Showing posts sorted by relevance for query abbasid-dynasty. Sort by date Show all posts
Showing posts sorted by relevance for query abbasid-dynasty. Sort by date Show all posts

Mahmud of Ghazni

Mahmud of Ghazni
Mahmud of Ghazni

Mahmud of Ghazni, founder of the Ghaznavid Empire, was the son of Sebuk-Tigin, a Turkic slave soldier who rose through military service to lead a small client state of the Abbasid dynasty in Afghanistan. Mahmud assumed control of this state in 997 after defeating a challenge from his brother Ismail.

Although the state he inherited was small, Mahmud moved aggressively to expand his landholdings, launching military expeditions into eastern Iran. Ghaznavid forces conquered Khurasan in 999, which led to the collapse of the Samanid dynasty, and in 1009, the Iranian province of Sijistan also fell.

The Ghaznavids defeated their only rivals to power in the eastern Islamic lands, the Khwarazmians, in 1017. Mahmud pushed as far west as the Iranian province of Rayy—ruled by the Buyid confederation based in Baghdad—and conquered it in 1029.


Despite his substantial conquests in eastern and central Iran, Mahmud’s greatest legacy was the expansion of Muslim power eastward into South Asia. Beginning in 1001 Ghaznavid armies campaigned in India, occasionally returning to Iran to beat back incursions by nomadic Turkic tribes from Central Asia.

Mahmud went as far south in India as the state of Gujarat, though he was only able to establish firm control over the northern region of Punjab. Although he used Hindu Indian auxiliary troops, Mahmud also ordered or allowed the destruction of Hindu temples.

However as a fundamentalist Sunni Muslim, he also ordered the persecution of Shi’i Muslims, both in the Indus Valley and in Rayy, which had been ruled by the Shi’i Buyids. Mahmud’s military successes were balanced out by his patronage of certain Muslim scholars and philosophers, including the famous historian and anthropologist Abu Raihan al-Biruni, who wrote a lengthy and detailed study of the Indian subcontinent.

At its height, during the reign of Mahmud, the Ghaznavid Empire stretched from the Caspian Sea in the west to the Punjab and northern India. After Mahmud’s death in 1030, his son Masud assumed the throne. However the empire’s centralized structure began to disintegrate, as Masud concentrated on further expanding Ghaznavid authority in India while failing to recognize the threat posed by the Seljuk dynasty, which began to move into Ghaznavid lands in Iran.

Masud tried to stop the Seljuk advance but was defeated in 1040 at the Battle of Dandanqan and was overthrown the next year. The Ghaznavids remained in power until 1187, though their landholdings were steadily reduced until they included only the city of Ghazna in Afghanistan and small sections of that region.

Arab conquest of Sind

Arab conquest of Sind
Arab conquest of Sind

Sind (or Sindh) is a province of modern-day Pakistan. It is bounded by the Thar Desert to the east, the Kirthar Mountains to the west, and the Arabian Sea to the south.

The Indus River passes through Sind and its irrigation was a major source of food and revenue for Sindhi people. Buddhism was established in the area during the reign of King Ashoka, and adherence strengthened over the years.

Influence was exerted over the region by many different peoples, including the Scythians, Huns, Persians, Greco-Bactrians, and Mauryans. Chief Minister Chach seized the throne of Sind in 622 and established an unpopular dynasty that commanded little loyalty from the people or government officials.


Arabs had enjoyed a long and mostly untroubled relationship with Sind and its neighbors based mostly on shared commercial interests. Traders shipped goods from the Indian subcontinent and Southeast Asia westward to the Mediterranean.

This continued after the Arabs embraced Islam, but in 711 a dispute broke out following the attack on and enslavement of a group of women and children who were traveling to Arabia.

Hajjaj, the governor of the eastern provinces of the Umayyad Caliphate, complained but was unable to receive justice to his satisfaction and prepared for a military campaign. Two initial forays were repulsed but a third, led by Muhammad ibn Qasim, was more successful.

Attacking Sind
Attacking Sind

A force of 6,000 camels, 6,000 cavalry, and accompanying infantry and baggage train was dispatched and managed first to capture the coastal town of Dehul and then defeat the troops of King Dahar in battle, after a number of travails. The Arabs were assisted by the voluntary surrender of large numbers of Sindhi people and officials, whose loyalty to Dahar was very limited.

Muhammad ibn Qasim was able to establish control over the whole of Sind, which was subsequently integrated into the Umayyad Caliphate, where it remained during the succeeding Abbasid dynasty until central power loosened and it became possible to establish local dynasties.

The Abbasid governor, Hisham, who arrived in 757, undertook military expeditions against neighboring states, but there were no further territorial expansions throughout Arab rule.

Arab rule of Sind followed a similar pattern to that employed elsewhere, with most official posts remaining in local hands while an Arab governor administered the area with the assistance of troops who garrisoned the major towns and cities.

Some people converted to Islam but comparatively few, and there was little effort expended on forcing people to change their religion at that time. The Arab period of rule led to the creation of a fusion of cultures that have helped to characterize subsequent Sindhi society. The city of Mansura was established as the capital and its people benefited from Arab learning and knowledge.

Hulagu Khan

Hulagu Khan with his wife
Hulagu Khan with his wife

In 1251 Mongke Khan, a grandson of Genghis Khan, became the grand khan of the Mongols and convened his three brothers and close relatives in a meeting to divide the vast territories that had been conquered. To his brother Kubilai Khan, who would eventually play host to Marco Polo, he gave southern China.

Mongke gave northern Persia to his brother Hulagu, with instructions that the area from Persia to Egypt should be subjugated to Mongol rule. Although Mongke was the supreme leader of the Mongols, he parceled out regional control to others, who would rule as lesser khans or il-khans with their states being known as il-khanates or lesser khanates.

Hulagu set off with an army of at least 100,000 troops in early January 1256, heading first for the mountain fortresses of Ismaili Shi’i Muslim sect that had terrorized other Muslim rulers for over a century.


After besieging the Assassins’ fortresses of Mazanderan, Meimundiz, and Alamut, the Mongols captured the sect’s leader, Rukn ad-Din Kurshah, who was later murdered. By late December the last Assassin fortress of Alamut surrendered to Hulagu. Hulagu then turned his attention to Iraq. He sent a message to the Abbasid caliph al-Mustasim that demanded his acceptance of Mongol supremacy.

Hulagu was enraged when the caliph, the symbolic head of Sunni Islam, refused. Mongol forces headed toward Iraq, receiving support from some of the Abbasid Caliphate’s Shi’i Muslim subjects, who had been angered by disrespect shown toward their community by al-Mustasim. Cities with substantial Shi’i populations, such as Mosul, Najaf, and Karbala, surrendered without a fight and were spared by the Mongols as a result.

