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Tuesday, February 8, 2022

Mongol Empire

From Wikipedia, the free encyclopedia
 
Great Mongol Nation
ᠶᠡᠬᠡ
ᠮᠣᠩᠭᠣᠯ
ᠤᠯᠤᠰ

Yeke Mongγol Ulus (Middle Mongol)
1206–1368
The Mongol Empire at its greatest extent in 1279
The Mongol Empire at its greatest extent in 1279
StatusKhaganate (Nomadic empire)
CapitalAvarga (1206–1235)
Karakorum (1235–1260)
Khanbaliq (1271–1368)
Common languages
Religion (note religion varied by region)
GovernmentElective monarchy
Later also hereditary
Khagan-Emperor 

• 1206–1227
Genghis Khan
• 1229–1241
Ögedei Khan
• 1246–1248
Güyük Khan
• 1251–1259
Möngke Khan
• 1260–1294
Kublai Khan (nominal)
• 1333–1368
Toghon Temür (nominal)
LegislatureKurultai
History 

• Enthronement of Genghis Khan
1206
1250–1350
1260–1294
• Fall of the Ilkhanate
1335
• Division of the Chagatai Khanate
1347
• Fall of the Yuan dynasty
1368
• Fall of the Golden Horde (Great Horde)
1502
Area
12064,000,000 km2 (1,500,000 sq mi)
122712,000,000 km2 (4,600,000 sq mi)
129423,500,000 km2 (9,100,000 sq mi)
130924,000,000 km2 (9,300,000 sq mi)
CurrencyVarious
Preceded by Succeeded by
Khamag Mongol
Khwarazmian Empire
Qara Khitai
Jin dynasty
Southern Song dynasty
Western Xia
Abbasid Caliphate
Nizari Ismaili state
Kievan Rus'
Volga Bulgaria
Cumania
Alania
Dali Kingdom
Kimek–Kipchak confederation
Sultanate of Rum
Yenisei Kyrgyz Khaganate
Chagatai Khanate
Golden Horde
Ilkhanate
Yuan dynasty

The Mongol Empire of the 13th and 14th centuries was the largest contiguous land empire in history. Originating in Mongolia in East Asia, the Mongol Empire at its height stretched from the Sea of Japan to parts of Eastern Europe, extending northward into parts of the Arctic; eastward and southward into the Indian subcontinent, Mainland Southeast Asia and the Iranian Plateau; and westward as far as the Levant and the Carpathian Mountains.

The Mongol Empire emerged from the unification of several nomadic tribes in the Mongol homeland under the leadership of Genghis Khan (c. 1162–1227), whom a council proclaimed as the ruler of all Mongols in 1206. The empire grew rapidly under his rule and that of his descendants, who sent out invading armies in every direction. The vast transcontinental empire connected the East with the West, and the Pacific to the Mediterranean, in an enforced Pax Mongolica, allowing the dissemination and exchange of trade, technologies, commodities and ideologies across Eurasia.

The empire began to split due to wars over succession, as the grandchildren of Genghis Khan disputed whether the royal line should follow from his son and initial heir Ögedei or from one of his other sons, such as Tolui, Chagatai, or Jochi. The Toluids prevailed after a bloody purge of Ögedeid and Chagatayid factions, but disputes continued among the descendants of Tolui. A key reason for the split was the dispute over whether the Mongol Empire would become a sedentary, cosmopolitan empire, or would stay true to the Mongol nomadic and steppe-based lifestyle. After Möngke Khan died (1259), rival kurultai councils simultaneously elected different successors, the brothers Ariq Böke and Kublai Khan, who fought each other in the Toluid Civil War (1260–1264) and also dealt with challenges from the descendants of other sons of Genghis. Kublai successfully took power, but civil war ensued as he sought unsuccessfully to regain control of the Chagatayid and Ögedeid families.

During the reigns of Genghis and Ögedei, the Mongols suffered the occasional defeat when a less skilled general received the command. The Siberian Tumeds defeated the Mongol forces under Borokhula around 1215–1217; Jalal al-Din defeated Shigi-Qutugu at the Battle of Parwan in 1221; and the Jin generals Heda and Pu'a defeated Dolqolqu in 1230. In each case, the Mongols returned shortly after with a much larger army led by one of their best generals, and were invariably victorious. The Battle of Ain Jalut in Galilee in 1260 marked the first time that the Mongols would not return to immediately avenge a defeat, due to a combination of the death of Möngke Khan in 1259, the Toluid Civil War between Ariq Böke and Kublai Khan, and Berke Khan of the Golden Horde attacking Hulagu Khan in Persia. Although the Mongols launched many more invasions of the Levant, briefly occupying it and raiding as far as Gaza after a decisive victory at the Battle of Wadi al-Khaznadar in 1299, they withdrew due to various geopolitical factors.

By the time of Kublai's death in 1294, the Mongol Empire had fractured into four separate khanates or empires, each pursuing its own interests and objectives: the Golden Horde khanate in the northwest, the Chagatai Khanate in Central Asia, the Ilkhanate in the southwest, and the Yuan dynasty in the east, based in modern-day Beijing.

In 1304, the three western khanates briefly accepted the nominal suzerainty of the Yuan dynasty. In 1368, the Han-ruled Ming dynasty took over the Yuan capital of Dadu, marking the collapse of the Yuan dynasty in China proper. The Genghisid rulers of the Yuan then retreated north and continued to rule the Mongolian Plateau as the Northern Yuan dynasty. The Ilkhanate disintegrated in the period 1335–1353. The Golden Horde had broken into competing khanates by the end of the 15th century and was defeated and thrown out of Russia in 1480 by the Grand Duchy of Moscow while the Chagatai Khanate lasted in one form or another until 1687.

Name

The Mongol Empire referred to itself as ᠶᠡᠬᠡ
ᠮᠣᠩᠭᠣᠯ
ᠤᠯᠤᠰ
yeke Mongγol ulus (lit. 'nation of the great Mongols' or the 'great Mongol nation') in Mongol or kür uluγ ulus (lit. the 'whole great nation') in Turkic.

After the 1260 to 1264 succession war between Kublai Khan and his brother Ariq Böke, Kublai's power became limited to the eastern part of the empire, centred on China. Kublai officially issued an imperial edict on 18 December 1271 to name his realm Great Yuan (Dai Yuan, or Dai Ön Ulus) and to establish the Yuan dynasty. Some sources give the full Mongolian name as Dai Ön Yehe Monggul Ulus.

History

Pre-empire context

Mongolian tribes during the Khitan Liao dynasty (907–1125)
 
Map of Eurasia showing the different states
The Old World on the eve of the Mongol invasions, c. 1200

The area around Mongolia, Manchuria, and parts of North China had been controlled by the Liao dynasty since the 10th century. In 1125, the Jin dynasty founded by the Jurchens overthrew the Liao dynasty and attempted to gain control over former Liao territory in Mongolia. In the 1130s the Jin dynasty rulers, known as the Golden Kings, successfully resisted the Khamag Mongol confederation, ruled at the time by Khabul Khan, great-grandfather of Genghis Khan.

The Mongolian plateau was occupied mainly by five powerful tribal confederations (khanlig): Keraites, Khamag Mongol, Naiman, Mergid, and Tatar. The Jin emperors, following a policy of divide and rule, encouraged disputes among the tribes, especially between the Tatars and the Mongols, in order to keep the nomadic tribes distracted by their own battles and thereby away from the Jin. Khabul's successor was Ambaghai Khan, who was betrayed by the Tatars, handed over to the Jurchen, and executed. The Mongols retaliated by raiding the frontier, resulting in a failed Jurchen counter-attack in 1143.

In 1147, the Jin somewhat changed their policy, signing a peace treaty with the Mongols and withdrawing from a score of forts. The Mongols then resumed attacks on the Tatars to avenge the death of their late khan, opening a long period of active hostilities. The Jin and Tatar armies defeated the Mongols in 1161.

During the rise of the Mongol Empire in the 13th century, the usually cold, parched steppes of Central Asia enjoyed their mildest, wettest conditions in more than a millennium. It is thought that this resulted in a rapid increase in the number of war horses and other livestock, which significantly enhanced Mongol military strength.

Rise of Genghis Khan

Painting of Genghis Khan

Known during his childhood as Temüjin, Genghis Khan was a son of a Mongol chieftain. As a young man he rose very rapidly by working with Toghrul Khan of the Kerait. The most powerful Mongol leader at the time was Kurtait; he was given the Chinese title "Wang", which means King. Temujin went to war against Kurtait (now Wang Khan). After Temujin defeated Wang Khan he gave himself the name Genghis Khan. He then enlarged his Mongol state under himself and his kin. The term Mongol came to be used to refer to all Mongolic speaking tribes under the control of Genghis Khan. His most powerful allies were his father's friend, Khereid chieftain Toghrul, and Temujin's childhood anda (i.e. blood brother) Jamukha of the Jadran clan. With their help, Temujin defeated the Merkit tribe, rescued his wife Börte, and went on to defeat the Naimans and the Tatars.

Temujin forbade looting of his enemies without permission, and he implemented a policy of sharing spoils with his warriors and their families instead of giving it all to the aristocrats. These policies brought him into conflict with his uncles, who were also legitimate heirs to the throne; they regarded Temujin not as a leader but as an insolent usurper. This dissatisfaction spread to his generals and other associates, and some Mongols who had previously been allies broke their allegiance. War ensued, and Temujin and the forces still loyal to him prevailed, defeating the remaining rival tribes between 1203 and 1205 and bringing them under his sway. In 1206, Temujin was crowned as the khagan (Emperor) of the Yekhe Mongol Ulus (Great Mongol State) at a Kurultai (general assembly/council). It was there that he assumed the title of Genghis Khan (universal leader) instead of one of the old tribal titles such as Gur Khan or Tayang Khan, marking the start of the Mongol Empire.

Early organization

Genghis Khan ascended the throne in the Ikh Khuraldai region in the Onan river, from the Jami' al-tawarikh.

Genghis Khan introduced many innovative ways of organizing his army: for example dividing it into decimal subsections of arbans (10 soldiers), zuuns (100), Mingghans (1000), and tumens (10,000). The Kheshig, the imperial guard, was founded and divided into day (khorchin torghuds) and night (khevtuul) guards. Genghis rewarded those who had been loyal to him and placed them in high positions, as heads of army units and households, even though many of them came from very low-ranking clans.

Compared to the units he gave to his loyal companions, those assigned to his own family members were relatively few. He proclaimed a new code of law of the empire, Ikh Zasag or Yassa; later he expanded it to cover much of the everyday life and political affairs of the nomads. He forbade the selling of women, theft, fighting among the Mongols, and the hunting of animals during the breeding season.

