Events of the battle

preparations for attacking the enemy who had withdrawn to the slopes of Mount Hattin in order to protect themselves from destruction and have the chance to sleep in moderate conditions that might reduce the severity of the heat and thirst they were facing. Despite King Guy's commands to rush down the slope of the hill and fulfill their duties to the cross and honor, they refused because of their severe thirst and because they were unable to fight. Salah ad-Deen took advantage of that to organize his army and draw up plans; he surrounded the Crusaders, "like a circle surrounding its centre", as Ibn al-Atheer described it. Events of the battle On the morning of Saturday 24 Rabee' II 583 AH, the Crusaders discovered that they were surrounded far away from the water, so they rushed down to the Horns of Hattin, where a frightening battle took place. The Muslim army, which had completed its preparations for a decisive battle, advanced, and the Crusader army mobilized, with the thought of reaching Tiberias in hopes of finding water. But Salah ad-Deen, thanks to his military genius, realized what they were up to and positioned his troops in front of them.

Salah ad-Deen began going around among the ranks, urging the men to engage in jihad, enjoining them to do what would benefit them and forbidding them to do what would harm them, and they showed obedience to him. Beginning of the Muslim attack The Muslim attack on the Crusaders began; the Muslims strove hard in fighting and intensified their attack on the enemy, well aware that behind them was the River Jordan and ahead of them was the Crusaders' land, and that no one could save them except Allah. In the face of this terrifying Muslim attack, the Crusaders realized that their end was near, and that nothing could save them from Salah ad-Deen except fleeing or surrender. No one was saved except Raymond, Count of Tripoli, who saw that the Crusaders were unable to resist the Muslim army, so he agreed with a group of his companions to charge at the nearest Muslims; the Muslims parted and let them through, then the ranks closed up again. It seems that Raymond's departure was brought about with Salah ad-Deen's agreement; he issued orders to his nephew Taqi ad-Deen 'Umar, the commander of the detachment at which Raymond charged. By doing this, Salah ad-Deen aimed to instill weakness and despair in the Crusaders' hearts when they realized that Raymond and his group had departed.

It is not unlikely that this was done as part of an agreement between Raymond and Salah ad-Deen, based on the fact that when they were subjected to this all-out attack by the Muslims, some of the Crusaders threw down their weapons and came to the Muslim camp to surrender. What made matters worse was that at the time when Raymond abandoned his fellow Christians, some Muslim volunteers had lit fires in the dry grass and bushes that covered the area, and the wind was blowing in the Crusaders' direction, So thirst, the summer heat, the heat of the fire, the smoke and the heat of battle all came against them at once, which forced the Crusaders to retreat to the top of the mountain. They wanted to set up their tents and protect themselves, but the fighting intensified against them on all sides, and prevented them from doing what they wanted, and they were unable to set up any tent except that of the king. Psychological warfare on the part of Salah ad-Deen It seems that in this decisive battle, Salah ad-Deen was determined to destroy the Crusaders and weaken their morale by all means. He did not focus only on direct fighting; he also used psychological warfare to affect the enemy. The evidence for that is that after he had cornered the Crusaders at the top of Mount Hattin, he focused his attention on capturing the True Cross' which they said contained a piece of wood from the cross on which the Messiah (peace be upon him) had been crucified, according to their claims.

He knew that capturing it would be the greatest weapon in destroying their morale. In fact, as soon as he captured it, the Crusaders were certain of defeat. The Muslims advanced to the top of the mountain with the Crusaders retreating before them, falling captive or being slain, until there was no one left with the Crusader king who had reached the top of the hill except a small group of no more than one hundred and fifty famous and brave knights. Ibn al-Atheer tells us of the incident: When the Crusaders retreated, led by their king, to the top of the hill, they charged at the Muslims who were nearest them, and nearly pushed them from their positions, but the Muslims repelled that attack and managed to push the Crusaders back again to the top of the hill, which made al-Malik al-Afdal express his joy at that victory by Saying "We have defeated them!" The Crusaders tried once more to repel the Muslims, who responded with a stronger attack and pushed them back to the top of the hill for the third time. Al-Malik al-Afdal again expressed his joy at this victory by Saying "We have defeated them!" Here we can see the military skill of Salah ad-Deen and his experience in the battlefield, as he realized that the defeat of the Crusaders would not be complete unless their leaders fell, either by being slain or taken captive. He answered his son, saying: "Be quiet!

We will not defeat them until this tent falls," — meaning the tent of the king. Then he intensified his attack and it was only a few moments before the tent fell. Salah ad-Deen dismounted and prostrated in gratitude to Allah, weeping with joy. Crusader losses at Hattin In fact, what the Crusaders lost in this battle in terms of numbers slain or taken captive is regarded as one of the greatest calamities that befell them. No one escaped except a few fighters, in addition to those of the rearguard, led by Balian of Ibelin and Reginald of Tyre, who escaped, and the troops of the vanguard led by Raymond of Tripoli. Most of the main army, led by King Guy de Lusignan, fell, either slain or captured by the Muslims.

Foremost among the captives was King Guy himself, along with Reynald, ruler of Kerak; Hugh, bishop of Jabala; Hugh of Gibelet; Humphrey IV of Toron and son of Stephanie de Milly, the heiress of Oultrejourdain; and Gerard de Ridefort, Grandmaster of the Templars. Most of those who escaped were Hospitallers and other senior Crusaders. Salah ad-Deen offers the prayer of gratitude and receives the captive kings Salah ad-Deen ordered that a tent be pitched for him, and he entered it and offered a prayer to Allah in gratitude for this blessing, the like of which kings before him had wished for, but had died regretting that they had not achieved.66 Then he summoned the Crusader kings and commanders, and received them well. He seated King Guy beside him and seated Prince Reynald, ruler of Kerak, beside the king. Salah ad-Deen hastened to offer a vessel of iced water to King Guy, who drank from it, and gave what was left to Reynald, who also drank, whereupon Salah ad-Deen got angry and addressed the king, affirming to him that Reynald had not drunk the water with his permission and thus had not gained his protection. When he turned to Reynald and reminded him of his crimes and acts of treachery.

He said to him, "How often you broke promises and betrayed others. The interpreter told him that he said, "Kings have always acted thus; I did nothing more.' Salah ad-Deen stood up and said, "Here I am, standing up for Muhammad.68 Then he gave him the option of accepting Islam, but he refused, so Salah ad-Deen unsheathed his sword and struck him, dislocating his shoulder, then those who were present finished him off. He said, "I vowed twice that I would kill him if I captured him. The first time was when he wanted to march to Makkah and Madinah, and the second time was when he captured the caravan by means of treachery. When the King of Jerusalem, Guy de Lusignan, saw that, he was afraid and thought that Salah ad-Deen was going to kill him next, but the sultan addressed him and reassured him, telling him, "It is not the habit of kings to kill kings, but this man was killed because of his transgression and perfidy.70 Salah ad-Deen' s attitude towards the prisoners Salah ad-Deen summoned the Templars and Hospitallers, and gave them the option of accepting Islam. Whoever became Muslim was spared, but those who refused were ordered to be executed.

