Saladin’s victory over the forces of Latin Christendom had been absolute. Just six days later he wrote a letter reliving his achievement, affirming that ‘the gleam of God’s sword has terrified the polytheists’ and ‘the domain of Islam has expanded’. ‘It was’, he asserted, ‘a day of grace, on which the wolf and the vulture kept company, while death and captivity followed in turns’ a moment when ‘dawn [broke] on the night of unbelief’. In time, he erected a triumphal Dome on the Horns of Hattin, the faint, ruined outline of which can still be seen to this day.74
THE FALL OF THE CROSS
In the aftermath of the triumph at Hattin, the door stood open to further Muslim success. The huge loss of Christian manpower on 4 July left the kingdom of Jerusalem in a state of extreme vulnerability, because its cities, towns and fortresses had been all but stripped of their garrisons. Nevertheless, the immense advantage for Islam might still have been squandered had Saladin not demonstrated such focused determination and been in a position to draw upon so deep a well of resources. As it was, through that summer, Frankish Palestine collapsed with barely a whimper.
Tiberias capitulated almost immediately and, within less than a week, Acre–Outremer’s economic hub–had likewise surrendered. In the weeks and months that followed, Saladin directed most of his efforts to sweeping up Palestine’s coastal settlements and ports, and from north to south the likes of Beirut, Sidon, Haifa, Caesarea and Arsuf fell in short order. Meanwhile, the sultan’s brother, al-Adil, who had been alerted immediately after Hattin, swept north from Egypt to seize the vital port of Jaffa, even as other sorties won further successes inland. Ascalon offered stiffer resistance, but by September even that port had been forced into submission, and the fall of Darum, Gaza, Ramla and Lydda followed. Even the Templars eventually gave up their fortress at Latrun, in the Judean foothills en route to Jerusalem, in return for the release of their master, Gerard of Ridefort.
The mercurial speed and broad extent of these successes were due, in part, to the sheer weight of troop numbers and the array of reliable lieutenants, like al-Adil and Keukburi, at Saladin’s disposal. This allowed a number of semi-autonomous Ayyubid war bands to range across the kingdom, significantly increasing the scale and pace of operations and prompting one Latin contemporary to observe that the Muslims spread ‘like ants, covering the whole face of the country’. In truth, however, the shape of events through that summer was largely determined by Saladin’s strategy. Conscious that Islamic unity could only be preserved by momentum in the field, he sought to diffuse Christian resistance by embracing a policy of clemency and conciliation. From the start, generous terms of surrender were offered to Frankish settlements–for instance, even Latin sources admitted that ‘the people of Acre’ were presented with an opportunity to remain in the town, living under Muslim rule, ‘safe and sound, paying the tax which is customary between Christians and Saracens’, while those who wished to leave ‘were given forty days in which to take away their wives and children and their goods’.75
Similar terms seem to have been given to any town or fortress capitulating without resistance and, crucially, these deals were upheld. By keeping his word and not simply ransacking the Levant, Saladin quickly augmented his reputation for integrity and honour. This proved to be a powerful weapon, for when confronted with a choice of hopeless defiance or assured survival, most enemy garrisons surrendered. By this means, the kingdom of Jerusalem was conquered with startling rapidity and at minimal cost to resources. Nonetheless, this approach was not without its drawbacks. From July 1187 onwards, large swathes of the Latin population became refugees and, true to his promises, the sultan allowed them safe conduct to a port, from where, it was expected, they would take sail, perhaps to Syria or the West. In fact, hundreds and then thousands of Franks sought sanctuary in what became Palestine’s sole remaining Frankish port–the heavily fortified city of Tyre.
