Ahmad ibn Hanbal

Islamic scholar Abu Abdillah Ahmed ibn Muhammed ibn Hanbal al-Shaybani
Title	Sheikh ul-Islam
Born	780 CE/164 AH[1] Baghdad, Iraq[2] )[3]
Died	855 CE/241 AH (aged 74-75)[1] Baghdad, Iraq[4]
Ethnicity	Arab
Era	Islamic Golden Age
Region	Iraq
Jurisprudence	Ijtihad
Creed	Athari
Main interest(s)	Fiqh, Hadith, Aqeedah[4]
Notable idea(s)	Hanbali madhhab
Notable work(s)	Musnad Ahmad ibn Hanbal
Influenced by[show]
Influenced[show]

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Ahmad bin Muhammad bin Hanbal Abu `Abd Allah al-Shaybani (780 — 855 CE / 164 — 241 AH) (Arabic: احمد بن محمد بن حنبل ابو عبد الله الشيباني‎) was an important Muslim scholar and theologian. He is considered the founder of the Hanbali school of Islamic jurisprudence. Ibn Hanbal is one of the most celebrated Sunni theologians, often referred to as "Sheikh ul-Islam,"^[7] honorifics given to the most esteemed doctrinal authorities in the Sunni tradition. Ibn Hanbal personified the theological views of the early orthodox scholars, including the founders of the other extant schools of Sunni fiqh.

Biography

Early life and family

Ahmad ibn Hanbal's family was originally from Basra, Iraq, and belonged to the Arab Banu Shayban tribe.His father was an officer in the Abbasid army in Khorasan and later settled with his family in Baghdad, where Ahmad was born in 780 CE.
Ibn Hanbal had two wives and several children, including an older son, who later became a judge in Isfahan.

Education and Work

Ibn Hanbal studied extensively in Baghdad, and later traveled to further his education. He started learning jurisprudence (Fiqh) under the celebrated Hanafi judge, Abu Yusuf, the renowned student and companion of Imam Abu Hanifah. After finishing his studies with Abu Yusuf, ibn Hanbal began traveling through Iraq, Syria, and Arabia to collect hadiths, or traditions of the Prophet Muhammad. Ibn al-Jawzi states that Imam Ahmad had 414 Hadith masters whom he narrated from. With this knowledge, he became a leading authority on the hadith, leaving an immense encyclopedia of hadith, the al-Musnad. After several years of travel, he returned to Baghdad to study Islamic law under al-Shafi. He became a mufti in his old age, but is remembered most famously, as the founder of the Hanbali madhab or school of Islamic law, which is now most dominant in Saudi Arabia, Qatar as well as the United Arab Emirates.
In addition to his scholastic enterprises, ibn Hanbal was a soldier on the Islamic frontiers (Ribat) and made Hajj five times in his life, twice on foot.

Death

Ahmad Ibn Hanbal died in 855 CE in Baghdad, Iraq.

The Mihna

Main article: Mihna

Ibn Hanbal was famously called before the Inquisition or Mihna of the Abassid Caliph al-Ma'mun. Al-Ma'mun wanted to assert the religious authority of the Caliph by pressuring scholars to adopt the Mu'tazila view that the Qur'an was created rather than uncreated. According to Sunni tradition, ibn Hanbal was among the scholars to resist the Caliph's interference and the Mu'tazila doctrine of a created Qur'an—although some Orientalist sources raise a question on whether or not he remained steadfast
Due to his refusal to accept Mu'tazilite authority, ibn Hanbal was imprisoned in Baghdad throughout the reign of al-Ma'mun. In an incident during the rule of al-Ma'mun's successor, al-Mu'tasim, ibn Hanbal was flogged to unconsciousness. However, this caused upheaval in Baghdad and al-Ma'mun was forced to release ibn Hanbal. After al-Mu’tasim’s death, al-Wathiq became caliph and continued his predecessors policies of Mu'tazilite enforcement and in this pursuit, he banished ibn Hanbal from Baghdad. It was only after al-Wathiqu's death and the ascent of his brother al-Mutawakkil, who was much friendlier to the more traditional Sunni dogma, that ibn Hanbal was welcomed back to Baghdad.

