Synergy of Khubusyani and Saladin Al-Ayyubi in the Liberation of Kinanah Earth

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The cheerful synergy between the umara and the ulama, Egypt that was once controlled by the Shiite dynasty of Fathimiyah, returned to the Sunni Sultan Hassan Mosques or Sultan Hassan Mosque, ahlus sunnah education center that teaches 4 mahzab, built in 757 H / 1356 M.
This one ULAMA is among the many examples that synergize with Saladin Al-Ayyubi in the liberation of Kinanah Earth from the Shi'i Fathimiyah. His full name: Muhammad bin Al-Muwaffaq bin Sa'id bin Ali bin Al-Hasan bin Abdullah Al-Khabusyani. He used to be called Najmuddin Al-Khubusyani (As-Subki, 1413: VII / 14).
He was born in 13 Rajab 510 H in Ustawa, Khubusyan (Nishapur region, now within Iranian territory) and died on Wednesday 12 Dzul Qa'dah 587 H in Egypt next to Imam Shafi'i's grave. Al-Khubusyani was a highly respected, glorified, and near-position cleric by Saladin Al-Ayyubi. His scientific knowledge and religious competence is recognized by Saladin. One of his works is "Tahqîq al-Muhîth" as much as 16 volumes.
According to Ibn Khillikan's account in the book "Wafayât al-A'yân wa Anbâu Abnâi al-Zamân" (1900: IV / 239) he is a scholar of the Jurisprudence of Shafi'i. In history he is known as a noble scholar and very 'wara' (cautious). In addition, by his friends, he is known to be clean and not too familiar with worldly problems (our language is more or less a kind of zuhud). One of his famous teachers is Muhammad Ali Muhammad bin Yahya.
In the historical record, the synergy of Saladin Al-Ayyubi with Al-Khubusyani is so strong. But before explaining it, it is worth explaining how the condition of Egypt when controlled by Fathimiyah Shi'i dynasty before the kajatuhannya and why Saladin and Al-Khubusyani insisted to free Earth Kinanah from their hegemony.
Towards the fall of the Fathimiyah Daula, the condition of Egypt is not very stable (both economic and political). Al-'Adhid (Last Ruler of the Dynasty) even dreamed there was a snake out of the famous mosque in Egypt which then stung it. In the morning, he sent messengers to go to the mosque while checking every stranger in it. When arriving at the location, there were only poor and weak foreigners. This dream keeps repeating itself, and he always sends a messenger to examine him if he's having the same dream. Later, the premonition of this dream proves its truth. The strange figure depicted as the stinging serpent is Najmuddin Al-Khubusyani (As-Subki, 1900: VII: 18).
Furthermore, why Saladin synergized with Al-Khubusyani and insisted on liberating Egypt from the Shiite hegemony of Fathimiyah. There are at least two reasons: First, to continue the idea of ​​Nuruddin Mahmud Zanki, namely: to knit the political unity of the Ummah and pave the way for the liberation of Al-Aqsa. According to DR notes. Lu'ai Al-Bawaknah in the book "Dauru al-'Ulamâ al-Muslimîn fî Muqâwamah al-Ghazwi al-Faranji (al-Shalîbî) li al-Masyriq al-Islâmi" (2006: 61) one that makes the troops of Shalib freely seized the Muslim territory due to political divisions among Muslims. Therefore, liberating Egypt from the clutches of the Fathimiyah dynasty, it is necessary to unite people and create political stability.
Second, the Fathimiyah dynasty deserves to be expelled from Egypt for doing many irregularities. In Prof.'s note. Dr. Didin Saefuddin Bukhari in the book "The History of Islamic Politics" (2009: 154-155), the beginning of this dynasty seemed wise, tolerant, and liberating people to believe. However, as time passes, its original character begins to be seen. Shia's propaganda began to be highlighted. In the time of al-Aziz (372 AH), he once canceled tarawih prayers throughout the mosque. While in the time of al-Hakim, he had ordered his executioner to execute anyone who does not recognize the privilege of Ali radhiyallahu 'Anhu. Even more alarming, al-Hakim (one of the rulers of the Shi'a Shi'a Fathimiyah) once claimed to be God.
Long before, Najmuddin Al-Khubsyani once determined, "I will go to Egypt to eliminate the power of Bani Ubaid Al-Jews or Fathimiyah." (As-Subki, 1900: VII / 15).
This is very natural because the deviations made by this dynasty are extraordinary. Finally proved, his wish was realized, even when he was about to be bribed with some dinars, he was angry and then threw it out and firmly on the pulpit talking about Daula Fathimiyah irregularities.
In an effort to eradicate the deviant understanding of the Shi'i Fatimayah, there are two policies synergized Saladin with Al-Khubusyani: First, the establishment of ideological ideology of Ahlus Sunnah beside the grave of Imam Shafi'i (Ibn Khillikan, 1900: IV / 240). The Madrasah was handled by Al-Khubusyani in 572 AH. Each month was given 40 dinars as a teaching allowance (As-Suyuthi, 1967: II / 257)
The construction of the Sunni madrassa proclaimed by Saladin did not end there, at Cairo's palace, for example, a sunny school was also built.
In addition, in addition to Mashhad Husain (Cairo), built madrasah. Here Saladin dedicates his wealth to school development. In the house of Said al-Su'ada (Waiter from Egypt) was established also a school with accompanied wakaf a lot. While at Abbas's house was established madarasah bermadzhab Hanafi, and also issued a large enough waqf. In the year 466 H, also founded a special school madrasah Maliki named Dâr Al-Ghazal (Al-Bawaknah, 2006: 80)
The second synergy is to ask the fatwa of the jurist scholars to clear the Shiites of Egypt. This is reasonable because the Fathimiyah dynasty has a deviant creed. When they are in power have a damaged faith, many reproach friends, change azan, and lax (semberono) in the matter. One of the ulama who is very fast and vigorous in teaching about Shi'ite apostasy is Sheikh Najmuddin al-Khubusyani. He succeeded in unmasking the true Shiite (Ibn Khillikan, 1900: 3/111). In addition to his soul, he boldly rebuked the khatib directly in the pulpit when delivering perverted things.
The good synergy between umara and ulama is finally sweet fruit. Egypt, which had been controlled by the Shi'i Fathimiyah dynasty, could be seized so that the political stability of the Islamic Ummah was under control, as well as being a roadblock to the liberation of Baitul Maqdis.