Saladin was now confronted with a momentous choice. Much of the coastline and interior had been subjugated, but, as the summer waned, it was apparent that only one final push towards conquest might be possible before the onset of winter brought the fighting season to an end. A primary target needed to be identified. In strictly strategic terms, Tyre was the obvious priority: strengthening with each passing day, a bastion of Latin resistance, it offered a lifeline of naval communication with Outremer’s surviving remnants to the north and with the wider Christian world beyond. As such, its continued defiance gifted the enemy a clawing foothold, from which an attempt to rebuild the shattered crusader kingdom might, in time, be launched. Nonetheless, the sultan elected to leave Tyre untouched, twice bypassing the port on his journeys north and south. The Iraqi chronicler Ibn al-Athir saw fit to criticise this decision, arguing that ‘Tyre lay open and undefended from Muslims, and if Saladin had attacked it [earlier in the summer] he would have taken it easily’, and some modern historians have followed this lead, suggesting a lack of foresight on the sultan’s part. Such views depend, in large part, upon wisdom born of hindsight. In early September 1187, Saladin recognised that a protracted siege at Tyre might well bring his entire campaign to a grinding halt, causing the Ayyubid-led Islamic coalition to splinter. Rather than hazard this, the sultan prioritised his core ideological objective, turning inland to direct the full force of his army east, towards Jerusalem.76
To Jerusalem
Isolated amid the Judean hills, the Holy City’s value as a military objective was limited. But decades of preaching and propaganda, engineered by Nur al-Din and Saladin, had reaffirmed Jerusalem’s status as Islam’s most sacred site outside Arabia. The city’s compelling, almost mesmeric, spiritual significance now drew the Muslims on. For a war predicated upon the notion of jihad it was the inevitable and ultimate goal. Having sagely brought the Egyptian navy north to defend Jaffa against Christian counter-attack, and with the Latin outposts defending the eastern approaches to Judea readily subdued, Saladin’s armies descended upon Jerusalem on 20 September 1187. The sultan had come with tens of thousands of troops and heavy siege weapons, ready for a prolonged confrontation, but despite being packed with refugees, the city was desperately short of fighting manpower. Within, Queen Sibylla and Patriarch Heraclius proffered some direction, but the real burden of leadership fell to Balian of Ibelin. After escaping from the disaster at Hattin, Balian had taken refuge in Tyre, but Saladin later granted him safe passage to the Holy City so that Balian might escort his wife Maria Comnena and her children to safety. The understanding was that Balian would remain in Jerusalem for just one night, but upon arrival he was quickly persuaded to renege on this agreement and stay on to organise resistance. With only the barest handful of knights at his disposal, Balian took the expedient step of knighting every noble-born male over the age of sixteen and a further thirty of Jerusalem’s richer citizens. He also sought to strengthen the city’s fortifications wherever possible. In spite of his best efforts, Muslim numerical superiority remained utterly overwhelming.
Saladin began his offensive with an attack on the western walls, but after five days of inconclusive fighting by the Tower of David, shifted focus to the more vulnerable northern sector, around the Damascus Gate–perhaps unwittingly following the precedent set by the First Crusaders. On 29 September, in the face of fierce but ultimately futile resistance, Muslim sappers achieved a major breach in Jerusalem’s walls. The Holy City was now all but defenceless. Hoping for a miracle, Frankish mothers shaved their children’s heads in atonement and the clergy led barefoot processions through the streets, but in practical terms nothing could be done; conquest was inevitable.
Saladin’s intentions in September 1187
The sultan’s reaction to this situation and the precise manner of Jerusalem’s subjugation are immensely significant because they have been instrumental in shaping Saladin’s reputation in history and in popular imagination. Some facts, attested in both Muslim and Christian sources, are irrefutable. Ayyubid troops did not sack the Holy City. Instead, probably on 30 September,
terms of Latin surrender were agreed between the sultan and Balian of Ibelin, and, without further spilling of blood, Saladin entered Jerusalem on 2 October 1187. Over the centuries, great weight has been attached to this ‘peaceful’ occupation, and two interconnected notions have gained widespread currency. These events are seen to demonstrate a striking difference between Islam and Latin Christianity, because the First Crusade’s conquest in 1099 involved a brutal massacre, whereas the Ayyubids’ moment of triumph seems to reveal a capacity for temperance and human compassion. It has also been widely suggested that Saladin was only too conscious of the comparison with the First Crusade, being aware of what a negotiated surrender might mean for the image of Islam, for contemporary perceptions of his own career and for the mark he would leave upon history.77
The problem with these views is that they are not supported by the most important contemporary testimony. Two strands of evidence are vital–the account written by Imad al-Din, Saladin’s secretary, who arrived in Jerusalem on 3 October 1187; and a letter from Saladin to the caliph in Baghdad, dating from shortly after Jerusalem’s surrender. The point is not that this material should be trusted simply because it was authored by those closest to events, but rather that it offers an insight into how the sultan himself conceived of and wished to present what happened at the Holy City that autumn.
