Aside from commentaries on jihad, the other great cultural response to the crusades came in the form of poetry. The Islamic states had a rich poetic culture with its roots in the pre-Muslim Arab world. The tone and structure of laments for vanished desert campsites were readily adapted to mourn the loss of towns and cities to the crusades.
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Responses to the crusades touched every aspect of Muslim society, from politics to religion to culture. It was an experience that would transform locals just as much as crusaders. Jonathan Riley-Smith, ed. (1994), The Oxford Illustrated History of the Crusades.
This under-appreciation of the First Crusade did not prevent strong reactions to the way it was fought and its impact on Muslims. The behavior of the early crusaders in the Holy Land did not match what most modern Christians would call Christian behavior.
As an effect of the Crusades, the Muslim’s distrust in the Europeans increased. Leading to hate and conflicts. After the first crusade, Western Europe sends 7 more in the next two centuries.
A whole body of poetry emerged, using different existing forms and genres, to celebrate the fight against the invading Christians. It explored and reinforced the identity of the local elite as Muslim warriors, depicting them in ways similar to stories of seventh-century camel raiding.
In terms of history, the actual start and reasons for the Crusades varies slightly based upon the sources being accessed as well as the point of view from which this recalling of history is based.
To understand the Crusades, one must be aware of the history of Islamic rule and conquest that led to the occupation of Jerusalem.
The weaknesses in the Byzantine Empire, and among the Islamic Caliphs, saw the Seljuk Turks increase in strength as well as control and power, with their brutal tactics causing concern throughout the region (Yale, 1958, p. 12).
The success of the Islamic conquests, as opposed to their capturing the Holy Lands, looms as the reason for Byzantine Emperor Alexius Comnenus’ plea to Pope Urban 11. While the response to the call to arms was tremendous, the mounting of any actual response represented another matter. Conducting a crusade was not an inexpensive manner.
This study has set out to examine the various factors involved with the Crusades, delving deeper than traditional historical accounts to uncover the factors involved. In equating as to why the response to the Muslim takeover of the Holy Lands took so long, there are two parts to that query.
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The Muslim response to the arrival of Crusaders at the end of the 11th century was conditioned by the disunity and fragmentation of the Muslim world at the time. This essay looks firstly at the concept of jihad against the Crusaders. Secondly the military and diplomatic responses of the Muslim states to the Franks will be evaluated;
Between 1099 and 1291 there was a parallel relationship between the extent that jihad was preached and the military response to the Crusades. The initial Muslim response to the Crusaders was characterised, in the view of Lapidus, by "indifference". The lack of a concerted military response by the Muslims to the invasions can be explained by ...
The concept of jihad was again invoked to strengthen the umma against the unprecedented threat of the Mongol horde, in comparison to the more conciliatory attitude of the Ayyubid's, epitomised by their handing back of Jerusalem to the Franks in 1229.
The concept of jihad is perhaps the most profound example of this fusion of the synthesis of the religious belief and political action in Islam, mirroring as it did the Crusading motivation of Holy War.
But it is debatable whether the Italian naval states can be counted as crusaders because their interactions with Muslims pre-date the arrival of the Franks. The affect of the memory of Crusades on modern Muslim memory is an important indicator of how Muslims today perceive there reaction to the Crusades.
Saladin's capture of Jerusalem, Imad al-Din implies with references to Persia and Transnoxia, was a victory for the whole Islamic world , rather than just the armies of Egypt and Syria. In an eyewitness account ("I was on duty at his side" ).
A particularly fascinating insight of Jubayr's is that the local Muslims and Christians to the west of Damascus were not mutually antagonistic: "The soldiers engage themselves in their war, while the people are at peace and the world goes on" .
Then the European nations were fighting against each other. And these conflicts were suspended due to the Crusades and a new common enemy. The Muslims and Jews.
The main reason of these invasion was the liberating of the Holy Land and Jerusalem. Which were under Muslim rule. The main exciters in these Crusades were the Popes. They did finance these invasions. And mostly because there were too many warriors without occupation. Which would do anything to fight and get paid.
And the whole purpose of it was to free the Holy Land from the Muslims. The Mongol Empire had highly more damage and harm for the Muslim population and the Middle East, than the Crusades.
As an effect of the Crusades, the Muslim’s distrust in the Europeans increased. Leading to hate and conflicts. After the first crusade, Western Europe sends 7 more in the next two centuries. But none of them were as successful as the first one. In 1187, the Muslim gained a new Hero, Saladin.
The Kurdish sultan freed Jerusalem from the Christian Warriors. Unfortunately, they couldn’t be happy for long. The crusades were no longer an important threat. On the other hand, there was the Mongol Empire. Which grew and threatened the whole Middle East.
Yes, it made the Muslims to look at Christians with suspicion. But it didn’t lead to the decay of the Middle East.
Critics of the Crusades have generally argued that the basic motivations of the Crusaders were for glory, gore, and gain, or, in other words, power of position, revenge on the infidel, and personal economic gain . However, the historical evidence from the accounts written at that time often tells a very different story.
Two other main reasons often cited for participating in the Crusades would be to provide safe passage for the pilgrims making their way to the holy places of Palestine, and for the crusaders to gain remission of suffering in Purgatory, which was promised by some of the Popes. Some scholars say that the Crusades were four hundred years too late, some say that too many atrocities were committed in the name of Christ, and others point out that “this venture began with an inconclusive Christian victory and ended with a conclusive Christian defeat.” [32] However, perhaps the real significance of the Crusades at this time is that the European Christians realized that something had to be done before Islam made more inroads into Europe.
For Muslims, their jihad, or Holy War, was also in obedience to Allah. However, their commands came from the Qur’an and the call was to fight against all non-believers until all submitted to Islam, as we read in Q. 8:39: “And fight with them until there is no more persecution and religion should be only for Allah; but if they desist, then surely Allah sees what they do.”
So, what can we expect if we make prayer a part of our life? Prayer can give you a peace of mind. Prayer can comfort and strength when facing trials. Prayer can help us make better life choices. The Bible says: “If any of you lacks wisdom [especially in dealing with trials], let him ask God, who gives generously to all without reproach, and it will be given him.” (James 1:5) Prayer can help to avoid temptation. Prayer is the path yo forgiveness of sins. Your prayers can help others. You will receive encouragement when your prayers are answered.