His formal career began when he joined the staff of his uncle Asad ad-Din Shirkuh, an important military commander under the amir Nureddin, son and successor of Zangi. During three military expeditions led by Shirkuh into Egypt to prevent its falling to the Latin-Christian (Frankish) rulers of the states established by the First Crusade, a complex, three-way struggle developed between Amalric I, the Latin king of Jerusalem, Shawar, the powerful vizier of the Egyptian Fatimid caliph, and Shirkuh. After Shirkuh's death and after ordering Shawar's assassination, Saladin, in 1169 at the age of 31, was appointed both commander of the Syrian troops and vizier of Egypt.
His relatively quick rise to power must be attributed not only to the clannish nepotism of his Kurdish family but also to his own emerging talents. As vizier of Egypt, he received the title king (malik), although he was generally known as the sultan. Saladin's position was further enhanced when, in 1171, he abolished the Shi'i Fatimid caliphate, proclaimed a return to Sunnah in Egypt, and consequently became its sole ruler.
Although he remained for a time theoretically a vassal of Nureddin, that relationship ended with the Syrian emir's death in 1174. Using his rich agricultural possessions in Egypt as a financial base, Saladin soon moved into Syria with a small but strictly disciplined army to claim the regency on behalf of the young son of his former suzerain.
Soon, however, he abandoned this claim, and from 1174 until 1186 he zealously pursued a goal of uniting, under his own standard, all the Muslim territories of Syria, northern Mesopotamia, Palestine, and Egypt.
This he accomplished by skillful diplomacy backed when necessary by the swift and resolute use of military force. Gradually, his reputation grew as a generous and virtuous but firm ruler, devoid of pretense, licentiousness, and cruelty. In contrast to the bitter dissension and intense rivalry that had up to then hampered the Muslims in their resistance to the crusaders, Saladin's singleness of purpose induced them to rearm both physically and spiritually.
Saladin's every act was inspired by an intense and unwavering devotion to the idea of jihad ("holy war")-the Muslim equivalent of the Christian crusade. It was an essential part of his policy to encourage the growth and spread of Muslim religious institutions.
He courted its scholars and preachers, founded colleges and mosques for their use, and commissioned them to write edifying works especially on the jihad itself. Through moral regeneration, which was a genuine part of his own way of life, he tried to re-create in his own realm some of the same zeal and enthusiasm that had proved so valuable to the first generations of Muslims when, five centuries before, they had conquered half the known world.
Saladin also succeeded in turning the military balance of power in his favour-more by uniting and disciplining a great number of unruly forces than by employing new or improved military techniques. When at last, in 1187, he was able to throw his full strength into the struggle with the Latin crusader kingdoms, his armies were their equals. On July 4, 1187, aided by his own military good sense and by a phenomenal lack of it on the part of his enemy, Saladin trapped and destroyed in one blow an exhausted and thirst-crazed army of crusaders at Hattin, near Tiberias in northern Palestine.
So great were the losses in the ranks of the crusaders in this one battle that the Muslims were quickly able to overrun nearly the entire Kingdom of Jerusalem. Acre, Toron, Beirut, Sidon, Nazareth, Caesarea, Nabulus, Jaffa (Yafo), and Ascalon (Ashqelon) fell within three months.
But Saladin's crowning achievement and the most disastrous blow to the whole crusading movement came on Oct. 2, 1187, when Jerusalem, holy to both Muslim and Christian alike, surrendered to the Sultan's army after 88 years in the hands of the Franks.
In stark contrast to the city's conquest by the Christians, when blood flowed freely during the barbaric slaughter of its inhabitants, the Muslim reconquest was marked by the civilized and courteous behaviour of Saladin and his troops.
His sudden success, which in 1189 saw the crusaders reduced to the occupation of only three cities, was, however, marred by his failure to capture Tyre, an almost impregnable coastal fortress to which the scattered Christian survivors of the recent battles flocked. It was to be the rallying point of the Latin counterattack.
Most probably, Saladin did not anticipate the European reaction to his capture of Jerusalem, an event that deeply shocked the West and to which it responded with a new call for a crusade. In addition to many great nobles and famous knights, this crusade, the third, brought the kings of three countries into the struggle.
The magnitude of the Christian effort and the lasting impression it made on contemporaries gave the name of Saladin, as their gallant and chivalrous enemy, an added lustre that his military victories alone could never confer on him.
The Crusade itself was long and exhausting, and, despite the obvious, though at times impulsive, military genius of Richard I the Lion-Heart, it achieved almost nothing. Therein lies the greatest-but often unrecognized--achievement of Saladin. With tired and unwilling feudal levies, committed to fight only a limited season each year, his indomitable will enabled him to fight the greatest champions of Christendom to a draw. The crusaders retained little more than a precarious foothold on the Levantine coast, and when King Richard set sail from the Orient in October 1192, the battle was over.
Saladin withdrew to his capital at Damascus. Soon, the long campaigning seasons and the endless hours in the saddle caught up with him, and he died. While his relatives were already scrambling for pieces of the empire, his friends found that the most powerful and most generous ruler in the Muslim world had not left enough money to pay for his grave.
This is Saladin's Grave in Damascus:
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