Both sources indicate that, by the end of September 1187, Saladin intended to sack Jerusalem. According to Imad al-Din, the sultan told Balian at their initial meeting: ‘You will receive neither amnesty nor mercy! Our only desire is to inflict perpetual subjection upon you…We shall kill and capture you wholesale, spill men’s blood and reduce the poor and the women to slavery.’ This is confirmed in Saladin’s letter, which noted that in response to the Franks’ first requests for terms ‘we refused point blank, wishing only to shed the blood of the men and to reduce the women and children to slavery’. At this point, however, Balian threatened that, unless equitable conditions of surrender were agreed, the Latins would fight to the very last man, destroying Jerusalem’s Islamic Holy Places and executing the thousands of Muslim prisoners held inside the city. This was a desperate gambit, but it forced the sultan’s hand, and begrudgingly he agreed a deal. The eyewitness sources reveal an underlying awareness that this accord might be perceived as a sign of Ayyubid weakness. In his letter, Saladin carefully justified his decision, stressing that his emirs had convinced him to accept a settlement so as to avoid any further unnecessary loss of Muslim life and to secure a victory that was already all but won. Imad al-Din reiterated this idea, describing at length a ‘council meeting’, during which the sultan sought the advice of his leading lieutenants.78
This evidence offers a glimpse of Saladin’s own mindset in 1187. It suggests that his primary instinct was not to present himself as a just and magnanimous victor. Nor was he immediately concerned to parallel his own actions with those of the First Crusaders or, through some grand gesture, to reveal Islam as a force for peace. In fact, neither the sultan’s letter nor Imad al-Din’s account makes any explicit reference to the 1099 massacre. Instead, Saladin actually felt the need to explain and excuse his failure to butcher the Franks inside Jerusalem once a breach in the city’s defences was made. This was because, above all else, he feared an attack upon his image as a warrior dedicated to the jihad–as a ruler who had forced Islam to accept Ayyubid domination on the promise of war against the Franks.
This insight might cause some re-evaluation of Saladin’s character and intentions, but it should not prompt the pendulum to swing towards a total, polar opposite. The sultan’s behaviour must be judged in its proper context, against contemporary standards. By this measure, Saladin’s conduct in autumn 1187 was relatively lenient.79 According to the customs of medieval warfare–which, broadly speaking, were shared and recognised by Levantine Muslims and Frankish Christians alike–the inhabitants of a besieged city who staunchly refused to capitulate right up until the moment that their fortifications were breached or overcome could expect harsh treatment. Typically, in such a situation, the defenders’ opportunity to negotiate had passed and their men would be killed, their women and children enslaved. Even if the final settlement in Jerusalem was heavily influenced by Balian’s threats, by the norms of the day the terms that Saladin did agree were generous–and, more important still, they were honoured.
The sultan also acted with a marked degree of courtesy and clemency in his dealings with his aristocratic ‘equals’ among the Franks. Balian of Ibelin was forgiven for breaking his promise not to remain in Jerusalem, and an escort was even provided to take Maria Comnena to Tyre. Reynald of Châtillon’s widow, Stephanie of Milly, was likewise released without any demand for ransom.
The conditions of surrender settled upon around 30 September contained a number of fundamental provisions. Jerusalem’s Christian populace was given forty days to buy their freedom at a prescribed cost of ten dinars for a man, five for a woman and one for a child. In addition, they would be given safe conduct to the Latin outposts at Tyre or Tripoli and the right to carry away their personal possessions. Only horses and weaponry had to be left behind. After forty days those unable to pay the ransom would be taken captive. In the main, this agreement was followed and, in some instances, Saladin showed even greater generosity. Balian for instance was able, in return for one lump sum of 30,000 dinars, to secure the release of 7,000 Christians, and attempts appear to have been made to arrange a general amnesty for the poor.