Works

The following books are found in Ibn al-Nadim's Fihrist:

• Kitab al-`Ilal wa Ma‘rifat al-Rijal: "The Book of Narrations Containing Hidden Flaws and of Knowledge of the Men (of Hadeeth)" Riyad: Al-Maktabah al-Islamiyyah
• Kitab al-Manasik: "The Book of the Rites of Hajj"
• Kitab al-Zuhd: "The Book of Abstinence" ed. Muhammad Zaghlul, Beirut: Dar al-Kitab al-'Arabi, 1994
• Kitab al-Iman: "The Book of Faith"
• Kitab al-Masa'il "Issues in Fiqh"
• Kitab al-Ashribah: "The Book of Drinks"
• Kitab al-Fada'il Sahaba: "Virtues of the Companions"
• Kitab Tha'ah al-Rasul : "The Book of Obedience to the Messenger"
• Kitab Mansukh: "The Book of Abrogation"
• Kitab al-Fara'id: "The Book of Obligatory Duties"
• Kitab al-Radd `ala al-Zanadiqa wa'l-Jahmiyya "Refutations of the Heretics and the Jahmites" (Cairo: 1973)
• Tafsir : "Exegesis"
• the Musnad

Quotes

• It is said that, when told that it was religiously permissible to say what pleases his persecuters without believing in it at the time of mihna, Ahmad said "If I remained silent and you remained silent, then who will teach the ignorant?".
• With regard to innovation within religion, Ahmad said “The graves of sinners from People of Sunnah is a garden, while the graves of the pious ascetics from the People of Innovation is a barren pit. The pious among Ahlus Sunnah are the Friends of Allah, while the sinners among Ahlul-Bidah are the Enemies of Allah.”

Historical views

Ibn Hanbal has been extensively praised for both his work in the field of prophetic tradition and his defense of orthodox Sunni dogma. Abdul-Qadir Gilani stated that a Muslim could not truly be a wali of God except that they were upon Ibn Hanbal's creed; despite praise from his contemporaries as well, Yahya ibn Ma'in noted that Ibn Hanbal never boasted about his achievements.
His juristic views were not always accepted. Qur'anic exegete Muhammad ibn Jarir al-Tabari, who at one time had sought to study under Ibn Hanbal, later stated he didn't consider Ibn Hanbal a jurist and gave his views in the field no weight, describing him as an expert in prophetic tradition only.Likewise, Andalusian scholar Ibn 'Abd al-Barr didn't include Ibn Hanbal or his views in his book The Hand-Picked Excellent Merits of the Three Great Jurisprudent Imâms about the main representatives of Sunni jurisprudence. Thus, while Ibn Hanbal's prowess in the fied of tradition appears to be undisputed, his status as a jurist has not enjoyed the same reception.

 

doa cinta

ya Allah yang maha pengasih dan penyayang.. 
yang telah dan selalu berikan cinta pada setiap hamba-Nya.
cinta ini datang dari-Mu, cinta ini diberikan oleh-Mu, dan cinta ini juga akan kami amalkan untuk-Mu dan atas nama-Mu.
Kaulah Sang pemilik semua manusia termasuk seseorang yang hatiku telah terpaut dengannya. hati ini terpaut atas izin-Mu. 
oleh karenanya, q berdoa agar keterpautan hati ini tetap terjaga hingga Kau pastikan behwa hati ini bisa bersatu. 
semua atas izin-Mu, maka izinkan ku tuk manfaatkan cinta yang telah Kau berikan ini untuknya.
hanya pada-Mu ku meminta, dan hanya pada-Mu kami pasrahkan cinta ini.
wahi Dzat yang Maha cinta. amin

puisi cinta islami

Ya Allah, jika aku jatuh cinta,

cintakanlah aku pada seseorang yang

melabuhkan cintanya pada-Mu,

agar bertambah kekuatanku untuk mencintaimu

Ya Allah, jika aku jatuh cinta,

jagalah cintaku padanya agar tidak

melebihi cintaku pada-Mu,

Ya Allah, jika aku jatuh hati,

izinkanlah aku menyentuh hati seseorang

yang hatinya tertaut pada-MU,

agar tidak terjatuh aku dalam jurang cinta semu.

Ya Rabbana, jika aku jatuh hati,

jagalah hatiku padanya agar tidak

berpaling dari hati-Mu.

Ya Rabbul Izzati, jika aku rindu,

rindukanlah aku pada seseorang yang

merindui syahid di jalan-Mu.

Ya Allah, jika aku rindu,

jagalah rinduku padanya agar tidak lalai aku

merindukan syurga-Mu.

Ya Allah, jika aku menikmati cinta kekasih-Mu,

janganlah kenikmatan itu melebihi kenikmatan indahnya bermunajat

di sepertiga malam terakhirmu.

