Long before Arab domination, Central Asia has been considered the crossroads of civilization. Bosworth, "The Appearance of the Arabs in Central Asia Under the Umayyads and the Establishment of Islam", in History of Civilizations of Central Asia, vol. One of the most significant political upheavals before the total destruction of Baghdad was the political tension between the 'Abbāsid- Seljuq-Khwarezm on one hand and the Mongols on the other.
12 Syams al-Din al-Zahabi, al-'Ibar fi Khabari Man Ghabar, vol. 118; Bertold Spuler, "The Disintegration of the Caliphate in the East", in The Cambridge History of Islam, vol. The wave of reconquista reached its peak with the arrival of the Crusaders in the Near East. 20 According to reports, Ayyubid sultanate submitted the recognition to the nominal authority of the caliph.
The fall of the Khorezm Empire means the destruction of the one and only strong "fortress" between the Mongols and the Abbasids. Another reason for the destruction of Baghdad is worth mentioning, namely the distraction of the assassins. Boyle, “The Dynastic and Political History of the Il-Khans,” in The Cambridge History of Iran, vol.
There is a seizure of opinion in the historical narrative about the reason for the Hülegü's attack on Baghdad.
The Siege and Its Aftermath
Finally, the plan to capture Baghdad was part of the next Great Khan's policy to expand Mongol authority over Mesopotamia, Syria, and Persia. Along with Hülegü's campaign to destroy Baghdad, one of the greatest parts of the Mongols' fragmentation arrived on the scene. 56 Thomas Walker Arnold, The Preaching of Islam: A History of the Propagation of the Muslim Faith (London: Constable and Company, 1913), pp.
This marked a subsequent historical dynamic of the Mongols after the destruction of the center of Islamic civilization. Along with the fragmentation of the vast Mongol territory that had been divided into several regions, political tension escalated within the great Mongol family. The battle took place on September 3, 1260 AD with the great defeat of the Mongols, due to the absence of Hülegü and the reduction of the Mongol army.70 It has become one of the main battles in history that determines the fate of the Muslim world and its very existence. of Islam as a whole, with the Mamluks as the last.
Some proposed a unique response regarding the reinforcements of the Berks against the Mamluks, sending military aid that contributed to the defeat of Kitbuga.71 Some historians have also proposed another explanation, namely the adaptability of the Mamluk archers to the climate of the region, while the Mongol ponies, of which were much smaller, were not fit to withstand the extreme battle due to the heat of Syria.72. Baybars then took the initiative to form his own coalition with Berke Khan of the Golden Horde and began to implement the anti-Ilkhan trend. The Baybars-Berke coalition was combined in 1262 AD, which is described as the waters of the Volga River flowing to the Nile River.
The soldiers had to cross the frozen river, unfortunately when they passed the ice it suddenly broke and drowned many of the Ilkhanid troops.77. Hülegü moved north to the territory of the Golden Horde, where he died on the way there. Along with the beginning of the fragmentation of the Mongols marked by several civil wars, the Battle of the Golden Horde versus the Ilkhan marked an important event in the Battle of Anda (Mongol Civil War), which divided the Mongols into two groups; those who apply Yasaq (Mongolian customary law) and those who do not.
The role of Berka Khan for the Muslim world became a kind of savior from the "destroyer" of civilization. This resulted in a turning point in the historical relationship between the Mongols and Islamic civilization. It was here that the creation of the Islamic Mongolian story got its impetus, where the descendants of Chengiz Khan rebuilt a house that had been destroyed by their ancestors.
From Yasaq to Islamic Sharia: The Post-Baghdad Islamic Golden Age in Central Asia
From a political point of view, the massive fragmentation of the Mongols started from the anda struggle or civil war between the Mongols. In this case, Ariq Böke was supported by the majority of the royal family to become the Great Khan. This culminated in the Berke-Hülegü War, as previously explained as one of the most important events in the aftermath of the fall of Baghdad.
85 One of the important issues that deserves to be examined as a separate study is the pattern of Islam among the Mongols. Moreover, it marked a new phase of Islamic glory after the destruction of Baghdad. The new political pages of the Ilkhanate began with the coronation of Tagudar Khan, who replaced his brother Abagha in 1282 AD,92 beginning the Islamic pages in the history of the Ilkhanate empire.
With the implementation of the irrigation system, farmers were eager to return to the fields. 107 Ibid.; Arnold, The Preaching of Islam: A History of the Propagation of the Muslim Faith, pp. However, he was dismissed by Kayuk, the 3rd Great Khan of the Mongols, who replaced him with Chaghatai's fifth son, Yesü Möngke.
Mubarak Shah was also the first ruler of the Mongols to use the Islamic name. Among them, Tarmashirin was the most popular and successful in turning the wheels of the Chaghataid government. In these bad times Timur or Tamerlane seems to have seized the power of the Chaghatai dynasty.120.
This was the result of the political asylum that Bayazid gave to Kara Yusuf, one of Timur's enemies. He was exhausted and eventually succumbed to illness on the banks of the Jaxartes River. Both cities were considered the most prosperous and beautiful cities of the Middle Ages. 128.
Timur was not only known as the conqueror of the nation, he was also a conqueror of various languages, such as Chaghataid, Turkish, Persian and Mongolian. His period saw the triumph of the tariqah, which led to the Sufis and clerics congregating in his palace.
Concluding Remarks
Arnold, Thomas Walker, The Preaching of Islam: A History of the Propagation of the Muslim Faith, London: Constable and Company, 1913. Bira, Sh., “The Mongols and their State in the Twelfth to the Thirteenth Centuries,” in History of Civilizations of Central Asia, vol. Bosworth, C.E., “The Appearance of the Arabs in Central Asia under the Umayyads and the Establishment of Islam,” in History of Civilizations of Central Asia, vol.
Boyle, J.A., “Seenaa Daayinastikii fi Siyaasaa Il-Khāns”, Seenaa Kaambiriijii Iraan, jildii. Gilli-Elewy, Hend, “Al-awādi al-ğāmia: seenaa yeroo sanaa kan Moongol Bagdaad Arabica mo’achuu isaanii, jildii. Hasan, Hasan Ibraahim, Seenaa Islaamaa; al-Siyasi wa al-Dini wa al-Tsaqafi wa al-Ijtima'ii, jildii.
Alī, al-Fak'rī fī al-Adāb al-Sultāniyya wa-al- Duwal al-Islamiyya, Beirut: Dār Ṣādir, 1980. Jr, John Masson Smith, "Hülegü Moves West: High Living and Heartbreak on the Road to Baghdad ”, i Beyond the Legacy of Genghis Khan, red. Lubis, Haji Muhammad Bukhari, "Sufiers rolle i at konvertere mongolerne til islam", Islāmiyyāt, vol.
Ruysbroeck, Willem van, The Mission of Father William of Rubruck: His Journey to the Court of the Great Khan Möngke, trans. Bosworth, "The Seljuqs and the Khwarazm Shahs," in History of the Civilizations of Central Asia, vol. Sinor, Denis, “The Mongols and Western Europe,” in A History of the Crusades: Fourteenth and Fifteenth Centuries, vol.
Spuler, Bertold, Seenaa Mongols: Seenaa Bahaa fi Dhihaa Jaarraa Kudha Sadii fi Kudha Afur irratti hundaa’uun, hiik. Bittinnaa’uu Khaliifaa Bahaa”, The Cambridge History of Islam, jildii. Taghrībirdī, Abū al-Maḥāsin Yūsuf Ibn, al-Nujūm al-Zāhirah fi Mootummaa Gibxii fi al-Qāhirah, jildii.