Abu Shamah explained the reason for their execution, noting that Salah ad-Deen said, "I am purifying the land of these two evil groups, and there is no precedent for ransoming them. Their enmity will never cease and they do not do any service in captivity. They are the worst of the disbelievers.72 It is well known that the knights of these two orders had rejected the (monastic) principles that they had devoted their lives to serve; they had taken off their black religious robes and put on white military garments and red symbols of the cross, and they had become fighters. Each one of them owned three horses and had a page who followed him. Some of them had become leaders with titles and military ranks, and excelled in planning acts of betrayal against the Muslims and breaking treaties and covenants. The primary and highest aim of the knights of these two orders was to undermine Islam and violate its sanctities by various means, no matter what the cost.73 The number of Hospitallers and Templars was around three hundred and sixty men.

What is certain is that their former military role against the Muslims was the main reason for their execution, especially since they were known for not respecting treaties and covenants. Salah ad-Deen also realized that if he let them go, they would go back to killing Muslims even more viciously than before, and he could not ignore the fact that they had taken part in Reynald's criminal campaign against the Hijaz. For all these reasons, Salah ad-Deen did not hesitate to execute these Crusader prisoners. He has been subjected to attack by a number of modern historians who forget or ignore the massacres by the Crusaders in which they killed thousands upon thousands of Muslims. This is nothing new in the western mentality, as we find them using a double standard, allowing for themselves what they forbid to others. We should understand that this action on Salah ad-Deen's part was an exception to his usual policy of general tolerance towards his enemies.

As for the rest of the prisoners, Salah ad-Deen ordered that they be taken to Damascus where the princes were kept in a safe place, and the ordinary knights and Crusader troops were sold in the markets for low prices. Al-Qadi Ibn Abi ‘Asroon entered Damascus with the True Cross' being carried upside-down before him and the Sultan went back to Tiberias. As for Raymond III of Tripoli, when he escaped from the battle — as stated above — he reached Tyre, then he headed to Tripoli but it was only a few days before he died of distress and sorrow at what had befallen Christianity — in particular the Crusaders. Reasons for victory at the Battle of Hattin Preparations and understanding the law of cause and effect Salah ad-Deen al-Ayyubi (may Allah have mercy on him) managed to unite the Ummah in adherence to the Book of Allah and the Sunnah of His Messenger (peace and blessings of Allah be upon him), in jihad for the sake of Allah and to liberate Muslim lands. Greater Syria, Egypt, the Hijaz, Yemen and Iraq came under his rule and leadership, and he mobilized the scholars, jurisprudents, armies and thousands of mujahideen for this mission, foremost among whom were the scholars and jurisprudents, who encouraged the warriors to fight. He formed a strong army and established an Egyptian fleet, spending huge amounts of wealth on it.

Ibn Shaddad said: The sultan recognized Allah's blessing upon him when he became well established in authority: Allah caused him to prevail in the land, and the people submitted to obeying him and committed to serving him. There was no way to show his gratitude except doing his utmost in jihad and striving hard to establish the principle of jihad. He summoned all the troops and brought them together, and they gathered together in 'Ashtara on the date mentioned, 24 Rabee II 583 AH. He organized them and set out with them heading towards the territory of the doomed enemy in the middle of the day on a Friday. He always sought to engage in battle on Fridays, especially at the times of prayer, seeking the blessing of the supplications of the sermon-givers on the pulpits, in the hope that they would be more likely to receive a response. He was well prepared, having selected the archers and equipped them with plenty of arrows.

The arrows that he distributed to the archers added up to four hundred camel loads. He prepared seventy she-camels in the battlefield, loaded with arrows, so that anyone who had used up all his arrows could take what he needed from them, thus guaranteeing that the fighting would continue and would not stop until victory came, by Allah's leave. Salah ad-Deen fought the battle with an army that was strong and had unparalleled skills in warfare. In addition to choosing the time and place of the battle, when he camped outside Tiberias with his army and prevented the enemy from reaching the water, he also declared his jihad in July, which is regarded as the hottest month of the year, and the month when water levels in cisterns and rivers are at their lowest. Thus thirst became the strongest weapon at his disposal. Salah ad-Deen put into practice the words of Allah: And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy, and others besides whom, you do not know but whom Allah knows.

(Quran 8: 60) He was able to gather the Muslim armies, tricked the Crusader armies into coming to where he wanted them and chose a suitable site for the battle. Step-by-step approach and the unity of the Ummah The Seljuk emirs did a great deal to defeat the Crusaders and 'Imad ad-Deen Zangi achieved a great deal by setting up his pioneering venture, which many at that time thought was impossible to achieve, despite its simplicity. It was his mission of unity and liberation, the first phase of which was achieved by his son Noor ad-Deen, and an important part of the second phase was achieved by Salah ad-Deen. Hence we see that Salah ad-Deen's victory at Hattin was the culmination of Imad ad-Deen's unity and liberation venture. Were it not for Noor ad-Deen's following in his father's footsteps in uniting Greater Syria and then uniting Egypt with Syria, this victory could not have been achieved. It was achieved by the grace of Allah and the efforts to unite the Ummah, which were based on sound Islamic belief that calls for Islamic unity without discriminating between races, colors or nationalities.

Rather they were united by brotherhood in Islam, which does not differentiate between Turks, Kurds, Arabs, Persians or any other nation that comes under the banner of Islam. A poet said: I do not know of any homeland except Islam, Where Syria and the Nile valley are the same. Wherever the name of Allah is mentioned in any country, I would count that as the heart of my country.83 The factors which aided the cause of unity interacted in Salah ad-Deen's era with the passage of time; the gradual approach bore fruit at the Battle of Hattin and culminated in the Conquest of Jerusalem. The believers, in their mutual friendship, compassion and love became like the body; if one part of it hurts, the rest of the body joins in it staying awake and suffering fever.84 Despite the great efforts made by the colonialists to divide the Muslim world, they succeeded in dividing the Muslim lands, but they did not succeed in dividing Muslim hearts. Muslims still love their Muslim brothers and their situation is as the poetSays:85 If a Muslim complains in China, a Muslim in India will feel pain and weep. Egypt is my sweet basil, Syria is my narcissus, And Arabia is my history and homeland.

In Iraq I see my glorious past which makes me look down on every treacherous aggressor. Al-Masjid al-Aqsa and its dome reside in my heart; No doubt I care for it and it cares for me. I think of Bukhara as my homeland Although it is so far away, And I am cheered when Khorasan is mentioned. The Shariah of Allah has brought us together And raised our status through sincerity and faith.86 Far-sightedness and political acumen of Salah adDeen It may be noted that Salah ad-Deen realized the importance of working on two issues at the same time: uniting the Islamic front and engaging in jihad against the Crusaders, because of the strong connection between the two. It is worth mentioning here that the year 1186 CE/582 AH saw the agreement with ‘Izz ad-Deen Mas'ood, ruler of Mosul, to come under his authority. Hence he managed to bring under his control the four main Muslim cities which played a major role in the land war, namely Cairo, Damascus, Aleppo and Mosul, each of which would feature prominently in the jihad venture.87 From another angle, it is significant that the Crusaders, led by Raymond III, Count of Tripoli, made a truce with Salah ad-Deen, in 1185 CE/581 AH, which was to last for four years.