Ya Allah, jika aku jatuh hati pada kekasih-Mu,

jangan biarkan aku tertatih dan terjatuh dalam perjalanan panjang

menyeru manusia kepada-Mu.

Ya Allah, jika kau halalkan aku merindui kekasih-mu,

jangan biarkan aku melampaui batas sehinggah melupakan aku

pada cinta hakiki

dan rindu abadi hanya kepada-Mu.

Ya Allah Engkau mengetahui bahwa hati-hati ini telah berhimpun dalam cinta pada-Mu,

telah berjumpa pada taat pada-Mu,

telah bersatu dalam dakwa-Mu,

telah berpadu dalam membela syariat-Mu.

Kukuhkanlah Ya Allah ikatannya.

kekalkanlah cintanya.

Tunjukilah jalan-jalannya.

Penuhilah hati-hati ini

Dengan Nur-Mu yang tiada pernah pudar.

Lapangkanlah dada-dada

kami dengan limpahan keimanan kepada-Mu dan keindahan

bertawakal di jalan-Mu

all about batik

Batik

Indonesian batik

Batik (/ˈbætɪk/ or /bəˈtiːk/; Javanese pronunciation: [ˈbateʔ]; Indonesian: [ˈbatɪk]) is a cloth that is traditionally made using a manual wax-resist dyeing technique.
Javanese traditional batik, especially from Yogyakarta and Surakarta, has notable meanings rooted to the Javanese conceptualization of the universe. Traditional colours include indigo, dark brown, and white, which represent the three major Hindu Gods (Brahmā, Vishnu, and Śiva). This is related to the fact that natural dyes are most commonly available in indigo and brown. Certain patterns can only be worn by nobility; traditionally, wider stripes or wavy lines of greater width indicated higher rank. Consequently, during Javanese ceremonies, one could determine the royal lineage of a person by the cloth he or she was wearing.
Other regions of Indonesia have their own unique patterns that normally take themes from everyday lives, incorporating patterns such as flowers, nature, animals, folklore or people. The colours of pesisir batik, from the coastal cities of northern Java, is especially vibrant, and it absorbs influence from the Javanese, Arab, Chinese and Dutch cultures. In the colonial times pesisir batik was a favourite of the Peranakan Chinese, Dutch and Eurasians.^{[citation needed]}
UNESCO designated Indonesian batik as a Masterpiece of Oral and Intangible Heritage of Humanity on October 2, 2009. As part of the acknowledgment, UNESCO insisted that Indonesia preserve their heritage.

Although the word's origin is Javanese, its etymology may be either from the Javanese amba ('to write') and titik ('dot' or 'point'), or constructed from a hypothetical Proto-Austronesian root *beCík, meaning 'to tattoo' from the use of a needle in the process. The word is first recorded in English in the Encyclopædia Britannica of 1880, in which it is spelled battik. It is attested in the Indonesian Archipelago during the Dutch colonial period in various forms: mbatek, mbatik, batek and batik.

 Wax resist dyeing technique in fabric is an ancient art form. Discoveries show it already existed in Egypt in the 4th century BCE, where it was used to wrap mummies; linen was soaked in wax, and scratched using a sharp tool. In Asia, the technique was practiced in China during the T'ang dynasty (618-907 CE), and in India and Japan during the Nara period (645-794 CE). In Africa it was originally practiced by the Yoruba tribe in Nigeria, Soninke and Wolof in Senegal.

 In Java, Indonesia, batik predates written records. G. P. Rouffaer argues that the technique might have been introduced during the 6th or 7th century from India or Sri Lanka.^[5] On the other hand, JLA. Brandes (a Dutch archeologist) and F.A. Sutjipto (an Indonesian archeologist) believe Indonesian batik is a native tradition, regions such as Toraja, Flores, Halmahera, and Papua, which were not directly influenced by Hinduism and have an old age tradition of batik making.

 Rouffaer also reported that the gringsing pattern was already known by the 12th century in Kediri, East Java. He concluded that such a delicate pattern could only be created by means of the canting (also spelled tjanting or tjunting; pronounced [ˌtʃanˈtiŋ]) tool. This is like a pen that holds a small reservoir of hot wax. He proposed that the canting was invented in Java around that time. The carving details of clothes wore by Prajnaparamita, the statue of buddhist goddess of transcendental wisdom from East Java circa 13th century CE. The clothes details shows intricate floral pattern similar to today traditional Javanese batik. This suggested intricate batik fabric pattern applied by canting already existed in 13th century Java or even earlier.