He appointed his stepbrother Shikhikhutug as supreme judge (jarughachi), ordering him to keep records of the empire. In addition to laws regarding family, food, and the army, Genghis also decreed religious freedom and supported domestic and international trade. He exempted the poor and the clergy from taxation. He also encouraged literacy and the adaptation of the Uyghur script into what would become the Mongolian script of the empire, ordering the Uyghur Tata-tonga, who had previously served the khan of Naimans, to instruct his sons.

Push into Central Asia

Mongol Empire circa 1207

Genghis quickly came into conflict with the Jin dynasty of the Jurchens and the Western Xia of the Tanguts in northern China. He also had to deal with two other powers, Tibet and Qara Khitai.

Before his death, Genghis Khan divided his empire among his sons and immediate family, making the Mongol Empire the joint property of the entire imperial family who, along with the Mongol aristocracy, constituted the ruling class.

Religious policies

Prior to the three western khanates' adoption of Islam, Genghis Khan and a number of his Yuan successors placed restrictions on religious practices they saw as alien. Muslims, including Hui, and Jews, were collectively referred to as Huihui. Muslims were forbidden from Halal or Zabiha butchering, while Jews were similarly forbidden from Kashrut or Shehita butchering. Referring to the conquered subjects as "our slaves," Genghis Khan demanded they no longer be able to refuse food or drink, and imposed restrictions on slaughter. Muslims had to slaughter sheep in secret.

Among all the [subject] alien peoples only the Hui-hui say "we do not eat Mongol food". [Cinggis Qa’an replied:] "By the aid of heaven we have pacified you; you are our slaves. Yet you do not eat our food or drink. How can this be right?" He thereupon made them eat. "If you slaughter sheep, you will be considered guilty of a crime." He issued a regulation to that effect ... [In 1279/1280 under Qubilai] all the Muslims say: “if someone else slaughters [the animal] we do not eat". Because the poor people are upset by this, from now on, Musuluman [Muslim] Huihui and Zhuhu [Jewish] Huihui, no matter who kills [the animal] will eat [it] and must cease slaughtering sheep themselves, and cease the rite of circumcision.

Genghis Khan arranged for the Chinese Taoist master Qiu Chuji to visit him in Afghanistan, and also gave his subjects the right to religious freedom, despite his own shamanistic beliefs.

Death of Genghis Khan and expansion under Ögedei (1227–1241)

Coronation of Ögedei Khan in 1229 as the successor of Genghis Khan. By Rashid al-Din, early 14th century.

Genghis Khan died on 18 August 1227, by which time the Mongol Empire ruled from the Pacific Ocean to the Caspian Sea, an empire twice the size of the Roman Empire or the Muslim Caliphate at their height. Genghis named his third son, the charismatic Ögedei, as his heir. According to Mongol tradition, Genghis Khan was buried in a secret location. The regency was originally held by Ögedei's younger brother Tolui until Ögedei's formal election at the kurultai in 1229.

Among his first actions Ögedei sent troops to subjugate the Bashkirs, Bulgars, and other nations in the Kipchak-controlled steppes. In the east, Ögedei's armies re-established Mongol authority in Manchuria, crushing the Eastern Xia regime and the Water Tatars. In 1230, the great khan personally led his army in the campaign against the Jin dynasty of China. Ögedei's general Subutai captured the capital of Emperor Wanyan Shouxu in the siege of Kaifeng in 1232. The Jin dynasty collapsed in 1234 when the Mongols captured Caizhou, the town to which Wanyan Shouxu had fled. In 1234, three armies commanded by Ögedei's sons Kochu and Koten and the Tangut general Chagan invaded southern China. With the assistance of the Song dynasty the Mongols finished off the Jin in 1234.

Many Han Chinese and Khitan defected to the Mongols to fight against the Jin. Two Han Chinese leaders, Shi Tianze, Liu Heima (劉黑馬, Liu Ni), and the Khitan Xiao Zhala defected and commanded the 3 Tumens in the Mongol army. Liu Heima and Shi Tianze served Ogödei Khan. Liu Heima and Shi Tianxiang led armies against Western Xia for the Mongols. There were four Han Tumens and three Khitan Tumens, with each Tumen consisting of 10,000 troops. The Yuan dynasty created a Han army 漢軍 from Jin defectors, and another of ex-Song troops called the Newly Submitted Army 新附軍.

In the West Ögedei's general Chormaqan destroyed Jalal ad-Din Mingburnu, the last shah of the Khwarizmian Empire. The small kingdoms in southern Persia voluntarily accepted Mongol supremacy. In East Asia, there were a number of Mongolian campaigns into Goryeo Korea, but Ögedei's attempt to annex the Korean Peninsula met with little success. Gojong, the king of Goryeo, surrendered but later revolted and massacred Mongol darughachis (overseers); he then moved his imperial court from Gaeseong to Ganghwa Island.

Invasions of Kievan Rus' and central China

Painting of a battle scene
The sack of Suzdal by Batu Khan in 1238, miniature from a 16th-century chronicle

Meanwhile, in an offensive action against the Song dynasty, Mongol armies captured Siyang-yang, the Yangtze and Sichuan, but did not secure their control over the conquered areas. The Song generals were able to recapture Siyang-yang from the Mongols in 1239. After the sudden death of Ögedei's son Kochu in Chinese territory the Mongols withdrew from southern China, although Kochu's brother Prince Koten invaded Tibet immediately after their withdrawal.

Batu Khan, another grandson of Genghis Khan, overran the territories of the Bulgars, the Alans, the Kypchaks, Bashkirs, Mordvins, Chuvash, and other nations of the southern Russian steppe. By 1237 the Mongols were encroaching upon Ryazan, the first Kievan Rus' principality they were to attack. After a three-day siege involving fierce fighting, the Mongols captured the city and massacred its inhabitants. They then proceeded to destroy the army of the Grand Principality of Vladimir at the Battle of the Sit River.

The Mongols captured the Alania capital Maghas in 1238. By 1240, all Kievan Rus' had fallen to the Asian invaders except for a few northern cities. Mongol troops under Chormaqan in Persia connecting his invasion of Transcaucasia with the invasion of Batu and Subutai, forced the Georgian and Armenian nobles to surrender as well.

Giovanni de Plano Carpini, the pope's envoy to the Mongol great khan, travelled through Kiev in February 1246 and wrote:

They [the Mongols] attacked Russia, where they made great havoc, destroying cities and fortresses and slaughtering men; and they laid siege to Kiev, the capital of Russia; after they had besieged the city for a long time, they took it and put the inhabitants to death. When we were journeying through that land we came across countless skulls and bones of dead men lying about on the ground. Kiev had been a very large and thickly populated town, but now it has been reduced almost to nothing, for there are at the present time scarce two hundred houses there and the inhabitants are kept in complete slavery.

Despite the military successes, strife continued within the Mongol ranks. Batu's relations with Güyük, Ögedei's eldest son, and Büri, the beloved grandson of Chagatai Khan, remained tense and worsened during Batu's victory banquet in southern Kievan Rus'. Nevertheless, Güyük and Buri could not do anything to harm Batu's position as long as his uncle Ögedei was still alive. Ögedei continued with offensives into the Indian subcontinent, temporarily investing Uchch, Lahore, and Multan of the Delhi Sultanate and stationing a Mongol overseer in Kashmir, though the invasions into India eventually failed and were forced to retreat. In northeastern Asia, Ögedei agreed to end the conflict with Goryeo by making it a client state and sent Mongolian princesses to wed Goryeo princes. He then reinforced his kheshig with the Koreans through both diplomacy and military force.

Push into central Europe

Painting of a battle scene with mounted warriors on either side
The battle of Liegnitz, 1241. From a medieval manuscript of the Hedwig legend.

The advance into Europe continued with Mongol invasions of Poland and Hungary. When the western flank of the Mongols plundered Polish cities, a European alliance among the Poles, the Moravians, and the Christian military orders of the Hospitallers, Teutonic Knights and the Templars assembled sufficient forces to halt, although briefly, the Mongol advance at Legnica. The Hungarian army, their Croatian allies and the Knights Templar were beaten by the Mongols at the banks of the Sajo River on 11 April 1241. Before Batu's forces could continue on to Vienna and northern Albania, news of Ögedei's death in December 1241 brought a halt to the invasion. As was customary in Mongol military tradition, all princes of Genghis's line had to attend the kurultai to elect a successor. Batu and his western Mongol army withdrew from Central Europe the next year. Today researchers doubt that Ögedei's death was the sole reason for the Mongols withdrawal. Batu did not return to Mongolia, so a new khan was not elected until 1246. Climatic and environmental factors, as well as the strong fortifications and castles of Europe, played an important role in the Mongols' decision to withdraw.

Post-Ögedei power struggles (1241–1251)

Following the Great Khan Ögedei's death in 1241, and before the next kurultai, Ögedei's widow Töregene took over the empire. She persecuted her husband's Khitan and Muslim officials and gave high positions to her own allies. She built palaces, cathedrals, and social structures on an imperial scale, supporting religion and education. She was able to win over most Mongol aristocrats to support Ögedei's son Güyük. But Batu, ruler of the Golden Horde, refused to come to the kurultai, claiming that he was ill and that the Mongolian climate was too harsh for him. The resulting stalemate lasted more than four years and further destabilized the unity of the empire.

Batu Khan consolidates the Golden Horde

When Genghis Khan's youngest brother Temüge threatened to seize the throne, Güyük came to Karakorum to try to secure his position. Batu eventually agreed to send his brothers and generals to the kurultai convened by Töregene in 1246. Güyük by this time was ill and alcoholic, but his campaigns in Manchuria and Europe gave him the kind of stature necessary for a great khan. He was duly elected at a ceremony attended by Mongols and foreign dignitaries from both within and without the empire — leaders of vassal nations, representatives from Rome, and other entities who came to the kurultai to show their respects and conduct diplomacy.

Güyük Khan demanding Pope Innocent IV's submission. The 1246 letter was written in Persian.

Güyük took steps to reduce corruption, announcing that he would continue the policies of his father Ögedei, not those of Töregene. He punished Töregene's supporters, except for governor Arghun the Elder. He also replaced young Qara Hülëgü, the khan of the Chagatai Khanate, with his favorite cousin Yesü Möngke, to assert his newly conferred powers. He restored his father's officials to their former positions and was surrounded by Uyghur, Naiman and Central Asian officials, favoring Han Chinese commanders who had helped his father conquer Northern China. He continued military operations in Korea, advanced into Song China in the south, and into Iraq in the west, and ordered an empire-wide census. Güyük also divided the Sultanate of Rum between Izz-ad-Din Kaykawus and Rukn ad-Din Kilij Arslan, though Kaykawus disagreed with this decision.