It may be noted that both sides needed this truce, in order to organize their forces and catch their breath. What is indicative of Salah ad-Deen's far sightedness and political acumen is that he made this truce with some of the Crusader forces in order to protect his forces and not scatter their energies in large ongoing operations, especially against the Crusaders. Hence we find him, during those years, avoiding entering into any decisive battle. He did not rush things; rather he let the factors of division play their role in the Crusader ranks. One of the most critical political decisions that he made was when he decided upon a temporary peace with the Crusaders. It is important to understand that these treaties, when they were violated, gave him the justification to launch an all-out war of liberation, one of the fruits of which was the Battle of Hattin.

The spark of confrontation between Salah adDeen al-Ayubi and the Crusaders came from the Crusader knight Reynald de Chatillon (Arnat, in Arabic), the knight whose stupidity earned him infamy. Reynald violated the truce, which Salah ad-Deen regarded as a declaration of war on the part of the Crusaders. The Ayubid response was swift and decisive, as we see in the Battle of Hattin 583 AH/1187 CE. Salah ad-Deen's farsightedness and political acumen are highlighted by the fact that before embarking upon the Battle of Hattin he did the following three things: Organizing his state and the Fiefs of his emirs Salah ad-Deen was brilliant in achieving balanced deals that pleased everyone. He delegated others to handle administrative affairs and focused completely on military matters. He chose the right people for each task, and stipulated that the deputies and governors should treat all subjects equally in the administration of provinces and fiefs, contribute to the costs of the jihad and keep their troops in a constant state of readiness for battle.

He paid attention to the sincere loyalty of his followers and said to Al Qadi Ibn Shaddad on one occasion, "If I were to die, these troops would not stay together.89 He once wrote a letter at Raqqah in which he said: The most wretched of emirs is the one who fills his pockets and makes people emaciated. The furthest of them from truth is the one who takes from people unlawfully and calls it lawful. If a person gives up something for the sake of Allah, Allah will compensate him, and if he lends to Allah a goodly loan, Allah will pay back what he loaned. He organized the state and the fiefs of his emirs after the unity movement, which took more than a decade. Reining in his family's ambitions and placating them The Ayubid family was both his support and his distraction at the same time. The ambitions of its members were in accordance with the prevalent notions of the era, but they were not in agreement with the ambitions of Salah ad-Deen and his understanding of the concept of the state.

They were new to governing, which they understood as the possession of people's lands and of the people themselves, not as the administration of their affairs and taking care of the subjects for whom they were responsible. Salah ad-Deen's understanding of the concept of governance came to him from his having studied under Noor ad-Deen Mahmood ash-Shaheed, 'the martyr', whereas his family's comprehension of the concept was based on the prevalent reality of the age. Salah ad-Deen suffered from the contrast between the two, and expressed this difference the day he said to his brother al-'Adil, when he was seeking to take control of Aleppo in return for 150,000 dinars that Salah ad-Deen had borrowed from him, "So you think that countries can be bought and sold? Don't you know that the country belongs to its people who live in it, and we are treasurers for the Muslims, protectors of the faith and guardians of their wealth?"91 After many changes and concessions, the matter ended in 582 AH as follows: o His brother al-Malik al-'Adil was reinstated in Egypt, not in possession of any citadel or fief, but as the regent of al-'Azeez 'Uthman ibn Salah adDeen. o He appointed his nephew Taqi ad-Deen 'Umar in charge of the fiefs of Mayafariqin and Diyarbakir, after he rebelled in Egypt, or nearly rebelled, and left Egypt, with Al Qadi al-Fadil persuading him not to be reckless. o Salah ad-Deen reinstated his son, adh-Dhahir Ghazi, as governor of Aleppo. o He left Shirkuh ibn Nasir ad-Deen Muhammad in charge of his fief in Horns and did not change anything.92 External diplomatic efforts From his experience and responsibilities for over twenty years, Salah adDeen realized that the framework within which events take place has an effect on them, and that the strong foundation on which he had built his state piece by piece was not sufficient to guarantee that things would take the course he wished; it was essential to form friendships, truces and peaceful relationships with external forces and even with enemy forces on occasion. In 577 AH he established good relations with Constantinople; a congregational mosque was opened there and approximately two hundred Muslim prisoners being held there were released. As a result of the success of this relationship, enmity between Byzantium and the Franks of Syria increased, which further reassured Salah ad-Deen with regard to Byzantium and Cyprus.

On the other hand, the Italian fleets — the fleets of Genoa, Pisa, Venice and Amalfi — were continuously coming to the Syrian coast and were given special treatment in all ports; they were bringing men, weapons and wealth to them non-stop, and returning to the west with eastern goods and spices. Their effective role is what supported the Frankish principalities in the east for nearly a century. Were it not for these ships, these principalities would not have survived or grown strong. Salah adDeen had to rein in their strength as much as he could; he could not fight them on the sea because he did not have sufficient naval resources for that. Instead he opened some of his ports to them, knowing that these merchants cared more about business than religion, and that made them forget about the excommunication that the Pope could impose on them. They were also competing amongst themselves, so he took advantage of that competition and made great efforts to attract the merchants to the ports of Egypt, which served not only their interests but also the interests of his state and increased its income, as well as serving the interests of Egyptian merchants.

He signed a deal with the Venetian merchants in 569 AH, and there is a statement in a letter sent by Salah ad-Deen to the caliph in Baghdad which confirms that there was a similar deal with Genoa: There is no one among them who does not bring his weapons to our country (to sell to us) and draws close to us by giving us gifts of the finest goods he has to offer; we have good relations and peaceful relations with all of them. The issue of jihad This is the central issue with which Salah ad-Deen was concerned, even when he was hunting or when he was alone with his children. The last few months of the year 582 AH95 were months in which there was an exchange of letters with his deputies, workers and those under his authority in Egypt, Syria and Mesopotamia, discussing preparations for war. Naturally, he was not unaware of the conflicts going on in the Kingdom of Jerusalem, and he understood the significance of the truce that had been made with Raymond of Tripoli, who was angry with the king of Jerusalem. Whatever the case, Salah ad-Deen held all the cards at the beginning of 583 AH, and Allah gave him the opportunity when Reynald broke the treaty, so he dealt with him in order to implement these means and put his trust in Allah. "Do not fight for my sake, but for the sake of Allah" When, during the Battle of Hattin, Salah ad-Deen heard that the Crusader army was marching towards him, he said, "What we want has come to us.” He gathered his companions and they advised him to launch raids, but he refused, Saying, "What I think is that all the Muslims should meet all the disbelievers, because humans cannot control how events will unfold; we do not know what is left of our lives, and it is not right to let this gathering disperse except after much striving and fighting.” He said to the troops, “Do not fight for my sake; fight for the sake of Allah".96 This was a practical application on Salah ad-Deen's part of the verse in which Allah Says: Those who believe fight in the Cause of Allah, and those who disbelieve, fight in the cause of Taghoot [Satan].

(Quran 4: 76) When Salah ad-Deen fought his wars with the Crusaders he was fighting for the sake of Allah. He was very keen that the fighting should be for the sake of Allah, that the banner of Islam should be raised high, and that the banner of polytheism and the polytheists, the Crusaders who venerated the cross and regarded it as holy, should be brought low. Salah ad-Deen was sincere in his jihad and in seeking martyrdom. He would remind his troops and commanders of the necessity of being sincere towards Allah and of seeking His Countenance when fighting their enemies, so that Allah would bestow upon them the reward of the mujahideen and cause them to attain the status of blessed martyrs in the Ummah of the greatest of the Messengers. Allah caused him to prevail in his battles and conquests because of his great sincerity. How could it be otherwise, when every time he conquered a land he did not attribute the victory to himself, but to Allah, the Giver of victory, the Supporter of the believers who affirm His Oneness, the Defeater of the disbelievers who ascribe partners to Him?

