Adi Ekmescic

3/7/2016
A Muslim Perspective on the Crusades
The Crusades were two separate historical movements: pilgrimages and holy wars. The
military campaigns were led by the Roman Catholic Church aiming to restore the Christian Holy
Land particularly near Jerusalem, and fight against the Muslims inhabiting the Middle East. The
Muslim Turks had settled into the Asia Minor or modern day Turkey, and extended Muslim
influence all the way to Jerusalem, thus coming into contact with the old Roman Empire which is
influenced by the Roman Catholic Church. Pope Urban II chose to oblige by offering salvation to
all Roman Catholics that go off to fight in the reconquering of the Holy Land, thus setting off the
beginning of the Crusades.
The two primary sources that I read about the Crusades were, Fulcher of Chartres: The
First Crusade and The Siege of Jerusale (Jerusalem), which was the Frankish perspective of the
Crusades, and Ibn Al-Qalanisi: The Damascus Chronicle, the Muslim perspective of the
Crusades. Based on these documents that provide both perspectives of the Crusades, its very
clear that the Muslims and the Franks, had negative views of each other. The Muslims were
resentful towards the Franks, because of the damage done to Turks and to Islam through their
violent oppression of the Muslim people, enslavement of women and children, and by raiding
and destroying Muslim cities. According to Fulcher of Chartres, the Franks viewed the Muslims
as an enemy and threat to the Christian world. The Christians believed that in order to keep their
faith from being destroyed, they must assert their dominance over those who threaten it.

The Christians were determined to reclaim their dominance in the Holy Land of Jerusalem. Pope
Urban II offered all who made the sacrifice to fight in the Crusades, forgiveness of their sins. The
Pope declares, Remission of sins will be granted for those going thither I, being vested with
that gift from God, grant this to those who go. [1] With a determined crowd of servants of God,
the popes main goal was defeating the Muslims, and forcefully driving them out of the Holy
Land. In Pope Urbans address to the Council of Clermont, he announces his plan to purify the
Holy Land of all non -Christian peoples. Pope Urban states, I, with divine aid, shall strive
carefully to root out any crookedness or distortion which might obstruct Gods law. For the Lord
appointed you temporarily as stewards over His family to serve it nourishment seasoned with
modest savor.[2] Here, Pope Urban II explains his plan to win Christian control of the Holy
Land. He gets the Christians motivated for battle by alluding to their sacrifice in the battle for the
Holy Land, as homage to Gods will, and their struggle shall earn them salvation, this is almost
like the Muslim Jihad. Pope Urban II views not only the Muslims, but all non-Christians as a
crooked or distorted evil to Gods will of an utopian Christian society.
The Muslims living in Jerusalem were fearful of the barbaric Christians because of the
violent oppression bestowed upon their people. The Muslims viewed the Franks as enemies of
their God, Allah. In Ibn-Al Qalanisis account of the Crusades, he gives the reader a vivid image
of the level of distress the Muslims were facing on account of the Franks. In Al-Qalanisis
selection, The Damascus Chronicle, provides a description of the morale status of the Muslims.
They drove the preacher from the pulpit and broke it in pieces, clamoring and weeping for the
misfortunes that had befallen Islam at the hands of the Franks, the slaughter of men, and
enslavement of women and service. [3] Based on the description given by Al-Qalanisi, it is
clear that the Christian Franks are systematically driving the Muslims out of the Holy Land by

force against their people. The Franks even used their authoritativeness to insult the Muslim
religion by depriving them of prayer. They prevented the people from carrying out the service,
while the attendants and leaders, to quiet them, promised them on behalf of the Sultan to dispatch
armies and to vindicate Islam against the Franks and infidels.[4] This quote proves the cruelty
the Muslims faced against the Christian Franks, and really shows the extent of torture that the
Christians would resort to in their mission to drive out Islam in the Holy Land.
The Christians viewed the Siege of Jerusalem as a form of their personal vengeance to the
damages done to the Christian faith by the Muslims. Pope Urban II in his speech to the council
recalled a series of difficult conditions the Christian faith endured caused by the Muslims
themselves. He saw holy places violated; monasteries and villas burned. He saw that no one
was spared of any human suffering, and that things divine and human alike were held in
derision.[5] These visuals depicted by Pope Urban II are examples of Muslim adversaries
destroying symbols and temples of the Christian faith. This serves as a motive to the Christians
in return to the damages done to the Franks.
In order to penetrate and destroy Muslim cities, the Christian Franks very carefully and
strategically planned raids that forced the city of Tyre to submit to their attack. The Muslims
were astounded at the military innovation used to invade their city. By constructing two wooden
towers in mid battle, the Franks were successful in constructing a structure that would ultimately
lead to their victory over the Muslims. The Franks then made a vigorous attack upon them [the
Muslims], drove them clear of the tower, and put out the fire that had caught hold of it
Thereupon the Franks despaired of capturing the city and prepared to retire. [6] This moment

was a turning point in the Crusades as a whole because Christian morale has now been revived as
Tyre was maintained a Christian stronghold.
[1] Fulcher of Chartres, The First Crusade and The Siege of Jerusale,pg. 180
[2] Chartres, The First Crusade and The Siege of Jerusale, pg.178
[3] Ibn Al-Qalanisi, The Damascus Chronicle, pg. 160
[4] Al-Qalanisi, The Damascus Chronicle, pg. 160
[5] Chartres, The First Crusade and The Siege of Jerusale, pg.178
[6] Al-Qalanisi, The Damascus Chronicle, pg. 161