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This shows how devoted he was in defeating the Franks, as there was originally no battle when Nur al-Din retreated. However he was still looking for battle and surrouned Raymond's forces by dawn.

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Nurredin was forced to clamp down on the people of Edessa so that the legacy of his father Zengi was intact. The threat to Aleppo if Edessa and Antioch were under strong Christian rule was much more pressing also.

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This summary seems a little harsh. Richard does say that he was a holy warrior but that he also did benefit personally from his ventures. He certainly wasn't blinded by the jihad though and was willing to make cross-religion truces when the opportunity presented itself.

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This summary seems a little harsh. Richard does say that he was a holy warrior but that he also did benefit personally from his ventures. He certainly wasn't blinded by the jihad though and was willing to make cross-religion truces when the opportunity presented itself.

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Nurredin although did not push onto Antioch after the slaughter of their Prince - Raymond and their army. This was due to the need of a buffer state between himself and the more aggressive Byzantine Empire in Anatolia. The atabeg was securing his northern borders so he could exert pressure on Damascus to the south.

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His destruction of the Antiochene forces at Inab in 1149 crippled the county and gave him control over the Summaq plateau when Apamea and Hasim were taken a few weeks later. Greatly reducing Frankish power in northern Syria.

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He was focused on defeating the Franks. This wasn't due to his religious motivation however said he was fighting for jihad,  for political and military success.

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The main argument of this source is that Nur al Din wasn't opposed to using jihad to his advantage

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Edessa was retaken in 1146 from Joscelin's uprising with the local Armenians. This destroyed the earliest established Crusader State, alongside the capture of Turbessel, to secure the area of the county over the Euphrates.

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He was not dedicated to the war against the Franj, as he annexed Mosul from the Seljuks and also declared all of his own Syrian and Egyptian lands as sovereign. All his actions linked to his personal expansion.

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Nur al-Din was committed to expelling the Franks from the Holy Land, and though he was sincere in this aim he would use it as an excuse for his own expansion.

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Nur al-Din was committed to expelling the Franks from the Holy Land, and though he was sincere in this aim he would use it as an excuse for his own expansion.

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'The ideology of the holy war found its champion in Nur ad-Din. The atabeg was sincerely attached to the battle against the Franks and their expulsion from the Holy Land, now, in his eyes, the Holy Land of Islam. This did not stop him from using the argument of the holy war in furtherance of his political aims with regard to other Muslim powers, without hesitating to make truces with the Franks to achieve other ends. Thus, in 1171, when he annexed Mosul, which he had long coveted, and when he contested the sovereignty of the Seljuk sultan, now relegated to his Iranian lands, his justification was that he alone was repelling 'the Franks, the bravest people on earth'; this enabled him to obtain from the caliph a diploma of investiture applying to Mosul, Aleppo, Damascus and Egypt, thereby giving legitimacy to the sovereignty of the Zengid dynasty.'