The king's regime paves the way for the presenter of the Ottomans with the victory of Malakarid and Salah al -Din dismantling the deep state of the Fatimids .. Learn the most important ministers of reform

Tracking the experiences of "reform ministers" in Islamic history leads to a summary that the position of the "Ministry Foundation" reached its correctional peak thanks to two men: the king's systems (d. 485 AH/1092 AD), the Minister of Seljuks, and Salah al -Din al -Ayyubi (d. 589 AH/1193 CE), the last ministers of the Fatimid state;Through these two ministers, radical administrative and scientific reforms have saved the Islamic world in a sensitive era of his career, and its historical positive fruits are still witnessed until the moment, whether in our Arab region or in the Islamic area extending from Central Asia to the Balkans.

The King’s system assumed the Ministry of Delegation in the Seljuk state and took a number of scientific, political and military measures in the end to enable the Sunni sect of assets and branches for a thousand later years, and presented a biological reform plan that was worked in many countries, such as the Zaki state in Mosul, the Levant, and the state.Al -Ayyubi and Mamluk, then the Ottoman Empire, which was the last universal Islamic country.

And if the ministerial institution is mentioned, then he will definitely attend the image of Salah al -Din, the Fatimid Minister of State, who succeeded in implementing the policies of the kingdom's reformist regime, with amendments required by his political conditions and societal contexts, in which he had to move brilliant.

If the king's regime runs the state of its successor and its authority Sunnis;For then Egypt had completed two centuries in the dependency of the Ismaili doctrine, and the Fatimid caliph (d. 567 AH/1171AD), which Salah al -Din was the bearer of the legacy of the doctrine, and his successor stands a deep state in which the Fatimid presence is culturally, administratively and militarily, which made the matter of dismantling a difficult and complex process,Salah al -Din used the most efficient and appreciated the men to achieve this task.

While the Persian King’s regime represented a mediator party calling for the consensus between the positions of the Arab race (the caliphate) and the Turkish (the Sultanate), Salah al -Din al -Kurdi represented this case the best representation between these two elements.And both men took over the ministry in the presence of a strong "successor" and "Sultan", in a dates environment in sectarian and intellectual unrest for sectarian and sectarian currents, and within a vast state, each of which was pole in the engineering of comprehensive change in establishing reform and based on institutions.

The two men also worked in a articulated era that witnessed the intensification of a fierce civilized conflict between Islam and the Christian West, each of which had its foundational contribution to its separation stations;For example, the King’s regime was an engineer to prepare the appropriate ground for Muslims to achieve the first overwhelming defeat for the Byzantines on their land, in the battle of Malakarid 463 AH/1071 AD, the historical of the historical of which the Turks celebrate these days by anniversary of the 950th on the Gregorian date.

This article provides an intense monitor to the most prominent features of this great revival carried out by these two exceptional ministers, and places in the hands of its readings some historical details linking their states and their projects, and the features of the agreement and the characteristics of separation in the biography and march of these two personalities, which were the most important thing that they unanimousAnd a triumphant war and a comprehensive and comprehensive vision.

There is no wonder then, the ministers achieved comprehensive, fruitful and sustainable reform;So "is the case in all the great men of history..[Those who] derive their purposes and their light, not from the course of the calm and organized events that the existing system blessed, but rather from a hidden source that has not yet reached the stage of appearance or present being..Aseel concept is the concept of the ministry imported from abroad, where he was present in the awareness of the Qur’anic Muslims based on the request of Moses, peace be upon him, to his Lord Almighty:);The support here means helping and not in the matter.

The term "minister" is also mentioned in the Prophet’s Sunnah;From that narrated hadith on the Messenger of God ﷺ He said: “My Minister of Heaven is Gabriel and Michael, and from the people of the earth Abu Bakr and Omar” (Narrated by the ruler), and that ﷺ was keen to consult his companions, especially his ministers, Abu Bakr Al -Siddiq (d. 13 AH/635 AD) and Omar Al -Faruq(D. 23 AH/645 CE), and he used to say to them: “If you gathered in the advice of what you violated you” (Narrated by Ahmad).

The Prophet - ﷺ - was delegated to employ the ministers in the work of politics and the burdens of government;He said: "Whoever is a guardian of you, and God wanted him for good, he made him a good minister if he forgets his reminder, and if he mentioned his help."(Narrated by Al -Nasa’i).The urging of the Prophet ﷺ to do so, despite the fact that the position of the ministry is not an Arab invention;Imam Al -Suyuti (d. 911 AH/1506 CE) said in “Hassan Al -Mahara”: “I know that the ministry is an old job that was for kings by Islam.”.

The jurists derived from these texts that it is permissible to use the ministry in the prosecution on the "imam", that is, the head of the state, because as long as it may, "this is permissible in prophecy..[Its] in the Imamate is permissible..And a statement of the faces of that help;The judge, the historian Ibn Khaldun (d. 808 AH/1406 CE) - said in the “Introduction” that the Sultan needs those who “seek - in that (= managing the ruling) - with his sword, his pen, his opinion, or his knowledge.”.

In their consultation in the shed, the companions realized to accompany the concept of the necessity of everyone in carrying the burdens of power running;When Al -Ansar suggested sharing the caliphate with the immigrants according to the form of "We are Amir and from You Amir", Abu Bakr Al -Siddiq refused this principle and suggested the formula of "Among us princes and from you ministers";According to al -Tabari (d. 310 AH/920 AD) in its history.

In addition to attending the general concept of the nature of the minister’s mission politically during the Prophet’s and Rashidi era;He also attended the function of the "writer", so the Prophet ﷺ was a book for revelation and a book for his letters to the kings and tribal leaders and his administrative decisions, and the ingredients of this job were summarized in two things: honesty and mastery.

Distorted transformations that merged both functions in one job, which was expressed by the "writer" during the era of the Umayyad caliphate, then "the minister" in the first two centuries of the Abbasid state.Then the matter changed in the Al -Bouyi era - starting from the forties of the fourth century AH/tenth AD - with the two great ministers, Abi Al -Fadl Ibn Al -Dean (d. 360 AH/971 CE) and Al -Sahib Ibn Abbad (d. 385 AH/996 CE), as the official custom settled on two types of ministry:Ministry of Delegation "and" Ministry of Implementation ".

However, the Umayyad state in Andalusia (138-422 AH/756-1032 AD) was known-according to Ibn Khaldun-a more pluralistic and developed ministerial system, because it adopted something similar to the "cabinet" system known today internationally;They "singled out for each class (= government sector) as minister: they made the money of the money a minister (= the Minister of Finance), and the Minister of the Minister (= the Minister of Foreign Affairs), and to consider the needs of the grievances as minister (= the Minister of Justice), and to consider the conditions of the peopledefense minister).

And they were made for them a house where they were sitting on the brushes of a table for them, and they implement the authority of the Sultan there in all of what was made for him, and he was reluctant to hesitate between them and the caliph, and one of them rose from them with the authority of the Sultan at all times, so his council rose from their councils and specialized in the name of 'Al -Hajeb' (= Prime Minister), and he did notThis is the matter to the end of their state..Perhaps the greatest ministers of Andalusia is Al -Mansour Ibn Abi Amer (d. 393 AH/1004AD), which became "the Andalusian kingdom" and the master of the palace in Cordoba at the end of the Umayyad state there;According to Imam Al -Dhahabi (d. 748 AH/1347 CE) in the "Biography of the Nobles' Flags".