 In Europe, the technique is described for the first time in the History of Java, published in London in 1817 by Sir Thomas Stamford Raffles who had been a British governor for the island. In 1873 the Dutch merchant Van Rijckevorsel gave the pieces he collected during a trip to Indonesia to the ethnographic museum in Rotterdam. Today Tropenmuseum houses the biggest collection of Indonesian batik in the Netherlands. The Dutch were active in developing batik in the colonial era, they introduced new innovations and prints. And it was indeed starting from the early 19th century that the art of batik really grew finer and reached its golden period. Exposed to the Exposition Universelle at Paris in 1900, the Indonesian batik impressed the public and the artisans. After the independence of Indonesia and the decline of the Dutch textile industry, the Dutch batik production was lost. The Gemeentemuseum, Den Haag contains artifacts from that era.

  Due to globalization and industrialization, which introduced automated techniques, new breeds of batik, known as batik cap ([ˈtʃap]) and batik print emerged, and the traditional batik, which incorporates the hand written wax-resist dyeing technique is known now as batik tulis (lit: 'Written Batik').

At the same time, according to the Museum of Cultural History of Oslo, Indonesian immigrants to Malaysia brought the art with them. As late as the 1920s Javanese batik makers introduced the use of wax and copper blocks on Malaysia's east coast. The production of hand drawn batik in Malaysia is of recent date and is related to the Javanese batik tulis.

In Sub Sahara Africa, Javanese batik was introduced in the 19th century by Dutch and English traders. The local people there adapted the Javanese batik, making larger motifs, thicker lines and more colors. In the 1970s, batik was introduced to the aboriginal community in Australia, the aboriginal community at Erna bella and Utopia now develop it as their own craft.

Saladin

Ṣalāḥ al-Dīn Yūsuf ibn Ayyūb
Sultan of Egypt and Sham
Artistic representation of Saladin.
Reign	1174–1193
Coronation	1174, Cairo
Full name	Ṣalāḥ al-Dīn Yūsuf ibn Ayyūb
Born	Muslim year 532: Between 19 Sept. 1137 and 8 September 1138
Birthplace	Tikrit, Iraq[1]
Died	March 4, 1193 (aged 55)
Place of death	Damascus, Syria
Buried	Umayyad Mosque, Damascus, Syria
Predecessor	Nur ad-Din Zangi
Successor	Al-Afdal (Syria) Al-Aziz Uthman (Egypt)
Consort	Ismat ad-Din Khatun
Dynasty	Ayyubid
Father	Najm ad-Dīn Ayyūb
Religious beliefs	Islam

Ṣalāḥ al-Dīn Yūsuf ibn Ayyūb (Arabic: صلاح الدين يوسف بن أيوب‎, Ṣalāḥ al-Dīn Yūsuf ibn Ayyūb, Kurdish: سه‌لاحه‌دین ئه‌یوبی, Selah'edînê Eyubî) (1137/1138 – March 4, 1193), better known in the Western world as Saladin, was the first Sultan of Egypt and Syria and the founder of the Ayyubid dynasty. A Muslim of Kurdish origins,^[2][3][4] Saladin led Islamic opposition against the European Crusaders in the Levant. At the height of his power, his sultanate included Egypt, Syria, Mesopotamia, Hejaz, Yemen, and parts of North Africa.
Originally sent to Fatimid Egypt with his uncle Shirkuh by their Zengid lord Nur ad-Din in 1163, Saladin climbed the ranks of the Fatimid government as a result of his military successes against Crusader assaults on its territory and his personal closeness to the caliph al-Adid. When Shirkuh died in 1169, al-Adid appointed Saladin vizier, a rare nomination of a Sunni Muslim to such an important position in the Shia Muslim-led caliphate. During his term as vizier, Saladin began to undermine the Fatimid establishment and following al-Adid's death in 1171, he took over government and realigned the country's allegiance with the Sunni Baghdad-based Abbasid Caliphate. In the following years, he led forays against the Crusaders in Palestine, ordered the successful conquest of Yemen and staved off pro-Fatimid rebellions in Upper Egypt.
Not long after the death of Nur ad-Din in 1174, Saladin personally led the conquest of Syria, peacefully entering Damascus at the request of its ruler. By mid-1175, Saladin had conquered Hama and Homs, inviting the animosity of his former Zengid lords, now based at Aleppo and Mosul, who had been the official rulers of Syria. Soon after, he defeated the Zengid army in battle and was thereafter proclaimed the "Sultan of Egypt and Syria" by the Abbasid caliph al-Mustadi. He made further conquests in northern Syria and Jazira and escaped two attempts on his life by the Assassins, before returning to Egypt in 1177 to deal with issues in Egypt. By 1182 Saladin completed the conquest of Syria after capturing Aleppo, but ultimately failed in taking over the Zengid stronghold of Mosul.
Under Saladin's personal leadership, the Ayyubid army defeated the Crusaders at the decisive Battle of Hattin in 1187, leading the way to the Muslims' re-capture of Palestine from the Crusaders who had conquered it 88 years earlier. Though the Crusader Kingdom of Jerusalem would late continue to exist for an extended period, its defeat at Hattin marked a turning point in its conflict with the Muslim powers of the region. As a result of his achievements, Saladin has become a prominent figure in Islamic, Arab and Kurdish culture.^[5] His reportedly noble and chivalrous behavior was noted by Christian chroniclers, and despite being the nemesis of the Crusaders, he won the respect of many of them, including Richard the Lionheart who led the Third Crusade; rather than becoming a hated figure in Europe, Saladin became a celebrated example of the principles of chivalry.^[6] In 1193 he died in Damascus a relatively poor man, having given much of his wealth to his subjects. Saladin is buried in a mausoleum adjacent to the Umayyad Mosque.