By November, segments of Hulagu’s army had begun arriving outside the Abbasid capital city of Baghdad and on January 17, 1258, his entire army had arrived. That same day the small Abbasid army was destroyed in battle outside of the city and the siege of Baghdad commenced. Within two weeks the Mongols had overrun sections of the city’s defenses after battering down the walls with massive siege engines.

On February 10 after Hulagu had refused to negotiate a peaceful handover of the city al-Mustasim came out of Baghdad and surrendered. Ten days later, the caliph was executed by being rolled up in a carpet and trampled to death. The Mongols were superstitious and wary of shedding the blood of a monarch.

Baghdad, which had stood for six centuries, was sacked, with many of its architectural marvels, including the caliph’s palace and the grand congregational mosque, burned to the ground. The city’s libraries, which were filled with thousands of scholarly manuscripts on subjects ranging from the sciences to literature and philosophy, were also destroyed and their holdings were either burned or tossed into the Tigris River.

The majority of Baghdad’s citizens were massacred, with most sources placing the number of deaths between 90,000 and 250,000. Hulagu spared the city’s Christians and Shi’i Muslims. He reportedly was sympathetic to the former group, possibly because both his mother and his favorite wife were Nestorians, members of an eastern Christian sect considered heretical by the Roman and Byzantine churches.

As news of the fall of Baghdad and the slaughter that followed spread throughout the Middle East, many neighboring Muslim states surrendered without resistance to Hulagu, hoping to avoid the fate of al-Mustasim. The Mongols’ next target was Syria, which was ruled by the waning Ayyubid dynasty, which had been founded in the late 12th century by the Kurdish Iraqi Sultan Saladin (Salah ad Din, Yusuf).

Although the Ayyubid sultan An-Nasir Yusuf had submitted to Mongol authority, Hulagu still entered Syria with his army. He first defeated al-Kamil Muhammad, a young Ayyubid commander, whose city was captured and who was then tortured to death.

On August 11, 1259, Mongke died while campaigning against the Southern Song (Sung) in China. A succession crisis in the Mongol east pitted Kubilai against his brother Arik Boke, the ruler of Mongolia. Although Hulagu did not claim the position of grand khan for himself, he supported Kubilai. Thereupon he set out for China with the bulk of his troops, leaving a small garrison in the Middle East. In return Kubilai confirmed Hulagu as the il-khan, ruling over Persia and the Middle East.

A greater threat to Hulagu was his cousin Berke, the Khan Kipchak, who some sources claim converted to Islam or, at the very least, was heavily sympathetic to the religion and was angered at Hulagu’s destruction of Baghdad. Fearing an invasion by Berke, Hulagu withdrew back into Persia with the bulk of his army. In Syria, he left behind between 10,000 and 20,000 troops under the command of Naiman Kitbuqa, his best general and a Nestorian Christian.

After negotiating an alliance with the remaining European crusader states along Syria’s Mediterranean coast, Kitbuqa then proceeded to besiege or capture other Syrian cities, including Aleppo, which fell on February 25, 1260.

The northern Syrian cities of Hama and Homs surrendered to Hulagu soon thereafter, as did Damascus after Sultan an-Nasir had fled toward Egypt. By early April the last vestiges of Ayyubid resistance in Syria had been crushed and the Mongols proceeded to conquer much of Ayyubid Palestine in the following months.

The inexorable wave of Mongol expansion, however, began to wane soon after Kitbuqa’s conquests in Palestine. Later in 1260 his alliance with the crusader states ended after European nobles from the city of Sidon attacked a Mongol scouting party. Kitbuqa responded by besieging and then sacking that city.

When news of this rift reached Cairo, the capital city of the Mamluk Turks, their sultan, Qutuz, sent one of his generals, Baybars, to Palestine with a large army. On September 3, the Mamluk army, which was made up of professional and highly trained troops, unlike that of their adversaries, defeated Kitbuqa’s smaller force.

The Mongol general was captured and executed. The Mamluks recaptured Palestine and Syria and repulsed a Mongol invasion force in December. Hulagu’s dreams of a Middle Eastern empire that reached Egypt were dashed, though he was able to solidify his control over Persia before his death in February 1265.

The dynastic line he founded, the Il-Khanids, would remain in power over Persia and parts of Central Asia until 1335. Within a few generations after Hulagu’s death, his successors converted to Islam and became some of history’s greatest patrons of Islamic art, architecture, and literature.

Art and Architecture in the Golden Age of Muslim World

Art and Architecture in the Golden Age of Muslim World
Art and Architecture in the Golden Age of Muslim World

Islamic art and architecture is that of the Muslim peoples, who emerged in the early seventh century from the Arabian Peninsula. The Muslim empire reached its peak during the golden age of Islam from the eighth to the 13th century.

Literary and archaeological evidence reveals that the early architecture of the Muslim communities in Medina and Mecca, presented through the prophet Muhammad’s mosque and residence in Medina and through other smaller mosques, continued the indigenous building style based on a rectangular structure with an open internal courtyard and a covered area. Older structures such as the Ka’aba in Mecca continued the ancient Arab architectural style found among the Nabataeans in Petra, Palmyra, South Arabia, and Hatra in Mesopotamia.

In pre-Islamic times, the inhabitants of the Arabian Peninsula and its surrounding regions lived in scattered minority communities of Jewish, Christian, and Zoroastrian peoples among a majority of pagans or polytheists.


To these people, great legendary architectural palaces, castles, temples, and churches were still-vivid memories signifying power and prestige. They were recorded in poetry and other literary forms and associated with famous cities such as Petra, Palmyra, Hatra, Hira, Madain Salih, Kinda, Najran, Marib, and Sana.

Pre-Islamic records and literary evidence attest to the existence of visual art forms, especially sculpture and painting, which were employed primarily to disseminate copies of icons and sculptural depictions of the many deities and idols worshipped in the region.

For example monumental statues of major deities like Hubal, Allat, Al-Uzza, and others were still standing in public locations and temples on the eve of the advent of Islam prior to 630. Small-scale statues and figurines were abundantly available among the pre-Islamic population, and makers of images were active in such cities as Mecca and Taif.

Wall paintings from the early Islamic secular buildings in Syria, Jordan, and Iraq reveal important examples of a blending of Mesopotamian, Sassanian, Hellenistic, and indigenous Arab styles. Architectural planning of early Muslim mosques in Egypt and North Africa reveals borrowing from ancient Egyptian architecture.

