Conversion Of Mongols To Islam - Encyclopedia Britannica

For a time the Il-Khans tolerated and patronized all religious persuasions—Sunni, Shīʿite, Buddhist, Nestorian Christian, Jewish, and pagan. But in 1295 a Buddhist named Maḥmūd Ghāzān became khan and declared himself Muslim, compelling other Mongol notables to follow suit. His patronage of Islamicate learning fostered such brilliant writers as Rashīd al-Dīn, the physician and scholar who authored one of the most famous Persian universal histories of all time. The Mongols, like other Islamicate dynasties swept into power by a tribal confederation, were able to unify their domains for only a few generations. By the 1330s their rule had begun to be fragmented among myriad local leaders. Meanwhile, on both Mongol flanks, other Turkic Muslim powers were increasing in strength.

To the east the Delhi Sultanate of Turkic slave-soldiers withstood Mongol pressure, benefited from the presence of scholars and administrators fleeing Mongol destruction, and gradually began to extend Muslim control south into India, a feat that was virtually accomplished under Muḥammad ibn Tughluq. Muslim Delhi was a culturally lively place that attracted a variety of unusual persons. Muḥammad ibn Tughluq himself was, like many later Indian Muslim rulers, well-read in philosophy, science, and religion. Not possessing the kind of dynastic legitimacy the pastoralist Mongols had asserted, he tied his legitimacy to his support for the Sharīʿah, and he even sought to have himself invested by the ʿAbbāsid “caliph” whom the Mamlūks had taken to Cairo. His concern with the Sharīʿah coincided with the growing popularity of Sufism, especially as represented by the massive Chishti ṭarīqah. Its most famous leader, Niẓām al-Dīn Awliyāʾ, had been a spiritual adviser to many figures at court before Muḥammad ibn Tughluq came to the throne, as well as to individual Hindus and Muslims alike. In India, Sufism, which inherently undermined communalism, was bringing members of different religious communities together in ways very rare in the more westerly parts of Islamdom.

To the west the similarly constituted Mamlūk state continued to resist Mongol expansion. Its sultans were chosen on a nonhereditary basis from among a group of freed slaves who acted as the leaders of the various slave corps. At the death of one sultan, the various military corps would compete to see whose leader would become the next sultan. The leaders of the various slave corps formed an oligarchy that exercised control over the sultan. Although political instability was the frequent and natural result of such a system, cultural florescence did occur. The sultans actively encouraged trade and building, and Mamlūk Cairo became a place of splendour, filled with numerous architectural monuments. While the Persian language was becoming the language of administration and high culture over much of Islamdom, Arabic alone continued to be cultivated in Mamlūk domains, to the benefit of a diversified intellectual life. Ibn al-Nafīs (died 1288), a physician, wrote about pulmonary circulation 300 years before it was “discovered” in Europe. For Mamlūk administrative personnel, al-Qalqashandī composed an encyclopaedia in which he surveyed not only local practice but also all the information that a cultivated administrator should know. Ibn Khallikān composed one of the most important Islamicate biographical works, a dictionary of eminent men. Sharīʿah-minded studies were elaborated: the ulama worked out a political theory that tried to make sense of the sultanate, and they also explored the possibility of enlarging on the Sharīʿah by reference to falsafah and Sufism.

However, in much the same way as al-Shāfiʿī had responded in the 9th century to what he viewed as dangerous legal diversity, another great legal and religious reformer, Ibn Taymiyyah, living in Mamlūk Damascus in the late 13th and early 14th century, cautioned against such extralegal practices and pursuits. He insisted that the Sharīʿah was complete in and of itself and could be adapted to every age by any faqīh who could analogize according to the principle of human advantage (maṣlaḥah). A Ḥanbalī himself, Ibn Taymiyyah became as popular as his school’s founder, Aḥmad ibn Ḥanbal. Like him, Ibn Taymiyyah attacked all practices that undermined what he felt to be the fundamentals of Islam, including all forms of Shīʿite thought as well as aspects of Jamāʿī-Sunni piety (often influenced by the Sufis) that stressed knowledge of God over service to him. Most visible among such practices was the revering of saints’ tombs, which was condoned by the Mamlūk authorities. Ibn Taymiyyah’s program and popularity so threatened the Mamlūk authorities that they put him in prison, where he died. His movement did not survive, but, when his ideas surfaced in the revolutionary movement of the Wahhābiyyah in the late 18th century, their lingering power became dramatically evident.

Farther west, the Rūm Seljuqs at Konya submitted to the Mongols in 1243 but survived intact. They continued to cultivate the Islamicate arts, architecture in particular. The most famous Muslim ever to live at Konya, Jalāl al-Dīn Rūmī, had emigrated from eastern Iran with his father before the arrival of the Mongols. In Konya, Jalāl al-Dīn, attracted to Sufi activities, attached himself to the master Shams al-Dīn. The poetry inspired by Jalāl al-Dīn’s association with Shams al-Dīn is unparalleled in Persian literature. Its recitation, along with music and movement, was a key element in the devotional activities of Jalāl al-Dīn’s followers, who came to be organized into a Sufi ṭarīqah—named the Mevleviyah (Mawlawiyyah) after their title of respect for him, Mevlana (“Our Master”). In his poetry Jalāl al-Dīn explored all varieties of metaphors, including intoxication, to describe the ineffable ecstasy of union with God.