Not all parts of the empire respected Güyük's election. The Hashshashins, former Mongol allies whose Grand Master Hasan Jalalud-Din had offered his submission to Genghis Khan in 1221, angered Güyük by refusing to submit. Instead he murdered the Mongol generals in Persia. Güyük appointed his best friend's father Eljigidei as chief commander of the troops in Persia and gave them the task of both reducing the strongholds of the Nizari Ismailis and conquering the Abbasids at the center of the Islamic world, Iran and Iraq.

Death of Güyük (1248)

In 1248, Güyük raised more troops and suddenly marched westward from the Mongol capital of Karakorum. The reasoning was unclear. Some sources wrote that he sought to recuperate at his personal estate, Emyl; others suggested that he might have been moving to join Eljigidei to conduct a full-scale conquest of the Middle East, or possibly to make a surprise attack on his rival cousin Batu Khan in Russia.

Suspicious of Güyük's motives, Sorghaghtani Beki, the widow of Genghis's son Tolui, secretly warned her nephew Batu of Güyük's approach. Batu had himself been traveling eastward at the time, possibly to pay homage, or perhaps with other plans in mind. Before the forces of Batu and Güyük met, Güyük, sick and worn out by travel, died en route at Qum-Senggir (Hong-siang-yi-eulh) in Xinjiang, possibly a victim of poison.

Photograph of a field with a large stone tortoise
A Stone Turtle at the site of the Mongol capital, Karakorum.

Güyük's widow Oghul Qaimish stepped forward to take control of the empire, but she lacked the skills of her mother-in-law Töregene, and her young sons Khoja and Naku and other princes challenged her authority. To decide on a new great khan, Batu called a kurultai on his own territory in 1250. As it was far from the Mongolian heartland, members of the Ögedeid and Chagataid families refused to attend. The kurultai offered the throne to Batu, but he rejected it, claiming he had no interest in the position. Batu instead nominated Möngke, a grandson of Genghis from his son Tolui's lineage. Möngke was leading a Mongol army in Russia, the northern Caucasus and Hungary. The pro-Tolui faction supported Batu's choice, and Möngke was elected; though given the kurultai's limited attendance and location, it was of questionable validity.

Batu sent Möngke, under the protection of his brothers, Berke and Tukhtemur, and his son Sartaq to assemble a more formal kurultai at Kodoe Aral in the heartland. The supporters of Möngke repeatedly invited Oghul Qaimish and the other major Ögedeid and Chagataid princes to attend the kurultai, but they refused each time. The Ögedeid and Chagataid princes refused to accept a descendant of Genghis's son Tolui as leader, demanding that only descendants of Genghis's son Ögedei could be great khan.

Rule of Möngke Khan (1251–1259)

When Möngke's mother Sorghaghtani and their cousin Berke organized a second kurultai on 1 July 1251, the assembled throng proclaimed Möngke great khan of the Mongol Empire. This marked a major shift in the leadership of the empire, transferring power from the descendants of Genghis's son Ögedei to the descendants of Genghis's son Tolui. The decision was acknowledged by a few of the Ögedeid and Chagataid princes, such as Möngke's cousin Kadan and the deposed khan Qara Hülëgü, but one of the other legitimate heirs, Ögedei's grandson Shiremun, sought to topple Möngke.

Shiremun moved with his own forces toward the emperor's nomadic palace with a plan for an armed attack, but Möngke was alerted by his falconer of the plan. Möngke ordered an investigation of the plot, which led to a series of major trials all across the empire. Many members of the Mongol elite were found guilty and put to death, with estimates ranging from 77 to 300, though princes of Genghis's royal line were often exiled rather than executed.

Möngke confiscated the estates of the Ögedeid and the Chagatai families and shared the western part of the empire with his ally Batu Khan. After the bloody purge, Möngke ordered a general amnesty for prisoners and captives, but thereafter the power of the great khan's throne remained firmly with the descendants of Tolui.

Administrative reforms

Möngke was a serious man who followed the laws of his ancestors and avoided alcoholism. He was tolerant of outside religions and artistic styles, leading to the building of foreign merchants' quarters, Buddhist monasteries, mosques, and Christian churches in the Mongol capital. As construction projects continued, Karakorum was adorned with Chinese, European, and Persian architecture. One famous example was a large silver tree with cleverly designed pipes that dispensed various drinks. The tree, topped by a triumphant angel, was crafted by Guillaume Boucher, a Parisian goldsmith.

Stylized line drawing of Hulagu, seated and drinking from a bowl
Hulagu, Genghis Khan's grandson and founder of the Il-Khanate. From a medieval Persian manuscript.

Although he had a strong Chinese contingent, Möngke relied heavily on Muslim and Mongol administrators and launched a series of economic reforms to make government expenses more predictable. His court limited government spending and prohibited nobles and troops from abusing civilians or issuing edicts without authorization. He commuted the contribution system to a fixed poll tax which was collected by imperial agents and forwarded to units in need. His court also tried to lighten the tax burden on commoners by reducing tax rates. He also centralized control of monetary affairs and reinforced the guards at the postal relays. Möngke ordered an empire-wide census in 1252 that took several years to complete and was not finished until Novgorod in the far northwest was counted in 1258.

In another move to consolidate his power, Möngke assigned his brothers Hulagu and Kublai to rule Persia and Mongol-held China respectively. In the southern part of the empire he continued his predecessors' struggle against the Song dynasty. In order to outflank the Song from three directions, Möngke dispatched Mongol armies under his brother Kublai to Yunnan, and under his uncle Iyeku to subdue Korea and pressure the Song from that direction as well.

Kublai conquered the Dali Kingdom in 1253 after the Dali King Duan Xingzhi defected to the Mongols and helped them conquer the rest of Yunnan. Möngke's general Qoridai stabilized his control over Tibet, inducing leading monasteries to submit to Mongol rule. Subutai's son Uryankhadai reduced the neighboring peoples of Yunnan to submission and went to war with the kingdom of Đại Việt under the Trần dynasty in northern Vietnam in 1258, but they had to draw back. The Mongol Empire tried to invade Đại Việt again in 1285 and 1287 but were defeated both times.

New invasions of the Middle East and Southern China

Mongol invasion of Baghdad

After stabilizing the empire's finances, Möngke once again sought to expand its borders. At kurultais in Karakorum in 1253 and 1258 he approved new invasions of the Middle East and south China. Möngke put Hulagu in overall charge of military and civil affairs in Persia, and appointed Chagataids and Jochids to join Hulagu's army.

The Muslims from Qazvin denounced the menace of the Nizari Ismailis, a well-known sect of Shiites. The Mongol Naiman commander Kitbuqa began to assault several Ismaili fortresses in 1253, before Hulagu advanced in 1256. Ismaili Grand Master Rukn al-Din Khurshah surrendered in 1257 and was executed. All of the Ismaili strongholds in Persia were destroyed by Hulagu's army in 1257, except for Girdkuh which held out until 1271.

Colorful medieval depiction of a siege, showing the city of Baghdad surrounded by walls, and the Mongol army outside

The center of the Islamic Empire at the time was Baghdad, which had held power for 500 years but was suffering internal divisions. When its caliph al-Mustasim refused to submit to the Mongols, Baghdad was besieged and captured by the Mongols in 1258 and subjected to a merciless sack, an event considered one of the most catastrophic events in the history of Islam, and sometimes compared to the rupture of the Kaaba. With the destruction of the Abbasid Caliphate, Hulagu had an open route to Syria and moved against the other Muslim powers in the region.

His army advanced toward Ayyubid-ruled Syria, capturing small local states en route. The sultan Al-Nasir Yusuf of the Ayyubids refused to show himself before Hulagu; however, he had accepted Mongol supremacy two decades earlier. When Hulagu headed further west, the Armenians from Cilicia, the Seljuks from Rum and the Christian realms of Antioch and Tripoli submitted to Mongol authority, joining them in their assault against the Muslims. While some cities surrendered without resisting, others, such as Mayafarriqin fought back; their populations were massacred and the cities were sacked.

Death of Möngke Khan (1259)

Map of Asia
The extent of the Mongol Empire after the death of Möngke Khan (reigned 1251–1259).

Meanwhile, in the northwestern portion of the empire, Batu's successor and younger brother Berke sent punitive expeditions to Ukraine, Belarus, Lithuania and Poland. Dissension began brewing between the northwestern and southwestern sections of the Mongol Empire as Batu suspected that Hulagu's invasion of Western Asia would result in the elimination of Batu's own dominance there.

In the southern part of the empire, Möngke Khan himself led his army, but did not complete the conquest of China. Military operations were generally successful, but prolonged, so the forces did not withdraw to the north as was customary when the weather turned hot. Disease ravaged the Mongol forces with bloody epidemics, and Möngke died there on 11 August 1259. This event began a new chapter in the history of the Mongols, as again a decision needed to be made on a new great khan. Mongol armies across the empire withdrew from their campaigns to convene a new kurultai.

Disunity

Dispute over succession

The Mongols at war

Möngke's brother Hulagu broke off his successful military advance into Syria, withdrawing the bulk of his forces to Mughan and leaving only a small contingent under his general Kitbuqa. The opposing forces in the region, the Christian Crusaders and Muslim Mamluks, both recognizing that the Mongols were the greater threat, took advantage of the weakened state of the Mongol army and engaged in an unusual passive truce with each other.

In 1260, the Mamluks advanced from Egypt, being allowed to camp and resupply near the Christian stronghold of Acre, and engaged Kitbuqa's forces just north of Galilee at the Battle of Ain Jalut. The Mongols were defeated, and Kitbuqa executed. This pivotal battle marked the western limit for Mongol expansion in the Middle East, and the Mongols were never again able to make serious military advances farther than Syria.

In a separate part of the empire, Kublai Khan, another brother of Hulagu and Möngke, heard of the great khan's death at the Huai River in China. Rather than returning to the capital, he continued his advance into the Wuchang area of China, near the Yangtze River. Their younger brother Ariqboke took advantage of the absence of Hulagu and Kublai, and used his position at the capital to win the title of great khan for himself, with representatives of all the family branches proclaiming him as the leader at the kurultai in Karakorum. When Kublai learned of this, he summoned his own kurultai at Kaiping, and nearly all the senior princes and great noyans in North China and Manchuria supported his own candidacy over that of Ariqboke.