Early Islamic Art and Architecture

Great Mosque of Damascus
Great Mosque of Damascus

The prophet Muhammad died in 632 and within a few years the newly emerged Islamic state expanded quickly and swiftly claimed the realms of both the Sassanian and Byzantine Empires. In less than 100 years the new politicoreligious model reached the steppes of Central Asia and the Pyrenees in Europe.

As the Muslim community expanded, the need for a central place of worship emerged and was realized by the development of the mosque—a French distortion of the word masjid or “place of prostration.” Islam, a nonclerical, nonliturgical faith, does not employ ritualistic surroundings and the first mosque was actually the open courtyard of the house of the prophet Muhammad in Medina. It functioned as a meeting place and community center.

Later this tradition expanded to the establishment of a central mosque called al-Masjid al-Jami'—“the great mosque”—in every major city. With it developed the characteristics of the mosque and its components: an open courtyard (sahn); a roofed area for prayer (musallah) with a dome (qubba); a niche in the wall of the prayer area (mihrab) to indicate the direction of prayer (qiblat) toward the Ka’aba in Mecca; an elevated platform (mimbar), from which the congregational leader delivered the sermon; a tower (minaret), from which the call to prayer (adzhan) was issued; and an ablution place for performing the ritual washing before each prayer (wudhu).

This basic arrangement of functional space found in early mosques in Basra, Kufa, and Wasit in Iraq, and later in the Great Mosque of Damascus and the Aqsa Mosque in Jerusalem, and elsewhere, became the prototype of traditional Islamic mosque architecture.

The rapidly growing state demanded a new Islamic architectural style that developed gradually, acquired new forms, and incorporated diverse methods of visual expression. During the golden age of Islamic civilization a blend of architectural designs and motifs from South and North Arabian, Byzantine, Hellenistic, Indian, Chinese, and other origins was employed in a new building kegiatan throughout the Islamic world.

Whatever the variety of its components, the jawaban result always presented a unique Arab Islamic style, especially in the early period, where the architecture and art were unified by strong Arab characteristics that can be detected in the art of the Umayyads in Syria, the Andalus in Spain, the Abbasids in Iraq, and the Fatimids in Egypt.

The Arabic language, derived from the Semitic Aramaic language, played a decisive role in the formation of Islamic culture and art. Arabic was the official and original language of the Qur’an, the holy book of Islam. Arabic was a powerful cultural and literary vehicle with which to disseminate Arab culture throughout the new and diverse Muslim communities in the recently expanded regions of Central Asia, Anatolia, the Mediterranean coasts, Sicily, and Spain.

Verses of the Qur’an were inscribed in elegant Kufic and Thulth calligraphic styles on the interior and exterior of major mosques in Jerusalem, Damascus, Basra, Fustat, Tunisia, Sicily, and Spain in a variety of techniques such as stucco, wood carving, and ceramic tiles. The mosque thus became a unifying architectural form and symbol of the monotheistic concept of Islam.

Islam adopted an aniconic style in art that does not promote figurative representation. In the Qur’an, the sunna (manners, ethics, behavior, and social practice of the prophet Muhammad), and hadith (collection of sayings of Muhammad pertaining to a variety of topics, and everyday life situations), depiction of living forms is discouraged and according to certain interpretations is banned altogether, especially in religious environments such as mosques.

Sunni orthodox interpretation of figurative representation characterized it as an act of defying the power of God, who alone was ascribed the ability of creation. Furthermore the depiction of human beings was also thought to be reminiscent of and an encouragement of pre-Islamic idol worship.

These sanctions prompted Muslim artists to create a new form of expression based on the use of Arabic calligraphy—literal meaning and visual composition—and decorative ornamentations. The corroboration of these two powerful visual vocabularies with the already developed conventional Islamic components characterized Islamic art distinctly and continuously.

Umayyads: 661–750 c.e.

Borrowing, blending, and modifying motifs, forms, and techniques from Byzantine and Sassanian sources and incorporating them into the indigenous Arabic style characterize the art and architecture of this formative period. This approach was presented through the architectural planning and iconographic design in major buildings, both religious and secular.

Interior of Umayyad mosque
Interior of Umayyad mosque

In the eastern Mediterranean region a new blend of styles and motifs was incorporated in the early Umayyad buildings. Mosaic decoration, a preferred Byzantine medium, is evident in the case of the Dome of the Rock in Jerusalem, completed in 692; the Great Mosque of Damascus, completed in 715; and the desert palaces in the Syrian regions.

Presentation of power, triumph of the new religion, and the emphasis on Islamic theology in early Islamic art were realized through the use of monumental architectural forms, calligraphy, and the ornamental aniconic patterns as in the case of the Dome of the Rock, or the figurative representations in painting and sculpture at the desert palaces Qusayr Amra, Khirbat al-Mafjar, and Mshatta in the Syrian region, and during the early Abbasid period in palaces in Samarra and Baghdad in Iraq.

Abbasids: 750–1258 c.e.

Beginning around the 10th century the synthesis of Islam and Arab culture was modified by the emergence of decentralized, mostly non-Arab political powers such as the Samanids in Iran and the Ghaznavids in Afghanistan, the Seljuk dynasty in Anatolia, the Fatimid dynasty in Egypt and Tunisia, and the Almoravid Empire (al-Murabitun) and Almohads (al-Muwahhidun) in the western areas of Islamic lands.

These dynasties and mini independent states contributed to the spread of Islam and consolidated their political power in the Andalus in Spain and established bases in the heart of India with the Delhi Sultanate in 1206. Traders and merchants carried Islam as a religion and culture deep into Africa and Central Asia, and across the sea routes to Indonesia.

These new political powers with their cultural trends added new riches to the diverse collection of Islamic science, literature, art, and architecture. Baghdad, the capital of the Abbasid dynasty, became the center of knowledge and scientific development.

The Islamic Renaissance

The Islamic renaissance, which witnessed tremendous advances in every field, prompted architects, visual artists, calligraphers, and artisans of all sorts to collaborate in the production of a vast body of monuments, masterpieces, and manuscripts.

A great number of these manuscripts were embellished and illustrated with fine visual presentations, such as the 13th century Maqamat al-Hariri illustrated by Mahmoud bin Yehya al-Wasiti, whose style set a standard for what is conventionally known as the Baghdad school of al-Wasiti. The diverse cultural input of new ethnic groups from Iran, Anatolia, Central Asia, India, and the Mediterranean region enriched the Islamic art repertoire.

interior of the great mosque of cordoba
interior of the great mosque of cordoba

Figurative illustrations gradually populated manuscripts, especially those of a literary or scientific nature. Figurative representation was used during the Abbasid, Fatimid, Seljuk, Mamluk, and later periods as well. It is important to note that depictions of human figures, although employed by both Shi’i and Sunni artists and patrons, were most common with Shi’i and Sufiart.

