النص المفهرس

The Tartars: The Scourge of God
growing enmity between their Khan and Hūlagū, the conqueror of Baghdad,
in whose army they were serving, took flight into Syria, whence they were
honorably conducted to Cairo to the court of Baybars, who persuaded them
to embrace Islam.1 Baybars himself was at war with Hūlāgū, whom he had
recently defeated and driven out of Syria. He sent two of the Mongol fugitives,
with some other envoys, to bear a letter to Baraka Khan. On their return these
envoys reported that each princess and amir at the court of Baraka Khan had
an imam and a mu'adhdhin and the children were taught the Qur'an in the
schools.2 These friendly relations between Baybars and Baraka Khan brought
many of the Mongols of the Golden Horde into Egypt,3 where they were
prevailed upon to become Musalmans.4
Hūlāgū had founded the dynasty of Ilkhans in Iran, to which he had later
added a great part of Asia Minor. Arnold relates the conversion of this branch
of Genghis Khan's progeny in these words:
In Persia, where Hulagū founded the dynasty of the Ilkhans, the progress of
Islam among the Mongols was much slower. In order to strengthen himself
against the attacks of Baraka Khan and the Sultan of Egypt, Hūlagū accepted
the alliance of the Christian powers of the East, such as the king of Armenia
and the Crusaders. His favorite wife was a Christian who favorably disposed
the mind of her husband toward her co-religionists, and his son Abaga Khan
married the daughter of the Emperor of Constantinople ... . His brother
Tokūdār, who succeeded him, was the first of the Ilkhans who embraced Islam.5
He had been brought up as a Christian, for (as a contemporary Christian writer
tells us), "he was baptized when young and called by the name of Nicholas.
But when he was grown up, through his intercourse with Saracens, of whom
he was very fond, he became a base Saracen, and, renouncing the Christian
faith, wished to be called Muhammad Khan, and strove with all his might
that the Tartars should be converted to the faith and sect of Muhammad, and
when they proved obstinate, not daring to force them, he brought about their
conversion by giving them honours and favours and gifts, so that in his time
many Tartars were converted to the faith of the Saracens." This prince sent the
news of his conversion to the Sultan of Egypt in the following letter :- "By the
1 Cf., Maqrīzī, Histoire des Sultans, 1:180-81.
2 Ibid., 1:215.
, Ibid.
4 The Preaching of Islam, 227-29.
5 He was called Ahmad after his conversion.
261

SAVIOURS OF ISLAMIC SPIRIT
power of God Almighty, the mandate of Ahmad to the Sultan of Egypt. God
Almighty (praised be his name!) by His grace preventing us and by the light
of His guidance, has guided us in our early youth and vigor into the true path
of the knowledge of His deity and the confession of His unity, to bear witness
that Muhammad (on whom rest the highest blessings!) is the Prophet of God,
and to reverence His saints and His pious servants. 'Whom God shall please
to guide, that man's breast will He open to Islam' [Q 6:125]. We ceased not to
incline our heart to the promotion of the faith and the improvement of the
condition of Islam and the Muslims, up to the time when the succession to the
empire came to us from our illustrious father and brother, and God spread over
us the glory of His grace and kindness, so that in the abundance of His favours
our hopes were realized, and He revealed to us the bride of the kingdom, and
she was brought forth to us a noble spouse. A Kūriltai or general assembly was
convened, wherein our brothers, our sons, great nobles, generals of the army
and captains of the forces, met to hold council; and they were all agreed on
carrying out the order of our elder brother, viz. to summon here a vast levy of
our troops whose numbers would make the earth, despite its vastness, appear
too narrow, whose fury and fierce onset would fill the hearts of men with fear,
being animated with a courage before which the mountain peaks bow down,
and a firm purpose that makes the hardest rocks grow soft. We reflected on
this their resolution which expressed the wish of all, and we concluded that it
ran counter to the aim we had in view-to promote the common weal, i.e. to
strengthen the ordinance of Islam; never, as far as lies in our power, to issue
any order that will not tend to prevent bloodshed, remove the ills of men, and
cause the breeze of peace and prosperity to blow on all lands, and the kings of
other countries to rest upon the couch of affection and benevolence, whereby
the commands of God will be honoured and mercy be shown to the people
of God. Herein, God inspired us to quench this fire and put an end to these
terrible calamities, and make known to those who advanced this proposal (of
a levy) what it is that God has put into our hearts to do, namely, to employ all
possible means for the healing of all the sickness of the world, and putting
off what should only be appealed to as the last remedy. For we desire not to
hasten to appeal to arms, until we have first declared the right path, and will
permit it only after setting forth the truth and establishing it with proofs. Our
resolve to carry out whatever appears to us good and advantageous has been
strengthened by the counsels of the Shaykhu-l Islam, the model of divines,
who has given us much assistance in religious matters. We have appointed our