As soon as the Muslims achieved any victory under his leadership, Salah ad-Deen would fall down in prostration to Allah, the Exalted, thanking Him for His support. This is what he did at Hattin and other battles.98 Application of Islamic law and its blessings in Salah adDeen's state History tells us that when Salah ad-Deen (may Allah have mercy on him) came to power, he repented sincerely to Allah and forsook everything that could lead to sin and forbidden means of entertainment, and he regretted what he had done in adolescence. He turned to Allah and repented sincerely, and occupied himself with acts of obedience, doing many acts of worship. He taught his troops and others and trained them to have a good relationship with Allah, to adhere to His limits, and he stopped disobeying Him and began to obey Him. He paid attention to Islamic law and the scholars, and applied Shariah rulings to the people's affairs, ruling them with justice and equity, curbing people who practiced misguidance and corruption, enjoining what is good and forbidding what is evil. He was humble towards people, not showing favoritism to those who loved him or mistreating those who hated him; he was lenient with those who opposed him on false grounds, and treated them in a generous and kind manner.

He enjoined his family and commanders to strengthen their relationships with Allah and His Book by reading it, memorizing it, pondering it and acting upon it. He advised his sons to fear and obey Allah, and reminded them of death and what comes after it. Look at this advice he gave to one of his seventeen sons, al-Malik adh-Dhahir: I urge you to fear Allah for it is the basis of all good; I enjoin you to do what Allah has enjoined upon you, for it is the cause of your salvation; I warn you against shedding blood and indulging therein, for blood does not sleep; I advise you to take care of the people and pay attention to the state and its prominent figures, for I have not reached the level I have reached except by being kind to people. Do not bear grudges against anyone, for death does not spare anyone. Watch your interactions with people, for (transgression) will not be forgiven except with their consent, whereas what is between you and Allah will be forgiven if you repent to Him, for He is Most Generous.99 Ruling in accordance with that which Allah has revealed has effects in this world and in the Hereafter. Its worldly effects, as seen in the state of Salah ad-Deen, are: Being granted power and authority We see that Noor ad-Deen, and Salah ad-Deen after him, strove to establish the laws of Allah on themselves and were sincere to Allah in adhering to His rulings in private and in public.

So Allah, may He be blessed and exalted, strengthened them and supported them until He gave them power and authority in the land. Salah adDeen established the laws of Allah in His state, so Allah established authority for him. This is a constant, unchanging divine law which applies to all peoples and nations who strive hard to establish the laws of Allah. Allah addressed the believers of this Ummah, promising them that which He promised the believers before them. He Says in Soorat an-Noor: “Allah has promised those who have believed among you and done righteous deeds, that He will surely grant them succession [to authority] upon the earth” in other words, instead of the disbelievers, “just as He granted it to those before them…” (Quran 24: 55) If people attain true faith and refer for judgement to the laws of the Most Merciful, that will bear fruit and have a lasting effect. “…and He will surely establish for them the authority to practice their religion which He has preferred for them” (Qur’an 24: 55) Thus achieving the rule of Islamic law will result in power and authority in the land, and implementing the Shariah leads to supporting the religion of Islam. This is what we see in the state of Noor ad-Deen and Salah ad-Deen.

Security and stability After Allah honored Salah ad-Deen with the removal of the Fatimid state, the conquest of Egypt and the incorporation of Aleppo and Damascus, and the agreement with Mosul to form a broad Islamic front, his state saw security and stability in those regions which were ruled by the law of Allah. We see that after Salah ad-Deen's state was established and Allah gave it power and authority, He (Allah) granted it the means of security and stability, so that it could maintain its position. This is an unchanging law: Allah guarantees those who believe and act in accordance with His laws and rulings that He will grant them the security they seek in their hearts and their lives, because He is in control of all things, He decrees what He wills, and He is the controller of the hearts. Allah grants absolute security to those who adhere to tawhid and purify themselves from polytheism of all types. Allah Says: They who believe and do not mix their belief with injustice— those will have security and they are the [rightly] guided.) (Quran 6: 82) Their hearts are free from fear, torment and wretchedness if they are completely devoted to Allah and free from polytheism, both major and minor. Implementing the laws of Allah brings comfort to the heart because it is based on the justice, mercy and wisdom of Allah.

After promising the believers that He will grant them authority and power, He does not deprive them of the sense of security and tranquility. He says: “Allah has promised those who have believed among you and do righteous deeds, that He will surely grant them succession [to authority] upon the earth, just as He granted it to those before them, and that He will surely establish for them the authority to practice their religion which He has preferred for them [Islam]. And He will certainly replace their fear with security, [for] they worship Me, not associating anything with Me. (Quran 24: 55) Achieving full submission to Allah and casting aside polytheism of all kinds brings security in the heart at the individual and community. This is what happened to Salah ad-Deen and his state and to the Muslims during his era, because they followed the path of the Lord of the Worlds. Honour and glory The great honour and glory of Salah ad-Deen and the Ayubids that is recorded in the pages of history is due to their adherence to the Book of Allah and the Sunnah of His Messenger.

The one who bases his pride on being a follower of the Book of Allah and the Sunnah of His Messenger (SAW), the Ummah will be honored by him and will prevail by his leadership. He has set his foot on the right path and has followed the decree of Allah that dictates honor for the one who adheres to His Book and the Sunnah of His Messenger Allah says: “We have certainly sent down for you a Book [the Quran] in which is your mention. Then will you not reason?” (Quran 21: 10) Ibn 'Abbas (R.A) said, commenting on this verse, "In it is your honour.”100 This Ummah cannot derive honour and glory except through adherence to the rulings of Islam, as 'Umar ibn al-Khattab (RA) said, "We were the lowest of people, then Allah honored us with Islam, so the more we seek honor with something other than that with which Allah honored us, the more Allah will humiliate us.101 In these words, 'Umar (R.A) explained to us the real connection between the situation of the Ummah when it is honored or humiliated and its attitude towards the Shariah and whether it adheres to it or turns away from it. It was never honored by anything other than Islam, and it is never humiliated except by turning away from Islam. Allah says: Whosoever desires honor [through power] then to Allah belong all honor. (Quran 35: 10) If anyone seeks glory, let them seek it by obeying Allah.102 Allah says: “And to Allah belongs all honor, power and glory, and to His Messenger [Muhammad], and to the believers, but the hypocrites do not know.” (Quran 63: 8) Salah ad-Deen and the Muslims were victorious at Hattin by the grace of Allah whose laws they had applied.

Victory and conquest Salah ad-Deen and the Muslims were keen to support the religion of Allah with all they possessed, and the law of Allah, that He supports those who support Him, was fulfilled in them, because Allah has guaranteed that He will support those who adhere to His laws against their enemies with His might and power. Allah says: “And Allah will surely support those who support Him [His Cause]. Indeed, Allah is Powerful and Exalted in Might. And they are] those who, if We give them authority in the land, establish prayer and give the Zakah and they command what is right, and forbid what is wrong. And to Allah belongs the outcome of [all] matters.” (Quran 22: 40-41) Justice Justice is the foundation of sound authority, hence Allah commanded His Messenger to establish it. Allah says: “I have been commanded to do justice among you.” (Quran 42: 15) “O you who have believed!