Ibn Khaldun believes that with the political and social transformations that have the great strife among the Companions;The situation changed and "the caliphate) turned to the king, and the Sultan's fees and his titles came, [F] - the first thing that started in the state like the door (= the door of the Sultan) and brought back without the public, with what they were afraid of themselves from the assassination of the Kharijites".

Perhaps Ibn Khaldun means two things here: the caliph of the executive authority, and the start of the procedure process for some of his men;This is due to political reasons in its lead.Then he adds that "the king worsened after that, and the wicked and those who are in the affairs of the tribes and Asa’ib appeared and their assistance (= their loyalty) and he called it (= the wicked and the one) the name of the“ Minister ”.

Ibn Khaldun discloses an important significance that this position was the pillar of writing and preserving the secrets, without that go beyond the mandate and on behalf of the caliph as it will happen in the Abbasid ages, and this is explained by the minister "but he needed him in terms of calligraphy and book, not in terms of the tongue that isSpeech, as the tongue for that covenant was the same as it did not spoil [the Arab caliphs], so the ministry was for that, the most raised their ranks in the rest of the Umayyad state..Advisional factors and the right that the position of the minister in the Umayyad state did not have a political status as it has become among the Abbasids. Rather, he remained a prestigious bureaucrat.This is not only due to the quality of writing and consideration skills, as Ibn Khaldun saw;But also for a fundamental reason, it is the fact that those who took over the position of the ministry - under the name of the "writer" - did not contribute to the establishment of the Umayyad state, as did the ministers of Bani Al -Abbas the first..

With the Abbasid state provider, we find that the position of the minister is no longer just a prominent job as it was in the Umayyad state to join it;Rather, the ministers contributed to the establishment of the state and had a prominent presence representatives of Abu Salamah Al -Khalil (d. 132 AH/751 CE) in the stage of the revolution and part of the era of the first caliph Abi Al -Abbas Al -Saffah (d. 136 AH/754 CE), and therefore the cell was “the first to nick the minister in Islam”;According to Al -Suyuti.

Then Abu Muslim Al -Khorasani succeeded him (d. 137 AH/755 CE) at the end of the state of Al -Saffah and the beginning of the era of Abu Jaafar Al -Mansour (d. 157 AH/775 CE).In appreciation of their decisive role in establishing the Abbasid state;They were given great titles for the first time.According to the historian Ibn Al -Atheer (d. 630 AH/1233 AD) in 'Al -Kamil'.

The ministers continued the strong Persians in the process of the prosperity of the state during the reign of the Caliph al -Rashid (d. 193 AH/809 AD). We also find in the model of Yahya bin Khalid Al -Barmeki (d. 190 AH/806 CE) and his children;Indeed, most of the Abbasid ministers were from the Persians because of that, the Arab -Persian nervous alliance that contributed to the success of the Abbasid revolution.

Ibn Khaldun monitored this great shift in the influence and roles of the ministers;He said that in the Abbasid state, "the king worsened, glorified his ranks, rose, and the minister's greatness, and the prosecution became to him to implement the solution and the contract." Therefore, "from this time the Ministry of the Ministry was borne and it was not before that."According to Al -Suyuti.

Indeed, what these two historians decided to find is evident in the form of al -Rasheed’s assumption of his minister, Yahya bin Khalid Al -Barmeki;He addressed him, as it was reported by the tribe of Ibn al -Jawzi (d. 654 AH/1256 CE) in the "Mirror of Time": "I delegated to you the matter of the parish, and I took this from my neck and made it in your neck, so if you saw and isolated those you saw, and do what you see" !!

The Abbasid division of the rule - as the Arab Arabs and the Persians became the minister - have led to two things: the political capacity of the minister and his height and his wealth, as well as the end of the lives of a number of these ministers, a horrific end, due to the emergence of stormy conflicts between the centers of power within the caliphate, which led to the emergence of forcesAnother military has created the favorable circumstances to intervene to exploit this weakness in which the caliphate was afflicted.

Informed militarization begins to submit the Abbasid caliphate to the domination of the Turkish military - who were introduced by the Caliph Al -Mamoun (d.The fourth century AH/tenth AD, especially after the death of the Caliph Al -Muqtadir in the year 320 AH/932AD, from that of the time the rule became "the caliph has no rule";As Ibn Al -Atheer says in 'Al -Kamil'.

Then came the control of the Buyids - and they are Mu'tazila and Zaydi Shiites in the most likely sayings - on the Abbasid caliphate in 334 AH/945 CE;The caliph fell in the position of the prisoner with their sultans, the will of the will, the opinion of the opinion, and the situation, and then "the king continued to Persians from the Dilm (= the Buyahin) and the Seljukiyah, and the caliphs were reasonable and were unable to consider the immunization of their imam and stop the hidden from it";According to Ibn Khaldun.

The abuse of the caliphate was reached in most of the Puyen era (from 334-447 AH/945-958 AD);The sufficient caliph (d. 334 AH/944AD), for example.This made Imam Ibn Katheer (d. 774 AH/1372 CE) describe - in the "beginning and end" - this era by saying: "The weakness of the caliphate is very weak until the caliph has nothing to do, no prohibition or minister.".

And Ibn Katheer refers to a fact that was renewed during the Al -Bouyi era, which is that he became both the caliph and Sultan Al -Buwaihi his own minister, and the actual authority was in the hands of the Minister of the Sultan, not the Minister of the Caliph, who became in the status of a “writer” only.This was expressed by Abu Al -Farj Ibn Al -Abri (d. 685 AH/1286 CE) - in the history of the abbreviation of states' - that starting from 334 AH/958 AD, “the caliphate matter increased in Edbara, and the caliph remained a minister, but he had a writer who managed to disturb his deeds and his outputs (= his financial allocations)"!!

What increased the crisis of the Abbasid caliphs, the siege of the Shiite geography of their country in that era.Where the Fatimids seized - since the second half of the fourth century AH/tenth AD - on Egypt, the Levant and the Hijaz, and even the capital Baghdad was divided in the days of the Buhayin into Sunni and Shiite neighborhoods, its children were involved in an endless community fighting, as well as the insecurity, the prevalence of robbery, looting and thieves revolutionsAnd the two norms.

But with the beginning of the fifth century AH/11m;The Fatimid state entered into a phase of weakness and division, as well as the strength of the Buyaya state fell after a series of fierce wars among the sons of the ruling house.At the end of the Al -Bouyi era, the star of the Sunni minister and the reformed scientist Abu al -Qasim Ibn al -Muamimah (d. 450 AH/1059 CE) who took over the ministry in 437 AH/1046 CE, so he seemed - in the development and enforcement of his political reforms - the judge of the judges, Imam Abi Al -Hassan Al -Mawardi (d. 450 AH/1059 CE).

Al -Mawardi at the time had come out of the function of the judiciary, and devoted to writing and writing until he brought out his books in political jurisprudence, the most important of which is the "Royal Rulings", which is said to have gave him this minister;Like what Imam Al -Juwayni (d. 478 AH/1085 CE) did with the Seljuki Minister and the Shafi’i scientist, the king's regulation (d. 485 AH/1092 CE) when he put him a book “The Fiqh Nations” in which he approved his absolute administration of the Seljuk Sultanate.