chief justice, Qutbu-d Din and the Atabak, Bahau-d Din, both trustworthy
262

The Tartars: The Scourge of God
persons of this flourishing kingdom, to make known to you our course of
action and bear witness to our good intentions for the common weal of the
Muslims; and to make it known that God has enlightened us, and that Islam
annuls all that has gone before it, and that God Almighty has put it into our
hearts to follow the truth and those who practice it. .. . If some convincing
proof be required, let men observe our actions. By the grace of God, we have
raised aloft the standards of the faith, and borne witness to it in all our orders
and our practice, so that the ordinances of the law of Muhammad may be
brought to the fore and firmly established in accordance with the principles
of justice laid down by Ahmad. Whereby we have filled the hearts of the
people with joy, have granted free pardon to all offenders, and shown them
indulgences, saying, 'May God pardon the past!' We have reformed all matters
concerning the pious endowments of Muslims given for mosques, colleges,
charitable institutions, and the rebuilding of caravanserais: we have restored
their incomes to those to whom they were due according to the terms laid
down by the donors ... . We have ordered the pilgrims to be treated with
respect, provision to be made for their caravans and for securing their safety
on the pilgrim routes; we have given perfect freedom to merchants, travelling
from one country to another, that they may go wherever they please: and we
have strictly prohibited our soldiers and police from interfering with them in
their comings or goings. He seeks the alliance of the Sultan of Egypt "so that
these countries and cities may again be populated, these terrible calamities be
put down, the sword be returned to the scabbard; that all peoples may dwell
in peace and quietness, and the necks of the Muslims be freed from the ills
of humiliation and disgrace."
To the student of the history of the Mongols it is a relief to pass from the
recital of nameless horrors and continual bloodshed to a document emanating
from a Mongol prince, that gives expression to such humane and benevolent
sentiments, which sound strange indeed coming from such lips ... .
A revolt broke out against him [Ahmad Tokudar], headed by his nephew
Arghūn, who compassed his death and succeeded him on the throne. During
his brief reign (683-690/1284-1291), the Christians were once more restored
to favor, while the Musalmans had to suffer persecution in their turn and were
dismissed from their posts and driven away from the court.
The successors of Tokudar were all heathen, until, in 657/1295, Ghazan,
the seventh and greatest of the Ilkhans, became a Musalman and made Islam
the ruling religion of Persia. . . .
Ghazan himself before his conversion had been brought up as a Buddhist
263

SAVIOURS OF ISLAMIC SPIRIT
and had erected several Buddhist temples in Khurasan and took great pleasure
in the company of the priests of this faith, who had come into Persia in large
numbers since the establishment of the Mongol supremacy over that country.
He appears to have been naturally of a religious turn of mind, for he studied
the creeds of the different religions of his time, and used to hold discussions
with the learned doctors of each faith. Rashīdu-d Din, his learned minister
and the historian of his reign, was therefore probably correct in maintaining
the genuineness of his conversion to Islam, the religious observances of which
he zealously kept throughout his whole reign, though his contemporaries (and
later writers have often re-echoed the imputation) represented him as having
only yielded to the solicitations of some Amirs and Shaykhs.1
Ibn Kathir also relates, in the chronicle for the year 694/1295 that Ghazan
embraced Islam during that year. The accounts left by other historians show
that the conversion of Ghazan was brought about by a pious Turk, Amir
Tūzūn2 by name. Ibn Kathir's version is as follows:
In this year the great-grandson of Genghis Khan, Ghazan, son of Arghun,
son of Abaqa, son of Tolui, son of Genghis Khan, announced his conver-
sion to the faith of Islam, along with all or a majority of the Tartars under
him, through the persuasion of Amir Tuzun (on whom may rest the peace
of Allah Almighty). Pearls, gold, and silver balls were showered upon those
who declared their allegiance to Islam. The king took the name Mahmud and
attended Friday services; he demolished a number of heathen temples and
churches and levied a protection-tax on them; and he returned goods and
property confiscated from Baghdad and other Muslim cities. Prayer beads
were seen in the hands of Tartars, for which act of benevolence the people
thanked Allah Almighty.3
Continuing the account relating to Islamization of the Mongol kingdom in
Persia, Arnold writes:
His brother, who succeeded him in 704/1304, under the name of Muhammad
Khudabandah, had been brought up as a Christian in the faith of his mother
and had been baptized under the name of Nicholas, but after his mother's
death, while he was still a young man, he became a convert to Islam through
the persuasions of his wife. Ibn Batutah says that his example exercised a
1 The Preaching of Islam, 229-33.
2 Arnold and certain other historians have given his name as Nawrūz Beg.
3
Al-Bidāya wa 'I-Nihāya, 13:340.
