The Crusades and their Legacy on Islamic-Christian Relations in the Modern Age

The Crusades and their Legacy on Islamic-Christian Relations in the Modern Age

The limits of the Crusades from one battle to another were theoretically difficult to determine. But at least, there are some interpretations that explain the periodization of war. That is why for two centuries of crusade wars raging, it is difficult to measure who lost and who won in absolute terms. However, he deserves to be remembered, not to be repeated. There is a lot that can be learned from it. Humans who incite war, mean following the whispers of the devil, not God's teachings.

First period (1095-1144 AD)

In the spring of 1095 CE, some 150,000 Europeans, mostly French and Normans, set out for Constantinople, then on to Palestine. They were the crusaders led by Godfrey, Bohemond and Raymond who in the end achieved a great victory. On June 18, 1097 they succeeded in conquering Nicaea and in 1098 AD they took control of Raha (Edessa). Here they founded the Latin kingdom I with Baldawin as king, in the same year, they were able to conquer Antioch and establish the Latin kingdom II in the east. Bohemond was sworn in as king. They also succeeded in occupying Baitul Maqdis in July 1099 AD, and founded the Latin kingdom III with its king Godfrey. After the conquest of Baitul Maqdis, the crusaders continued their expansion. They controlled the cities of Akka (1104 AD), Tripoli (1109 AD), and the city of Tire (1124 AD). In Tripoli they founded the Latin empire IV, the king was Raymond.

 Second period (1144-1192 AD)

Imaduddin Zanki, ruler of Moshul and Iraq at the time, succeeded in reconquering Aleppo, Hamimmah, and Edessa in 1144 AD, but he died in 1146 AD. His duties were then continued by his son, Nur ad-Din Zanki. Nur ad-Din was able to recapture Antioch in 1149 AD. In 1151 AD, all of Edessa was recaptured. The fall of Edessa caused the Christians to wage a second crusade, Pope Eugene III, calling for a holy war which was welcomed positively by the French king Louis VII and the German king Condrad II, both of whom led their crusaders held back by Nur ad-Din Zanki, they failed to enter Damascus. Louis VII and Condrad II himself fled back to their country, Nuruddin died in 1174 AD,

The fall of Jerusalem into the hands of the Muslims really hit the feelings of the Crusaders. They also devised a counter plan. This time the Crusaders were led by Frederick Barbarossa, German king Richard the Lion Hart, king of England, and Philip Augustus, king of France. This fleet began to move in 1189 AD Despite heavy challenges from Saladin, they managed to seize Akka which later became the capital of the Latin empire. However, they did not manage to enter Palestine. On November 2, 1192 AD, an agreement was made between the Crusaders and Saladin called Shulh Al-Ramlah. In this agreement it is stated that Christians who go on pilgrimage to Baitul Maqdis will not be disturbed.

Third period (1219-1291 AD)

The crusaders during this period were led by the German king, Frederick II. This time, they tried to take Egypt first before going to Palestine, in the hope that they could get help from the Qibthi Christians. In the same year, 1219 AD, they also succeeded in occupying Dimyat. The Egyptian king of the Ayyubid dynasty at that time, Al-Malik Al-Kamil, made a pact with Fredrick. The contents include; first , Fredrick was willing to release Dimyat, while Al-Malik Al-Kamil released Palestine; second, Fredrick guaranteed the security of the Muslims in Palestine, and Fredrick did not send aid to the Christians in Syria. In subsequent developments, Palestine could be reclaimed by the Muslims in 1247 AD, during the reign of Al-Malik Al-Salih. In 1291, Akka (Acre) was recaptured by a Muslim army led by Baybars and Qalawun. At that time, Egypt was ruled by the Mamalik dynasty, which replaced the Ayyubid dynasty.

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The waves of the Crusaders to seize the Holy City of Jerusalem from the hands of the Muslims, so far, failed miserably, even the position of Christians in Syria and Palestine was lost. The advantage that the Christians got was their introduction to the civilization, progress, and culture of the Eastern nations which turned out to be much higher than what they had at that time. It then spurred the Christian consciousness to move forward. The next result they get is the trade relations between Europe-Asia/West-East come alive and develop

Apart from the positive aspects above, the negative aspects are even greater and still haunt the memory of Western Christians. The negative impact is the emergence of negative stereotypes about Islam. One of them is how Christians view Islam which is built on Western literary sources written during the 1100-1350 era. Samuel Huntington termed Islamic civilization as a "civilization of war", especially war against the West. Huntington's thesis on Clash of Civilizations can be said to be a recent implication of the time of the crusades. Ironically, Huntington's thesis is also shared by some Muslims.

Another example of the wrong perception of Islam, for example the case of the film ' Submission ' which was worked on by a Dutch politician, Ayaan Hirsi Alib with an entertainer and film producer , Theo van Gogh. The title of this film clearly directly refers to the meaning of Islam substantially, sallama or aslam ilaih, which means "submit, obey, surrender completely". The film contains blasphemies and harsh criticisms of the Islamic world, such as accusations against Islam which is said to have neglected women's human rights.

They also insulted the Qur'an by placing the texts of the holy scriptures on the exposed parts of a sexy, half-naked woman. Then came Kare Bluitgen with cartoons of the Prophet Muhammad. in the pages of the ' Jyllands Posten ' newspaper. These are all just examples of how the crusades left misperceptions about Islam.

In order to reassemble a harmonious relationship between the West and Islam, the negative perceptions and images about Islam must be neutralized again. The same thing applies to the Islamic world which sometimes also misperceives the West. Was it not in times of peace or a truce during the period of the Crusades, actually both sides have set a good example through trade and economic relations.

In today's global context, similar cooperation has also been established. However, what should always be noted is that cooperation must be established in an egalitarian and mutually beneficial relationship, not in a superior-inferior or subject-object position. Both parties must be able to eliminate suspicion and prejudice against each other. After all, the harmonious relationship between Christianity and Islam will determine the good and bad future of world peace. And the most important thing is the need for the leaders of the two major religious communities to control religious fanaticism among their adherents.