A new bet that has been taught - in conjunction with all these transformations - great psychological powers among jurists in the bet on the position of the position of the minister for political reform, and that is why Imam Ibn Taymiyyah (d. 728 AH/1328 CE) note - in 'total fatwas' - this clear coordination between the Minister NizamThe king and Imam Al -Juwayni, and the relationship of this to the Sunni revival project at the hands of the Seljuks, who were "their time from the ministers like the king's regime, and from scholars like Abi Al -Ma’ali Al -Juwayni, so they became -with what they resided from the Sunnah and returned it from heresy..- They have the status of the nation, according to that..

This coalition will result in the survival of the caliphate as an honorary position closer to the concept of "constitutional wickedness" in our time;And the imam's powers were transferred to the Seljuk authority and its strong minister, so that the rule is that "everything that is set by the imams (= the caliphs)..It is entrusted to the opinion of Sadr al -Din (= the king's regime)..

With this perception, we can understand the theory of Imam Al -Juwayni, which he presented to reconcile the crowding of the positions of the three authorities (the caliph, the Sultan and the minister), especially since the Seljuk force was dominated by most of the Abbasid Caliphate lands;Until the moment of the assassination of the king’s regime, the Seljuk Sultan, the king of Shah (d. 485 AH/1092 AD) had “written it from the borders of China to the end of the Levant, and from the ends of the land of Islam in the north to the end of the countries of Yemen, and the kings of the tribute were carried to him.”According to Ibn Al -Atheer.

The symbol of this vast and masterminded state was the king’s system with its scientific qualifications and its moral reputation, so that it was “his condition and his crowd (= his place) twice the conditions of the caliphs”;According to the expression of Taj al -Din al -Sobky (d. 771 AH/1369 CE) in the “Great Shafi’i classes”.

Therefore, Ibn Al -Atheer says that he “remained the minister of the Sultan thirty years” in which his ministry was almost an absolute “ministry”, and this is evidenced by the Sultan’s address to him, saying: “I have imitated you to suffice me...If the parish is harmed, then you are the demands. ”But the legitimacy of this mandate was acquired by the Seljuk Sultan and not from the Abbasid caliph, as in the Mawardi model.

Thus, this complex reality resulted in the emergence of three important powers within the Abbasid state, which is an ethnic and sectarian distribution of power that may not be spontaneous: the first is the authority of the Abbasid Caliph (Al -Arabi/Al -Hanbali), which is the oldest authorities, but it has become "honorable";The second is the authority of the Seljuk Sultan (Turkish/Hanafi), who is the actual ruler by virtue of the fork/military power;Then the authority of the executive minister, who became his position with the King (Persian/Al -Shafi’i) regime, is also in circulation among his offspring.

It was very clear the bets of the Imam Al -Mawardi and Al -Juwayni on the position of the ministry, where he began - Esma Al -Mawardi - to strengthen his position, so he made Al -Mawardi - in the 'Royal Judgments' - the position of "the Ministry on two strikes: the Ministry of Delegation and the Ministry of Implementation", and then the Ministry of Delegation will be made to conduct itThe course of the caliphate when the conditions of the caliph were withdrawn to the minister, "except the lineage [Al -Qurashi] alone", and that is a fact that came in line with their endeavor to give the minister the powers of the caliph herself.

As if Imam Al -Mawardi sensed - from the reality of experience - all of these conditions could not be met in one person, so we see him leave the door open to accepting its availability in part on the basis that it - despite its importance - is not one of the conditions stipulated in Sharia;He says: “These descriptions, if they are completed in the arranged leader - say what is completed - then the righteousness is in general and what is entrusted with his opinion and its management completely;Because it relates to the interests of the nation and the integrity of the religion..

Various experiences and from the important ministerial reform experiences in the Abbasid state during the sixth century AH/12m, the era in which the position of the ministry assumed the modernist scholar Aoun Al -Din Ibn Habira Al -Shaibani (d. 560 AH/1165 CE), which Al -Dhahabi describes - in the 'Al -Sir - as "the full minister of the world of the worldAl -Adil, and "was" attached - with the burdens of the ministry on the knowledge and its codification - the great matter is good for time "!!

Al -Dhahabi then referred to the role of Ibn Habira in restoring the caliphate for its prestige because of his reforms and the package of his management;He said that it was "exaggerated in collecting the glorification of the state, and they were killed by the violators of the types of tricks [even] resolving the affairs of the Seljuk sultans" who were dominating the authority of the caliphate !! and with his efforts - supported by the similar situations that Salah al -Din al -Ayyubi - prepared for the Abbasid caliphs like NasserFor the religion of God (d. 622 AH/1225 CE) and his sons to restore a lot of the momentum of the position of the caliph in the Islamic world, and this continued until the moment the Tatars invaded the region and their occupation of Baghdad in 656 AH/1254 CE.

And in Fatimid Egypt;We find a presence of the "Ministry of Delegation" experience in the same era in which the king's regime was going through his experience in the Seljuk state, with the command of the army commander Badr al -Din al -Jamali (d. 487 AH/1094 CE) to the ministry of the Fatimid caliph Al -Mustansir Billah (d. 487 AH/1094 CE), so he became absolute ministerPowers in the Caliphate Administration starting from the year 466 AH/1074 CE.

Al -Jamali opened thus what was known as the "powerful ministers" era in Egypt, and interrupted with the king's regime in many of his rulers and achievements..In that, Al -Maqrizi says - in the "sermons and consideration" - that "the Minister of the sword - from the era of the Emir of the armies Badr [Al -Jamali] became to the end of the state - is the authority of Egypt and the owner of the solution and the contract and to him the ruling on all.".

And we will find-as it comes from paragraphs-that the inheritance of the Seljuk state in the ministry and its position moved to the Zinnik and Ayyubid states generated from it, but it is strange that the Mamluk state did not depend much on the position of the ministry, especially in the Circassian Mamluk State (784-923 AH/1372-1517 AD).

This neglect reached the level of the level of the Mamluk historian Ibn Tghari Burdi (d. 874 AH/1469 CE)...That would have been the best and most beautiful in the country.., because..[This job]..[About it] the kings of Egypt in the late eighth century until its guardian in their days, the people of the people and the spoilers of the book..And [T] went on the pioneer of this great function, which was not in Islam after the caliphate postponed, nor greater "!!

As for the Seljuk state in Anatolia, it followed the approach of the original Seljuk state in the fees of the Ministry's Foundation and its axial in government, then the Ottoman Empire - the emerging on its outskirts and its patronage - quoted its traditions in all of this, which was proven by contemporary Turkish historians in their rooting of the Ottoman administrative arrangements.

The Turkish researcher, Professor Muhammad Ibshirli, says -in a study of him on "The Arbitrs of the Ottoman Empire" published within a collective book entitled 'The Ottoman Empire..History and Civilization '- The Ministry in the Ottoman Empire is famous for the name of the "Hamyouni Diwan (= Sultani)", and he adds knowledge of this office, describing it as "it is the council that was authorized to the highest power in the bureaucratic system within the Ottoman Empire..And a symbol of the superiority of the Ottomans in administrative affairs..

As for the assets of the "Ministry of the Ministry" and the date of the accreditation of the Ottomans;Ibshirly asserts that "it is the office that Muslims have known..Its formation continued - in all Islamic countries and Turkish countries [especially] - to carry out many tasks, as the Ottomans used it..[Since] its shape became clear on the days of [the Sultan] Orhan Al -Ghazi (d. 761 AH/1360 CE).This office is headed by the "Great Minister" or "Great Sadr" with wide powers as "the absolute agent in the name of the Sultan himself in matters of religion and the state and securing the Sultanate's system" !!