264

The Tartars: The Scourge of God
great influence on the Mongols. From this time forward Islam became the
paramount faith in the kingdom of the Ilkhans.1
Coming to the story of the spread of Islam in the Middle Kingdom of the
Mongols, Arnold says:
The details that we possess of the progress of Islam in the Middle Kingdom,
which fell to the lot of Jagatay and his descendants, are still more meagre.
The first of this line who "had the blessedness of receiving the light of the
faith" was Buraq Khan (a great grandson of Jagatay), who embraced Islam
two years after his accession to the throne and took the name of Ghiyās
al-Din (665-669/1266-1270). But at first the success of Islam was short-lived,
for after the death of this prince, those who had been converted during his
reign relapsed into their former heathenism; and it was not until the next
century that the conversion of Țarmashirin Khan (722-731/1322-1330) caused
Islam to be at all generally adopted by the Jagatay Mongols, who when they
followed the example of their chief this time remained true to their new faith.
But even now the ascendancy of Islam was not assured, for his successor
persecuted the Muslims, and it was not until some years later that we hear
of the first Musalman king of Kashgar, which the break-up of the Jagatay
dynasty had erected into a separate kingdom. This prince, Tūqluq Tīmūr
Khăn (748-764/1347-1363), is said to have owed his conversion to a holy man
from Bukhārā, by name Shaykh Jamalu-d Din. This Shaykh in company with a
number of travelers had unwittingly trespassed on the game-preserves of the
prince, who ordered them to be bound hand and foot and brought before him.
In reply to his angry question, how they had dared interfere with his hunting,
the Shaykh pleaded that they were strangers and were quite unaware that they
were trespassing on forbidden ground. Learning that they were Persians, the
prince said that a dog was worth more than a Persian. "Yes," replied the Shaykh,
"if we had not the true faith, we should indeed be worse than the dogs." Struck
with his reply, the Khan ordered this bold Persian to be brought before him
on his return from hunting, and taking him aside asked him to explain what
he meant by these words and what was "faith." The Shaykh then set before
him the glorious doctrines of Islam with such fervour and zeal that the heart
of the Khan that before had been hard as a stone was melted like wax, and
so terrible a picture did the holy man draw of the state of unbelief, that the
prince was convinced of the blindness of his own errors, but said, "Were I
1 The Preaching of Islam, 234.
265

SAVIOURS OF ISLAMIC SPIRIT
now to make profession of the faith of Islam, I should not be able to lead my
subjects into the true path. But bear with me a little; and when I have entered
into the possession of the kingdom of my forefathers, come to me again." For
the empire of Jagatay had by this time been broken up into a number of petty
princedoms, and it was many years before Tūqluq Tīmūr succeeded in unit-
ing under his sway the whole empire as before. Meanwhile Shaykh Jamālu-d
Din had returned to his home, where he fell dangerously ill: when at the
point of death, he said to his son Rashīdu-d Din, "Tūqluq Timur will one
day become a great monarch; fail not to go and salute him in my name and
fearlessly remind him of the promise he made me." Some years later, when
Tūqluq Tīmur had re-won the empire of his fathers, Rashīdu-d Din made
his way to the camp of the Khan to fulfill the last wishes of his father, but in
spite of all his efforts he could not gain an audience of the Khan. At length
he devised the following expedient: one day in the early morning, he began
to chant the call to prayers, close to the Khan's tent. Enraged at having his
slumbers disturbed in this way, the prince ordered him to be brought into his
presence, whereupon Rashīdu-d Din delivered his father's message. Tūqluq
Khan was not unmindful of his promise, and repeating the profession of faith,
declared himself a Muslim, and afterwards used his influence to spread Islam
among his people. From that time forth Islam became the established faith in
the countries under the rule of the descendants of Jagatay.1
Certain Turkish historians have related the story of Tughluq Timur's conver-
sion in greater detail and reported the dialogue verbatim between him and
Jamal al-Din. Tughluq Timur had enquired, pointing out toward his dog,
whether he (Jamal al-Din) was better than the beast. Jamal al-Din calmly
replied, "If I pass away from this world with my faith intact, I would be bet-
ter than the dog; if not, the dog would be better than me." Taken aback by
the reply, Tughluq Timur asked what he meant by "faith." And thus he was
eventually led to embrace Islam, as Arnold relates. It is thus certain that a
word uttered by Jamal al-Din in all sincerity was the ultimate cause of the
conversion of Tughluq Timur and of the spread of Islam in his realm, a feat
that could perhaps not have been accomplished by a thousand speeches or
the might of arms.
