The editor writes of the following piece: The mood of this extremely flattering biography of Saladin is quite different from that of an earlier Damascus Chronicle, reflecting a new anti-Frankish militancy in Moslem Syria and Palestine during the late twelfth century. Saladin, whose piety, love of justice, generosity, valor, and politeness were especially noted by his biographer, proved to be the ideal leader for such a society. Nevertheless the careful reader should note the narrowness of Saladin's Moslem culture, which caused him to distrust philosophy and philosophers and to persecute islamic religious leaders whose opinions were unorthodox. It shows how Islamic civilization, in closing ranks against Western Europeans in Syria, had lost some of its former breadth.
I learn from the lips of certain persons worthy of credence, who had made inquiries concerning the date of the birth of Salah ed-Din, in order to construct the horoscope of this prince according to the rules of astrology, that he was born in the course of the year 532 (A.D. 137-1138), in the citadel of Tekrit, where his father, Ayub, son of Shadhi, discharged his duties as Governor. ayub was an honourable, generous, and good man. He was born at Dovin. Circumstances afterwards obliged him to leave Tekrit, and he betook himself to Mosul, taking his son with him. Here he remained until his son had grown up. Ayub and his brother, Asad ed-Din Shirkuh, were held in the high esteem by the Atabeg Zenghi (Prince of Mosul). Proceeding afterwards into Syria, Ayub obtained the government of B'albek, and dwelt for some time in that place. His son, who had accompanied him, entered upon his first service under his direction. Brought up in his father's bosom, and nourished on the lofty principles which his father set before him, he soon showed signs of the good fortune which was always to accompany him, and gave evidence of a spirit born to command. El-Melek al-'Adel Nur ed-Din Mahmud, son of Zenghi, bestowed upon him advancement, and, as a mark of his confidence and high esteem, attached him to his service, and admitted him to the number of his friends. The higher Salah ed-Din rose in degree, the more apparent became qualities which entitled him to a still more exalted rank. This state of things continued until his uncle, Asad ed-Din Shirkuh, started upon the Egyptian expedition. Later, in a more suitable place, we will give a detailed account of this expedition, with all particulars.
In our collection of authentic traditions stands the following saying of the Holy Prophet: "Islam is built upon five columns: confession of the unity of God, the regular performance of prayer, payment of the tenth (tithe) in charity, the fast of the month Ramadan, and pilgrimage to the Holy House of God (Mecca)."
Salah ed-Din -- may God be merciful to him! -- truly believed in the doctrines of the faith, and often recited prayers in praise of God. He had accepted the dogmas of religion upon demonstrable proofs, the result of his conversations with the most learned doctors and the most eminent jurisconsults. In these arguments he acquired knowledge that enabled him to speak to the purpose when a discussion took place in his presence, although he did not employ the technical language of the lawyers. These conversations confirmed him in a true faith, which remained undisturbed by any doubt, and, in his case, prevented the arrow of speculation from overshooting the mark, and striking at last on doubt and infidelity.
The learned doctor Kotb ed-Di en-Nisaburi had composed an exposition of Islam for the benefit of this prince, containing all that was necessary for him to know. As he was much pleased with this treatise, he made his younger sons learn it by heart, so that good doctrine might be established in their souls from their tenderest years. I have myself seen him take this book and read it aloud to his children, after they had committed its contents to memory.
As to prayer, he was always regular in his attendance at the public service (on Fridays), and he said one day that for several years he had never failed in this duty. When he was ill, he used to send for the Imam alone, and forcing himself to keep on his feet, would recite the Friday prayers. He recited the unusual prayers regularly, and, if he woke during the night, said a prayer. If he did not wake, he used to pray before the morning prayer. As long as consciousness lasted, he never failed to say his prayers. I saw him perform this duty regularly during his last illness, and he discontinued it only during the three days in which his mind was wandering. When he was travelling, he used to get down from his horse at the appointed hours to pray.
