My aim is to divide the area in such a way that there is no room for criticism on Saifuddin from the Muslims and on me from the Farangis.
It was mid-November, and Richard's winter siege of Jerusalem was unlikely, but at the same time it was decided that he would remain there until 1192.
Sultan's consultation
The Sultan summoned his princes for consultation and put all possibilities before them. Phillips says that the answers of the princes, which are recorded in historical references, show that in the opinion of most of the audience, King Richard could have been trusted, but not the Franks who were left behind. His words also show that his anger over Aka's defeat had subsided.
Clashes and military operations continued as usual with these meetings and messages, and at one point Richard came so close to the Muslim front that one of the soldiers had to disguise himself in order to return safely.
Richard the Lion Heart Trouble
Historians write that it was a time of decision for Richard. After many years of expedition, thousands of miles, and the conquest of Acre, they were now only a few miles from Jerusalem. His comrades and soldiers were anxious to move forward, but it was not an easy decision for him.
Militarily, their supply line was too long. Access to the port was instrumental in Aka's success. Here they were 50 km away from any kind of aid. Nearby small towns and cities were strategically destroyed and evacuated by Sultan Salahuddin himself.
Phillips writes that "Muslims succeeded in confusing the Crusaders after the victory of Acre. Any siege in the winter would have been difficult for any army. Phillips writes that he came to Christ to fulfill his dream of liberating the city from the Muslims, but as a leader he also had the heavy responsibility of thousands of his people.
Richard the Lion's heart retreated from Jerusalem
Phillips writes that on January 6 and 13, 1192, he ordered his army to retreat to Ramallah, 15 km from the coast. Sultan Salahuddin spent the whole winter in Jerusalem with his army. The soldiers were given the opportunity to go home.
In March 1192, King Richard of England again contacted Saifuddin, the Sultan's brother, and a new era of diplomacy began.
Differences in the family of Sultan Salahuddin
Meanwhile, Sultan Salahuddin faced differences within the family. So far his success was that his family had made decisions together on important occasions, but now his nephew Taqi al-Din's son al-Mansur was asking for some territory that was difficult for the Sultan to give him at a young age.
Phillips writes that the Sultan had to send his son Al-Afzal away. Richard was aware of this progress and he too seemed to be lax in matters. Matters escalated to the point that the Sultan's brother, Saif al-Din, had to leave Jerusalem to settle the matter. During this time differences arose between the Sultan and his own son Al-Afzal.
Crusaders advance on Jerusalem
Meanwhile, from England, Richard's brother John began to complain that he was interfering in administrative matters and now he was under increasing pressure to settle matters quickly. At the same time, there was an uproar in the Christian camp over the kingdom of Jerusalem, and Richard's nominee for the post, Conrad, was assassinated. However, Richard overcame the situation and in May the Crusaders were ready to advance on Jerusalem. This time they moved faster.
Meanwhile, the Sultan's brother Saifuddin and some important people also became his prisoners due to intelligence. But the good news for the Sultan was that his sons, forgetting their differences, arrived in Jerusalem on July 2. The Muslims poisoned the wells near Jerusalem and it was not easy to dig new wells on this rocky ground.
The Crusaders were forced to retreat once again
History shows that just as there was a debate in the Sultan's camp about defending inside the city or fighting outside, so there were differences of opinion between the British and the French in the crusade camp over the issue of strategy. On July 4, news came that the Crusaders had once again lifted the siege of Jerusalem and retreated. Phillips writes that Sultan Salahuddin was once again a servant. But the problem was not over.
Agreement, Richard's return and Salahuddin's death
Military operations continued with peace efforts, and this time Sultan Dhalahuddin advanced from Jerusalem and attacked. Phillips writes that Richard the Lion had understood that an attack on Jerusalem was not possible after two retreats. He was also pressured to return home from England. A peace treaty was signed on September 2, 1192, and Richard returned on October 10, 1192.
Five months after the peace treaty, Sultan Salahuddin last appeared at a public ceremony in Damascus on February 19, 1193, and passed away on March 4, 1193.
Meanwhile, from England, Richard's brother John began to complain that he was interfering in administrative matters and now he was under increasing pressure to settle matters quickly. At the same time, there was an uproar in the Christian camp over the kingdom of Jerusalem, and Richard's nominee for the post, Conrad, was assassinated. However, Richard overcame the situation and in May the Crusaders were ready to advance on Jerusalem. This time they moved faster.
Meanwhile, the Sultan's brother Saifuddin and some important people also became his prisoners due to intelligence. But the good news for the Sultan was that his sons, forgetting their differences, arrived in Jerusalem on July 2. The Muslims poisoned the wells near Jerusalem and it was not easy to dig new wells on this rocky ground.
The Crusaders were forced to retreat once again
History shows that just as there was a debate in the Sultan's camp about defending inside the city or fighting outside, so there were differences of opinion between the British and the French in the crusade camp over the issue of strategy. On July 4, news came that the Crusaders had once again lifted the siege of Jerusalem and retreated. Phillips writes that Sultan Salahuddin was once again a servant. But the problem was not over.
Agreement, Richard's return and Salahuddin's death
Military operations continued with peace efforts, and this time Sultan Dhalahuddin advanced from Jerusalem and attacked. Phillips writes that Richard the Lion had understood that an attack on Jerusalem was not possible after two retreats. He was also pressured to return home from England. A peace treaty was signed on September 2, 1192, and Richard returned on October 10, 1192.
Five months after the peace treaty, Sultan Salahuddin last appeared at a public ceremony in Damascus on February 19, 1193, and passed away on March 4, 1193.
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