Turning to the spread of Islam among that branch of the Golden Horde,
which was succeeded by Ogodei, the third son of Genghis Khan, and under
which Kubilai Khan later brought the whole of China, Arnold says:
1 Ibid., 234-36.
266

The Tartars: The Scourge of God
Scattered up and down throughout the length and breadth of the Mongol
empire, there must have been many of the followers of the Prophet who
labored unsuccessfully and unknown, to win unbelievers to the faith. In the
reign of Ogotay Khan (626-639/1229-1241), we read of a certain Buddhist
governor of Persia, named Kurguz, who in his later years abjured Buddhism
and became a Musalman. In the reign of Tīmur Khan (723-728/1323-1328),
Ananda, a grandson of Khubilay Khan and viceroy of Kansuh, was a zealous
Musalman and had converted great many persons in Tangut and won over
a large number of the troops under his command to the same faith. He was
summoned to court and efforts were made to induce him to conform to
Buddhism, and on his refusing to abandon his faith he was cast into prison.
But he was shortly after set at liberty, for fear of an insurrection among the
inhabitants of the Tangut, who were much attached to him.1
In this way Islam won over, in a short time, its most inveterate enemy, who
had trampled underfoot the entire Islamic world, and whose onslaught, for
a time, no Muslim power was able to withstand. Islam again proved that it
possessed an irresistible charm that can captivate the hearts of its bitterest
foe. The Mongols, after accepting the faith of Islam, produced a large number
of scholars, theologian, and jurists of faith as well as those who fought for
the cause of Allah, and served to defend Islam on many a critical occasion.
Iqbal has rightly said:
Manifest it is from the story of the Tartar hordes' mischief,
That defenders of the Ka'ba were found from heathen brutes.2
1 Ibid., 227.
2 Iqbal, Bang-i Darā, 230.
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al-Maqdisī, Shihāb al-Dīn Abū Muhammad Abd al-Rahman ibn Ismācīl Abū Shāma
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al-Marwazī, Abū 'Abdillah Muhammad ibn Nașr (d. 295/908). Qiyām al-Layl, Lahore:
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Mūsā, Muhammad Yūsuf. Falsafat al-Akhlāq fi 'I-Islām wa Șilātuhā bi 'l-Falsafa
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al-Naysābūrī, Muslim ibn al-Hajjaj (d. 261/875). Al-Musnad al-Şahīņ, Delhi.
al-Sha ranī, Abd al-Wahhab (d. 362/973). Al-Țabagāt al-Kubrā, Egypt, 1305/1888.
al-Subkī, Tāj al-Dīn (d. 770/1369). Țabagāt al-Shāfi'iyya al-Kubrā, Egypt, 1st Ed.,
1324/1906.
al-Suyūtī, Jalāl al-Dīn (d. 911/1505). Husn al-Muhādara fī Akhbār Mișr wa 'I-Qāhira,
Egypt, 1321/1904.
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al-Țabarī, Ibn Jarīr (d. 310/923). Tārīkh al-Umam wa 'l-Mulūk, Egypt: Al-Maktaba
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al-Tādifi, Muhammad ibn Yahyā al-Hanbalī, Qalā'id al-Jawahir, Egypt, 1303/1886.