sekilas tentang Salahuddin Al-Ayyubi

Salahuddin Al-Ayubbi ( Penakluk Baitulmuqadis )

SALAHUDDIN al-Ayubi dilahirkan pada 532 Hijrah bersamaan 1138 Masihi di Kota Tarkit iaitu bahagian Tebing Barat Sungai Tigris, terletak di antara Mosul dan Baghdad.

Perang Hutain yang dipimpin oleh Salahuddin al-Ayubbi telah membuka ruang kepada pembebasan bandar al-Quds. Jumlah tentera Islam ialah 12 000 orang sementara tentera salib 50 000 orang. Jumlah tentera Islam dalam pembebasan Baitul Maqdis pula tidak sampai 12 000 orang sementara pihak tentera salib 60 000 orang.

Kumpulan kecil telah menang ke atas kumpulan besar dengan izin Allah.
Beliau mempersembahkan keseluruhan hidupnya untuk jihad di jalan Allah.
Semasa berjihad Salahuddin al-Ayyubi selalu membawa sebuah peti tertutup yang amat dijaganya. Orang terdekat menyangka terdapat berbagai batu permata dan benda berharga tersembunyi di dalamnya. Tetapi selepas wafatnya apabila peti dibuka maka yang ditemui hanyalah sehelai surat wasiat dan kain kafan yang dibeli dari titik peluhnya sendiri dan sedikit tanah.

Apabila surat itu dibuka tertulis ” Kafankanlah aku dengan kain kafan yang pernah dibasahi air zam-zam ini, yang pernah mengunjungi kaabah yang mulia dan makam Rasulullah s.a.w. Tanah ini ialah sisa-sisa masa perang, buatkanlah darinya ketulan untuk alas kepalaku di dalam kubur”
Dari tanah tersebut dapat dibuat 12 ketulan tanah yang hari ini terletak di bawah kepala Salahuddin al-Ayyubi. Setiap kali Salahuddin al-Ayyubi kembali dari berperang yang dimasuki bertujuan berjihad kepada Allah, beliau akan berusaha mengumpulkan tanah-tanah yang melekat pada muka dan pakaiannya dan meletakkannya di dalam peti rahsia itu. Beliau telah berjaya mengumpulkan tanah yang boleh dibuat 12 ketulan, kiralah berapa banyak pertempuran yang dihadapinya kerana berjihad bagi menegakkan kalimah Allah!!

Ketika hayatnya, beliau lebih banyak berada di khemah perang daripada duduk di istana bersama keluarga. Siapa saja yang menggalakkannya berjihad akan mendapat kepercayaannya. Apabila hendak memulakan jihad melawan tentera salib, beliau akan menumpukan seluruh perhatiannya kepada persiapan perang dan menaikkan semangat tentera.