In architecture, a blend of new elements from the recently acquired territories was incorporated in the design of mosques, hospitals (maristan), schools (madrasat), Sufi foundations (khanaqah), tombs, shrines, palaces, and gardens. This incorporation furthered and enhanced the defi nition of a distinct Islamic style. Muslim architects developed and employed the pointed arch as early as 776 at the al-Ukhaydhir palace in Iraq and the al-Aqsa Mosque in Jerusalem in 780.

The pointed arch concentrates the thrust of the vault on a narrow vertical line, reducing the lateral thrust on foundation and allowing for higher walls. The double tier arch and the horseshoe arch were developed and used in the Great Mosque of Damascus in 715 and transmitted later to the Andalus in Spain and employed in the Great Mosque of Córdoba.

The square minaret appeared for the first time at the Great Mosque of Damascus and was transmitted later to North Africa and Spain. The pointed arch, horseshoe arch, and the square minaret impacted European architecture and were adopted in Romanesque churches and monasteries and especially in the Gothic cathedral and its towers. Much of the Islamic golden age achievement passed on to Europe through Sicily, Spain, Jerusalem, and other important centers in the Islamic world.

Muqarnas is probably the most distinct and magnificent architectural decorative element developed by Muslim architects around the 10th century, simultaneously in the eastern Islamic world and North Africa. Muqarnas is a three-dimensional architectural decoration composed of nichelike elements arranged in multiple layers. Soon after its appearance, muqarnas became an essential architectural ingredient in major buildings of the Islamic world in Iran, India, Afghanistan, Iraq, Syria, Egypt, Sicily, North Africa, and Spain.

Muqarnas structures, augmented with the elegant Arabic calligraphy, floral design, and geometric patterns typically called arabesque, produced a dazzling visual composition that characterized the beauty of such places as the interior of the Dome of the Rock in Jerusalem or the Masjid al-Jami’ in Isfahan, among other examples.

This composition, accentuated by bands of the Kufic and Thulth styles of Arabic calligraphy, added spiritual and poetic dimensions to the adorned buildings and objects. Qur’anic texts usually cover the exterior and interior of religious buildings with verses and chapters at various locations in the building.

Poetry, proverbs, and celebrated sayings may cover secular buildings and nonreligious objects such as dishes, plates, and jewelry boxes. The continuous patterns and repetition of ornaments covering walls and ceilings, running along naves, arcades, and archways, echo a rhythmic tone that originates from one pattern and multiplies in endless, complex, repeated, and variant patterns.

It defines the unity in multiplicity of Islamic decorative style. This attractive visual system was so impressive that some early Renaissance artists could not resist copying and imitating bands of Kufic inscriptions to decorate the clothing of the figure of the Virgin Mary and other biblical figures and angels in paintings of the period.

The golden age of Islam witnessed the emergence of elegant visual art and magnificent architectural achievements that had a major influence on succeeding periods, with its characteristics echoing throughout the Safavid, Mogul, and Ottoman periods.

Ibn Sina

Ibn Sina
Ibn Sina

Abu ‘Ali al Husayn Ibn Sina, or Avicenna, was born in northern Persia (present-day Iran) and as a youth studied both mathematics and medicine and expressed a keen interest in philosophy. His five-volume al-Qanun fi’l tibb, translated into Latin with lists of known diseases, treatments, and medicines, was the standard medical reference work in the Christian and Islamic worlds for several centuries. Ibn Sina not only was a clinician, but also sought to synthesize the entire body of medical knowledge of the age. He approached the study of medicine as a science, not just as a practical profession.

Ibn Sina’s vast oeuvre, mostly in Arabic but also in Persian, dealt with philosophy, psychology, musical theory, autobiography, and even two short stories. Although Ibn Sina and other Muslim philosophers often did not know classical Greek, they were familiar with the classics through translations made by Christian Arabs.

Ibn Sina accepted much of Platonic thought and attempted to harmonize it with eastern belief systems in a form of Neoplatonism. In this regard Ibn Sina carried on the approach of Abu Nasr al-Farabi (c. 878–950), an earlier Muslim philosopher to whom Ibn Sina paid homage. As part of a chain of Islamic scholars, Ibn Sina’s ideas were expanded and reworked by Averroës.


In his encyclopedia of philosophy, Kitab al-shifa, Ibn Sina argued for the need to understand the natural world and supported the application of rational thought. Nor, he argued, were rational thought and religious belief necessarily contradictory. He disagreed with accepted Islamic thought regarding cosmology and expressed a low view of the intellectual ability of society in general.

Ibn Sina and other Muslim philosophers accepted the Qur’an as the holy revealed text of Islam but believed it was open to interpretation and that every word need not be accepted literally. Many Sunni scholars accepted Ibn Sina’s approach and his works had a long-term impact in Islamic thought. Others, in particular the later Ibn Taymiyya, vehemently denounced Ibn Sina’s approach.

In the last years of his life, Ibn Sina served as a wazir (minister) to the Buyid dynasty that gained control over parts of the Muslim territory as the Abbasid dynasty in Baghdad disintegrated. In Europe, Ibn Sina’s ideas and his review of Aristotle’s work in Kitab al-shifa had an impact during both the Middle Ages and the Renaissance.

Divine Caliphate and the Ummah

Devine Caliphate at its greatest extend
Devine Caliphate at its greatest extend

In June 632 the prophet Muhammad, the founder and last prophet of Islam, died of natural causes. He left behind a nascent Islamic state within the Arabian Peninsula. Although some Muslim sources state that there had been a premonition of his death, the confusion and divisions within the Muslim community or Ummah suggest that Muhammad’s death was unexpected.

In the wake of the Prophet’s death the general consensus was that, since Muhammad did not leave explicit instructions on how to choose a successor, such a leader should be elected. Despite this consensus not all factions agreed.

One group, which later came to be known as the Partisans of Ali or Shiat Ali, claimed that Ali ibn Abu Talib, Muhammad’s cousin and son-in-law, was designated as the prophet’s successor at a place called Ghadir Khumm during his last hajj pilgrimage.


The four successors to Muhammad as leaders of the Ummah—Abu Bakr al-Siddiq, Umar ibn al-Khattab, Uthman ibn alAffan, and Ali ibn Abu Talib—formed what is now known as the al-Rashidun or “Rightly Divinely Guided” Caliphate.