al-'Umarī, Ahmad ibn Yahya ibn Fadl Allah al-Qurashi al-Adawī (d. 749/1348), Maslak
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273

Index
A
Abbasids 62, 64, 65, 67, 170
Hārūn al-Rashīd 65, 66, 78
Ma'mūn al-Rashīd 78, 84, 86
Muqtadī bi-'Llah 102, 116
Muqtafi li-Amri'Llah 170, 176
Mustadī' 247
Mustanjid bi-'Llāh 170
Mustanşir bi-'Llāh 247
Mustarshid bi-'Llāh 169
Mustazhir bi-'Llah 116, 169
Musta‘sim bi-'Llah 89, 247, 248
Mutawakkil 84, 85, 93
Mu'taşim bi-'Llah 73, 83, 84, 87
Rāshid bi-'Llāh 170
Saffah 187
Wathiq 84
Abd al-Rahman ibn al-Qasim 75
'Abd al-Rahman ibn Ishaq 89
Abū Yusuf (Imam) 75, 80
Abū 'Amr ibn al-'Ala', 56
Acre 217, 222, 223
'Ādid li-Dīni 'Llah 225
Africa 50
Ahl al-Bayt 112
Ahl al-Sunna wa 'l-Jamā'a 219
Ahmad Abū 'l-Abbās 247
Ahmad ibn Hanbal (Imām) 18, 74, 76,
87, 133, 199
Ahmad ibn Alī 101
Aleppo 230
Alexandria 206
'Alī ibn al-Husayn 36
'Alī ibn al-Madīnī 91
Allah 45, 77, 171, 231, 240
Almohads 159
Alp Arslan 102
al-Āmidī, Sayf al-Din 229
Āmir bi-Aļkāmi 'Llāh 225
Abdullah ibn al-Mubarak 66, 135
'Abdullah ibn al-Zubayr 37
'Abdullah ibn Mas‘ūd 140
'Amra bint 'Abd al-Rahman al-
Anșāriyya 43
'Amr al-Kaysānī 166
Andalusia 70
Aqsa Mosque 15
Arab 35, 106
'Ārim Abu Nu man 83
Aristotelian school 106
Aristotle 106, 124
Armageddon 17
Arnold, T.W. 264, 266
on Mongols' conversion 259, 260, 261
275
Abu Bakr al-Șiddīq 91 4%
Abu Bakr ibn al-Sayrafi 99
Abū Bakr ibn 'Ayyash 80
Abū Dawūd al-Sijistanī 74
Abū Hanīfa (Imām) 63, 74, 75, 133
Abū Hātim al-Rāzī 70
Abū 'l-Wafa' Yahya 176
Abū Țālib al-Makkī 118
Abdullah al-Mahd 37
'Abdullah ibn Wahab 75
Abdullah ibn 'Abd al-Hakam 75

SAVIOURS OF ISLAMIC SPIRIT
on spread of Islam 265
Ascension 39
asceticism 116, 143
Ashhab ibn 'Abd al-'Azīz 75
al-Ash'arī, Abu'l-Hasan 18, 105
al-Ash'arī, Bilāl ibn Abī Burda ibn Abī
Mūsā 101
Ash'arīs 102, 105, 153, 154
‘Āşim ibn 'Alī 73
Atābeks 226
Awwam ibn Hawshab 59
'Ayn Jālūt, battle of 258
Ayyubids 246
B
Baghdad 15, 67, 73, 162, 207
al-Baghdadi, Abū 'Abdillah Muhammad
ibn Hamid 165
al-Baghdadi, Ahmad al-Qațtān 82
Baha'ism 111
Bahau-d Din 262
al-Bāhilī, Abū '1-Hasan 97
al-Balādhurī 49
Balian of Ibelin 215
Banias, siege of 210
al-Bāqillānī, Abu Bakr 96, 102, 153
al-Bāqillānī, Muhammad ibn al-
Hasan 163
Barbarossa, Frederick 216
Basra 56, 60, 61, 62
Bāținīs 108, 109, 111, 112, 126, 200, 226, 246
Baybars, Al-Malik al-Zāhir (Ruknu-d
Dīn) 237, 240, 258, 260
bay'a (pledge) 179
Berber tribes 49
al-Birzālī, Abū 'Abdillāh 164
Bishr al-Hafi 67, 187, 194, 199
Bishr ibn al-Harith 141
Bishr ibn al-Walid 87
al-Bistāmī, Bāyazīd 118, 195
Black Stone 36
Bohemond, Prince of Antioch 206
Buddhism 267
Bukhārā 251, 265
Bukhārī (Imam) 70, 72, 73, 157
Bundār ibn al-Husayn 101
Burgundy, Duke of 216
al-Buwayți, Yusuf ibn Yahya 76
Byzantine 39, 68, 245
C
Cairo 236, 261
Calamar, Duke of 206
Christendom 203, 216, 217, 245
Christians 205, 213, 232, 235, 256, 257, 263
Constantinople (Emperor of) 261
Crusaders 203, 206, 209, 211, 212, 235, 244
D
al-Dabbās, Abū 'l-Khayr Hammad ibn
Muslim 163
Dahhāk ibn 'Abd al-Rahman 44
Damascus 62, 230, 232. 257
Damietta 206
al-Dawraqī, Ahmad ibn Ibrahīm 91
demonic insinuation 167
Dhahabī 230
on Ahmad ibn Hanbal 81, 83
on Ash'arī 100
Divine Being 171
Divine Intuition 167
Divine Oneness 172