Let us speak of his tenth in charity. The sum of money he left at his death was not large enough to be submitted to this tax; his private charities had absorbed everything. He who had possessed such abundant wealth left in his treasury, when he died, but seven-and-forty Nasri dirhems, and a single Tyrian gold piece. He left neither goods, nor house, nor real estate, neither garden, nor village, nor cultivated land, nor any other species of property.
Let us pass to the fast of the month Ramadan. Several of these fasts remained to be fulfilled, as he had not observed them in consequence of his frequent illnesses. It was the duty of el-Kadi al-Fadel to keep an account of the numbers of these days. The prince -- may God have mercy on him! -- was in the last year of his life, and was dwelling at Jerusalem, when he began to make reparation for the fasts he had omitted. He then fasted for a period exceeding the ordinary month, for he had still a fast of two Ramadans to keep, which he had been prevented from observing by constant disorders of the body, and the continual cares of the Holy War. Fasting did not suit his health; but thus, by the inspiration of God, he undertook to repair his omissions during that year. It fell to me to keep account of the days, for the Kadi was absent. It was useless for his physician to disapprove of what he was doing. The prince would not listen to him, and said, "I do not know what may happen." It seems as though God had inspired Salah ed-Din to save his responsibility by paying his debt, and so he continued to fast until the days were wholly accomplished.
Let us now speak of the pilgrimage. He always intended to perform it, and, above all, in the last year of his life. He had made up his mind, and given orderes for the necessary preparations to be made. We had collected provisions for the journey, and all was ready for the start, when he decided to postpone the pilgrimage till the following year on account of want of time and lack of money sufficient for one of his high rank. But God decreed as He did decree. What I have related on that subject is a thing known to all the world.
Salah ed-Din was very fond of hearing the Kuran read, and he used to argue with the Imam. This man had to be master of all knowledge connected with the text of the Kuran, and to know the book by heart. When the prince passed the night in the alcove (of his tent), he used to charge the man on guard to read him two, three, or four sections. When he gave public audiences, he would have from one to twenty verses, and sometimes more, read by men accustomed to do so. One day he passed a little boy who was reading the Kuran very well at his father's side, and was so pleased that he had the boy called, and gave him some of the food set asied for his own special use. Also he granted to him and his father part of the produce of a certain field. His heart was humble, and full of compassion; tears came readily into his eyes. When he was listening to the reading of the Kuran, his heart melted, and tears generally flowed down his cheeks. He was very fond of listening to the recital of traditions when the narrator could trace each tradition that he related to its source, and when he was learned in such lore. If one of the doctors visited the court, he received him personally, and made those of his sons who happened to be persent as well as the memluks on duty, listen to the traditions recited. He would order all those who were present to be seated during the narration, as a sign of respect. If any of the doctors of traditionary lore were such characters as do not frequent the gates of Sultans, and are unwilling to present themselves in such places, Salah ed-Din would go himself to seek them out and listen to them. When he was at Alexandria, he often visited Hafiz el-Isfahani, and learnt from him a great number of traditions. He himselv was fond of reading traditions, so he sued to make me come into his private chamber, and there, surrounded by books of traditions which he had collected, he would begin to read; and whenever he came to a tradition containing an instructive passage, he was so touched that the tears came into his eyes.
He showed the greatest zeal in his observance of the precepts of religion, openly maintaining his belief in the resurrection of the bodies of the just in Paradise, and of the wicked in Hell. He believed steadfastly in all the teaching of the Divine Law, accepting its doctrines with an open heart. He detested philosophers, heretics, materialists, and all adversaries of orthodox religion. He even ordered his son el-Melek ez-Zaher, Prince of Aleppo -- may God exalt his supporters! -- to put to death a young man named Suhraverdi. He had been accused of not recognizing the ordinances of the law, and of paying no regard to the doctrines of the faith. Ez-Zaher, having sent this man to prison, reported what had passed to his father, and at Salah ed-Din's command had him executed, and his body hung upon a cross for several days.