Originally many believed that the caliph was the political, but not the religious, successor to Muhammad. However other scholars have argued that the caliph, at least initially during the al-Rashidun period and Umayyad dynasty, held both political and religious authority, though they did not claim prophetic powers, since Muhammad was considered the “seal” of the prophetic line that began with Adam, the first man in the Islamic tradition.

Abu Bakr al-Siddiq

Abu Bakr al-Siddiq
Abu Bakr al-Siddiq
Umar ibn al-Khattab, Abu Ubayda ibn al-Jarrah, and Abu Bakr al-Siddiq, three of Muhammad’s closest companions and allies, decided that Abu Bakr should take over as head of the Ummah. As a member of the influential tribe of Quraysh, of which Muhammad was also a member, Abu Bakr was an early convert to Islam and father of A’isha, one of the prophet’s wives.

In 622 when Muhammad was compelled to leave his native city of Mecca for the oasis city of Yathrib (later renamed Medina) to the north, because of the death of his uncle and protector Abu Talib ibn Abd al-Muttalib and threats from the city’s polytheistic leaders, Abu Bakr was his trusted lieutenant and traveling companion.

As word of Muhammad’s death spread throughout Arabia, several Arab tribes that had pledged allegiance to Muhammad refused to obey the new caliph, Abu Bakr, who ruled from Medina. Although some of these tribes openly rejected Islam, despite having converted during Muhammad’s lifetime, other rebellious tribes objected to the continuation of political subjugation to the caliphate in Medina.

Abu Bakr moved swiftly against the rebels, stopping the rebellion with military force in what came to be known as the Ridda Wars, or the Wars of Apostasy. The struggle against the Hanifa clan, led by their leader Musaylimah, who claimed to be Muhammad’s prophetic successor, was the bloodiest, finally ending in 633 with the defeat of the Hanifa and the death of Musaylimah at the Battle of Aqraba.

Abu Bakr infographic
Abu Bakr infographic

The larger result of the triumph of the al-Rashidun Caliphate over its challengers was the first major expansion of the Islamic state since the death of Muhammad, as the Muslims were in firm control over the vast majority of the Arabian Peninsula. After his victory in the Ridda Wars, Abu Bakr turned his attention to the north and east, directing Muslim armies to begin moving against the Byzantine Empire and its Arab allies in Palestine and Syria and the Persian Sassanid Empire’s landholdings in Mesopotamia.

The first Muslim military expeditions into Byzantine and Sassanid lands occurred during Abu Bakr’s reign. Before he was able to continue the caliphate’s expansion, Abu Bakr died of old age in August 634, after nominating Umar as his successor.

Umar ibn al-Khattab

Umar ibn al-Khattab
Umar ibn al-Khattab
Umar ibn al-Khattab, one of Muhammad’s greatest critics and persecutors before converting to Islam, oversaw the caliphate’s first great expansion. It was during his reign as caliph that Islam’s political and religious authority spread by leaps and bounds outside its Arabian homeland.

In fairly short succession, the Byzantine Empire was driven out of Syria, Palestine, Egypt, and parts of southern Asia Minor while the Sassanid Empire was pushed out of Mesopotamia by Muslim armies. After entering Iran and forcing the Sassanid government to flee farther east, the Muslims established new settlements at Kufah and Basra in present-day Iraq, which would act as garrisons to safeguard the caliphate’s new conquests.

Under Umar, the administration of the caliphate began to develop, with its soldiers paid varying rates according to the length and nature of their service, and local subjugated non-Muslim populations required to pay taxes, while Muslims were required to pay religious taxes. In 644 Umar was mortally wounded by Abu Lululah, a Persian slave, while leading communal prayers in Medina, for personal and not political reasons.

Utsman bin al-Affan

Utsman bin al-Affan
Utsman bin al-Affan
Before he died Umar appointed a six-member council of Muhammad’s Companions, all members of the tribe of Quraysh, to elect the next caliph. Ali was offered the position if he would agree to follow the edicts of his two predecessors. After Ali declined, the council elected Utsman ibn al-Affan, an early convert to Islam and a member of the powerful Umayyad clan, as the new caliph.

During his reign the authority of the central government in Medina was enhanced and a conference of scholars was called to codify an official version of the Qur’an, placing the chapters in the order in which they appear today. During Utsman’s reign the caliphate continued to expand, with Muslim armies moving farther east into Sassanid Iran.

Through treaties and military conquest, the Muslims established their control over the region’s urban centers, though in the mountains and rural areas, traditional societies continued to exist and non-Muslim peoples, such as the Turks of Central Asia, were prone to occasional revolt. The Sassanid empire, which had been in power since 224, was unable to maintain centralized control and by 651 it had collapsed.

Three regions in particular opposed Utsman’s reign: Medina, where non-Umayyad members of the Quraysh were dismayed at the caliph’s favoritism; and Kufah and Egypt, where the caliph had attempted to revoke longstanding privileges and increased taxation. In 656 opposition to the caliph came to a head when several hundred Muslim soldiers stationed in Egypt returned to Medina to protest Utsman’s policies.

He talked them into returning to Egypt but sent an order to that region’s governor instructing him to punish the soldiers. The caliph’s message was intercepted and the soldiers returned, enraged, and assassinated Utsman as he sat reading the Qur’an. Uthman’s nepotism led to his downfall and further divisions in the Muslim Ummah.

Ali Ibn Abi Talib

Ali Ibn Abi Talib
Ali Ibn Abi Talib
After Utsman’s assassination, Ali became the fourth al-Rashidun caliph. Although he had not faced open opposition to his ascension to the seat of caliph, opposition to his rule soon coalesced around the Prophet’s widow A’isha, and two of Muhammad’s Companions, al-Zubayr ibn al-Awwam and Talha ibn Ubayd Allah, who objected to Ali’s close alliance with prominent factions of Muslim converts.

Fearing that the influence of the Quraysh would be eclipsed, A’isha, al-Zubayr, and Talha led a rebellion against Ali. In December 656 at the Battle of the Camel outside Basra in Iraq, Ali’s forces defeated the rebellion, killing al-Zubayr and Talha. A’isha was sent back to Medina, where she was placed under house arrest.

The main bases of Ali’s support were in Iraq; however in Syria, Ali was faced with open opposition from that province’s governor, Muawiya, an Umayyad relative of Uthman, who criticized the caliph for refusing to punish Uthman’s assassins. Muawiya was in command of a powerful military force and in 657 the armies of Muawiya and Ali met at Siffin.

A full-scale fight eventually ensued, but was soon ended when Muawiya’s soldiers held up pages from the Qu’ran and called out for a peaceful settlement. Ali, to the dismay of some of his more zealous followers, agreed to have his dispute with Muawiya arbitrated.