Divine Revelation 109
Dome of the Rock 15
Druze tribes 226
E
Edessa 205
Egypt 225, 244
Europe 203, 205, 216
F
Fā'iz bi-Nașri 'Llah 225
al-Fārābī, Abū Nașr 106
Farazdaq (poet) 36
al-Fārisī, 'Abd al-Ghāfir 116, 127
al-Fārmadī, Abū 'Alī 158
al-Faruq. See 'UMAR IBN AL-KHAȚȚAB
Fāțimids 224, 225, 226, 227
Āmir bi-Aļkāmi'Llāh 225
276

Index
Fā'iz bi-Nașri 'Llah 225
Hakim bi-'Llāh 227
Mustanșir bi-'Llah 225
Zāhir li-I'zāz Dīni 'Llāh 225
'Ādid li-Dīni 'Llah 225
al-Firabrī, Muhammad ibn Yūsuf 73
al-Firyābī, Abu Bakr Ja far ibn
Muhammad 73
Flanders, Count of 216
Franks 209, 216
G
al-Gāzarūnī, Muhammad 127
al-Ghazālī, Abū Hamid 18, 56, 200
Ghazan Khăn 263, 264
Ghiyās al-Dīn. See BURĀQ KHAN
Ghorids 245, 249
Gibbon, Edward 254
Golden Horde 260, 266
Greek metaphysics 98, 106
Greek mythology 112
Greek philosophy 106, 108, 112, 123, 152
H
hadith masters 69, 70, 71, 72, 73, 74
hadiths 69, 70, 73, 80
hadith scholars 42, 80, 86, 93, 97, 140, 198
hajj 40
Hajjaj ibn Yusuf 56, 60
Hākim bi-'Llāh 227
Hallāj 200
Hanafi 63, 102
Hanbal ibn Hilal 79
Hanbalīs 93, 97, 98, 162, 189
al-Harawi, Abū 'l-Husayn 101
Hārim 206, 209
al-Harīrī, Muhammad ibn al-Qasim 161
Hārun al-Rashid 65, 66, 78
Hasan al-Başrī 18, 51, 199
Hasan al-Muthannā 37
Hasan ibn Qahtaba 63
Hasan ibn Sahl 66
Hattin, battle of 212
Haytham ibn Bashir 80
Hellenistic philosophy 105, 107
Hisham ibn 'Abd al-Malik 63
Hişn al-Akrād 209
Historians 81
Hūlāgū 255, 261
Humphrey of Toron 212
Husayn ibn 'Ali 37
hypocrites 61
I
Ibn Abī Dawud 78, 87, 88
Ibn al-Ash'ath 59
Ibn al-Athir 247
on Caliph Mustadī' 247
on Nur al-Din Zangī's character 207
on violence of the Mongols 252
Ibn al-Dīnī, Muhammad ibn Ya'qub (on
profile of Ibn al-Jawzī) 186
Ibn al-Fārisī (on piety of Ibn al-Jawzī)
185
Ibn al-Hājib, Jamāl al-Dīn 230
Ibn al-Humām, Abd al-Razzaq 80
Ibn al-Jawzī 19, 162
criticism of Ghazāli 152
on Bāținīs 112
on Ghazāli's death 157
on his childhood 183
on Ihya' 'Ulum al-Din 127
on Nur al-Din Zangī's character 207
Ibn al-Khafif, Abū 'Abdillah 96
Ibn al-Muqanna“ 200
Ibn al-Najjar
on piety of Ibn al-Jawzī 185
on 'Abd al-Qadir al-Jilanī 165
Ibn al-Qayyim 226
Ibn al-Subkī 235, 238, 240
Ibn al-'Alqamī 247
Ibn al-Arabī, Abu Bakr 158
Ibn Batūța 264
Ibn Daqiq al-'Id 229
Ibn Hazm, Abū Bakr 40, 43
Ibn Jamā a, Badr al-Dīn 238
Ibn Kathīr 244, 246
on atrocities of the Mongols 255
on Caliph Mustarshid's defeat 170
on capture of Damascus 257
277

SAVIOURS OF ISLAMIC SPIRIT
on conversion of Ghazan 264
on 'Abd al-Qadir al-Jilanī 176
Ibn Khaldun 159
Ibn Khallikān
on Ash'arī's works 100
on character of Salah al-Din 221
on Imam al-Haramayn 103
on Nur al-Din Zangī's character 207
Ibn Mahdī, Abd al-Rahman 80
Ibn Māja, Abū 'Abdillāh Muhammad 74
Ibn Ma'în, Yahya 80, 83
Ibn Qudāma 76
Ibn Qurra Arsalän 221
Ibn Qutayba 91
Ibn Rushd 126
Ibn Shaddād 211
on death of Salah al-Din 218
on execution of the Reginald 213
on faith of Salah al-Din 219
on Salah al-Din's courage 223
on Șalāh al-Din's enthusiasm for
Jihād 211
Ibn Sīnā 106, 227
Ibn Sīrīn, Muhammad 54
Ibn Tāshfin, Alī ibn Yusuf 159
Ibn Taymiyya 126
on Ibn al-Jawzī's writings 184
on Ihya' 'Ulum al-Din 152
on 'Abd al-Qadir al-Jilānī 166
Ibn Tūmārt, Muhammad ibn
'Abdullah 159
Ibn 'Abd al-Salām, 'Izz al-Din 19