Be persistent standing firm for justice, as witnesses for Allah.” (Quran 4: 135) “Be persistently standing firm for Allah, witnesses in justice.” (Quran 5: 8) “And that when you judge between people, you judge with justice.” (Quran 4: 58) Treating one's subjects justly, giving people their dues and restoring the rights of those who have been wronged brings glory and dignity to the Ummah and creates a fighting generation and an Ummah whose will is liberated by curbing injustice. The people love their rulers and obey them because they have submitted to the rule of justice themselves and established justice for others. As for injustice, it is darkness in this world and in the Hereafter and it leads to the decline of nations. Hence Allah has forbidden it for Himself and deemed it to be haram among His creation. He Says in the hadith qudsi103: "O My slaves, I have forbidden injustice for Myself and made it forbidden among you, so do not wrong one another.04 In the Quran Allah says: “The angels will be ordered]: Gather those who committed wrong, their kinds, and what they used to worship.” (Quran 37: 22) “Those are their houses desolate because of the wrong they had done.” (Quran 27: 52) We should note that in the Noorid state at the time of Noor ad-Deen Zangi and the Ayubid state at the time of Salah ad-Deen al-Ayubi, justice prevailed among the people, who were given their rights in full. Thus they became active in jihad and in defending their state.105 Al-Qadi ibn Shaddad said concerning Salah ad-Deen: Every Monday and Thursday he sat in public to administer justice, and on these occasions jurisprudents, qadis and scholars of Islam were present.

Everyone who had a grievance was admitted — great and small, aged women and feeble men. He sat thus, not only when he was in the city, but even when he was travelling, and he always received with his own hand the petitions that were presented to him and did his utmost to put an end to every form of oppression that was reported. Every day he made a packet of these documents, and opened the doors of justice (to the plaintiffs); he never sent away those who came to complain of their wrongs or to demand redress. Every day, either during the daytime or at night, he spent an hour with his scribe, and wrote on each petition, in the terms which Allah guided him to, the answer to its request. Whenever a petitioner applied to him, he would stop to listen, to receive his complaint, and to enquire into the rights of the matter.106 Salah ad-Deen established justice in his state and left for us examples of the practical application of justice with his emirs and the people, which protected the rights of individuals as well as those of the state. The applications were based on justice and fairness.

This supports the principle which states that justice is the basis of authority and injustice leads to the decline of the state,107 just as the justice that Salah ad-Deen established in his state was one of the causes of his victory at Hattin. A generation that fought for the sake of Allah Salah ad-Deen's generation did not come from nowhere; it was preceded by academic and educational efforts based on the principles of Ahl as-Sunnah walJama'ah. That generation, which Allah honored with the victory at Hattin, had many of the qualities of the victorious group, among the most important of which are: It followed the truth The victorious group adheres to and follows the truth in ways that all other Muslims do not. Among the prominent aspects of the truth to which it adheres until it becomes victorious are the following:  Adherence to correct belief and to the way of the Prophet (SAW) and his Companions, and avoidance of innovation and its proponents. They are the followers of the Sunnah. Salah ad-Deen and the Muslims who were with him were the ones who put an end to the Ismaili Shiite Fatimid state.  Adherence to guidance and outward behavior, such as in public, that is in accordance with the Prophet (SAW) way that has come down to us through the Companions of the Prophet (SAW) (may Allah be pleased with them), and being free of the causes of evildoing, suspicion and haram desires.  Persistence in jihad with one's life and possessions, enjoining what is good, forbidding what is evil, and establishing justice among all people.  Persistence in striving to attain all means, whether material or moral, required for victory, and seeking to acquire all qualities by means of which the believers may receive the help of Allah.

There is no doubt that they can only prevail when they adhere to true jihad on one hand and strive their utmost in preparing the means that lead to victory on the other. This is what Salah ad-Deen and the other leaders with him did; striving to attain those means is in fact part of adhering to Islamic law, as the Shariah enjoins using all possible material means, such as manufacturing, weaponry, planning, management, and so on. No one should imagine that victory comes without that, because making good use of what Allah has provided is one of the requirements of adhering to Allah's commands.108 It established the commands of Allah This characteristic appears prominently in the Prophet (SAW) description of this group. They are a group that establishes the command of Allah and their name in Arabic is at-ta'ifah al-mansoorah, 'the victorious group'. Salah ad-Deen was distinguished by his work to carry the banner of dawah, for he called people to Allah and to His religion and laws. He upheld the Sunnah of Allah's Prophet (SAW) striving to spread the Sunnah among people by all possible and legitimate means.

He devoted the state's resources to that, rebutting specious arguments against Ahl as-Sunnah and refuting those who went against the Sunnah. Salah ad-Deen's state also enjoined what is good and forbade what is evil. Members of the government did this by taking action and speaking out, or at least by denouncing evil in their hearts, and opposing all deviation that occurred among the Muslims, whatever type it was: political, social, economic, academic or ideological. It established the duty of jihad for the sake of Allah The victorious group is described in the Prophet (SAW) hadiths as "fighting for the truth"109 or "fighting to establish the command of Allah.”110 Salah ad-Deen and his army established lawful jihad for the sake of Allah and fought the enemies of Allah among the disbelievers and others. It was patient and steadfast The main characteristic that Allah has bestowed on the victorious group is that it is patient. You have seen and will see how Salah ad-Deen and his troops were armed with beautiful patience in their jihad, and the forces of injustice were unable to divert them from their path or the goal for which they were striving.

The Messenger described these as "not being harmed by those who reject them or by those who oppose them, and they will not worry about those who oppose them.”111 These words of the Prophet (SAW) refer to these strivers who know their aims and goals and follow their path. They do not look at the opposition of those who oppose them, the obstacles placed by those who seek to undermine them, or the rejection of enemies and haters. They face all these troubles with patience, steadfastness and certain faith.112 These attributes which are mentioned in the hadiths describing the victorious group applied to the generation of Salah ad-Deen al-Ayubi. Salah ad-Deen gave beneficial advice to his troops. One day he said: Realize that you are the troops and defenders of Islam today. You should know that the blood, wealth and children of the Muslims are your responsibility and Allah, the Glorified and Exalted, will question you about them on the Day of Resurrection.

This enemy has no one among the Muslims who will confront him and protect the Land and the people except you. If you turn away — Allah forbid — then the enemy will take the Land and destroy the people; he will take property and children and women; he will worship the cross in the mosques and the Quran and prayer will disappear from them. All of that will be your responsibility. You are the ones who took on all of that; you consumed the Muslims' wealth in order to ward off their enemy from them and support their weak ones. The fate of the Muslims in all lands is dependent on you and their safety depends on you.113 Seeking help from the scholars and consulting them about war and administrative matters Salah ad-Deen stayed close to the scholars, sat with them and consulted them concerning war and administrative matters. He listened to their advice and appreciated it, and relied on some of them with regard to matters of the state.