Di medan perang, beliau bagaikan seorang ibu garang kehilangan anak tunggal. Beliau bergerak dari satu hujung medan peperangan ke hujung yang lain untuk mengingatkan tenteranya supaya benar-benar berjihad di jalan Allah.
Beliau juga akan pergi ke seluruh pelosok tanah air dengan mata yang berlinangan mengajak manusia supaya bangkit membela Islam.
Bagi memperkukuhkan tentera Islam, Salahuddin meminta negara Islam diurus di bawah satu pemerintahan. Walaupun cadangannya tidak dipersetujui sesetengah pihak termasuk pemimpin Syria, cita-cita Salahuddin itu termakbul.

Dalam bulan Zulkaedah 570 Hijrah (Mei 1175 Masihi), khalifah Abbasiyyah mengisytiharkan Salahuddin al-Ayubi sebagai Sultan Mesir dan menggelarkan dirinya sebagai Sultan al-Islam wa al-Muslimin. Pada tahun itu juga beliau membina kota pertahanan di Kaherah.

Pada tahun 583 Hijrah (1187 Masihi) berlaku Perang Salib kedua, yang juga dikenali sebagai Perang Hittin. Peperangan ini dipimpin sendiri oleh Salahuddin al-Ayubi hingga membuka jalan mudah untuk menawan kembali Baitulmaqdis.

Pada tahun 588 Hijrah (1192 Masihi) berlaku Perang Salib ketiga, hasil dendam dan kekecewaan golongan pembesar Kristian. Mereka berusaha merampas semula Baitulmaqdis daripada orang Islam. Walaupun perang Salib yang ketiga itu menggabungkan seluruh kekuatan negara Kristian, mereka tidak mampu menggugat kekuatan tentera Salahuddin al-Ayubi.

Pihak Kristian mengalami kekalahan dan ramai tentera terbunuh dan tertawan. Baitulmaqdis yang dikuasai orang Kristian selama 88 tahun, dapat ditakluki semula oleh Salahuddin al-Ayubi

Lane-Poole (penulis Barat) mengesahkan, kebaikan hati Salahuddin mencegahnya daripada membalas dendam. Beliau menulis bahawa Salahuddin menunjukkan ketinggian akhlaknya ketika orang Kristian menyerah kalah. Tenteranya sangat bertanggungjawab, menjaga peraturan di setiap jalan, mencegah segala bentuk kekerasan sehingga tidak ada kedengaran orang Kristian dianiaya.

Selanjutnya Lane-Poole menuliskan mengenai tindak-tanduk tentera Kristian ketika menawan Baitulmaqdis kali pertama pada 1099. Tercatat dalam sejarah bahawa ketika Godfrey dan Tancred menunggang kuda di jalan-jalan Jerusalem, jalan itu dipenuhi mayat, orang Islam yang tidak bersenjata diseksa, dibakar dan dipanah dari jarak dekat di atas bumbung dan menara rumah ibadat
Darah membasahi bumi yang mengalir daripada pembunuhan orang Islam secara beramai-ramai. Ia juga mencemarkan kesucian gereja yang sebelumnya mengajar sifat berkasih sayang. Orang Kristian sangat bertuah apabila mereka dilayan dengan baik oleh Salahuddin.
Beliau meninggal dunia pada 27 Safar 589 Hijrah (1193 Masihi) pada usia 55 tahun di Damsyik, Syria slepas memerintah selama 25 tahun. Beliau sakit selama 14 hari sebelum menghembuskan nafas terakhir.

Pernah satu ketika, Salahuddin Al-Ayyubi menyuruh wazirnya balutkan tubuh dia dengan kain kafan tapi Salahuddin Al-Ayyubi pesan supaya tangannya dibiarkan terbuka. Wazirnya menjawab “Aku tidak sanggup melakukannya”. Kata Salahuddin Al-Ayyubi, “Kalau begitu, engkau lakukannya di saat aku mati nanti. Sampai waktunya yang telah ditetapkan, Salahuddin menghembuskan nafas yang terakhir. Wazirnya melaksanakan pesan Salahuddin Al-Ayyubi. Seluruh tubuhnya dibalut dengan kain kafan kecuali tangannya dibiarkan terbuka. Semasa jenazah diusung, ramai la yang melihat tangan Salahuddin Al-Ayyubi tak berbalut. Mereka bertanya kepada wazir Salahuddin Al-Ayyubi “Kenapa engkau biarkan tangannya dibiarkan terbuka?” Jawab wazir tersebut, “Baru kini aku mengerti. Salahuddin Al-Ayyubi ingin menunjukkan bahawa tiada ada apa yang akan dibawa ketika mati nanti.