on 'Abd al-Qadir al-Jilanī 165
Ibn 'Aqil, Abū 'l-Wafa' 161, 163
Ibn 'Asākir 229
on Ghazāli's last days 157
Ibrahim al-Harbī 84
Ibrahim ibn Adham 199
Ibrāhīm ibn al-Mahdī 87
Ibrāhīm ibn Muș ab 90
Ibrāhīm ibn 'Abdillāh 64
Ihyā' 'Ulūm al-Dīn (Ghazalī) 127, 139,
148, 153, 200
Ikhwan al-Șafā' 107
İlkhans 261, 263, 265
Imam al-Haramayn. See AL-JUWAYNĪ
Imam Ash'arī. See ABŪ'L-HASAN
AL-ASH'ARĪ
Imāmīs 225
Inaljuk 251
India 49
Iqbal ('Allāma) 267
Iran 246
al-'Iraqī, Zayn al-Din 127, 153
Isfahan 112
al-Isfarāyīnī, Abū Ishaq 96, 102
Isņāq ibn Ibrahim 84, 86
Islam 50, 81, 127, 204, 257, 264
traitors of 111
Islamic law. See SHARĪ'A
Islamic legal system 76
Islamic theology 126
al-Ismācīlī, Abū Bakr 100
al-Ismācīlī, Abū 'l-Nașr 115
Ismā il ibn 'Abdillāh ibn Abī'l-Mahājir
Mawlā Banī Makhzūm 49
Ismā īlīs 225, 226, 227
J
Jagatay 265
Jamal al-Dīn 266
Jarīr ibn 'Abd al-Hamīd 80
Jerusalem 206, 214
Jews 204
jihād 19, 211
al-Jīlānī, Abd al-Qadir 162
Jingis Khăn. See GENGHIS KHAN
Joscelin III, Count of Edessa 206
Joscelin of Courtenay 212
al-Jubbā'ī, Abū Alī 94
al-Jubbā'ī, Abdullah ibn Abī
'1-Hasan 166
Junayd al-Baghdādī 67
jurisprudence 55, 81, 91, 161, 162
jurists 132
The Four Jurists 74, 75, 76
al-Jurjānī, Abd al-Qāhir 161
al-Juwaynī, Abū 'l-Ma ālī (Imam al-
Haramayn) 102, 115, 127, 200
death of 103
278

Index
K
al-Kajjī, Abū Muslim 73
kalif. See CALIPH
Karak 233
Karbala 63
al-Karkhi, Ma'rūf 67, 187, 199
Kashgar 265
al-Khallāl, Abū Bakr 75
Khăn, Abāgā 261
Khăn, Ananda 267
Khăn, Baraka 260, 261
Khăn, Burāq 265
Khan, Genghis 243, 250, 254, 260
Khăn, Kubilai 254, 266
Khăn, Kuyuk 259
Khăn, Ogotãy 267
Khăn, Țarmashīrîn 265
Khan, Tūqluq Tīmūr 265, 266, 267
al-Khațtābī, Abū Sulayman 240
al-Khazrajī, Abū 'l-Hasan 248
Khubilãy Khăn. See KUBILAI KHAN
Khudābandah, Muhammad 264
Khurasan 50
al-Khurāsānī, Abū Muslim 186
al-Khuttulī, Ahmad ibn Ja'far 73
Khwarizm 249, 250
Khwarizm Shah, Muhammad 249, 250
al-Kindī, Ya qub 106
Kitab al-Mawdū āt (Ibn al-Jawzī) 189
Kufa 56, 64
L
Lamb, Harold 249
on impact of Genghis Khan 254
on Khwarizm Shah's foolishness 251
Lane-Poole, Stanley
on benevolence of Salah al-Din 215
on dissension of the Muslim East 205
on end of the Third Crusade 216
on Nur al-Din Zangī 206
on Salah al-Din's youth 224
on transformation of Salah al-Din 211
on Muslim victory at Hattin 212
on youth of Salah al-Din 210
on 'Imad al-Din Zangī 205
al-Laythī, Yahya ibn Yahya 75
Leopold of Austria 216
lexicography 161
literature 161
M
Madīna 40, 64
Madrasa Mustanșiriyya 246
Madrasa Șāliņiyya 234
maghrib 49
al-Makhramī, Abū Sa'īd 163
Al-Malik al-Afdal 244
Al-Malik al-Ashraf 230, 232
Al-Malik al-Kamil 230, 231
Al-Malik al-Mansūr 233
Al-Malik al-Muzaffar Sayf al-Din
Qutuz 258
Al-Malik al-Mu azzam Tūrān Shah 237
Al-Malik al-Şālih Najm al-Dīn
Ayyub 234, 237
Al-Malik al-'Adil 215, 230, 244
Mālik ibn Anas (Imām) 74, 133
disciples of 75
Mālik ibn Dīnār 192
Malikshah 102, 103, 115, 137, 138, 205
Ma'mun al-Rashid 65, 78, 84, 86, 87
Mansoura 235
Mansūr ibn Ghalib 47
al-Maqdisī, Abū Shāma 226, 230
al-Maqrīzī (Historian) 224, 225
al-Marrūdhī 83, 84, 86
Marwan 37
Mary, Cathedral 257
al-Māturīdī, Abū Manșūr 101, 102
Memluk. See MAMLUKS
metaphysics 77, 124
conflict with religion 118
Greek 98
Mohammedans 204
Mohammed Shah of Kharesm.