In the end Muawiya remained governor of Syria and Ali was left unchallenged as the caliph, though his position had been severely weakened. A group of zealots, the Kharijites, previously staunch supporters of Ali, claimed that by agreeing to arbitration, Ali had circumvented the will of God. Although he later defeated the bulk of the Kharijites’s military forces, Ali failed to stamp out their rebellion.

Kharijite assassination attempts against Muawiya and other senior Umayyad leaders failed, but in 661 Ali was mortally wounded by the Kharijite Abdur-Rahman ibn Muljam while leading the predawn prayers at the central mosque in Kufah. With his assassination, the al-Rashidun Caliphate came to an end and Muawiya and the Umayyad dynasty of Syria rose in its place. The Umayyads would continue expanding the Islamic state until the Abbasid dynasty overthrew them in a violent revolution in 750.

Ottoman Empire

Ottoman Empire
Ottoman Empire

The Ottoman Empire was a centralized absolute regime ruled from the top by the sultan. As in other nomadic and Islamic empires, the Ottomans never developed a legal procedure for accession and this was to be a source of instability and weakness.

The first sultans were among the most able sons of the sultans, and rival brothers were sometimes executed. By the 1600s, the oldest male members of the family were selected as sultans. Thus the sultanate passed among brothers or nephews and other possible heirs were kept under “house arrest” in various palaces.

The Ottoman Empire was a Sunni Islamic state, and although the sultans ultimately took the title of caliph, the Sheikh al Islam was the major religious authority of the state. In keeping with Islamic practice, there was no separation of religious and secular law in the early Ottoman Empire and the Shari’a was recognized as the law of the empire.


The Sheikh al Islam issued fatwas, legal opinions based on Islamic law, on matters ranging from the theological to the practical. Qadis, or Muslim judges, served in the provinces and local towns and muftis were appointed to give legal pronouncements if asked by the qadi.

Religious education was conducted in madrassas throughout the empire and the office of the waqf (pl. awqaf) oversaw religious endowments, many of which had been given by devout Muslims as zakat, or alms. Waqf endowments included hospitals, schools, retirement homes, public fountains, and soup kitchens.

Power Hierarchy

Politically, the vizier was the second-most powerful figure after the sultan. During the 18th century, when the sultans were weak or inept, the viziers, particularly the able and honest Koprülü family, managed the vast bureaucracy and government.

Early sultans governed through the imperial divan, or council, but ultimately the vizier oversaw the divan. A huge number of bureaucrats including scribes, translators, and clerks administered the day-to-day operation of the far-flung empire.

The sultans appointed valis, or governors, to rule over each province. To prevent governors from becoming too powerful, their terms in office were usually short; two years was the average. The constant administrative changes often led to inefficiency and corruption.

As a rule of thumb, the Ottomans exercised more direct authority in the provinces closest to the center of power in Istanbul; remote provinces, far from the center of power, enjoyed considerable autonomy and local families or officials often were the real sources of power.

Because remote regions such as Kuwait and Yemen often only gave an annual tribute to the Ottomans, it was sometimes unclear whether they were actually part of the empire. Unless protracted revolts broke out or people refused to pay taxes, the Ottomans generally interfered little in the daily lives of their subjects.

Militarily, the Janissaries composed the elite forces. They were conscripted through the devshirme system whereby young Christian boys from the Balkans were taken as slaves, converted to Islam, and trained as professional soldiers or administrators whose sole loyalty was to the state.

As the sultans became weaker, the Janissary corps became politically powerful and on occasion overthrew sultans to replace them with individuals of their own choice. The cavalry or sipahis, free-born Muslims, were given land as payment. Ownership of such land grants was sometimes hereditary. There were also a large number of conscripted foot soldiers.

Taxation

The collection of taxes was a perennial duduk perkara and the Ottomans developed a system of tax farming, or iltizam, in which multazim, tax collectors, were hired to collect taxes throughout the empire.

This system led to considerable abuses, and often unfair tax burdens were placed on the poorest peasants, who lacked the resources or power to avoid payment or to buy off the tax collector. Peasant farmers were often informally tied to the land, much of which was owned by old feudal families who retained their wealth under the Ottomans.

Religious minorities, Christians, Jews, and Armenians, lived under the millet system. They paid an additional tax but maintained their own schools, controlled their local communities, and settled legal disputes among their members.

The Ottoman Empire was remarkably tolerant of minorities, who enjoyed considerable upward mobility and economic freedom. Members of ethnic and religious minorities could and did rise to high positions, including that of vizier or physician to the sultan. Only the position of sultan was reserved for members of the House of Osman.

Agreements of capitulation were signed with foreign powers such as the French. Under the capitulations foreign merchants and others were granted rights to conduct business within the empire and were exempt from Ottoman taxation and laws. When the empire was strong, the capitulations were not a problem, but as the empire declined, the millet system and capitulations became sources of foreign economic and political interference.

Life as A Sultan

The sultan and his household ruled from the Topkapi in Istanbul. Topkapi was a sprawling complex of vast audience halls, throne rooms, living quarters for the harem, pleasure gardens and fountains, and a kitchen large enough to provide daily meals for 2,000 people.

The harem included the sultan’s wives, concubines, eunuchs, and the queen mother or Valide Sultan. Early sultans, like their counterparts in Europe and Asia, often married the daughters or sisters of defeated foes or wed to cement political and military alliances.

By the 16th century, sultans generally did not marry and Suleiman I the Magnificent’s marriage to his beloved Hurrem (Roxelana) was highly unusual. Women of the harem, particularly the Valide Sultan, exerted considerable political power during the 18th century.

They often conspired for their favorite sons to become the sultan. Although early sultans received firsthand training leading military forces and administering Ottoman provinces, by the 17th century royal princes were educated totally within the palace.

Their lack of outside experience and isolation within the harem made them poorly equipped to rule. Seventeenth-century sultans were often spoiled and self-indulgent with little or no awareness of the problems or corruption within ruling circles.

Ottoman Turkish was the language of the ruling elite and government. But as the language of the Qur’an, Arabic enjoyed a special place and was spoken as the first language by the Arabs who composed the majority of the population.

The Ottomans eagerly assimilated the artistic forms and cultures of those they ruled and often synthesized a wide variety of artistic forms into new, vibrant ones. A lavish court life with patronage of the arts evolved. As with most nomadic societies the Ottomans had a rich tradition of textiles and Ottoman artisans were known for their luxurious textiles, carpets, enameled tile work, and armor.

Ottoman Expansion

Following the collapse of Timurlane’s empire, Sultans Mehmed I (r. 1413–21) and Murad II (r. 1421–51) began the process of the reconquest and consolidation of the Ottoman Empire.