A historical turning point in the political field of the political field is the best way to approach the reform model of the minister, the king's regime;It can be said that he achieved the supreme incarnation of the conditions and hopes of the jurists who drew this role for the ministers, after the failure of the performance of political positions assigned to the caliph and the Sultan, and therefore did not come from the vacuum describing Imam Taj al -Din al -Sobky the march of the king’s regime in the ministry that it was "every day of his days of a thousandYear, and each of its rulings slept the people "with security and safety !!

نشأ نظام الملك بمدينة طُوس (= مدينة مشهد بإيران) التي اشتهرت بانتماء علماء كبار إليها أشهرهم الإمام الغزالي (ت 505هـ/1111م)، فتربى داخل بيت عريق على صلة بشؤون الحكم والإدارة, becauseه حسب السبكي "كان من أولاد الدهاقين (= رئيس الفلاحين) الذين يعملون في البساتين بنواحي طوس، فحفّظه أبوه القرآن وشغله في التفقه على مذهب الشافعي (ت 204هـ/819م)".His family hit poverty after the richness of the boy, and the boy raised an orphan "after the blessing of his fathers went."According to Ibn Khaldun.

Given these family fluctuations;The king's regime had no way to make his future except education and self -efficacy, and he helped him that he was "highly vigor";According to Ibn Al -Jawzi (d. 597 AH/1201 AD) in 'Al -Mawlida'.And that high vigor enabled him to mix his education between management arts and religious and literary sciences;"The transportation (= historians) mentioned that it was not more efficient in his time in the account industry and the creation industry, and they described it as the payment of words in them Arabic and Persian."According to Al -Sabki.

Al -Suyuti says - in the "bright stars" - that he was "busy with hearing the hadith", and he continued to do so after he works in the ministry so that Al -Sobky quotes my brother Nizam Al -Mulk as saying:I am not worthy of when I take care of the dictation, but I want to link myself on the train of the conversation of the hadith of the Messenger of God ﷺ "!!

Perhaps the king's regime mixed that aspiring tendency with deep spiritual education;"He was before he was lost (= the ministry took over) a poor Sofia walking on his feet..In the company of the asceticism and moved from Rabat to Rabat..Therefore, after assuming the ministry, "he was a lot of cattle on Sufism";According to Ibn Khalkan (d. 681 AH/1282AD) in 'Matanat Al -Ayan' '.The king's regime was a glorious poet, as suggested by the syllables that reach us from his poetry.

These queens and the solid formation have qualified the king's regime to make its way to the corridors of the administration and the ruling tiles;Al -Sobky benefits us that he "served in the bureaus (= departments) in Khurasan and Ghazna", before he became Minister of Seljuki Seljuk, the lab to send (d. 465 AH/1072 AD) ten years.T 485 AH/1092 AD) So he visited him for twenty years.

As for the political moment in which the king’s regime appeared, Al -Sobky described it, saying: “The Islam’s plan was vacant and the mouths of engagement to it are an empty.After assuming the ministry, he said: "I am not a traib that Mawlana - the nations of the nations used the sword and the pen - initiates the consideration..And the waving may be sang from the statement..And the norms of revealing the limitations of the ends..

The plan of Hilmohal thinks that this is the context of what Al -Sobky - in the 'classes' - suggests that Al -Juwayni may have incited the king's regime to seize the position of the Sultanate of the Seljuks, because the minister, the king’s regime, is a fact “he grew up with the caliph’s matter..And whenever the Seljuk Sultan wanted to the caliph, the regime prevented him and sent to the Sultan - in the subcontract..The caliph has only the name. "Only; Al -Dhahabi says.

The entrance to the king's regime in his reform project was to reset the conditions of the Seljuk state - and behind it the lands of the entire caliphate - to accommodate all sectarian and ethnic formations, especially the three races to which the heads of the state belongs: the minister was Persian, the Sultan Turkish and the caliph Arab.

There is no doubt that the center of balance in all of this is the formation of an army of all ethnicities and sects, and therefore it was from what was reached by the king's regime -in his book "Polita of Ommel", which means "the art of governance" and is considered as "his philosophy in judgment" according to the American historian Will Durant (T 1402 AH/1981 AD) in 'Story of Civilization'- that "the army must be established of every sex and religion!"This is an advanced meaning in establishing the professional armies that transcend the factional bias.

While the balance in the institutions of government and the army is the natural beginning of any effective and sustainable reform;The extension of the shadows of that balance to the depth of society was another pillar in which it complements its consolidation.Hence, the king's regime sought to establish peace within the dominant sectarian circles within the state, to which the previous trilogy belongs to:.

The truth is that these balanced arrangements (administration and society) were keen by the King’s regime throughout his ministry, three decades within “a king is his system and a king who is his mediator”;According to Al -Sabki.This diversity and homogeneity when practiced at the top of power will be inspiring on the basic level, and therefore the court of the king’s regime remained welcome in the various intellectual and sectarian trends considered, and “his councils are bound by scholars inhabited by imams and asceticisms, [F] - He did not agree for others what he agreed upon from the congestion of scholars on him.”According to Al -Sabki.

Perhaps the best expression of that absorption is the funny story mentioned by the tribe of Ibn al -Jawzi - in the 'Mirror of Time' - and he said that the Sheikh of Mu'tazila Abu Yusuf al -Qazwini al -Mu'tazili (d.He is "the head of the Hanbali" in the expression of Al-Dhahabi- and another man of Ash'ari;He jokingly said to him: "O chest! You have met the heads of the people of Hell !! He said: How?!

When the sedition of the Hanbali and the Ash'ari occurred in Baghdad in the year 469 AH/1076 CE and a group of both teams was killed;The regime rejected the idea of supporting its intellectual group from the Ash'ari, but rather demanded that the Hanbali majority be respected in its homeland.And its place is known to the imams and its amount is known in the Sunnah..

Then the minister explained his policy in dealing with the various schools of thought and his intention to establish the regular school;He said, according to Ibn al -Jawzi, in the 'Al -Mutarwati': “The Sultan’s policy and the amended issue (= justice) does not require that we tend in the schools of thought to a side without one side, and we support the Sunnahs first of the construction of sedition, and we did not submit to build this school except for the maintenance of scholars or interest,No for the difference and the separation of the word "!!

Parallel paths and researchers in the background of the regime's reverence for scholars - as they differed in their doctrines - will find that its reference is the new situation of scholars in his system of government, which came in response to their demands expressed in the 'Al -Ghayathi' of Al -Jouaini, as he established - in a clear and categorical way - to demarcate the "authority of jurists" by saying:From what he gave to the High Council (= Minister Nizam Al -Mulk): The scholars must be reviewed in the following and vow, for they are the role model of rulings and the flags of Islam, the heirs of prophecy, the leaders of the nation, and the pillow of religion ..., and they are on the truth..

It seems that Al -Juwayni wanted the religious powers - in the position of the caliphate in which the caliph becomes a symbol of the ruling and the Sultan or the minister possesses his executive powers - to the jurists as a kind of legislative supervision on the executive apparatus (the Sultan and the minister);Because if "there is no prophet in the afternoon, then the scholars [are] the heirs of the Sharia, and those in charge of ending the place of the prophets", and therefore "if the authority of time did not reach the amount of ijtihad, then those who follow [are] scholars, and the Sultan we have provided them, their rocks and their strength.".