Mongolian Civil War

Kublai Khan, Genghis Khan's grandson and founder of the Yuan dynasty

Battles ensued between the armies of Kublai and those of his brother Ariqboke, which included forces still loyal to Möngke's previous administration. Kublai's army easily eliminated Ariqboke's supporters and seized control of the civil administration in southern Mongolia. Further challenges took place from their cousins, the Chagataids. Kublai sent Abishka, a Chagataid prince loyal to him, to take charge of Chagatai's realm. But Ariqboke captured and then executed Abishka, having his own man Alghu crowned there instead. Kublai's new administration blockaded Ariqboke in Mongolia to cut off food supplies, causing a famine. Karakorum fell quickly to Kublai, but Ariqboke rallied and re-took the capital in 1261.

In southwestern Ilkhanate, Hulagu was loyal to his brother Kublai, but clashes with their cousin Berke, the ruler of the Golden Horde, began in 1262. The suspicious deaths of Jochid princes in Hulagu's service, unequal distribution of war booty, and Hulagu's massacres of Muslims increased the anger of Berke, who considered supporting a rebellion of the Georgian Kingdom against Hulagu's rule in 1259–1260. Berke also forged an alliance with the Egyptian Mamluks against Hulagu and supported Kublai's rival claimant, Ariqboke.

Hulagu died on 8 February 1264. Berke sought to take advantage and invade Hulagu's realm, but he died along the way, and a few months later Alghu Khan of the Chagatai Khanate died as well. Kublai named Hulagu's son Abaqa as new Ilkhan, and nominated Batu's grandson Möngke Temür to lead the Golden Horde. Abaqa sought foreign alliances, such as attempting to form a Franco-Mongol alliance against the Egyptian Mamluks. Ariqboqe surrendered to Kublai at Shangdu on 21 August 1264.

Campaigns of Kublai Khan (1264–1294)

The samurai Suenaga facing Mongol's bomb and Goryeo's arrows. Mōko Shūrai Ekotoba (蒙古襲来絵詞), circa 1293.
 
defeating the Mongolian invasion army (left) Samurai Mitsui Sukenaga (right)
 
Samurai Shiraishi clan

In the south, after the fall of Xiangyang in 1273, the Mongols sought the final conquest of the Song dynasty in South China. In 1271, Kublai renamed the new Mongol regime in China as the Yuan dynasty and sought to sinicize his image as Emperor of China to win the control of the Chinese people. Kublai moved his headquarters to Khanbaliq, the genesis for what later became the modern city of Beijing. His establishment of a capital there was a controversial move to many Mongols who accused him of being too closely tied to Chinese culture.

The Mongols were eventually successful in their campaigns against (Song) China, and the Chinese Song imperial family surrendered to the Yuan in 1276, making the Mongols the first non-Chinese people to conquer all of China. Kublai used his base to build a powerful empire, creating an academy, offices, trade ports and canals, and sponsoring arts and science. Mongol records list 20,166 public schools created during his reign.

Mongol warrior on horseback, preparing a mounted archery shot.

After achieving actual or nominal dominion over much of Eurasia and successfully conquering China, Kublai pursued further expansion. His invasions of Burma and Sakhalin were costly, and his attempted invasions of Đại Việt (northern Vietnam) and Champa (southern Vietnam) ended in devastating defeat, but secured vassal statuses of those countries. The Mongol armies were repeatedly beaten in Đại Việt and were crushed at the Battle of Bạch Đằng (1288).

Nogai and Konchi, the khan of the White Horde, established friendly relations with the Yuan dynasty and the Ilkhanate. Political disagreement among contending branches of the family over the office of great khan continued, but the economic and commercial success of the Mongol Empire continued despite the squabbling.

In 1274 and again in 1281, Kublai Khan invaded Japan on two separate occasions. However, he was not able to conquer Japan.

Disintegration into competing entities

The funeral of Chagatai Khan.

Major changes occurred in the Mongol Empire in the late 1200s. Kublai Khan, after having conquered all of China and established the Yuan dynasty, died in 1294. He was succeeded by his grandson Temür Khan, who continued Kublai's policies. At the same time the Toluid Civil War, along with the Berke–Hulagu war and the subsequent Kaidu–Kublai war, greatly weakened the authority of the great khan over the entirety of the Mongol Empire and the empire fractured into autonomous khanates, the Yuan dynasty and the three western khanates: the Golden Horde, the Chagatai Khanate and the Ilkhanate. Only the Ilkhanate remained loyal to the Yuan court but endured its own power struggle, in part because of a dispute with the growing Islamic factions within the southwestern part of the empire.

After the death of Kaidu, the Chatagai ruler Duwa initiated a peace proposal and persuaded the Ögedeids to submit to Temür Khan. In 1304, all of the khanates approved a peace treaty and accepted Yuan emperor Temür's supremacy. This established the nominal supremacy of the Yuan dynasty over the western khanates, which was to last for several decades. This supremacy was based on weaker foundations than that of the earlier Khagans and each of the four khanates continued to develop separately and function as independent states.

Nearly a century of conquest and civil war was followed by relative stability, the Pax Mongolica, and international trade and cultural exchanges flourished between Asia and Europe. Communication between the Yuan dynasty in China and the Ilkhanate in Persia further encouraged trade and commerce between east and west. Patterns of Yuan royal textiles could be found on the opposite side of the empire adorning Armenian decorations; trees and vegetables were transplanted across the empire; and technological innovations spread from Mongol dominions toward the West. Pope John XXII was presented a memorandum from the eastern church describing the Pax Mongolica: "... Khagan is one of the greatest monarchs and all lords of the state, e.g., the king of Almaligh (Chagatai Khanate), emperor Abu Said and Uzbek Khan, are his subjects, saluting his holiness to pay their respects." However, while the four khanates continued to interact with one another well into the 14th century, they did so as sovereign states and never again pooled their resources in a cooperative military endeavor.

Development of the khanates

Mongol rider, Yuan dynasty
 
A European depiction of the four khans, Temür (Yuan), Chapar (House of Ögedei), Toqta (Golden Horde), and Öljaitü (Ilkhanate), in the Fleur des histoires d'orient.

In spite of his conflicts with Kaidu and Duwa, Yuan emperor Temür established a tributary relationship with the war-like Shan people after his series of military operations against Thailand from 1297 to 1303. This was to mark the end of the southern expansion of the Mongols.

When Ghazan took the throne of the Ilkhanate in 1295, he formally accepted Islam as his own religion, marking a turning point in Mongol history after which Mongol Persia became more and more Islamic. Despite this, Ghazan continued to strengthen ties with Temür Khan and the Yuan dynasty in the east. It was politically useful to advertise the great khan's authority in the Ilkhanate, because the Golden Horde in Russia had long made claims on nearby Georgia. Within four years, Ghazan began sending tribute to the Yuan court and appealing to other khans to accept Temür Khan as their overlord. He oversaw an extensive program of cultural and scientific interaction between the Ilkhanate and the Yuan dynasty in the following decades.

Ghazan's faith may have been Islamic, but he continued his ancestors' war with the Egyptian Mamluks, and consulted with his old Mongolian advisers in his native tongue. He defeated the Mamluk army at the Battle of Wadi al-Khazandar in 1299, but he was only briefly able to occupy Syria, due to distracting raids from the Chagatai Khanate under its de facto ruler Kaidu, who was at war with both the Ilkhans and the Yuan dynasty.

Struggling for influence within the Golden Horde, Kaidu sponsored his own candidate Kobeleg against Bayan (r. 1299–1304), the khan of the White Horde. Bayan, after receiving military support from the Mongols in Russia, requested assistance from both Temür Khan and the Ilkhanate to organize a unified attack against Kaidu's forces. Temür was amenable and attacked Kaidu a year later. After a bloody battle with Temür's armies near the Zawkhan River in 1301, Kaidu died and was succeeded by Duwa.

Hungarian King Béla IV in flight from the Mongols under general Kadan of the Golden Horde.

Duwa was challenged by Kaidu's son Chapar, but with the assistance of Temür, Duwa defeated the Ögedeids. Tokhta of the Golden Horde, also seeking a general peace, sent 20,000 men to buttress the Yuan frontier. Tokhta died in 1312, though, and was succeeded by Ozbeg (r. 1313–41), who seized the throne of the Golden Horde and persecuted non-Muslim Mongols. The Yuan's influence on the Horde was largely reversed and border clashes between Mongol states resumed. Ayurbarwada Buyantu Khan's envoys backed Tokhta's son against Ozbeg.

In the Chagatai Khanate, Esen Buqa I (r. 1309–1318) was enthroned as khan after suppressing a sudden rebellion by Ögedei's descendants and driving Chapar into exile. The Yuan and Ilkhanid armies eventually attacked the Chagatai Khanate. Recognising the potential economic benefits and the Genghisid legacy, Ozbeg reopened friendly relations with the Yuan in 1326. He strengthened ties with the Muslim world as well, building mosques and other elaborate structures such as baths. By the second decade of the 14th century, Mongol invasions had further decreased. In 1323, Abu Said Khan (r. 1316–35) of the Ilkhanate signed a peace treaty with Egypt. At his request, the Yuan court awarded his custodian Chupan the title of commander-in-chief of all Mongol khanates, but Chupan died in late 1327.

Civil war erupted in the Yuan dynasty in 1328–29. After the death of Yesün Temür in 1328, Tugh Temür became the new leader in Khanbaliq, while Yesün Temür's son Ragibagh succeeded to the throne in Shangdu, leading to the civil war known as the War of the Two Capitals. Tugh Temür defeated Ragibagh, but the Chagatai khan Eljigidey (r. 1326–29) supported Kusala, elder brother of Tugh Temür, as great khan. He invaded with a commanding force, and Tugh Temür abdicated. Kusala was elected khan on 30 August 1329. Kusala was then poisoned by a Kypchak commander under Tugh Temür, who returned to power.

The successor states of the Mongol Empire in 1335: the Ilkhanate, Golden Horde, Yuan dynasty and Chagatai Khanate

Tugh Temür (1304–32) was knowledgeable about Chinese language and history and was also a creditable poet, calligrapher, and painter. In order to be accepted by other khanates as the sovereign of the Mongol world, he sent Genghisid princes and descendants of notable Mongol generals to the Chagatai Khanate, Ilkhan Abu Said, and Ozbeg. In response to the emissaries, they all agreed to send tribute each year. Furthermore, Tugh Temür gave lavish presents and an imperial seal to Eljigidey to mollify his anger.

Relict states of the Mongol Empire

Iron helmet, Mongol Empire

With the death of Ilkhan Abu Said Bahatur in 1335, Mongol rule faltered and Persia fell into political anarchy. A year later his successor was killed by an Oirat governor, and the Ilkhanate was divided between the Suldus, the Jalayir, Qasarid Togha Temür (d. 1353), and Persian warlords. Taking advantage of the chaos, the Georgians pushed the Mongols out of their territory, and the Uyghur commander Eretna established an independent state (Eretnids) in Anatolia in 1336. Following the downfall of their Mongol masters, the loyal vassal, the Armenian Kingdom of Cilicia, received escalating threats from the Mamluks and were eventually overrun in 1375.