Having perfect trust in God, he looked upon Him as his great support, and turned ever to Him. I will give an instance of this which I myself witnessed. The Franks -- may God confound them! -- had pitched their camp at beit-Nuba, a place situated about a day's journey from Jerusalem. The Sultan occupied this city, after having surrounded the enemy with out-posts, and sent out men to spy and watch all their movements. He received constant news of the Franks, and of their fixed determination to come up to the Holy City and lay siege to it. As this struck great terror among the Moslems, he called his emirs together, informed them of the calamity which threatened the faithful, and submitted to them whether it was right to remain in the city. They appeared, one and all, of good courage, but their real sentiments were very different from those which they expressed. They declared unanimously that the Sultan's presence in Jerusalem would be of no advantage, and might, indeed, endanger Islam; that they themselves would remain there, while he went out with a body of men to surruound the Franks, as had been done at Acre. At the head of this army, he was to keep the enemy narrowly hemmed in, and cut off their supplies of provisions; meanwhile, they would hold the city and repel attacks. The council having broken up, the Sultan forthwith determined to hold the city, knowing full well that otherwise no one would remain there. After the emirs had left to return to their houses, a messenger came from them to the Sultan to inform him that they would not remain in Jerusalem, unless he left at their head either his brother el-Melek al-'Adel, or one of his own sons. he felt that this communication meant that they did not intend to remain in the city, and his heart was sorely oppressed, and he knew not what to decide. On this same night, which was the eve of Friday, I was on duty in his chamber, having to stay there from evening until dawn. It was in the rainy season, and with us two there was no third but God. We made plans, and discussed the consequences of each plan; but at last I grew concerned for him, seeing him so overwhelmed with despair, and I began to fear for his health. So I begged him to lie down on his bed, and sleep a little if possible. He replied: "You must be sleepy, too," then he rose (to withdraw). Passing into my house, I busied myself with some private affairs until dawn, when the summons to prayer sounded. As I usually said the morning-prayer with him, I went into his chamber, where I found him washing. "I have not slept a single moment," he said. I replied that I knew it. "How?" he asked. I answered, "Because I have not slept myself, not having had the time." We then said our prayers, after which we sat down to what we had to do. At last I said: "I have an idea that, I believe, is a good one, please God!" "What is it?" he asked. I replied: "Support is from God, turn to Him and trust in His goodness, and you will be delivered out of this affliction." "And what shall we do?" he inquired. I answered: "Today is Friday; your Highness will perform a ceremonial ablution before going this afternoon to the Aksa; you will say your prayer as usual in the holy place of the Prophet's night journey. You will charge a confidential servant to give alms in secret; then you will say a prayer of two rak'a after the azan and before the ikama, and whilst you remain prostrate, you will call upon God for help. We have a credible tradition on this subject. Your Highness will say within yourself: Oh God! all earthly means that I have employed, for the defence of religion, now fail me. There remains for me no resource but to seek support in Thee, to put myself in Thy hand, and to trust myself to Thy goodness. Upon Thee alone do I count, Thou art the best of guardians. Rest assured that God is too generous to reject your appeal." He did exactly as I had advised, and I prayed by his side as usual. Whilst he said the two rak'a between the azan and the ikama, his body prostrate, I saw the tears fall on to his grizzling beard, and then on to the prayer-carpet; but I did not hear what he had said. Before we had reached the end of the day a dispatch arrived in which 'Izz ed-Din Jurdik, who was then in command of the advanced guard, informed us that a great disturbance reigned amongst the Franks; that their men had this day mounted their horses and betaken themselves to the plain; that they ahd halted there until noon, and then all at once returned to their camp. Early on Saturday a second dispatch arrived with the same news. During the day a spy came in and reported that discord was rampant amongst the Franks, the king of France having declared that they must absolutely lay siege to Jerusalem, whilst the king of England and his supporters were unwilling to risk the Christian cause by throwing their troops into a mountainous country, where their cater-supply would be entirely cut off, for the Sultan had destroyed all the wells round the city. Also that their chiefs had gone out (from the camp) to hold a council in their usual manner, for it is their custome, when it is a question of war, to take counsel together on horseback. Also that they had agreed to refer the point to the consideration of ten persons whom they had chosen from amongst themselves, and to abide by their decision. On Monday morning a messenger came to announce that the enemy had struck their camp, and were marching towards Ramla. This was an instance of the Sultan's great trust in God. I myself was a witness of it.