Once enacted, the terms of capitulation resulted in a near-constant stream of refugees from Jerusalem, as bands of disarmed Franks were escorted to the coast. In practice, the system of ransoms proved to be an administrative nightmare for Saladin’s officials. Imad al-Din admitted that corruption, including bribery, was rife, and he bemoaned the fact that only a fraction of the money owed was ever lodged in the sultan’s treasury. Many Latins apparently slipped through the net: ‘Some people were let down from the walls on ropes, some carried out hidden in luggage, some changed their clothes and went out dressed as [Muslim] soldiers.’ The sultan’s willingness to allow the Franks to depart with their possessions also limited the amount of plunder. Patriarch Heraclius apparently left the city weighed down with treasures, but ‘Saladin made no difficulties, and when he was advised to sequestrate the whole lot for Islam, replied that he would not go back on his word. He took only the ten dinars from [Heraclius], and let him go to Tyre under heavy guard.’ At the end of the allotted forty days, a total of 7,000 men and 8,000 women were said to have remained unransomed, and they were taken captive and enslaved.80
On balance, Saladin cannot be said to have acted with saintly clemency that autumn, but neither can he be accused of ruthless barbarism or duplicity. In the version of events he broadcast to the Muslim world, the sultan clearly presented himself as a mujahid willing, even eager, to put the Jerusalemite Franks to the sword, but it is impossible to determine whether this was his true intent. As it was, once confronted by Balian’s threats, Saladin chose negotiation over confrontation and went on to show a considerable degree of restraint in his dealings with the Latins.
Jerusalem’s triumphant reconquest marked the apogee of Saladin’s career to date. Crucially, he could now draw upon this epochal achievement to legitimise his unification of Islam and to refute any charges of self-serving despotism. These two themes of astounding victory and ‘innocence’ affirmed permeated his letter to the caliph–they also formed the backbone of a further seventy letters written by Imad al-Din that autumn, publicising the Ayyubids’ success.81
Jerusalem repossessed
The day of Jerusalem’s formal surrender was selected with some care, so as to emphasise the sultan’s image as a proven champion of the faith. Centuries earlier, Muhammad himself was said to have made his Night Journey to Jerusalem, ascending from there to Heaven on 2 October. Drawing clear parallels between his own life and that of the Prophet, Saladin chose that same date in 1187 to make his triumphal entrance. Once within the wal
ls of the Holy City, the transformative work of Islamicisation began apace. Many Christian shrines and churches were stripped of their treasures and closed; some were converted into mosques, madrasas (teaching colleges) or religious convents. The fate of the Holy Sepulchre was debated intensely, with some advocating its total destruction. More moderate voices prevailed, arguing that Christian pilgrims would still continue to revere the site even if the building were razed to the ground, and Saladin was reminded that Umar, Jerusalem’s first Muslim conqueror, had left the church untouched.
The spiritual dimension of Saladin’s achievement was manifested most clearly in the assiduous care with which he and his men set about ‘purifying’ Jerusalem’s holy places. Chief among these were two sites within the Haram as-Sharif (now also known as the Temple Mount)–the Dome of the Rock and the Aqsa mosque. In the eyes of Islam, the Franks had subjected both of these sacred buildings to the gravest desecration. Now this work was dutifully undone. Under Latin rule, the Dome–built by Muslims in the late seventh century and believed to house the rock upon which Abraham prepared to sacrifice his son and from which Muhammad ascended to heaven during his Night Journey–had been transformed into the Templum Domini (Church of Our Lord), its resplendent golden-hued dome adorned with a huge cross. This symbol was ripped down immediately, the Christian altar within and all pictures and statues removed, and rose water and incense used to cleanse the entire structure. After this, one Muslim eyewitness proudly proclaimed that ‘the Rock has been cleansed of the filth of the infidels by the tears of the pious’, emerging in a state of purity, like ‘a young bride’. Later, an inscription was placed upon the Dome, commemorating the sultan’s achievement: ‘Saladin has purified this sacred house from the polytheists.’
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