The Battle of Blue Waters in 1362, in which Lithuania successfully pushed the Golden Horde from the Principality of Kiev.

Along with the dissolution of the Ilkhanate in Persia, Mongol rulers in China and the Chagatai Khanate were also in turmoil. The plague known as the Black Death, which started in the Mongol dominions and spread to Europe, added to the confusion. Disease devastated all the khanates, cutting off commercial ties and killing millions. Plague may have taken 50 million lives in Europe alone in the 14th century.

As the power of the Mongols declined, chaos erupted throughout the empire as non-Mongol leaders expanded their own influence. The Golden Horde lost all of its western dominions (including modern Belarus and Ukraine) to Poland and Lithuania between 1342 and 1369. Muslim and non-Muslim princes in the Chagatai Khanate warred with each other from 1331 to 1343, and the Chagatai Khanate disintegrated when non-Genghisid warlords set up their own puppet khans in Transoxiana and Moghulistan. Janibeg Khan (r. 1342–1357) briefly reasserted Jochid dominance over the Chaghataids. Demanding submission from an offshoot of the Ilkhanate in Azerbaijan, he boasted that "today three uluses are under my control".

However, rival families of the Jochids began fighting for the throne of the Golden Horde after the assassination of his successor Berdibek Khan in 1359. The last Yuan ruler Toghan Temür (r. 1333–70) was powerless to regulate those troubles, a sign that the empire had nearly reached its end. His court's unbacked currency had entered a hyperinflationary spiral and the Han-Chinese people revolted due to the Yuan's harsh impositions. In the 1350s, Gongmin of Goryeo successfully pushed Mongolian garrisons back and exterminated the family of Toghan Temür Khan's empress while Tai Situ Changchub Gyaltsen managed to eliminate the Mongol influence in Tibet.

Increasingly isolated from their subjects, the Mongols quickly lost most of China to the rebellious Ming forces and in 1368 fled to their heartland in Mongolia. After the overthrow of the Yuan dynasty the Golden Horde lost touch with Mongolia and China, while the two main parts of the Chagatai Khanate were defeated by Timur (Tamerlane) (1336–1405), who founded the Timurid Empire. However, remnants of the Chagatai Khanate survived; the last Chagataid state to survive was the Yarkent Khanate, until its defeat by the Oirat Dzungar Khanate in the Dzungar conquest of Altishahr in 1680. The Golden Horde broke into smaller Turkic-hordes that declined steadily in power over four centuries. Among them, the khanate's shadow, the Great Horde, survived until 1502, when one of its successors, the Crimean Khanate, sacked Sarai. The Crimean Khanate lasted until 1783, whereas khanates such as the Khanate of Bukhara and the Kazakh Khanate lasted even longer.

Military organization

Reconstruction of a Mongol warrior

The number of troops mustered by the Mongols is the subject of some scholarly debate, but was at least 105,000 in 1206. The Mongol military organization was simple but effective, based on the decimal system. The army was built up from squads of ten men each, arbans (10 people), zuuns (100), Mingghans (1000), and tumens (10,000).

The Mongols were most famous for their horse archers, but troops armed with lances were equally skilled, and the Mongols recruited other military specialists from the lands they conquered. With experienced Chinese engineers and a bombardier corps which was expert at building trebuchets, catapults and other machines, the Mongols could lay siege to fortified positions, sometimes building machinery on the spot using available local resources.

Mongol general Subutai of the Golden Horde

Forces under the command of the Mongol Empire were trained, organized, and equipped for mobility and speed. Mongol soldiers were more lightly armored than many of the armies they faced but were able to make up for it with maneuverability. Each Mongol warrior would usually travel with multiple horses, allowing him to quickly switch to a fresh mount as needed. In addition, soldiers of the Mongol army functioned independently of supply lines, considerably speeding up army movement. Skillful use of couriers enabled the leaders of these armies to maintain contact with each other.

Discipline was inculcated during a nerge (traditional hunt), as reported by Juvayni. These hunts were distinctive from hunts in other cultures, being the equivalent to small unit actions. Mongol forces would spread out in a line, surround an entire region, and then drive all of the game within that area together. The goal was to let none of the animals escape and to slaughter them all.

Another advantage of the Mongols was their ability to traverse large distances, even in unusually cold winters; for instance, frozen rivers led them like highways to large urban centers on their banks. The Mongols were adept at river-work, crossing the river Sajó in spring flood conditions with thirty thousand cavalry soldiers in a single night during the Battle of Mohi (April 1241) to defeat the Hungarian king Béla IV. Similarly, in the attack against the Muslim Khwarezmshah a flotilla of barges was used to prevent escape on the river.

Traditionally known for their prowess with ground forces, the Mongols rarely used naval power. In the 1260s and 1270s they used seapower while conquering the Song dynasty of China, though their attempts to mount seaborne campaigns against Japan were unsuccessful. Around the Eastern Mediterranean, their campaigns were almost exclusively land-based, with the seas controlled by the Crusader and Mamluk forces.

All military campaigns were preceded by careful planning, reconnaissance, and the gathering of sensitive information relating to enemy territories and forces. The success, organization, and mobility of the Mongol armies permitted them to fight on several fronts at once. All adult males up to the age of 60 were eligible for conscription into the army, a source of honor in their tribal warrior tradition.

Society

Law and governance

The executed – the long and full beard probably means he is not a Mongol – has been thrown off a cliff.

The Mongol Empire was governed by a code of law devised by Genghis, called Yassa, meaning "order" or "decree". A particular canon of this code was that those of rank shared much the same hardship as the common man. It also imposed severe penalties, e.g., the death penalty if one mounted soldier following another did not pick up something dropped from the mount in front. Penalties were also decreed for rape and to some extent for murder. Any resistance to Mongol rule was met with massive collective punishment. Cities were destroyed and their inhabitants slaughtered if they defied Mongol orders. Under Yassa, chiefs and generals were selected based on merit. The empire was governed by a non-democratic, parliamentary-style central assembly, called kurultai, in which the Mongol chiefs met with the great khan to discuss domestic and foreign policies. Kurultais were also convened for the selection of each new great khan.

Genghis Khan also created a national seal, encouraged the use of a written alphabet in Mongolia, and exempted teachers, lawyers, and artists from taxes.

The Mongols imported Central Asian Muslims to serve as administrators in China and sent Han Chinese and Khitans from China to serve as administrators over the Muslim population in Bukhara in Central Asia, thus using foreigners to curtail the power of the local peoples of both lands. The Mongols were tolerant of other religions, and rarely persecuted people on religious grounds. This was associated with their culture and progressive thought. Some historians of the 20th century thought this was a good military strategy: when Genghis was at war with Sultan Muhammad of Khwarezm, other Islamic leaders did not join the fight, as it was seen as a non-holy war between two individual powers.

Religions

Painting of a stylized building, showing Ghazan kneeling and accepting conversion
Persian miniature depicting Ghazan's conversion from Buddhism to Islam.

At the time of Genghis Khan, virtually every religion had found Mongol converts, from Buddhism to Christianity, from Manichaeism to Islam. To avoid strife, Genghis Khan set up an institution that ensured complete religious freedom, though he himself was a shamanist. Under his administration, all religious leaders were exempt from taxation and from public service.

Initially there were few formal places of worship because of the nomadic lifestyle. However, under Ögedei (1186–1241), several building projects were undertaken in the Mongol capital. Along with palaces, Ögedei built houses of worship for the Buddhist, Muslim, Christian, and Taoist followers. The dominant religions at that time were Shamanism, Tengrism, and Buddhism, although Ögedei's wife was a Nestorian Christian.

Eventually, each of the successor states adopted the dominant religion of the local populations: the Mongol-ruled Chinese Yuan dynasty in the East (originally the Great Khan's domain) embraced Buddhism and Shamanism, while the three Western khanates adopted Islam.

Arts and literature

The oldest surviving literary work in the Mongolian language is The Secret History of the Mongols, which was written for the royal family some time after Genghis Khan's death in 1227. It is the most significant native account of Genghis's life and genealogy, covering his origins and childhood through to the establishment of the Mongol Empire and the reign of his son, Ögedei.

Another classic from the empire is the Jami' al-tawarikh, or "Universal History". It was commissioned in the early 14th century by the Ilkhan Abaqa Khan as a way of documenting the entire world's history, to help establish the Mongols' own cultural legacy.

Mongol scribes in the 14th century used a mixture of resin and vegetable pigments as a primitive form of correction fluid; this is arguably its first known usage.

The Mongols also appreciated the visual arts, though their taste in portraiture was strictly focused on portraits of their horses, rather than of people.

Science

Sanjufini Zij by al-Sanjufini
A 1363 astronomical handbook with Middle Mongolian glosses. Known as the Sanjufini Zij.
 
Mongols and Persian astronomers
Mongols look on as Persian astronomers work. Early 14th century illustration in the Compendium of Chronicles.

The Mongol Empire saw some significant developments in science due to the patronage of the Khans. Roger Bacon attributed the success of the Mongols as world conquerors principally to their devotion to mathematics. Astronomy was one branch of science that the Khans took a personal interest in. According to the Yuanshi, Ögedei Khan twice ordered the armillary sphere of Zhongdu to be repaired (in 1233 and 1236) and also ordered in 1234 the revision and adoption of the Damingli calendar. He built a Confucian temple for Yelü Chucai in Karakorum around 1236 where Yelü Chucai created and regulated a calendar on the Chinese model. Möngke Khan was noted by Rashid al-Din as having solved some of the difficult problems of Euclidean geometry on his own and written to his brother Hulagu Khan to send him the astronomer Tusi. Möngke Khan's desire to have Tusi build him an observatory in Karakorum did not reach fruition as the Khan died on campaign in southern China. Hulagu Khan instead gave Tusi a grant to build the Maragheh Observatory in Persia in 1259 and ordered him to prepare astronomical tables for him in 12 years, despite Tusi asking for 30 years. Tusi successfully produced the Ilkhanic Tables in 12 years, produced a revised edition of Euclid's elements and taught the innovative mathematical device called the Tusi couple. The Maragheh Observatory held around 400,000 books salvaged by Tusi from the siege of Baghdad and other cities. Chinese astronomers brought by Hulagu Khan worked there as well.

Kublai Khan built a number of large observatories in China and his libraries included the Wu-hu-lie-ti (Euclid) brought by Muslim mathematicians. Zhu Shijie and Guo Shoujing were notable mathematicians in Yuan China. The Mongol physician Hu Sihui described the importance of a healthy diet in a 1330 medical treatise.