The scientific renaissance was a central path in the institutional reform, whose pillars of the king's system were established, so it was entitled to be one of the pioneers of scientific and civilizational renewal, not only in terms of authorship, but also at the level of administration and guidance, the establishment of educational institutions and the provision of resources that are unaware of their independence and their continuation, and the development of programs to fight errors and deviationsIn education, as well as providing administrative and judicial competencies to the state.

It should be remembered here that the opponents of the main Seljuk state - and they are the Fatimids - have been able to their state in the education institutions and the army, which seems that the king's regime noticed him and wanted to simulate it to consolidate his state, especially since he had to liquidate the remnants of the Bohyi heritage and find the appropriate alternatives to him in the facilities of the state and society, so he succeeded inThis is to the extent that the historian Will Durant says: "The king's regime is one of the greatest men of government and politics" in history !!

Institutional reform in the field of education from the king’s system has requested the establishment of a series of schools that covered the most important cities of the Seljuk state over approximately 5,000 km. It was historically known as “regular schools”..

And for the deep impact of these schools;The distant historian Ibn Al -Atheer praised the "regime of the king who built schools, written science in all countries of Islam, stopped books and others"..At the head of these schools, the "regularity of Baghdad", which opened in the year 459 AH/1068 CE, was taught throughout the ages a group of senior scholars, including: Abu Ishaq Al -Shirazi (d. 476 AH/1083 CE), Abu Hamid Al -Ghazali and Ibn Asaker (d. 571 AH/1175 CE).

The Andalusian traveler Ibn Jubair (d. 614 AH/1217 CE) - on his journey - described the schools of Baghdad when he saw them at the end of the sixth century AH/12m;He said, "There is no school, but the Bedouin palace is shortened, the greatest and most famous of it" regular ".These schools have great endowments and entitled real estate that will become jurists and teachers, and they will conduct them with the students what they do..

Imam Abu Bakr Al -Tartatchi (d. 520 AH/1126 CE) offers us a total number of education budget during the king’s regime, and he was a contemporary and studied in his school in Baghdad;He says - in the "Siraj al -Mulkal" - that "he came out of his money houses in these doors (= educational items) six hundred thousand dinars (= today is 100 million US dollars) in every year" !!

The awareness of the strategy was that the king's regime was well aware that it established a scientific movement interconnected, and it has - with the purpose of spreading education and extending the central bureaucracy with administrative leaders - other important purposes, monitored by American thinker Marshall Hodgson (d. 1388 AH/1968 AD) - in his book 'The Adventure of Islam' - by saying These schools served "the issue of the unity of Muslims in different ways. With the spread of schools along the Islamic present, it was possible - through relatively unified teaching - to strengthen the spirit of solidarity between the scholars of the Sunnis and the group, strengthen their thorns and make them more independent than local political conditions; thus schools have become an important environment for management Homogeneity in the Muslim community..

The King’s regime succeeded in broadcasting a regular educational movement that was transient for races as it is transient for doctrines and disciplines, in which the speakers became struggled under the patronage of the jurists, and the branches and origins in the schools of thought crystallized more and more, so the visions of the Ash'ari Shafi’i and the Matridian Hanafi, and even the Mu'tazila began in the lights under the banner of jurists, and addedTherefore, the Sufi behavioral dimension, "His council was full of jurists and Sufi";According to Ibn Khalikan.Thus, the correlation of this knowledge trio (jurisprudence, mysticism and theology) has become one of the most important features of the Muslim personality historically.

He also represented the interest of the king's regime in modern sciences, a tendency to succeed in spreading sectarian and political reform in the Islamic world starting from the era of the king's regime, and this has completed his successors in this reform throughout the covenants of the Zangist, Ayyubid and Mamluk states, so the moment of peak in the modern renaissance was the emergence of Imam Ibn Taymiyyah and his great reformist schoolDuring the eighth century AH/14AD.Many of the men of thought and reform who later contributed to the cultural revolution made by Salah al -Din.

In the field of administrative development related to the military establishment;The idea that parallels the school to implement educational reform was to create a "military feudal" for the owners of barracks.It is a political economic idea based on the renewal of the political and military elite of the state alongside the scientific and cultural elite, as well as strengthening the Islamic armies by creating a ground link between the soldiers and the places that were chosen for them, especially since many of them are the Turkish Bedouins coming from distant parts in Central Asia.

Likewise, the creation of something similar to the strong forts and the Emirates in the soft parties are many turmoil, and therefore Imam Al -Sobky - in the 'classes' - sees that "the king's regime was the first to differentiate the [terrestrial] feuds on the soldiers, and the caliphs and sultans were not usually from Omar bin Al -Khattab.".Rather, the king's regime itself benefits us with his invention of this administrative arrangement because it was "the usual of the ancient kings not to cut off anything, but rather pay each of them (= the military) according to its degree and greed (= his salary) from the treasury in cash four times a year.".

This feudalism differs from the European feudalism that appeared in the Middle Ages and was based on the ownership of humans and the earth;The King’s regime decides - in a 'policy' policy - saying: “Let the intermediaries know that they have nothing to do with the parish other than collecting the money due to them with goodness.”.Al -Sobky evaluated this experience and saw that it was "the cause of the country's architecture and the large number.

Dangerous pockets, perhaps the greatest of these changes that the king's regime introduced in the customs of the Islamic State is the emergence of kingdoms and countries that came out of the cloak of the Seljuk state, so his experience and class closed in its geographical space, which was noticed by the historian Ibn Tghari Berdi with his delicate historical sense, so he said in the 'bright stars':"The sons of Seljuk were established by the children.., Then he established the sons of Zangi..Bani Ayoub, Sultans of Egypt and others, then established the sons of Ayoub Mamluk and the state of Turk, and their first kings, King Al -Moez Aybak Turkmani..

One of the most complex issues that remained stuck and needed a quick resolution of these problems related to the phenomenon of internal teams - especially the Hashashis - that threatened the security of the caliphate and the Seljuk state sponsoring it, and therefore the king's regime wrote the long pages - in a "policy" - a critic of their name "for those with" peopleThe malicious doctrines are the enemies of the king and Islam..؛ [فـ]ـليس ثمة فرقة أكثر شؤما وتخريبا وسوءا من هؤلاء القوم, becauseهم يبيتون الشر لهذه المملكة من وراء حجاب ويسعون إلى إفساد الدين".

The king's regime warned of the danger of some hidden spies "in the state..Those who are high..[F] They are in the truth of their matter of these Ismaili people who manage their affairs secretly, support them and claim them, while they are tempted by the master of the world (= the Sultan is the king of Shah) and deceive it that they are working to overthrow the succession of the Abbasids..

The king’s regime’s awareness of these risks led to a great shift in the face of these deviant doctrines, which were manifested in its educational programs to confront thought of thought, and in the military clash plans with it in its strongholds..This prompted Imam Al -Juwayni to praise the policy of the king’s regime and his men in this matter.".

Although the King’s regime held a nice chapter in his book “Polita” on the importance of the intelligence apparatus and its role in the stability of the states;We can only register - with the historian Imad Al -Din Al -Asbhani (d. 597 AH/1201 AD) - that the Seljuk state has been - since its inception - suffers from a major defect in securing its supreme leaders, which was reflected - on a dangerous and strange - in the killing of two of its leadersAdult.