The scholar who spent the most time with him, at times of ease and of hardship, at home and when travelling, was Al Qadi al-Fadil. Think about Salah ad-Deen's words and his analysis of the most important cause of victory after the help of Allah, when he said, "No land was conquered by means of the troops; rather it was conquered by means of the words of al-Fadil.114 Al-Qadi al-Fadil offered him sound advice and wise counsel; he was sincere in giving him advice at times of war, in planning and on various issues. Ibn Katheer said, "Al-Qadi al-Fadil was in Egypt, running the affairs of state and preparing for the sultan whatever he needed of wealth; he built up the fleet and wrote letters for the sultan.115 Salah ad-Deen gained full support from the scholars and jurisprudents; he would consult them and seek their advice. After his great victory at Hattin, Salah adDeen decided to complete the jihad against the Crusaders and take the cities of greater Syria back from them. A number of scholars took part in these conquests, as we shall see below.116 Salah ad-Deen sought the help of the scholars and jurisprudents in preparing the Ummah for jihad, by explaining to them the aims of jihad in Islam and the necessity of adhering to them and striving for them. Thee scholars played an essential role in raising the morale of the troops at Hattin and elsewhere.

A strong relationship with Allah Salah ad-Deen was a man who worshipped and supplicated a great deal, and had great hope in the support and help of Allah. He would enjoin the people to do good and forbid them to do evil, and urge them to obey and worship Allah. He led the way in that regard and gave them the opportunity to purify their souls and occupy themselves with reading the Quran, pondering its meanings and memorizing it. He was keen to pray night prayers and recite a great deal of remembrance and glorification of Allah, and he urged his commanders and troops to do likewise. He would sit with the scholars and read the Quran to them, and listen to their commentary. He would sit with the scholars of Hadith to learn from them the understanding of the Hadith.

He would listen to the jurisprudents and scholars, and he would bring scholars, jurisprudents and Quran commentators to teach the army the Book of their Lord, educate them about their religion and strengthen their relationship with their Lord. He would command his troops in their tents to pray the night prayer and to remember Allah a great deal. He would check on his soldiers' tents and if he found a tent whose occupants were being heedless about praying night prayers or reading the Quran, he would wake them up and remind them of the necessity of remembering, worshipping and obeying Allah a great deal. These things are among the most important factors of victory against the enemy.' Turning to Allah after making preparations Another of the causes of his victory was that after availing himself of the means, he would turn to Allah the Almighty, asking Him for help and support. He would turn to Allah and supplicate a great deal at times of calamity, and he was sincere in his supplications and beseeching of Allah. Al-Qadi al-Fadil, who accompanied him on his journeys and in his jihad, said of his supplication and his attitude in supplication: He would give in charity and conceal it before conversing with his Lord in his prostrations, and he would Say, "My God, I did not leave any earthly means of supporting Your religion but I used it, and there is nothing left but turning to You, clinging to Your rope, relying on Your bounty.

You are sufficient for me and the best disposer of affairs. I saw him prostrating with tears rolling down onto his grey beard and then onto his mat, but I could not hear what he was saying.118 Allah soon answered his supplication and troubles befell the Crusaders, who were turned back in defeat caused by the Lord of lords. Yes, it was true dependence and trust in Allah, supplication from the depths of his heart to his Lord, Who Says: And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out [from every difficulty]. And He will provide for him from where he does not expect it. (Quran 65: 2-3) And whosoever relies upon Allah, then He is sufficient for him. Indeed, Allah will accomplish his purpose.

Allah has already set for everything a [decreed] extent. (Quran 65: 3) And when My servants ask you concerning Me, indeed, I am near. I respond to the invocations of the supplicant when he calls upon Me. So let them respond to Me and believe in Me, so that they may be rightly guided. (Quran 2: 186) And your Lord Says: Call upon Me, I will respond to your [invocation]. (Quran 40: 60) Success of Salah ad-Deen's intelligence operations Salah ad-Deen managed to penetrate Crusader lines with his intelligence operations just before the Battle of Hattin, he managed to win over the wife of Bohemond III, Prince of Antioch, the lady Sybilla, who was secretly in contact with Salah ad-Deen and kept him informed of the plans and movements of the Crusaders as they happened, at dawn on the day of Hattin.

The historian Ibn al-Atheer confirms this, and says that the Princess of Antioch corresponded with Salah ad-Deen, exchanged gifts with him and informed him of a great deal of the information to which she was privy.119 Abu Shamah Says: Madame Sybilla, the wife of the Prince of Antioch, was known to be on the sultan's side and was a spy for him against the enemy. She sent him gifts and advised him, and spied on their secrets, and the sultan honored her for that and gave her the most precious of gifts.120 One of the causes of his victory at Hattin was that he paid proper attention to intelligence gathering, thus protecting against surprise acts of aggression on the Crusaders' part. Sun Tzu121 said, pointing out the importance of this: If you know the enemy and you know yourself, then there is nothing to make you fear the consequences of a hundred battles. If you know yourself and do not know the enemy, then you will face defeat in every battle.122 Salah ad-Deen's brilliance was reflected in his creation of a strong intelligence network within the Crusader ranks, which ensured that news of their movements reached him quickly on an ongoing basis. Reasons for victory that were the fault of the Crusaders The Crusaders were divided among themselves in this battle. When the Count of Tripoli thought that they should not fight in the place chosen by Salah ad-Deen, Reynald de Chatillon, the ruler of Kerak, stood up to him and accused him of being a coward and collaborating with the Muslims, and of spreading propaganda in their favor.

He also accused him of being soft towards the Muslims because his wife was under siege by Salah ad-Deen and the Muslims in the citadel of Tiberias. Hence we see that when the opportunity to flee presented itself, Raymond III and his entourage fled from the battlefield and left the other Crusaders at the most crucial point in the fighting; he also left his wife in this difficult situation. They stupidly and knowingly fell into the trap that Salah ad-Deen set for them, even though the Count of Tripoli had alerted them to it. Their morale had collapsed due to the war of attrition, and at the beginning of this and subsequent battles in which they found themselves facing the Muslims, who remained strong, they were unable to ward off defeat and harm. Evil doing and immorality was rife with these Crusaders, and debauchery was widespread among them. A large number of them had come to plunder, pillage and shed blood unjustly; they had no morals and could never attain victory over the believers in Allah who were striving in jihad.

Concerning this, Gustav Le Bon said in his book The Civilization of the Arabs: It may be noted that these invaders had no morals or values; they were immoral evildoers, promiscuous and corrupt. They were the enemies and killers of civilization, as we do not see anyone among them in the Promised land except heretics, disbelievers, thieves, adulterers, murderers, traitors, jokers, debauched monks and promiscuous nuns.124 Abul-Hasan an-Nadawi on the secret behind Salah ad-Deen's success Shaykh an-Nadawi delivered a speech to the Muslim World League in which he said: The only solution to the issue of Palestine is for a new Salah ad-Deen to emerge on the stage of Palestine and on the stage of jihad once again. What was the secret behind the astounding victory of Salah ad-Deen that dazzled the world and changed the course of history? The secret is that he was a believing Muslim, a follower of Muhammad (SAW). He knew nothing but the language of the Quran, the language of faith, the language of Paradise. The Muslims were and still are like that.

