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Early life

Baldwin spent his youth in his father's court in Jerusalem, having little contact with his mother, Agnes of Courtenay, Countess of Jaffa and Ascalon, and later Lady of Sidon, whom his father had been forced to divorce.[citation needed] Baldwin IV was educated by the historian William of Tyre (later Archbishop of Tyre and Chancellor of the kingdom), who made a disturbing discovery about the pr

He did not ratify Raymond's treaty with Saladin

he was Fulk's grandson and thus Baldwin's first cousin; Raymond was Melisende's nephew and thus first cousin of Baldwin's father), claimed authority superseding Raymond's regency. The Haute Cour refuse

Kingdom of Heaven

A French village blacksmith goes to aid the city of Jerusalem in its defense against the Muslim and Kurdish leader Saladin, who is battling to reclaim the city from the Christians. The film script is a heavily fictionalized portrayal of

In a remote village in France, Balian (Orlando Bloom), a blacksmith, is haunted by his wife's (Nathalie Cox) recent suicide,

Saladin as depicted on a Dirham coin, Circa. 1190.

Aleppo

Sources for Muhammad's life Prophet Muhammad at the Ka'ba, The Life of the Prophet Topkapi Palace Museum, Istanbul (Inv. 1222/123b), illustration by Nakkaş Osman [c. 1595]. Main articles: Historiography of early Islam and Historicity of Muhammad Being a highly influential historical figure, Muhammad's life, deeds, and thoughts have been debated by followers and opponents over the centuries, which makes a biography of him difficult to write.[14] The Qur'an Muslims regard the Qur'an as the primary source of knowledge about the historical Muhammad.[14] The Qur'an has a few allusions to Muhammad's life,[23]. The Qur'an responds "constantly and often candidly to Muhammad's changing historical circumstances and contains a wealth of hidden data."[14] Early biographies Next in importance are the historical works by writers of the third and fourth century of the Muslim era.[24] These include the traditional Muslim biographies of Muhammad and quotes attributed to him (the sira and hadith literature), which provide further information on Muhammad's life.[25] The earliest surviving written sira (biographies of Muhammad and quotes attributed to him) is Ibn Ishaq's Life of God's Messenger written ca. 767 (150 AH). The work is lost, but was used verbatim at great length by Ibn Hisham and Al-Tabari.[23][26] Another early source is the history of Muhammad's campaigns by al-Waqidi (death 207 of Muslim era), and the work of his secretary Ibn Sa'd al-Baghdadi (death 230 of Muslim era).[24] Many scholars accept the accuracy of the earliest biographies, though their accuracy is unascertainable.[23] Recent studies have led scholars to distinguish between the traditions touching legal matters and the purely historical ones. In the former sphere, traditions could have been subject to invention while in the latter sphere, aside from exceptional cases, the material may have been only subject to "tendential shaping".[27] In addition, the hadith collections are accounts of the verbal and physical traditions of Muhammad that date from several generations after his death.[28] Hadith compilations are records of the traditions or sayings of Muhammad. They might be defined as the biography of Muhammad perpetuated by the long memory of his community for their exemplification and obedience.[29] Western academics view the hadith collections with caution as accurate historical sources.[28] Scholars such as Madelung do not reject the narrations which have been complied in later periods, but judge them in the context of history and on the basis of their compatibility with the events and figures.[30] Finally, there are oral traditions. Although usually discounted by historians, oral tradition plays a major role in the Islamic understanding of Muhammad.[19] Non-Arabic sources The earliest Greek source for Muhammed is the 9th century writer Theophanes. The earliest Syriac source is the 7th century John bar Penkaye.[31]

withdrawal of clan protection implied that the blood revenge for his killing would not be exacted. Muhammad then visited Ta'if, another important city in Arabia, and tried to find a protector for himself there, but his effort failed and further brought him into physical danger.[14][71] Muhammad was forced to return to Mecca. A Meccan man named Mut'im b. Adi (and the protection of the tribe of Banu Nawfal) made it possible for him safely to re-enter his native city.[14][71] Many people were visiting Mecca on business or as pilgrims to the Kaaba. Muhammad took this opportunity to look for a new home for himself and his followers. After several unsuccessful negotiations, he found hope with some men from Yathrib (later called Medina).[14] The Arab population of Yathrib were familiar with monotheism because a Jewish community existed there.[14] Converts to Islam came from nearly all Arab tribes in Medina, such that by June of the subsequent year there were seventy-five Muslims coming to Mecca for pilgrimage and to meet Muhammad. Meeting him secretly by night, the group made what was known as the "Second Pledge of al-`Aqaba", or the "Pledge of War"[72] Following the pledges at Aqabah, Muhammad encouraged his followers to emigrate to Yathrib. As with the migration to Abyssinia, the Quraysh attempted to stop the emigration. However, almost all Muslims managed to leave

Last years in Mecca Road to Ta'if in the foreground, mountains of Ta'if in the background (Saudi Arabia). Muhammad's wife Khadijah and his uncle Abu Talib both died in 619, the year thus being known as the "year of sorrow." With the death of Abu Talib, the leadership of the Banu Hashim clan was passed to Abu Lahab, an inveterate enemy of Muhammad. Soon afterwards, Abu Lahab withdrew the clan's protection from Muhammad. This placed Muhammad in danger of death since the

The Kingdom of Jerusalem was founded in 1099

Death