Al -Asbhani tells - in the history of the Seljuk State - the story of this assassination, which began to imbalance the Seljuk state with the internal fighting between the princes of the ruling family;It is mentioned that this was only because "because the state did not have" newspapers ", and the drawing (= custom) was in the days of the Dip (= the Baweyeen) - and those who accepted them from the kings - that they did not leave an aspect of 'news and mail' (= spy))The news of the Adwani and the Qasi, and the case of the obedient and the sin.., So the Sultan [Alp Arslan] dropped this drawing..He only felt the appearance of the people (= the jellyfish) and their rules were controlled "!!

The inheritance of the Jewish traveler, Benjamin, the Andalusian pronouncement (d. 569 AH/1173 AD) - in his book of his journey - to the competency and qualification of the two ministers, the two ministers and Salah al -Din al -Ayyubi gathered to rule, and how the first was a great minister in the Seljuk state, so he achieved a lot, and how Salah al -Din qualified his capabilities to obtainThe confidence of the Fatimid caliph (d. 567 AH/1171 AD) in Cairo, who "wanted to support the structure of his quarry property with the personality of Salah al -Din al -Jabara, and the ministry did not know that the fate had prepared for this great leader the crown of Egypt not only its ministry" !!

Here, the prolonged travelers refer to Salah al -Din's assumption of what is similar to the "Ministry of Delegation", which was famous in the Boheihi and Seljuk era;As soon as the genius of Salah al -Din appeared, the parish began with firmness, justice and wisdom, so the hearts turned around it and the country regained its construction after its sabotage and destruction. ".

And the observation of this development is confirmed by what was previously reported from the historian Al -Maqrizi (d. 845 AH/1441AD) that the Fatimid ministers in Egypt began in this pattern of the sovereign executive administration starting from Minister Badr al -Din al -Jamali, and therefore he said - in the 'sermons and consideration' - that the Fatimid ministers whoHe called [Waw] with the king..The last of them: Salah al -Din Yusef bin Ayoub [who was called] with King Al -Nasser. Rather, he is the heir of his uncle Asad al -Din Shairkuh (d. 564 AH/1169 CE), who received his assignment letter to the ministry, and he “wrote to him in his handwriting: This is a covenant that is not a covenant for a minister likewise” fromWhere the strength and breadth of the delegation, according to Ibn Fadlallah Al -Omari (d. 749 AH/1348 CE) in his book “The paths of vision”.

But it seems that the transition of this Fatimid ministerial tradition - which is the delegating powers - to Salah al -Din was not a passing coincidence, but rather many details behind it, perhaps the most important of which is the presence of the great engineers of the state's transfer of the state in Egypt from the Fatimid doctrine to the Sunni school of thought, which is Mohiuddin AbdAl -Rahim Al -Busani (d. 596 AH/1200 CE) known as the Virtuous Judge, who was working in the court of the Fatimid state as head of the "Construction Bureau" (the official correspondence administration) in it, so he was penetrated in the depth of its bureaucratic institutions and well -being with its most accurate secrets.

Al -Omari says that Al -Busani “was the engine of the Nuwori determination (= Sultan Al -Sham, the strong Nour Al -Din Mahmoud Zangi, 569 AH/1173 AD), on the purification of Egypt from the impurity, And the misguidance of that creative religion is aggravated..

Therefore, Al -Busani was the writer of the distress letter of the caliph Al -Fatimi Al -Fatimi, Nur al -Din Zangi, to save his succession from the conspiracy of his rebel minister, Shawar Al -Saadi (d.Take advantage of you to save him from the Franks, so Nur al -Din rose up and he sat and started preparing the soldiers to Egypt.According to Abu Shama Al -Maqdisi (d. 665 AH/1267 CE) in the Book of Rawdin '.

It appears - from the course of the events - that Al -Busani was part of the Zangi plan to control Egypt to complete the construction of the confrontation front for the Crusaders in the Levant, and the two men had to remove their plan in the form of in responseBedouin and stop her craftsman, and God's soldiers were disliked on her Shiites.According to Al -Omari.

A revitalized strategy, the two men employed the tendencies, contradictions and civil wars within the Fatimid system in favor of their common goal, but these conditions are not sufficient alone to make transformations, but rather need revolutionary vanguards that come to Egypt in the garment of the decisive savior, so as soon as Salahuddin assumed the Fatimid ministry until "the virtuous was..It is the authority of the authority: its writer and minister, its owner and its crowd, and the pregnant woman (= its burdens) and the ruler in all of them..

Thus, little by little, the features of the Sunni -Sunni strategy became clear according to the literal designation of the virtuous judge;And that is in a message that he sent from Salah al -Din to the Abbasid caliph in Baghdad, who is illuminated by God (d. 575 AH/1179 AD) - and he preserved for us the text of Abu Shama - after the death of Nur al -Din Zangi, asking him to take over as a “comprehensive tradition of Egypt, Morocco, Yemen and the Levant, and all that the Nuriya State includes,And all that God opens to the state with our swords and the swords of our soldiers. "

ففي هذه الرسالة نقرأ ما قام به سلطان مصر الجديد من "إحياء الحق الأقوم" فيها, because "النظام [الفاطمي فيها] قد فسد، والإسلام بها قد ضعف عن إقامته كلُّ من قام وقعد".It also states the contribution of the Ayyubid family - under the Zinnika Brigade - to reforming the situation in the Levant, which was previously affiliated with the Fatimid state, and what Salah al -Din intends to implement from an increase in reform after granting it Baghdad the legitimacy of the inheritance of the Nuria state;He says: "We have fixed what is in the Levant, disobedient beliefs, disturbing matters, corrupt opinions and enlightened princes..And what is meant now is all that strengthens the state, confirms the invitation and brings together the nation..The rest of the country opens ".

It is noted that the judge al -Busani was aware that the reform process was very complicated in Egypt, which prevented the conflicts of the House of Governance in the Seljuk state without annexing it to it..According to Al -Bisani;The complexity of this reform process stems from the fact that Salah al -Din and its camp are fighting on two fronts: “The fighting that the cross is connected (= the Crusaders), and the lot called from a place near (= = inside Egypt), and we are fighting the two enemies: the interior and the apparent, and the patients of the two: the hypocriteAnd the infidel ";According to the previous message.

And if Al -Busani means the enemy of the Crusader, then the subconscious enemy is intended by the deep Fatimid state, which was dismantled by Minister Salah al -Din al -Ayyubi with the help of the virtuous judge who “used [Salah al -Din] for what he wanted to remove the Fatimid state until he was intended, so he made him his minister and his crowdSo that he was not issued except for his advice..He is not judged in a case except by managing it, "according to Al -Maqrizi in" sermons and consideration ".

The Levantine plan was clear in the necessity of building a strong defensive line between Egypt and the Levant, and in this context the unification of the regions comes by canceling Salah al -Din - with pressure from its authority Nur al -Din - the Fatimid caliphate in 567 AH/1171 CE and declaring loyalty to the Abbasid caliphate, so "the good news [in Iraq] was decoratedBaghdad for days, and the [caliph Al -Mustleha] sent the breach (= the scarcity of honor) by Nur al -Din and Salah al -Din.., And the preachers [Fatimids on the mosques] in Egypt, and the black flags "which is the slogan of the Fatimids, as Ibn Khaldun narrates.

Europe was completely disturbed by the success of Zangi and Salah al -Din in building this defensive line. Therefore, Abu Shama said that they “feared and realized the destruction, so they wrote the Franks who in Andalusia and Sicily derive them, and they introduce them to what is renewed from [a change in] the king of Egypt, and that they are afraid of the Holy House of Muslims..And supply them with money, men and weapons..