Mehmed enjoyed the support of the old Ottoman ghazi fighters and used that military support as the foundation for reestablishing Ottoman control over much of Anatolia and parts of the Balkans. He was contemplating an attack on Constantinople, the famed Byzantine capital, when he died.

His young son Murad failed in his attempts to take Constantinople but through force and clever diplomacy succeeded in establishing Ottoman control over western Anatolia; he also established an Ottoman navy based at Gallipoli while securing an uneasy peace with King Ladislaus of Lithuania and Poland in 1444. He then abdicated to lead a life of spiritual contemplation.

His son, Mehmed II, had been well trained for the sultanate and promptly began careful preparations to take Constantinople. In 1453, after a protracted siege, the city fell to the Ottoman forces and Mehmed entered the city as the new ruler.

Known as Istanbul to the Turks, the city became the new Ottoman capital and a vibrant center for trade and culture. Mehmed II the Conqueror expanded Ottoman control into the Balkans and launched attacks against the Venetians as well as into the Crimea and Iran.

By 1468, he had broken the obdurate Karaman opposition around Bursa and moved into the Black Sea region as well. In 1475, the Tartar khans in the Crimea bowed to Ottoman control.

The Ottomans now controlled territory from the Balkans to the vital Dardanelles Straits to the Crimea and the Black Sea and the Anatolian coast along the Mediterranean. At the time of Mehmed’s death, Ottoman forces were poised to attack Otranto in southern Italy, but with the succession of a new sultan they were called home in 1481, and the attack was never resumed.

Mehmed’s two sons, Jem and Bayezid, struggled over succession to the throne but key military forces supported Bayezid, who outmaneuvered his brother for the sultanate. Bayezid II (r. 1481–1512) continued raids into Hungary and along the Black Sea while attacking Venice in 1499.

Following a peace in 1503, the Ottoman navy emerged as the dominant force in the eastern Mediterranean. Bayezid also entered into a protracted and ultimately futile series of conflicts with the rival Safavid dynasty in Iran.

In 1512, as the Safavids threatened Ottoman territories, the ailing Bayezid turned over the throne to his able son Selim. Known as “the Grim,” Selim I (r. 1566–74) had extensive military experience and moved quickly against the Safavids under Shah Ismail, who scorched the earth as he retreated from eastern Anatolia around Lake Van.

Selim then turned his army against the Mamluks in Syria and Egypt. Previous Ottoman attacks on the Mamluks had failed, but by the early 16th century, the Mamluks had been seriously weakened by the perpetual rivalries among their leaders and the loss of lucrative trade to the Portuguese navy and merchants, who had established maritime trading posts in key African and Asian ports.

Egypt

In 1516, Selim defeated the Mamluks in northern Syria near the city of Aleppo; he appointed Ottoman governors to administer the northern regions close to Anatolia but local leaders remained powerful in southern Syria. The cities of Aleppo and Damascus were the main power bases in Syria.

The last Abbasid caliph, al-Mutawakkil, who had been living under Mamluk protection, was captured and taken to Istanbul. He died in 1543, thereby formally ending the Abbasid line of the caliphate. Selim also confronted the Mamluks outside Cairo. After a short struggle, Cairo fell and in 1517 all of Egypt came under Ottoman control.

However the Ottomans retained the Mamluks as titular rules of Egypt under Ottoman suzerainty. The Ottoman sultan now controlled territory from the Balkans to the Nile including the Muslim holy cities of Mecca and Medina.

The sultans adopted the title caliph but it held little real meaning. However, the Ottomans believed themselves to be the protectors of the Islamic world and of the annual pilgrimage (Hajj) to the Hijaz in Arabia.

When Selim died, his only son, Suleiman, inherited an empire at the peak of its power and wealth. Suleiman ruled for 46 years and continued his forebears’ traditions of military conquest. After taking the island of Rhodes from the Knights of St. John, who escaped to the island of Malta, and the city of Belgrade, Suleiman moved to confront his major enemy, the Habsburg dynasty of Austria and the Holy Roman Empire.

To counter Habsburg power, Suleiman entered into alliances with the French rulers, who viewed the Habsburgs as impediments to their territorial ambitions. Similarly, the Venetians wavered back and forth between alliances with the Habsburgs to counter Ottoman expansion and with the Ottomans to counter Austrian power.

At the Battle of Mohács in 1526, Suleiman won a major victory that was followed by Ottoman forces’ occupying the cities of Buda and Pest in Hungary. The Ottomans also fought Russia over territories in the Balkans and Black Sea.

In 1529, Suleiman led the Ottoman army deep into Austrian territory and laid siege to Vienna. However, he failed to take the city before winter and as Ottoman troops refused to fight during winter months, he was forced to retreat without taking the city.

The Ottomans took Baghdad in 1554 and again in 1639 from their Safavid rivals. Mesopotamia (present-day Iraq) was largely controlled from Mosul in the north and by various Mazelike in the south. Suleiman died in 1655 while on yet another campaign into Hungary.

Although the Ottoman Empire was the major land power of the age, it was also a major naval power. In 1533 Khair ad Din (c. 1475–1546) became admiral in chief of the Ottoman navy. Khair ad Din and his brothers had been notorious privateers in the Mediterranean and entered into the Ottoman service in the early 16th century.

Known as Barbarossa, “Red Beard,” Khair ad Din defeated the Austria fleet of Charles V, the Holy Roman Emperor, at the Battle of Preveza in 1538, thereby establishing Ottoman ascendancy throughout the eastern Mediterranean.

North Africa

Algiers and Tunis in North Africa were incorporated into the Ottoman Empire and thousands of loyal Ottomans were settled in Algiers as further protection against Spanish incursions.

Although the Spanish were able to establish outposts along the northern Moroccan coast, the Moroccan Sa’did dynasty used gunpowder armaments to repel both Ottoman and Spanish attacks; thus Morocco never became part of the Ottoman Empire. When Khair ad Din died, his son Hasan Pasha was made bey, or ruler, of Algiers.

In North Africa, the Ottomans exercised loose control over the territories through appointed pashas, Janissary forces, and local beys and deys, who frequently competed with one another for actual political power.

In Tunis during the early 18th century, an Ottoman cavalryman established the Husaynid dynasty, which, although it paid lip service to Ottoman suzerainty, was largely independent. It lasted into the mid-20th century, when Tunisia became an independent nation.

Although the Ottoman navy failed to take Malta, it was ascendant throughout most of the Mediterranean in the 16th century. However, in 1571 unified Christian European forces were victorious over the Ottoman navy at the Battle of Lepanto.