The Muslims up until today, even though foolish materialistic thinking and modern education have affected them, still do not understand anything except the language of the Quran. The Muslims in the east and in the west, no matter how many languages they speak, no matter how smart they are, no matter how brilliant and clever they are, until today they still do not understand anything but the language of Muhammad (SAW) , in whom they believe as an eternal Prophet (SAW) as one who raised the banner of holy jihad. They do not understand anything but the language of the Quran. Talk to the Muslims in the language of the Quran, my brothers, not in the language of politics. Stir up in them compassion and faith with the words of jihad, with the words of longing for martyrdom, for they still understand this language well. The secret behind Salah ad-Deen's winning control over people's hearts and souls was that he understood this secret: the Muslims are not motivated by anything except jihad.

They gathered under this banner of faith different types of leadership and different types of people, and he managed to unite the divided and scattered Muslim world which was divided against itself. How did he manage to unite this vast world with its multiple elements, multiple cultures, and multiple madh-habs? How did he manage to unite the Muslim world during this dark and critical period beneath the banner of Muhammad (SAW)? He did not raise the banner of Arab nationalism. Let me Say: I am Indian by origin, I am Indian by culture, I am a man who was born and raised in India, but I believe in Muhammad (S.A.W) and I believe in the Quran. There are millions of souls who look up to you (Arabs), feel a deep emotional attachment to you, and would sacrifice their lives, wellbeing and security for your sake.

A big massacre took place recently in India, in Ahmadabad, and what was the reason? It was because of a large Muslim gathering that was held to support the issue of Palestine. This massacre and huge sectarian turmoil took place because the Muslims in Ahmadabad came together from distant lands and crossed the sea; they do not understand Arabic but they organized this historical gathering to defend the issue of Palestine. This is clear proof that there are sincere souls, the extent of whose sincerity is known to no one except Allah; sincere, believing souls, who do not know the language of politics or the language of diplomacy, but they know the language of faith, they know the language of compassion, they know the language of the Quran. You possess resources that neither America nor Russia possesses; that is the resource of faith, the resource of strong faith. This resource exists, but it needs to be stirred up, it needs to be harnessed in the sincerest manner.125 Reactions to the Battle of Hattin Al-Qadi al-Fadil's joy at the victory at Hattin Al-Qadi al-Fadil was absent from the victory of Hattin.

He was in Damascus, and when the news reached him, he wrote to the Sultan Saying: Congratulation to his highness, for Allah has supported the true religion through him. As the Saying goes, you have become my master and the master of every Muslim. By means of him, the true religion has become established. Two types of blessing, visible and invisible, have been bestowed upon him, and he has gained two types of kingdom, in this world and in the Hereafter. Your servant is writing this letter when heads have not yet been raised from prostration and tears have not yet been wiped from cheeks. Every time your servant thinks of these churches being turned back into mosques, and that in the places in which it was said that Allah is the third of three it is now being said that He is One, he renews his thanks to Allah, sometimes verbally and sometimes by the flow of tears from his eyes.126 An amazing dream The mother of the sultan Salah ad-Deen used to Say that she had a dream whilst she was pregnant with the sultan that someone came to her and said, "In your womb there is one of the swords of Allah.127 Conquests on the coast before the Conquest of Jerusalem After Allah blessed Salah ad-Deen al-Ayubi with the great victory over the Crusaders in the glorious Battle of Hattin, which was like the "key to the Muslim conquests"128 in the region, he wanted to crown his great efforts by liberating the holy city and expelling the Crusaders from it, but he did not head towards Jerusalem straight away; rather he chose to head towards the coast in order to conquer the Crusader cities, fortresses and citadels that were scattered throughout that region.

This was for several reasons:  Attacking the holy city straightaway would lead to the mobilization of all Crusader armies in the region, who would gather together to fight him, thus making things difficult for him and delaying the liberation of Jerusalem.  Conquest of the city by Salah ad-Deen would create a great deal of anxiety in the western world, which could lead to it rushing in with all its forces to fight him.129  He was aware of the strength of the fortifications that the Crusaders had put around this city, inside and outside the walls.  By heading towards the coastal cities, he wanted to deprive the Crusaders of their naval bases which connected them to the outside world, especially Western Europe, so that they would become besieged inside Greater Syria.  He also wanted to facilitate rapid communication by sea between the sea ports on the Egyptian coast and the ports along the Greater Syrian coast.130 For all of these reasons, Salah ad-Deen headed towards the Crusader sites scattered along the coast. This was part of his plan that was aimed at weakening their forces and preventing reinforcements from Europe reaching them.131 On Sunday, 25 Rabee' II 583 AH/5 July 1187 CE, Salah ad-Deen besieged Tiberias. He captured its citadel and stayed there until the following Tuesday, putting its affairs in order. When he appointed Sarim ad-Deen Qaymaz an-Najami as its governor.132 On Wednesday, 8 July 1187 CE, Salah ad-Deen set out towards Acre.133 As soon as he reached it, its people came out to him, beseeching him for safety, so he granted them the safety of their lives and their property, and gave them the choice between staying or leaving; they chose to leave. The Ayubid army entered Tiberias on a Friday in Jumada 1583 AH.134 He seized the property and stores that were in the city, and released the Muslim captives who were being held there, of whom there were four thousand, without causing any harm to the local people or the Venetian and Pisano traders.135 This tolerant policy that was followed by Salah ad-Deen was very useful, and made it easier for him to accomplish his mission of conquering the coastal cities without any great resistance, as a result of what had happened at Acre. His policy also allowed economic life to continue in that city, once the western merchants experienced his justice and tolerance.136 Salah ad-Deen stayed in the city of Acre for some time, as he used it as a center for his army during the conquest of nearby fortresses such as Nasirah, Caesarea, Haifa, Sephoria, Shaqeef, Foolah, Toor and other neighboring cities.137 Then he captured the city of Nablus, where he granted security to the people of the city and to their wealth and possessions, because they were Muslims who had stayed in the city after the Crusaders captured it.138 He also conquered Sidon, Beirut and the region of Jubayl.

Salah ad-Deen wanted to conquer the city of Tyre after the conquest of Jerusalem, but he decided to head towards Ascalon because it was easier,139 and because it was located at the crossroads between Syria and Egypt.140 On his way to Ascalon, he captured Ramlah, the fortress of Toron, Bethlehem and Hebron. Ascalon surrendered to him in Rajab 583 AH/September 1187 CE.141 He also conquered the cities of Gaza, Darum, Arsuf, Natrun and Bayt Jibreel. Al-'Adil, the brother of Salah ad-Deen, marched from Egypt and captured Jaffa. Thus the cities and fortresses of the interior fell, apart from Crac de Montreal and Kerak, which continued to resist, and thus the entire coast came under the control of Salah ad-Deen, from Beirut to Jaffa, apart from the city of Tyre, which was controlled by the Marquis Conrad de Montferrat at that time. He was very strong, smart and wealthy; he began to fortify the city and re-dug the moat in preparation for a confrontation with Salah ad-Deen,142 especially since the Crusader troops who had departed from the coastal cities had all gathered in the city of Tyre, after Salah ad-Deen gave them the freedom to choose between going to Jerusalem or the city of Tyre, and most of them went to Tyre.143 Consequences of the Battle of Hattin A decisive battle The Battle of Hattin is described as a decisive battle, because we see that it changed the map of political entities in the region. Immediately after this battle, the mujahid sultan headed towards the cities of the Greater Syrian coast, which he conquered; they all fell one after another with the exception of Tyre, which was strongly fortified.