As for the man of fate who will lead this historical transformation in this unified and sprawling state, after the death of its authority Noureddine Zangi;He is Minister Youssef bin Najm Al -Din Ayoub bin Shadi, who was later known as "Sultan Al -Nasser Salah Al -Din", and his father Najm al -Din Ayoub (d. 568 AH/1173 CE) was one of the men of the Zangi family state and the subject of the confidence of its founder, Imad Al -Din Zangi (d. 541 AH/1146 CE), whoHe decided to seek help from him and his brother, Assad al -Din, and they would see him in the management of his kingdom.According to Ibn Wasel Al -Hamwi (d..

نشأة حازمةفي كنف الدولة الزنكية؛ نشأ صلاح الدين قريبا من سلطانها الثاني نور الدين محمود زنكي فتعلم من شخصيته الفذة الكثير من فنون الإدارة والحرب، ويحدثنا الإمام ابن كثير -في ‘البداية والنهاية‘- بأن نور الدين قرّب صلاح الدين "وجعله من خواصِّه لا يفارقه حضراً ولا سَفَراً, becauseه كان حسن الشَّكْل حسن اللعب بالكرة"!!

This is in addition to what Salah al -Din was an excellent scientific formation that included jurisprudence, hadith, belief and literature.T628 AH/1231 CE) and Judge Al -Emad [Al -Isfahani] Al -Katib ”(d. 597 AH/1200 CE).He stated that he was from the memorization of literature, as he was "preserving the 'enthusiasm" (= the book of poetry) and he thought that every jurist preserves it "!!This is with his possession of political and military capabilities, because of it, "his reputation flew in the world and his kings," especially since he was "a scientist with the wonders of the world" and the news of the world of his time;According to Ibn Shaddad.

The characteristics of Salah al -Din remind us of the personality and talents of the king's regime, as the two men are similar in their councils crowded with science and scholars, congestion with politics, war, pen and sword men.Al -Dhahabi explains this by saying about Salah al -Din: “The successor, Abd al -Latif (al -Baghdadi, 629 AH/1232 CE): I found his council a party with the scholars studying, and he improves listening and”, and his writer General Al -Isfahani said: “His councils are the people of the virtues, and it affects the hearing of the hadith with the hadeeth.”.

He was closely related to one of the most famous teachers of regular schools, which is the Shafi’i jurist Qutb al -Din al -Nisaburi (d. 578 AH/1182AD) who “came to Damascus and classified a doctrine of Sultan Salah al -Din and the Sultan was read by his young children.”Also in the 'Royal Anewes' by Ibn Shaddad Al -Musli (d. 632 AH/1234 CE).Perhaps this brings back to our minds the relationship that later arose between Imam Al -Fakhr Al -Razi (d. 606 AH/1209 AD) and my brother Salah al -Din al -Sultan al -Adil al -Ayyubi (d..

The link of the Ayyubid state to its zinnal predecessor was clear to historians;This traveler Ibn Jubair describes Salah al -Din from the rule of Egypt as "the seizure of the puzzle on the Ubaidiya state (= Fatimid) and owned by the homes of Egypt and the rest of the country.".It means the "mystery" of the Turkish "Oguz" tribes to which the Seljuk belongs;Did Egypt fall into the hands of the Seljuks or in the grip of Salah al -Din al -Kurdi?This important observation indicates that the transformation in which Salahuddin went on to a curriculum and a strategy that appears linked to a plan that appears to be prepared in advance.

Salah al -Din did not start his reforms from a vacuum because the Ayyubids were a branch of the Zankis, and they are subordinate to the students of the Great Seljuk neighborhood.This is what Imam Ibn Katheer benefits us by saying that "King Nur al -Din al -Shahid bin Zangi bin Aqsan was first one of the most special companions of Sultan, the King of Shah bin Alp, Arslan Al -Seljuki, then his status was upgraded with him until he gave him Aleppo and its work with the reference of the minister, Nizam al -Malik.".

Thus, we find that, according to this sequence, the Sunni revival project circulated several countries that linked their existence, legitimacy and strength to reforming the Islamic world, and the place of the plan of this reform or the curriculum is the king’s system, according to the historian of the an organizer of the anxiety of the anxiety (d. 821 AH/1418AD), which says in 'Sobh Al -Ashi': “KnowThe Ayyubid state, when it took place on the Fatimid state - and its successor in the Egyptian homes - violated it in many of the kingdom's arrangement, and changed the majority"From the princes.

Inclusive denominations from the features of this great project that each of the countries that branched out was committed to what is fixed in this project, and is trying to adapt to the required variables according to Al -Qalqashndi: “When Sultan Salahuddin owned..The Egyptian homes took place on this approach or what is near it, and the Turkish state (= the Mamluks) came and the Kingdom has been revised and arranged, so it took the increase in improving the arrangement and the kingdom of the king and the establishment of his father, and was quoted from every kingdom the best in it, so it followed his way and woven his pattern until it was refined and arranged betterThe arrangement of the other kingdoms..

And if the inspiring of the reformist constants in the Salah al -Din project is the king’s regime, then the engineer of the circumstantial changes in it is the virtuous judge Al -Busani, and while the latter is a man of knowledge and administration, he meets with Salah al -Din in the aspects of political skill, except that the similarities between the regime of the king and Salah al -Din are greaterSignal and more important.

The King’s regime is Ash'ari Shafi’i, as well as Salah al -Din, and if the Persian king’s regime represents a mediator between the Arab race (the caliphate) and the Turkish (the Sultanate), then Salah al -Din al -Kurdi is the best representation between the Arabs and the Turk.The king's regime received its political and institutional composition in the Turkish Seljuki Tiles, and likewise Salah al -Din won a similar formation in the court of the Zanika family.

And both men took over the ministry in light of the presence of a strong symbolic successor and Sultan, inside the environment of dates with sectarian and intellectual unrest for sectarian and sectarian currents, and in the shadow of a vast state it was the pole.Of course, the two large symbols collected that both of them believed that the state is the tool through which the Sunni belief and the required changes could be applied.

Both of them believed in the necessity of the existence of a historical capital that is the tool of this project in the heart of the Islamic world, such as Baghdad and Cairo, and both of them were the channels of states and institutions and possesses a comprehensive vision between military thought and scientific view, between the sword and the pen, the scholars ’discussion and the leadership of the military, and seeks to accommodate all the races and sects inOne central state.

On the level of the largest civilized conflict between Islam and the Christian West;The King’s regime was an engineer to prepare the appropriate ground in preparation and supply to achieve Muslims - with the leadership of the Seljuks - the first overwhelming defeat for the Byzantines on their land, in the battle of Malakarid 463 AH/1071 AD historical, which the Turks celebrate today with its 950th anniversary of the Gregorian date.

This great victory paved the way for the emergence of the Ottoman Empire - after two centuries - by opening the field to resettle the Muslim Turks in Asia Minor, and also caused a treming tremor to the European world, as part of other reasons - declaring a crusade that occupied the coast of the Levant for two centuries.But it is Salah al -Din who knocked the first nail in the coffin of those occupied by the victory of Hattin al -Azim in the year 583 AH/1187AD, which was followed by the liberation of the Al -Aqsa Mosque.