Based in Egypt and in Basra in present-day Iraq, Ottoman ships extended their reach to Yemen and Aden in the southern Arabian Peninsula and even raided along the Indian coast. Suleiman’s son Selim II (reigned 1566–74) conquered Cyprus in the eastern Mediterranean and his successor Murad III (reigned 1574–95) continued Ottoman territorial gains until 1683.

At its fullest extent in 1683, Ottoman territory included all of the Balkans and much of Hungary in Europe, the entire Black Sea coast and Crimea in the north; the western shores of the Caspian Sea in the east; the eastern Mediterranean coast and islands, the Arab provinces of greater Syria (present-day nations and territory of Syria, Lebanon, Israel, Palestine, and Jordan), Iraq, and most of Arabia including the holy cities of Mecca and Medina; and in the west Egypt and North Africa (present-day Libya, Tunisia, Algeria) to the borders of Morocco. During the 18th century, a series of weak sultans contributed to a decline of Ottoman strength and to the gradual end to their military victories.

Ottoman Decline

The long decline of the Ottoman Empire was caused by a variety of internal and external factors. During the 17th century, a series of inept sultans failed to provide dynamic military and political leadership of their able predecessors. Corruption and inefficiency grew with few if any attempts at necessary reforms.

The cultural and political life of the empire began to ossify. Externally, European rivals grew in political, military, and economic power. New Portuguese-controlled sea routes to India were formidable competition to the overland trade routes controlled by Muslim states, especially the Ottoman Empire.

The increase of trade over sea routes developed during the age of exploration by European powers, thereby contributed to the emergence of Europe as the dominant world force by the 19th century. The discovery of vast amounts of gold and silver in the Western Hemisphere also increased the revenues flowing into European treasuries.

This new wealth enabled European rulers to mount increasingly well-armed military forces. Silver flooded into Ottoman territories and caused a drop in the value of Ottoman exchange as well as major inflation. As Ottoman conquests ceased, the treasury was no longer replenished with booty and goods from defeated foes.

The Ottomans also gradually lost the military technological edge they had previously held. In addition, protracted wars with the rival Safavid Empire in the east sapped vital economic and military reserves.

A series of weak, inept sultans increased the political weakness of the empire and made it difficult for it to respond with dynamic reforms or responses to the internal and external challenges. Sultan Ibrahim (reigned 1640–48) was so quixotic and self-indulgent that the Janissaries and Sheikh al Islam deposed him in favor of his young son, Mehmed IV (reigned 1648–87).

To preserve the throne for her son, Mehmed’s mother interfered and secured the appointment of the able and efficient Mehmed Koprülü as vizier. During this era, the Koprülüs were largely responsible for running the government and for initiating some reforms that helped to preserve the empire.

The so-called long war between the Habsburgs and the Ottomans from 1593 to 1606 was an early indication of Ottoman military decline. The Ottomans retained most of their holdings in the Balkans, in spite of local revolts, but the Ottoman sultan was forced to recognize the Habsburg ruler as a fellow emperor.

The Ottoman military decline was marked by the loss to the so-called Holy League of Austria, Poland, and Venice during the Balkan Wars of 1683–97. The Ottomans again laid siege to Vienna in 1683 and for a short time it appeared the city might surrender.

Then Polish forces came to the rescue and defeated the attacking Ottoman army. This marked the last attempt by the Ottomans to take the city. Subsequently, the Habsburgs pushed the Ottomans south of the Danube and Venice took portions of Greece and the Adriatic coast, while the Russians attacked in the Crimea.

The defeated Ottomans were forced to sign the Treaty of Karlowitz in 1699 whereby all of Hungary, including Transylvania in present-day Romania and the northern Balkan territories of Croatia and Slovenia, were ceded to Austria. Large portions of the Dalmatian coast were taken by Venice but regained by the Ottomans in 1718.

Although the Ottoman Empire was severely weakened by the mid-18th century, its decline lasted longer than the entire histories of most world empires and the empire would not finally collapse until the 20th century.

Saladin (Salah ad Din, Yusuf )

Saladin after win a major military victory at the Battle of the Horns of Hattin
Saladin after win a major military victory at the Battle of the Horns of Hattin

Of Kurdish ethnicity, Saladin was born in Tikrit, Iraq, and was raised in northern Syria. After a religious education, he served with his uncle, Asad ad Din Shirkuh, for Abu al-Qasim Nur ad Din (1118–74), who had inherited rule over Syria from his father, Imad al-Din Zangi (1084–1146), founder of the Zangid dynasty.

After military successes in repelling Crusader States in Syria and acting on Shirkuh’s advice, Nur ad Din extended his control into Egypt. After Shirkkuh’s death his nephew Saladin was appointed vizier over Egypt. Saladin quickly moved to eradicate Fatimid control over Egypt. In 1171 he abolished the Shi’i Fatimid Caliphate and returned Egypt to orthodox Sunni rule.

Saladin then established the Ayyubid dynasty in Egypt and joined with the weakened Abbasid Caliphate based in Baghdad. After Nur ad Din’s death, Saladin, using Egypt as his base of support, extended his control over Syria, Palestine, and northern Iraq and established Damascus as his capital.


Recognizing that warring local rulers and political forces had enabled the crusaders to establish control over the coastal areas of the eastern Mediterranean and Palestine, Saladin sought to unify Iraq, Syria, and Egypt under his control. He established new religious schools and mosques as a means to encourage the regeneration of Islam.

By 1187 he was strong enough to attack the crusaders and to win a major military victory at the Battle of the Horns of Hattin. He then quickly moved to take Jerusalem after over 80 years of Christian rule.

However, in notable contrast to the bloody massacres inflicted on Jerusalem’s inhabitants by the crusaders, Saladin was magnanimous in victory and even the Church of the Holy Sepulchre was left untouched. His tolerance and diplomacy earned him the praise of Muslim and Christian envoys alike.

Saladin citadel in egypt

To wrest Jerusalem away from Muslim control, a Third Crusade under King Philip II Augustus of France and Richard I of England, the Lion Hearted, was mounted. The two monarchs soon quarreled but Richard successfully enlarged crusader control over the coastal areas.

The battle between Richard I and Saladin’s forces for control over Jerusalem resulted in a stand-off. Tired of the battle and recognizing the balance of power in the region, Richard I negotiated an agreement, the Peace of Ramla, with Saladin in 1192.

Under this agreement the coastal area of Palestine remained under Christian dominance but Muslims retained control of Jerusalem. Saladin returned to Damascus, where he died shortly thereafter. His family continued the Ayyubid dynastic control over Egypt until 1250, when it fell to the Mamluks.

Saladin statue
Saladin statue