See KHWĀRIZM SHAH
Mongols 235, 246, 248, 250
conversion of 258, 260, 261, 264, 267
invasion by 252, 253
Moors 250
279

SAVIOURS OF ISLAMIC SPIRIT
Mosque of Omar 204
Mosque of 'Amr ibn al- A$ 234
Mudar 46
Muhammad ibn al-Hasan al-Shaybānī
(Imām) 75
Muhammad ibn Ismācīl ibn Abī
Samīna 90
Muhammad ibn Yusuf Athir al-Din Ibn
Hayyan 70
Muhammad ibn 'Abdillah al-Mahd 63
Muhammad (Prophet) 69
al-Muņāsibī, Hārith 118
Mujīr al-Dīn 138
Al-Munqidh min al-Dalāl (Ghazālī) 116
Muqtadī bi-'Llāh 102, 116
Muqtafi li-Amri'Llah 170, 176
al-Murādī, Rabī“ ibn Sulayman 76
Muslim ibn al-Hajjaj (Imam) 73, 157
Muslims 212, 231, 244, 257, 258
decline of their power 204
massacre in Jerusalem 204
Mustadī' 247
Mustanjid bi-'Llah 170
Mustanșir bi-'Llah 225, 247
al-Mustanșirī, Mujahid al-Dīn Aybak
al-Duwaydār 245
Mustarshid bi-'Llah 169
Mustazhir bi-'Llāh 116, 169
Musta‘sim bi-'Llah 237, 247, 248
Mutanabbi (poet) 187
Mutawakkil 84, 85, 93
Muwaffaq 'Abd al-Latif
on character of Ibn al-Jawzī 186
al-Muzanī, Ismā il ibn Yahya 76
Mu'ādh ibn Mu'adh 71
Mu'taşim bi-'Llah 73, 83, 84, 87, 89, 93
Mu'tazilīs 86, 87, 96, 97, 98, 102, 154
disservice to Islam 108
Mu'tazilism 93
mysticism 118, 158, 163
mystics 140, 153, 160, 180, 192
N
nabīdh 43
Nadwī, Abū 'l-Hasan Alī 15, 20
awards 22
character 25
death 24
funeral 25
teachers 21
works 21
al-Nafs al-Zakiyya, Muhammad 63, 64
al-Nasā'ī, Abū 'Abd al-Rahman 74
Nāșir li-Dīni 'Llah. See ABBASID CALIPH
MUSTADĪ'
Nile 244
Nishapur 102, 103
Nizāmiyya College 115
Nur-ed-din. See ZANGĪ, NŪR AL-DĪN
Nusayrīs 226
0
Ogodei. See OGOTÃY KHĂN
orthodox 229
orthodox school 93, 98, 105, 189, 226
P
paganism 35, 60
Palestine 206, 216
partisanship 35
Persia 39, 264
Peter the Hermit 203
Philip Augustus 216
philosophers 120, 160
philosophy 108, 117, 123, 124, 126
denigration of 126
ethical 143
piety 37
Plato 124
poor-due. See zakāt
Potiphar 197
pre-Islamic ignorance 36, 44, 60
protection-tax (jizya) 41, 48, 50, 135
public treasury 39, 65
purification of the heart 118, 120, 127, 148
Q
Qadianism 111
Qādī Fādil 219
Qādirīs 180
280