The challenges of Najhm are possible for Salah al -Din and its advisers to declare the identity of the Sunni state in Egypt - and then work to launch the project of chasing the Crusaders - before dismantling the deep state departments of the Fatimids;Thus was the start of the process of dismantling by the eradication of the Fatimid army by liquidating the military teams with the state tendency of the Ismaili leadership, which was estimated by Al -Maqrizi - in the 'sermons and consideration' - with "ten thousand fighters..When the Fatimid state is extinct ".

The Fatimid army was made up of different races that did not fight under one leadership, but rather work for several nervousness;In that, Ibn Iyas Al -Hanafi (d. 930 AH/1524 CE) says in 'Bada'i Al -Zuhur': “When Salah al -Din owned, he removed the fabricated elements and they were between Salaqba, Masamida, Armenian and Shanatra (= groups) Arabs and slaves of the Zinj”, so it was necessary to liquidate those sectsThe chaos and the formation of strong and alternative military devices..

Then the second step was to dismantle the Ismaili Shiite judicial system;After one of his first victories over the Crusaders in the battles of the Red Sea in the year 566 AH/1170 AD, Salah al -Din invested his victory politically when he returned to Egypt, so “the disbursement of all Shiite judges, and the judiciary authorized the judiciary to Sadr al -Din Abdul -Malik bin Darbas Al -Maraani Al -Shafi’i (Kurdish d. 605 AH/1208 AD),He did not deny it in the region of Egypt except those who were Shafi’i, so people pretended from the doctrine of Malik and Al -Shafi’i, and the Ismaili Shiite doctrine disappeared..Even lost from the entire land of Egypt, "according to Al -Maqrizi.

Salah al -Din decided to fortify his new system away from the Fatimid palaces of rule, which is difficult to safety in its corridors;He established something similar to a miniature capital of the ruling, which was known as "the castle of the mountain" and supervised its construction of its military arm, Bahaa Al -Din Qaraqosh (d. 597 AH/1201AD).

Al -Maqrizi tells us about the castle and says that "the reason for its construction is that Sultan Salahuddin Yusef bin Ayoub - when he removed the Fatimid state from Egypt and dominated the matter - did not turn from the house of the ministry in Cairo, and he was still afraid of himself from the Shiites of the Fatimid caliphs in Egypt" until he moved to the castle, and fromIts time "Cairo has become the city of Egypt", meaning that it has turned from an administrative capital of the elite of power to a popular city where housing is available to all Egyptians..

As for the good recruitment of the intelligence institutions and the use of the Bedouins and the performance and some loyal men from the various Fatimid departments;Al -Fadil Al -Busani, who was the equivalent of Qaraqosh on the civil side of the state, even assumed that the historian Ibn Tghari Bardi makes Al -Busani as the “minister” for Salah al -Din, and he says that “this name (= the position of the minister) is great, and a large group of notables of the world was called in the past in the past.And recently in the rest of the kingdoms and countries..And he went to Judge Al -Fadil Abdul Rahim..

Thanks to the capabilities of those security services - which were distributed in all sensitive points from the government's agencies - many of the counter -revolution plans, especially from the senior Fatimid statesmen, were discovered, and it was strange that they were all agreed to use the Crusader enemies to reach its goals !! Calibouring were the first conspiracies of the revolution The anti -leader, which is claimed by the leader, Jawhar al -Nubi, nicknamed the trustee of the caliphate (d. 564 AH/1169 CE), which was leading a large Sudanese military division, and has absolute domination in the footnote to the Fatimid court; He met with the leaders of his forces, "and their opinion agreed to send to the Franks (= the Crusaders) in the countries of the coast [Al -Shami] to call them to Cairo, even if Salah al -Din went out to fight them with an army, they revolted in Cairo, and they met with the Franks to get it out of Egypt." According to Al -Maqrizi in 'sermons and consideration'.However, Salahuddin's intelligence arrested one of the bearers of these correspondence, which allowed the opportunity to liquidate the coup forces.

Including a conspiracy in which the poet Amara Al -Yamani (d. 569 AH/1174 CE) participated, which was Sunni, but he was very loyal to the saints of his Fatimid grace.His men, and if that later contributed to thwarting the conspiracy when some of the participants in it, Salah al -Din, decided to retract them and inform him of their command..

He talked about the details of that conspiracy, Ibn Khaldun, and he said that its planners "agreed to summon the Franks from Sicily and the coast of the Levant and made money for them to go to Egypt, so if Salah al -Din went out to meet them with the soldiers, they revolted in Cairo and returned the Ubaydiya state.., And a group of Salah al -Din princes, and the coup plan was revealed, and then they were arrested...Then they were crucified, and we called in the Shiites of the Alawites to leave the homes of Egypt to Upper Egypt, and it was involved in the strain of the palace in the palace "under house arrest, where the leader Qaraqosh was charged with observing the Fatimid palaces.

The truth is that the virtuous judge knew exactly the reservoirs of danger in the deep Fatimid state, especially the small units of writers and small employees, they are no less dangerous than the major components such as the leaders of armies;Therefore, he says about them in a letter from Salah al -Din to Nur al -Din Zangi mentioned by Abu Shama in the 'Book of Rawdatin':..And the trick that they hurt and intrigue, and they were more than what they explained and rested to the frequent correspondences..To the Franks..In which they have the means of ambitions !!

On the civil civil level;The cultural revolution was one of the features of the Salah al -Din project to liquidate the inheritance of the Fatimid state, which is a cultural revolution that involved its counterparts on the dialectical and positive aspects of it, and from that dialectical generalization in the demolition of the old so that the sermon and study were prevented in the Al -Azhar Mosque for nearly a hundred years and restricted its residence in the ruler's mosque by the command of God.For being broader ";In the expression of Al -Suyuti in 'good lecture'.

As for the positive part, it was founded on a new revolutionary idea represented in a comprehensive revival of the Sunni sect that remained the doctrine of the people of the country, and this was through the plan of the usual king regime, which is building schools and empowering scholars and the Sunni scholars of the pulpitsAl -Aas as a castle for the Sunnis.

Salah al -Din also built on the previous local efforts, which continued to resist the Fatimid doctrine for two centuries, and took advantage of the resources provided by the great wealth left by the Fatimid ruling family, so they were directed to build new schools for all sects and majors..

Salah al -Din chose to build his first schools in Al -Fustat, and this is why a great revival;Al -Fustat expresses the Sunni face of Cairo and the start of establishing Sunni schools from them is a shift in the urban dimension of Cairo.According to Al -Maqrizi, “The first school that was discussed in Diyar Egypt, the Nasiriyah School, next to the ancient mosque in Egypt [and it was for the Shafi’i school], then the Al -Qamhi school adjacent to the mosque is also [and made for the Maliki school], then the Siouvi School in Cairo” and was devoted to the Hanafi school, and Ibn Iyas says that he “built a schoolAt the House of Beat (= Minting Foundation) and made it for the Hanbali, "and also built an educational attachment to Sufism," Khanaqhah Saeed Al -Saada ".

These schools have benefited from the experiences of organizations in Baghdad and the Levant, and the judge was assigned to supervise them and choose the best teachers and curricula to provide them with the necessary energies for their mission to the fullest..And in the health field;It was built during the reign of Salah al -Din "Maristan (= Hospital), and there was no Maristan [Qaim] before him;According to Ibn Iyas, in 'Badaa Al -Zuhur'.Then these educational and health institutions were strengthened by dozens of their analogues, which were monitored by abundant endowments throughout the covenants of the Ayyubid states, Mamluk and Ottoman countries..