Ghazan Khan, able to understand four languages including Latin, built the Tabriz Observatory in 1295. The Byzantine Greek astronomer Gregory Chioniades studied there under Ajall Shams al-Din Omar who had worked at Maragheh under Tusi. Chioniades played an important role in transmitting several innovations from the Islamic world to Europe. These include the introduction of the universal latitude-independent astrolabe to Europe and a Greek description of the Tusi-couple, which would later have an influence on Copernican heliocentrism. Choniades also translated several Zij treatises into Greek, including the Persian Zij-i Ilkhani by al-Tusi and the Maragheh observatory. The Byzantine-Mongol alliance and the fact that the Empire of Trebizond was an Ilkhanate vassal facilitated Choniades' movements between Constantinople, Trebizond and Tabriz. Prince Radna, the Mongol viceroy of Tibet based in Gansu province, patronized the Samarkandi astronomer al-Sanjufini. The Arabic astronomical handbook dedicated by al-Sanjufini to Prince Radna, a descendant of Kublai Khan, was completed in 1363. It is notable for having Middle Mongolian glosses on its margins.

Mail system

A partially unrolled scroll, opened from left to right to show a portion of the scroll with widely spaced vertical lines in the Mongol language. Imprinted over two of the lines is an official-looking square red stamp with an intricate design.
A 1305 letter (on a scroll measuring 302 by 50 cm or 9 ft 11 in by 1 ft 7+12 in) from the Ilkhan Mongol Öljaitü to King Philip IV of France.

The Mongol Empire had an ingenious and efficient mail system for the time, often referred to by scholars as the Yam. It had lavishly furnished and well-guarded relay posts known as örtöö set up throughout the Empire. A messenger would typically travel 40 kilometres (25 miles) from one station to the next, either receiving a fresh, rested horse, or relaying the mail to the next rider to ensure the speediest possible delivery. The Mongol riders regularly covered 200 km (125 mi) per day, better than the fastest record set by the Pony Express some 600 years later. The relay stations had attached households to service them. Anyone with a paiza was allowed to stop there for re-mounts and specified rations, while those carrying military identities used the Yam even without a paiza. Many merchants, messengers, and travelers from China, the Middle East, and Europe used the system. When the great khan died in Karakorum, news reached the Mongol forces under Batu Khan in Central Europe within 4–6 weeks thanks to the Yam.

Genghis and his successor Ögedei built a wide system of roads, one of which carved through the Altai mountains. After his enthronement, Ögedei further expanded the road system, ordering the Chagatai Khanate and Golden Horde to link up roads in western parts of the Mongol Empire.

Kublai Khan, founder of the Yuan dynasty, built special relays for high officials, as well as ordinary relays, that had hostels. During Kublai's reign, the Yuan communication system consisted of some 1,400 postal stations, which used 50,000 horses, 8,400 oxen, 6,700 mules, 4,000 carts, and 6,000 boats.

In Manchuria and southern Siberia, the Mongols still used dogsled relays for the Yam. In the Ilkhanate, Ghazan restored the declining relay system in the Middle East on a restricted scale. He constructed some hostels and decreed that only imperial envoys could receive a stipend. The Jochids of the Golden Horde financed their relay system by a special Yam tax.

Silk Road

The Mongols had a history of supporting merchants and trade. Genghis Khan had encouraged foreign merchants early in his career, even before uniting the Mongols. Merchants provided information about neighboring cultures, served as diplomats and official traders for the Mongols, and were essential for many goods, since the Mongols produced little of their own.

Mongol government and elites provided capital for merchants and sent them far afield, in an ortoq (merchant partner) arrangement. In Mongol times, the contractual features of a Mongol-ortoq partnership closely resembled that of qirad and commenda arrangements, however, Mongol investors were not constrained using uncoined precious metals and tradable goods for partnership investments and primarily financed money-lending and trade activities. Moreover, Mongol elites formed trade partnerships with merchants from Italian cities, including Marco Polo’s family. As the empire grew, any merchants or ambassadors with proper documentation and authorization received protection and sanctuary as they traveled through Mongol realms. Well-traveled and relatively well-maintained roads linked lands from the Mediterranean basin to China, greatly increasing overland trade and resulting in some dramatic stories of those who travelled through what would become known as the Silk Road.

Western explorer Marco Polo traveled east along the Silk Road, and the Chinese Mongol monk Rabban Bar Sauma made a comparably epic journey along the route, venturing from his home of Khanbaliq (Beijing) as far as Europe. European missionaries, such as William of Rubruck, also traveled to the Mongol court to convert believers to their cause, or went as papal envoys to correspond with Mongol rulers in an attempt to secure a Franco-Mongol alliance. It was rare, however, for anyone to journey the full length of Silk Road. Instead, merchants moved products like a bucket brigade, goods being traded from one middleman to another, moving from China all the way to the West; the goods moved over such long distances fetched extravagant prices.

Gold dinar of Genghis Khan, struck at the Ghazna (Ghazni) mint, dated 1221/2

After Genghis, the merchant partner business continued to flourish under his successors Ögedei and Güyük. Merchants brought clothing, food, information, and other provisions to the imperial palaces, and in return the great khans gave the merchants tax exemptions and allowed them to use the official relay stations of the Mongol Empire. Merchants also served as tax farmers in China, Russia and Iran. If the merchants were attacked by bandits, losses were made up from the imperial treasury.

Policies changed under the Great Khan Möngke. Because of money laundering and overtaxing, he attempted to limit abuses and sent imperial investigators to supervise the ortoq businesses. He decreed that all merchants must pay commercial and property taxes, and he paid off all drafts drawn by high-ranking Mongol elites from the merchants. This policy continued under the Yuan dynasty.

The fall of the Mongol Empire in the 14th century led to the collapse of the political, cultural, and economic unity along the Silk Road. Turkic tribes seized the western end of the route from the Byzantine Empire, sowing the seeds of a Turkic culture that would later crystallize into the Ottoman Empire under the Sunni faith. In the East, the Han Chinese overthrew the Yuan dynasty in 1368, launching their own Ming dynasty and pursuing a policy of economic isolationism.

Legacy

Map of Asia
Map showing the boundary of 13th century Mongol Empire compared to today's Mongols in Mongolia, Russia, the Central Asian States, and China

The Mongol Empire — at its height of the largest contiguous empire in history — had a lasting impact, unifying large regions. Some of these (such as eastern and western Russia, and the western parts of China) remain unified today. Mongols might have been assimilated into local populations after the fall of the empire, and some of their descendants adopted local religions; for example, the eastern khanate largely adopted Buddhism, and the three western khanates adopted Islam, largely under Sufi influence.

According to some interpretations, Genghis Khan's conquests caused wholesale destruction on an unprecedented scale in certain geographic regions, leading to changes in the demographics of Asia.

The non-military achievements of the Mongol Empire include the introduction of a writing system, a Mongol alphabet based on the characters of the Old Uyghur, which is still used in Mongolia today.

Tokhtamysh and the armies of the Golden Horde initiate the Siege of Moscow (1382).

Some of the other long-term consequences of the Mongol Empire include:

  • Moscow rose to prominence while it was still under the rule of the Mongol-Tatar yoke, some time after Russian rulers were accorded the status of tax collectors for the Mongols. The fact that the Russians collected tribute and taxes for the Mongols meant that the Mongols themselves rarely visited the lands which they owned. The Russians eventually gained military power, and their ruler Ivan III completely overthrew the Mongols and formed the Russian Tsardom. After the Great stand on the Ugra river proved that the Mongols were vulnerable, the Grand Duchy of Moscow gained independence.
  • Europe's knowledge of the known world was immensely expanded by the information which was brought back to it by ambassadors and merchants. When Columbus sailed in 1492, his mission was to reach Cathay, the land of the Grand Khan in China, and give him a letter from the monarchs Ferdinand II of Aragon and Isabella I of Castile.
  • Some studies indicate that the Black Death which devastated Europe in the late 1340s may have traveled from China to Europe along the trade routes of the Mongol Empire. In 1347, the Genoese possessor of Caffa, a great trade emporium on the Crimean Peninsula, came under siege by an army of Mongol warriors under the command of Janibeg. After a protracted siege during which the Mongol army was reportedly withering from disease, they decided to use the infected corpses as a biological weapon. The corpses were catapulted over the city walls, infecting the inhabitants. The Genoese traders fled, transferring the plague via their ships into the south of Europe, from where it rapidly spread. The total number of deaths worldwide from the pandemic is estimated at 75–200 million with up to 50 million deaths in Europe alone.
Dominican martyrs killed by Mongols during the Mongol invasion of Poland in 1260.
  • Western researcher R. J. Rummel estimated that 30 million people were killed by the Mongol Empire. Other researchers estimate that as many as 80 million people were killed, with 50 million deaths being the middle ground. The population of China fell by half during fifty years of Mongol rule. Before the Mongol invasion, the territories of the Chinese dynasties reportedly had approximately 120 million inhabitants; after the conquest was completed in 1279, the 1300 census reported that China's total population was roughly 60 million. While it is tempting to attribute this major decline in China's population solely to Mongol ferocity, today scholars have mixed opinions about this subject. Scholars such as Frederick W. Mote argue that the wide drop in numbers reflects an administrative failure to keep records rather than a de facto decrease, while others such as Timothy Brook argue that the Mongols reduced much of the south Chinese population, and very debatably the Han Chinese population, to an invisible status through cancellation of the right to passports and denial of the right to direct land ownership. This meant that the Chinese had to depend on and be cared for chiefly by Mongols and Tartars, which also involved recruitment into the Mongol army. Other historians such as William McNeill and David O. Morgan argue that the bubonic plague was the main factor behind China's demographic decline during this period.
  • The Islamic world was subjected to massive changes as a result of the Mongol invasions. The population of the Iranian plateau suffered from widespread disease and famine, resulting in the death of up to three-quarters of its population, possibly 10 to 15 million people. Historian Steven Ward estimates that Iran's population did not reach its pre-Mongol levels again until the mid-20th century.
  • David Nicole states in The Mongol Warlords, "terror and mass extermination of anyone opposing them was a well tested Mongol tactic." About half of the Russian population may have died during the invasion. However, Colin McEvedy in Atlas of World Population History, 1978 estimates the population of Russia-in-Europe dropped from 7.5 million prior to the invasion to 7 million afterward. Historians estimate that up to half of Hungary's two million population were victims of the Mongol invasion. Historian Andrea Peto says that Rogerius, an eyewitness, said that "the Mongols killed everybody regardless of gender or age" and "the Mongols especially 'found pleasure' in humiliating women."
  • One of the more successful tactics employed by the Mongols was to wipe out urban populations that refused to surrender. During the Mongol invasion of Rus', almost all major cities were destroyed. If they chose to submit, the people were generally spared, though this was not guaranteed. For example, the city of Hamadan in modern-day Iran was destroyed and every man, woman, and child executed by Mongol general Subadai, after surrendering to him but failing to have enough provisions for his Mongol scouting force. Several days after the initial razing of the city, Subadai sent a force back to the burning ruins and the site of the massacre to kill any inhabitants of the city who had been away at the time of the initial slaughter and had returned in the meantime. Mongolian armies made use of local peoples and their soldiers, often incorporating them into their armies. Prisoners of war sometimes were given the choice between death and becoming part of the Mongol army to aid in future conquests. Due to the brutal methods employed to subdue their subjects, Mongols maintained long lasting resentment from those they conquered. This resentment towards the Mongol rule has been highlighted as a cause for the empire's rapid fracturing. In addition to intimidation tactics, the rapid expansion of the empire was facilitated by military hardiness (especially during bitterly cold winters), military skill, meritocracy, and discipline.
  • The Kalmyks were the last Mongol nomads to penetrate European territory, having migrated to Europe from Central Asia at the turn of the 17th century. In the winter of 1770–1771, approximately 200,000 Kalmyks began the journey from their pastures on the left bank of the Volga River to Dzungaria, through the territories of their Kazakh and Kyrgyz enemies. After several months of travel, only one-third of the original group reached Dzungaria in northwest China.