Thus the problem of coastal Syria from which the Muslims had been expelled many years earlier, was solved. The Muslims were no longer to be kept inland. The cities of Acre, Jaffa, Sidon, Beirut, Jubayl, Ascalon and others fell. In fact, anyone who studies the historical sources from this period will be astonished by the wave of Crusader cities that fell in an unprecedented manner, which reflected the overwhelming military superiority of the Muslims against their enemies.144 The Crusader citadels, which for so long had raided Muslim areas, sometimes turning the lives of local inhabitants into a living hell, also fell.145 Among the citadels that fell to the Ayubid army's operations we may mention Tiberias, Safad, Hunin, Toron, Baghras, Darabsak, Hajr Shaghlan, Qaseer and many others. After that came the Muslim Conquest of Jerusalem, the capital of the Crusader entity.146 The beginning of the end for the Crusader presence The Battle of Hattin was more than just a military disaster that befell the Crusaders; in reality it carried the promise that the Muslims would succeed in destroying the greatest colonialist movement the world ever witnessed during the Middle Ages. It also represented the point at which the Crusader tide began to recede from the Muslim Near East and spelled the beginning of the end for the Crusader presence.147 This battle put an end to ninety years of decline and division in the Muslim regions of the Near East.

It confirmed the importance of unity among the areas of this geographical region, comprising southwest Asia and Egypt, in confronting all dangers. Hattin established a new beginning for the balance of power and confirmed that the Frankish forces could be defeated. Modern historical studies of the details of this era have shown that the Battle of Hattin ended in victory for Salah ad-Deen, but it did not completely uproot the Frankish presence. Strategically, it was a decisive battle that separated two stages: it ended the stage of retreat and defeat, and established a stage of victory and progress, paving the way for the long and difficult struggle that witnessed a great many advances and setbacks, attacks and counterattacks, until the Frankish positions were finally undermined and their kingdoms dismantled, and they were expelled from the region.148 Rise in Salah ad-Deen's status One of the names of Allah is ar-Rafi 'the One Who raises'. The battle of Hattin was one of the causes by means of which Allah raised Salah ad-Deen in status, thus he joined the ranks of the senior Muslim mujahideen, leaders and rulers, as he restored the Muslims' self-confidence and the dignity that they had lost after the death of Noor ad-Deen Mahmood.149 This victory had a far-reaching impact on the Muslims in general, and the people of Damascus in particular, because Damascus at that time was the center of his operations and the seat of his power. His judges and scribes were there, who throughout the battle were prostrating to Allah and praying to Him for victory against His enemies.

When they learned of the victory, they expressed their joy with tears and moving words of thanks and praise to Allah.150 The Battle of Hattin: the key to Jerusalem The Battle of Hattin was a battle of liberation for Palestine, because it is what paved the way to victory in Jerusalem and the rest of Palestine. Ibn Wasil described this battle by stating, "The Battle of Hattin was the key to the Muslim conquests, through which the Conquest of Jerusalem became possible.”151 It is regarded as a link between the achievements of Noor ad-Deen Mahmood and Rukn ad-Deen Baybars al-Bunduqdari. Since the Franks had come to the Syrian coast and taken over Greater Syria, the Muslims had never seen a day like that of Hattin. May Allah have mercy on al-Malik an-Nasir and sanctify his soul, for after the Companions of the Prophet (SAW) (may Allah be pleased with them), Islam has never since been supported with a man like him or Noor ad-Deen152 Mahmood ibn Zangi (may Allah have mercy on them both). They renewed Islam after it had been in decline, they built tawhid up after it had been knocked down, then after they were gone, Allah supported Islam by means of al-Malik al-Muzaffar Rukn ad-Deen Baybars, whose story is even more amazing, because he came after the Tatars had taken over most of the Muslim world, and the people had lost hope of any chance that the Ummah would be revived. He defeated the Tatars and saved the Muslim world, and regained most of the coastal fortresses from the Franks.

Importance of geographic awareness This battle highlighted the importance of being fully aware of the advantages of the geographic location of the Muslim east, and benefiting from those advantages, so that they could become an active factor in the Ummah's strength. One of the conclusions of this battle was the emergence of the importance of Egypt as a source of human and material resources that was of great importance in connecting the Muslim lands in the Near East. It also highlighted the importance of Palestine, which was regarded as a bridge or crossroads between Syria and Egypt.153 Respect and admiration for Salah ad-Deen After this victory, the name of Salah ad-Deen began to strike fear into the hearts of the Crusaders: fear that was mixed with admiration, because the conquests were characterized by nobility, chivalry and decency. His tolerant and kind treatment of their prisoners had a great impact in causing a number of cities and fortresses to surrender without putting up any resistance worth mentioning. In fact he demonstrated immense mercy and chivalry in his dealings with the Crusaders. By virtue of these characteristics, his armies exercised self-control in victory and avoided committing the kind of bestial acts that were prevalent during that era.

In a discussion of the chivalry of Salah ad-Deen towards the wives and daughters of the Crusaders, Arnold wrote: He was very generous towards them, to such an extent that they praised God, and when they left they spoke a great deal of the compassion and respect with which Salah ad-Deen had treated them. He honored Eschiva, the wife of Raymond III, and allowed her to leave the citadel of Tiberias safely. She left with her property and her retinue — men and women —and went to Tripoli, where Balian of Ibelin was among the princes who had escaped, but whose wife and children were in Jerusalem. Salah ad-Deen allowed him to go to the city to bring his wife and children out, but he stipulated that he should not stay there for more than one night.154 Western Europe, especially France, showed a great deal of admiration and praise for Salah ad-Deen, to such an extent that in European literary works he became a legendary figure beyond the framework of objective historical reality.155 The defeat of the Crusaders at Hattin caused a loss of dignity to the Kingdom of Jerusalem, especially after the capture of its king, Guy de Lusignan. As a result of this battle there was a tangible decrease in the number of fighting knights, as most of the Crusader knights and most of the army of Jerusalem fell in this battle, either slain or captured; those who saw the slain said that there were no prisoners, and those who saw the prisoners said that there were no slain.166 Cumulative efforts that preceded Salah ad-Deen The victories of Salah ad-Deen did not come out of the blue, and his military achievements were not attained without prior efforts on the political, military, organizational and administrative fronts. Reform and revival efforts had gone on for more than a century until the time came to reap their harvest at the time of Imad ad-Deen Zangi and Noor ad-Deen Zangi.

The latter is regarded as the true founder of the major changes that were seen in Syria and then Egypt. Noor ad-Deen Mahmood was known for his military victories, his reforms and his achievements in propagating Islam. He was famous for building schools and educational establishments; he paid attention to the judiciary and building mosques and fortresses. He spread knowledge in Aleppo and Damascus and other cities of Syria. During his era the judiciary regained its legitimate historical role. He built a court house and encouraged the scholars and fuqaha' to play their role in the psychological preparation of the troops, conveying the message and teaching the basics of Arabic language, fiqh and Hadith to the commanders of his army.

In this academic atmosphere, Salah adDeen received his religious education. He studied under the scholar of Hadith Ahmad