The Crusades
In 1071, the Great Seljuq Empire, under the leadership of Alp Arslan, defeated the Byzantines at the Battle of Manzikert, near Lake Van, taking the Eastern Roman Emperor, Romanus I, prisoner in the process. This defeat was crushing for the Byzantines, allowing waves of Turkmen ghazis, or raiders, to press deep into the heartland of Anatolia, eventually establishing the Sultanate of Rum, with its capital at Nicaea. A series of weak emperors succeeded Romanus I with Alexios Komnenos (1081 – 1108) eventually ascending to the throne ten years later. As the new emperor, he made peace with the Seljuqs of Rum, and the two states eventually adopted cordial relations. They began to trade with each other and even lent one another military support when needed. Alexius needed this military support in order to secure his borders from groups of Turkic marauders. To that end, he appealed to Pope Urban II (1088 – 1099) for help recruiting mercenary soldiers, namely Frankish knights. An effective cavalry, the Frankish knights had earned an impressive reputation for how they acquitted themselves on the battlefield.
Meanwhile, European leaders had been searching for creative ways of expelling society’s troublemakers and were not averse to sending their soldiers abroad, for the region was suffering from overpopulation and endemic violence. They believed that it was better for the martial groups in their society to fight against the Muslims than amongst themselves. In this way, the Crusades externalized continental violence and promoted European peace.
In 1095, Urban II launched the first crusade from Clermont, a city in southern France. He had benefited from recent church reforms, renewed religious fervor, and a concomitant increase in papal power. While traveling through France, he made an argument for the recovery of the Holy Land: because it belonged to Jesus, it should be controlled by his followers. He also appealed to the greatness of the Franks, promising potential pilgrims a land flowing with milk, honey, and riches. And he offered them well-designed spiritual rewards. For example, salvation applied to those who died on campaign, and anyone who invested in a crusade secured themselves a place in heaven.
The Crusades started in 1096 and were part of a larger process whereby Muslims ceded territory to non-Muslims, sometimes permanently. Provoked by al-Hakim’s treatment of Christians in the Holy Land, as well as the Turkic invasion of Anatolia, Europeans commenced several centuries’ worth of armed crusades against the Muslim states of the eastern Mediterranean and North Africa. Save for the first crusade, in which the Christians established the Crusader states of Edessa, Antioch, Tripoli, and the Latin Kingdom of Jerusalem, all of their campaigns ended in disaster. In fact, they were either looting expeditions or responses to the loss of Crusader states to Muslims. The success that the Latin knights did enjoy related to not only the political fragmentation of the Seljuqs in the eastern Mediterranean, but also the general disinterest of the Fatimid Caliphate in Egypt, which had been dealing with both the repercussions of a religious schism and the con- sequences of famine and plague. Slow to respond to the challenge posed by the Christians, the Fatimids watched the Crusaders from afar with indifference.
The Muslim counterattack eventually came under the direction of Salah al-Din (Saladin) (d. 1193), a unifier of various Muslim factions in the eastern Mediterranean. An ethnic Kurd, he hailed from a family of soldiers of fortune in the employ of the Zengid Dynasty’s Nur al-Din, a vassal of the Seljuq Turks. Salah al-Din set off in his twenties to fight battles for his uncle, Shirkuh, a Zengid general. A dynamic leader and tactician, he helped his uncle dispatch with the Fatimid opposition in Egypt and solidified Nur al-Din’s rule there. His uncle dying soon thereafter, Salah al-Din eventually became the vizier, or senior minister, to Nur al-Din in 1169. For five years, Salah al-Din ruled Egypt on behalf of Nur al-Din. Then Nur al-Din died in Damascus in 1174, leaving no clear successor.
The Ayyubid Sultanate
In the absence of a formal heir to Nur al-Din, Salah al-Din established the Ayyubid Dynasty (1171 – 1260), named after his father, Ayyub, a provincial governor for the Zengid Dynasty, a family of Oghuz Turks who served as vassals of the Seljuq Empire. Once in power, Salah al-Din established a Sunni government and insisted that the mosque of al-Azhar preach his brand of Islam. He used the concept of jihad to unify the Middle East under the banner of Islam in order to defeat the Christians, but he did not principally direct jihad towards them. A champion of Sunni Islam, he believed that his religion was being threatened mainly from within by the Shi‘a. Like most of their predecessors, the Ayyubids also benefited from tribal ‘asabiyah, or dynastic consensus. Ayyubid ‘asabiyah included a Kurdish heritage, as well as a strong desire to return to Sunni orthodoxy. It was as champions of Sunni Islam that they purposely recruited leading Muslim scholars from abroad, ultimately culminating in Egypt becoming the preeminent state in the Islamic world.
Initially, Salah al-Din displayed no particular interest in the Crusader states. He had clashed with the Crusaders, and King Baldwin IV of Jerusalem; also, Raynald de Chântillon even had handed him a rare defeat at the Battle of Montgisard in 1177. But the Crusaders ultimately brokered an armistice with Salah al-Din. Eventually, Raynald broke their truce when he started attacking Muslim pilgrims and trade caravans in the 1180s. Ensuing skirmishes between the forces of Salah al-Din and Guy de Lusignan, the new King of Jerusalem, presaged a forthcoming battle. In 1187, the two sides met near Tiberias, in modern day Israel. Salah al-Din intentionally attacked the fortress of Tiberius in order to lure the Crusaders away from their well-watered stronghold. His plan worked, and the Christians quickly ran out of water. On the night before the battle, Salah al-Din set brush fires to exacerbate their thirst. He coerced the parched Latin Knights down through the Horns of Hattin towards the cool waters of Lake Tiberius. Salah al-Din bottlenecked the Crusader forces, with the double hill of Hattin acting as a choke point.
The Battle of Hattin represented a smashing victory for Salah al-Din and a major loss for the Crusaders. Tradition dictated that Salah al-Din hold most of the leaders for ransom. Unlike the Crusaders, he treated the defenders of cities with understanding. He showed tolerance of minorities, and even established a committee to partition Jerusalem amongst all the interested religious groups. In this way, he proved his moral superiority to the Crusaders.
With most of their important leaders either killed in battle or captured, no unified Christian leadership remained to fight against Salah al-Din. Deprived of the backbone of their organization, the Crusaders were left with only a few defenseless fortresses along the coast. Salah al-Din pressed his advantage. Increasingly isolated and relying on ever dwindling numbers of Latin Christians willing to remain permanently in the Holy Land, the Latin Crusaders were eventually expelled from the region in 1291.
Although Salah al-Din had maintained direct control over Egypt, he intentionally distributed control over wide swaths of the empire to loyal vassals and family members, whose governance became increasingly autonomous from Cairo. Salah al-Din’s sons and grandsons, who did not have the same ability as their forefather, had trouble managing an increasingly decentralized empire. Widespread mamluk factionalism and family disputes over the control of territory contributed to the weakening of the sultanate. In this vacuum of power, the mamluks came to the fore.