Islamic eschatology

From Wikipedia, the free encyclopedia
 

Islamic eschatology is the aspect of Islamic theology incorporating the beliefs and the Islamic eschatological narrative regarding signs of tribulation, the end of the world, and afterlife with the resurrection of the dead, the final judgment, and the eternal division of the righteous and the wicked.

Similarly to the other Abrahamic religions, Islam teaches that there will be a resurrection of the dead that will be followed by a final tribulation and eternal division of the righteous and wicked. The Great Tribulation is described in the ḥadīth literature and commentaries of various medieval Muslim scholars, including al-Ghazali, Ibn Kathir, and Muhammad al-Bukhari, among others. The Day of Judgement is referred to with several names throughout the Quranic text, such as the Day of Reckoning, the Last Day, and the Hour (al-Sā'ah). Islamic apocalyptic literature describing Armageddon is often known as fitna, Al-Malhama Al-Kubra (The Great Epic), or Ghaybah (Occultation) in the Shīʿa branch of Islam. The righteous are rewarded with the pleasures of Jannah (Paradise), while the unrighteous are punished in Jahannam (Hell).

The ḥadīth literature describes several events happening before the Day of Judgment, which are described as "minor signs" and "major signs". During this period, terrible corruption and chaos would rule the Earth, caused by Al-Masih ad-Dajjal (an eschatological figure similar to the Antichrist in Christianity), then the Mahdi (a righteous man descended from the Islamic prophet Muhammad), assisted by the prophet ʿĪsā (Jesus) who will return to Earth, will defeat the Dajjal and establish a period of peace, liberating the world from cruelty and injustice. These events will be followed by a time of serenity when people will live according to religious values.

A 2012 poll conducted by the Pew Research Center found that 50% or more respondents in several Muslim-majority countries (Lebanon, Turkey, Malaysia, Afghanistan, Pakistan, Iraq, Tunisia, and Morocco) expected the Mahdi (the final redeemer according to Islam) to return during their lifetime.

Diagram of the "Plain of Assembly" (Ard al-Hashr) on the Day of Judgment, from an autograph manuscript of Futuhat al-Makkiyya written by the Sufi mystic and Muslim philosopher Ibn Arabi, ca. 1238. Shown are the 'Arsh (Throne of God), pulpits for the righteous (al-Aminun), seven rows of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Pond of Abundance, al-Maqam al-Mahmud (the Praiseworthy Station; where the prophet Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the Bridge), Jahannam (Hell), and Marj al-Jannat (Meadow of Paradise).

Sources for Islamic eschatology

Islamic scripture has a plethora of content on the Last Judgment and the tribulation associated with it. The two sources which are primarily referred to when exploring the topic of Islamic eschatology are the Quran itself and the hadith, or accounts of the actions and sayings of Muhammad during his lifetime. One of the functions of the Quran as it relates to eschatology and the Day of Judgement is to serve as a reminder of Allah's intentions for humanity and as a warning for those who do not abide by Him. Hadith are often referred to in tandem with the Quran in order to create a more detailed and comprehensive understanding of Islamic scripture. The compilation of hadith took place approximately two hundred years after the death of Muhammad. The Last Judgment and the tribulation have also been discussed in the commentaries of ulama such as al-Ghazali, Ibn Kathir, and Muhammad al-Bukhari. Scholarly discourse on eschatology and its sub themes often includes an exploration of hadith as they pertain to matters in the Quran, and serve as a source for clarification. Hadith are generally viewed as being second in authority to the Quran, as the Quran is generally understood to be the verbatim word of God.

Signs of the End Times

In Islam, there are a number of minor signs and major signs. The Mahdi is said to be a link between the minor and major signs. In the Hadith, it is mentioned that minor signs will occur first, then the Mahdi will come and then the major signs. There is debate over whether they could occur concurrently or must be at different points in time.

Greater signs

  1. Sexual immorality appears among people to such an extent that they commit it openly, except that they will be afflicted by plagues and diseases unknown to their forefathers;
  2. People cheat in weights and measures (business, trades, etc.) and are stricken with famine, calamity, and oppression as a result;
  3. They withhold charity and hoard their wealth, and rain is withheld from the sky from them;
  4. They break their covenant with God and His Messenger and God enables their enemies to overpower them and take some of what is in their hands;
  5. Men and women partake in sihr and shirk; they travel the world through attaching themselves to djinn, causing mischief;
  6. Unless their leaders rule according to the Book of Allah and seek all good from that which Allah has revealed, Allah will cause them to fight one another.
  7. The conquest of Constantinople without weapons 

Minor signs

  1. The Arabs will be utterly destroyed and sent to Hell.
  2. The coming of fitna (tribulations) and removal of khushoo (fearfulness of God, reverence of God, etc.)
  3. A person passing by a grave might say to another the following: "I wish it were my abode."
  4. The loss of honesty, as well as authority put in the hands of those who do not deserve it.
  5. The loss of knowledge and the prevalence of religious ignorance.
  6. Frequent, sudden, and unexpected deaths.
  7. The killer will not know why he has killed, and the one killed will not know why he was killed.
  8. Acceleration of time.
  9. Fabrication of hadiths
  10. Rejection of hadiths.
  11. The spread of riba (usury, interest), zina (adultery, fornication, prostitution, rape, sodomy, pedophilia and pederasty, homosexuality, incest, and bestiality), and the drinking of alcohol.
  12. Widespread acceptance of music.
  13. A young boy who lived in Muhammad's time won't be very old when the Hour comes.
  14. Pride and competition in the decoration of mosques.
  15. Women will increase in number and men will decrease in number so much so that fifty women will be looked after by one man. 
  16. Abundance of earthquakes.
  17. Frequent occurrences of disgrace, distortion, public humiliation and defamation.
  18. When people wish to die because of the severe trials and tribulations that they are suffering.
  19. In a fight between Jews and Muslims, stones and trees would inform Muslims about Jews hiding behind them.
  20. Nobody will live after 100 years.
  21. When paying charity becomes a burden.
  22. Nomads will compete in the construction of tall buildings.
  23. Women will appear naked despite their being dressed.
  24. People will seek knowledge from misguided and straying scholars.
  25. Liars will be believed, honest people disbelieved, and faithful people called traitors.
  26. The death of righteous, knowledgeable people.
  27. The emergence of indecency (obscenity) and enmity among relatives and neighbours.
  28. The rise of idolatry and polytheists within the Ummah.
  29. The Euphrates will uncover a mountain of gold.
  30. There will be 30 false prophets after Muhammad 
  31. A man from Qahtan appears, driving people with his stick 
  32. A man called Jahjah will occupy the throne 
  33. The land of the Arabs will return to being a land of rivers and fields.
  34. People will increasingly earn money by unlawful (Haram) ways.
  35. There will be much rain but little vegetation.
  36. Evil people will be expelled from Medina.
  37. Predators will speak to people, the tip of a man's whip and the straps on his sandal will speak to him, and his thigh will inform him of what occurred with his family after him.
  38. Lightning and thunder will become more prevalent.
  39. Islam will wear out as embroidery on a garment wears out, until no one will know what fasting, prayer, (pilgrimage) rites and charity are.
  40. All Jews will accept Islam if 10 Jewish scholars convert to Islam.
  41. Countries conquered by Muslims (Iraq, Syria, Egypt) will stop paying money and Muslims will return where they started 
  42. The buttocks of the women of the tribe of Daus move while going round Dhi-al-Khalasa (an idol similar to the Kaba) 
  43. There will be a special greeting for people of distinction.
  44. Trade will become so widespread that a woman will help her husband in business.
  45. No truly honest man will remain and no one will be trusted.
  46. Only the worst people will be left; they will not know any good nor forbid any evil (i.e. No one will say there is no god but Allah).
  47. People will worship Lat and Uzza (goddesses that were worshipped by pre-Islamic Arabs) 
  48. Luka bin Luka (meaning "the wickedest") will be the happiest person 
  49. Nations will soon call each other to attack Muslims.
  50. There will be twelve caliphs. All of them from the Quraysh tribe.
  51. Islamic knowledge will be passed on, but no one will follow it correctly.
  52. Muslim rulers will come who do not follow the guidance and tradition of the Sunnah. Some of their men will have the hearts of devils in a human body.
  53. Stinginess will become more widespread and honorable people will perish.
  54. A man will obey his wife and disobey his mother, and treat his friend kindly while shunning his father.
  55. There will be no more Khosrau and Caesar 
  56. Pilgrimage to Mekka (hajj) will be abandoned 
  57. Voices will be raised in the mosques.
  58. Rain will destroy all dwellings except tents.
  59. The leader of a people will be the worst of them.
  60. The most honored man is the one whose evil the people are afraid of.
  61. Much wine will be drunk.
  62. Muslims shall fight against a nation who wear shoes made of hair and with faces like hammered shields, with red complexions and small eyes.
  63. The Quraysh tribe will get extinct.
  64. The emergence of the Sufyani within the Syria region.
  65. The Romans will form a majority amongst people 
  66. The truce and joint Roman-Muslim campaign against a common enemy, followed by al-Malhama al-Kubra (Armageddon), a Roman vs. Muslim war.
  1. The Black Standard will come from Khorasan (see Hadith of black flags), nothing shall turn them back until it is planted in Jerusalem.
  2. Mecca will be attacked and the Kaaba will be destroyed.
  3. Dajjal nor plague will be able to enter Medina 
  4. Emergence of an army, from Yemen, that will make Islam dominant.
  5. An Abyssinian having two small shanks who would destroy the House ol Allah 
  6. Swelling of crescents 
  7. An Arab king will die. There will be disagreement concerning succession. Then a man will emerge from Medina. He will hurry to Mecca, and the people of Mecca will come out to him and urge him and try to force him to accept the Bay'ah.
  8. The sun would rise from West any day except Friday (It is the day when the world has begun to be over) 
  9. A first trumpet will sound, and all remaining humanity will die, followed by a period of forty years, at the end of which smoke will envelope the world for forty days
  10. The people of the West will continue to triumphantly follow the truth until the Hour is established.
  11. Markets will approach / come close 
  12. The Qur'an will vanish in one night 
  13. Islam started as something strange and it would again revert (to its old position) of being strange just as it started, like serpent crawling back into its hole 

However, these signs aforementioned are not all based on reliable hadiths and if one of them is based on a reliable hadith, it could not be treated as a commandment or a prohibition.