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The Holy Prophet is reported to have said: "God loves bravery, even (if displayed) only in killing a serpent." The Sultan was bravest among the brave; he was distinguished by his energy of soul, his vigour of character, and his intrepidity. I have seen him take up his position immediately in front of a large body of Franks, who were every moment being increased and relieved, and the sight (of this danger) only strengthened his courage and nerve. One evening there came up more than seventy of the enemy's ships; it took me the whole of the time between the 'Asr prayer and the prayer at sunset to count them; but their appearance only served to inspirit him anew. On another occasion, at the commencement of the rainy season, he gave leave to his troops, and remained himself, attended by very few men, in the face of a strong force of the enemy. On the day when peace was concluded, Balian, son of Barizan, one of the chief princes of the coast, was seated before the Sultan, and I inquired of him what was the number of their troops. I received this answer through the interpreter: "When the Lord of Sidon" (another of their chiefs, and one of the most intelligent among them)" and I left Tyre to join our army (at the siege of Acre), and when we sighted them from the top of the hill, we tried to guess as nearly as we could the number of those engaged. The Lord of Sidon said there were five hunred thousand; I said six hungred thousand." I then asked him how many they had lost, and he replied: "Nearly a hundred thousand on the field of battle' but God alone knows the numbers of those who have died from sickness, or who have been drowned." And of all this multitude but a very small number ever returned to their native land.
When we were close upon the enemy, the Sultan insisted on making a reconnaissance round their army once or twice every day. In the height of the fighting he used to pass between the two lines of battle, accompanied by a young page, who led his horse. he would make his way in front of his own troops from the right wing to the left, intent on the marshalling of his battalions, calling them up to the front, and statinoing them in positions which he deemed advantageous to command the enemy or to approach them. On one occasion, whilst standing between the two armies, he ordered that some traditions should be read to him. It is a fact. I told him that traditions could be read in all important places, but that there was no instance of its having been done betwen two armies. I added that if his Highness owuld like such a thing told of him, it would be fine. he listened to this. A volume was brought, and someone who was present, and had studied the book, read to him from it. Meanwhile, we remained on horseback, sometimes walking u and down, sometimes standing still, but all the while on the ground between the two armies.
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In tye year 583 (A.D. 1187), at the battle of Hattin -- a famous day's fight of which, please God, we shall speak in its proper place -- Prince Arnat (Renaud de Chatillon), Lord of el-Kerak, and the king of the Franks of the sea-coast, were both taken prisoners, and the Sultan commanded them to be brought before him. This accursed Arnat was a great infidel, and a very strong man. On one occasion, when there was a truce between the Moslems and the Franks, he treacherously attacked and carried off a caravan that passed through his territory, coming from Egypt. He seized these people, put them to torture, and put some of them in grain-pits, and imprisoned some in narrow cells. When they objected that there was a truce between the two peoples, he replied: "Ask your Muhammad to deliver you." The Sultan, to whom these words were reported, took an oath to slay the infidel with his own hand, if God should ever place him in his power. The day of the battle of Hattin God delivered this man into the hands of the Sultan, and he resolved at once to slay him, that he might fulfil his oath. He commanded him to be brought before him, together with the king. The latter complained of thirst, and the Sultan ordered a cup of sherbert to be given to him. The king, having drunk some of it, handed the cup to Arnat, whereupon the Sultan said to the interpreter: "Say to the king, 'It is you who give him drink, but I give him neither to drink nor to eat.'" By these words he wished it to be understood that honour forbade him to harm any man who had tasted his hospitality. He then struck him on the neck with his own hand, to fulfil the vow he had made. After this, when he had taken Acre, he delivered all the prisoners, to the number of about four thousand, from their wretched durance, and sent them back to their own country, and their homes, giving each of them a sum of money for the expenses of his journey. This is what I have been told by many persons, for I was not present myself when it took place.