The Mahdi

Mahdi (Arabic: ٱلْمَهْدِيّ, ISO 233: al-mahdīy), meaning "Rightly Guided One" is a messianic figure in Islamic tradition. He makes his first appearance in the hadiths and is said to be the sign between Minor signs and Major signs of Day of Resurrection. Some Shia Muslims regard him as the first sign of the third period. Hadith reports state that he will be a descendant of Muhammad through Muhammad's daughter Fatimah and cousin Ali's son Hassan. According to Shias, Mahdi will be looked upon to kill Dajjal to end the disintegration of the Muslim community, and to prepare for the reign of Isa (Jesus), who will rule for a time thereafter. According to Sunnis, Mahdi will be against Dajjal and will have some Muslim communities in Shaam and that Jesus will return to kill Dajjal. The Mahdi will fulfill his prophetic mission, a vision of justice and peace, before submitting to Jesus' rule. The physical features of Mahdi are described in the hadith; he will be of Arab complexion, of average height, with a big forehead, large eyes, and a sharp nose. He will have a mole on his cheek, and be recognized by the Muslim community while he sits in his own home. As written by Abu Dawud, "Our Mahdi will have a broad forehead and a pointed (prominent) nose. He will fill the earth with justice as it is filled with injustice and tyranny. He will rule for seven years." In some accounts, after the seven years of peace, God will send a cold wind causing everyone with the smallest measure of human-kindness or faith, to die and carry them straight to heaven. Therefore, only the wicked will remain and be victims of terrible animals and Shayateen, until the day of resurrection.

Though the predictions of the duration of his rule differ, hadith are consistent in describing that God will perfect him in a single night, imbuing him with inspiration and wisdom, and his name will be announced from the sky. The Mahdi will bring back worship of true Islamic values, and bring the Ark of the Covenant to light. He will conquer Constantinople and Mount Daylam and will regard Jerusalem and the Dome as his home. His banner will be that of Muhammad: black and unstitched, with a halo. Furled since the death of Muhammad, the banner will unfurl when the Mahdi appears. He will be helped by angels and others that will prepare the way for him. He will understand the secrets of abjad.

Sunni and Shia perspectives

Sunni and Shia Islam have different beliefs regarding the identity of Mahdi. Historically, Sunni Islam considers religious authority as being derived from the caliph, who was appointed by the companions of Muhammad at his death and the companions of Muhammad. The Sunnis view Mahdi as a leader that is expected to arrive to rule the world and reestablish righteousness. Sunni Muslims also believe that Mahdi's name will be Muhammad and his father's name will be Abdullah, thus making his full name Muhammad ibn Abdullah. However, Twelver branch of Shias believe that Mahdi will be the twelfth Imam. Shia Muslims believe his name is Muhammad bin Hasan and that he is the son of Hasan-al-Askari. Shias believe that Mahdi hid in 873 when he was four. He maintained contact with his followers until 940, when he entered the Occultation. Twelver branch believes that al-Mahdi is the current Imam, and will emerge at the end of the current age. Some scholars say that, although unnoticed by others present, the Mahdi of Twelver Islam continues to make an annual pilgrimage while he resides outside of Mecca. In contradistinction, Sunni Islam foresees him as a separate and new person. Sunni tradition has attributed such intellectual and spiritual attributes to numerous Muslims at the end of each Muslim century from the origin of Islam to the present day. Sunni Muslims also believe that the Isa (Jesus) will pray behind Mahdi. The present Ayatollahs of Iran see themselves as joint caretakers of the office of the Imam until he returns.

The Mahdi is not described in the Quran, only in the hadith, with scholars suggesting he arose when Arabian tribes were settling in Syria under Muawiya. "They anticipated 'the Mahdi who will lead the rising people of the Yemen back to their country' in order to restore the glory of their lost Himyarite kingdom. It was believed that he would eventually conquer Constantinople."

According to Nasir Khusraw, a celebrated Fatimid thinker, the line of Imams from among Imam 'Ali's descendants though Imam Husayn will eventually culminate in the arrival of the Lord of the Resurrection (Qāʾim al-Qiyāma). This individual is believed to be the perfect being and the purpose of creation, and through him the world will come out of darkness and ignorance and "into the light of her Lord" (Quran 39:69). His era, unlike that of the enunciators of divine revelation (nāṭiqs) who came before him, is not one where God prescribes the people to work. Rather, his is an era of reward for those "who laboured in fulfilment of (the Prophets') command and with knowledge". Preceding the Lord of the Resurrection (Qāʾim al-Qiyāma) is his proof (ḥujjat). The Qur’anic verse stating that "the night of power (laylat al-qadr) is better than a thousand months" (Quran 97:3) is said to refer to the proof of the Lord of the Resurrection, whose knowledge is superior to that of a thousand Imams, though their rank, collectively, is one. Hakim Nasir also recognizes the successors of the Lord of the Resurrection to be his deputies (khulafāʾ).

Major signs

Following the second period, the third will be marked by the ten major signs known as alamatu's-sa'ah al-kubra (the major signs of the end). They are as follows without any exact order:

  1. A huge black cloud of smoke (dukhan) will cover the earth.
  2. Three sinkings of the earth, one in the east.
  3. One sinking of the earth in the west.
  4. One sinking of the earth in Arabia.
  5. The coming of Dajjal, presuming himself as an apostle of God. The false messiah—anti-Christ, Masih ad-Dajjal—shall appear with great powers as a one-eyed man with his right eye blind and deformed like a grape. Although believers will not be deceived, he will claim to be God, to hold the keys to heaven and hell, and will lead many astray. In reality, his heaven is hell, and his hell is heaven. The Dajjal will be followed by seventy thousand Jews of Isfahan wearing Persian shawls.
  6. The return of Isa (Jesus), from the fourth sky, to kill Dajjal.
  7. Ya'jooj and Ma'jooj (Gog and Magog), a Japhetic tribe of vicious beings who had been imprisoned by Dhul-Qarnayn, will break out. They will ravage the earth, drink all the water of Lake Tiberias, and kill all believers in their way. Isa, Imam Al-Mahdi, and the believers with them will go to the top of a mountain and pray for the destruction of Gog and Magog. God eventually will send disease and worms to wipe them out.
  8. The sun will rise from the west.
  9. The Dabbat al-Ard, or Beast of the Earth, will come out of the ground to talk to people.
  10. The first blow of the trumpet will sound and everything will fall dead
  11. The second blow of the trumpet will be sounded, the dead will return to life, and a fire will come out of Yemen that shall gather all to Mahshar Al Qiy'amah (The Gathering for Judgment).

Descent of Jesus

Islamic literature predicts that the Mahdi will be followed and assisted in his fight against evil "by a bygone prophet who will come back to earth". This prophet will not be Muhammad (as non-Muslims might expect) but ʿĪsā (Jesus), 'praised in the Quran as the Messiah and the “Word of God.”' "The usual interpretation" of the prophecy of Jesus's return to earth is that He "will put an end to his own worship, symbolized by the cross, and re-establish the dietary laws that Christianity abandoned but Jews and Muslims still observe." While the Quran is not explicit about Jesus' return, many Muslims believe that at least two Quranic verses refer to his second coming during the end times. The probably most significant verse is Surah 4:157: "And [for] their saying, 'Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.' And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain." The other states: "And indeed, Jesus will be [a sign for] knowledge of the Hour, so be not in doubt of it, and follow Me. This is a straight path". (43:61)." The Arabic language is not clear, as to who the people of the book have to believe in. Tabari author of one of the most important Sunni Tafsirs argues, the verse refers to Jesus, who will unite all believers under the banner of Islam. Hadiths further elaborate the events following Jesus arrival. According to Sahih al-Bukhari, Jesus will descend among Muslims, break the cross, kill the pig and abolish the Jizya. Although traced back to Abu Hurairah, one of the sahaba, such hadiths might actually have been introduced later during civil wars in the early Abbasid Caliphate, when a savior was expected. While for Shias, the Mahdi will be the savior, some Sunnis tended to expect Jesus' return. During the early Abbasid Caliphate, wearing crucifixes in processions and holding pigs in public, was forbidden. Otherwise, the breaking of the cross, might reflect general disapproval of this symbol by Muslims, and slaying pigs a reference to Jesus exorcism of Legion.

Shia eschatology

Various eschatological interpretations exist within Shia Islam. The concept of seven celestial Hells, as well as the idea that one's souls temporarily wait in either Paradise or Hellfire until the End Times, are accounted for throughout Isma'ili Shi'i literature. Shia tradition broadly tends to recognize the coming of the Mahdi as signifying punishment to come for non-believers. Twelver Shia scholar 'Allama al-Hilli expressed that it is not possible for any Muslim to be ignorant of "the imamate and of the Return" and thus "whoever is ignorant of any of them is outside the circle of believers and worthy of eternal punishment." This statement is not indicative of all Shia eschatological thought, but does note the existence of a form of eternal punishment, or realm that is opposite Paradise.

Raj`a

Raj`a (Arabic: الرجعة, romanizedāl rj'ah, lit.'Return') in Islamic terminology, refers to the Second Coming, or the return to life of a given past historical figure after that person's physical death. Shia believe that before the Day of Judgement, Muhammad al-Mahdi will return with a group of chosen companions. This return is more properly known as zuhur or 'appearance,' as the Hidden Imam is believed to have remained alive during his period of occultation, since the year 874. The return of these historical figures will signify the beginning of the Last Judgment. The purpose of this return is to establish justice for those who were oppressed in their lifetime up until their death: the oppressors are punished directly by the oppressed during this future reappearance.

Some Sunni scholars do believe in Raj’a, citing the return of numerous people, such as the Seven Sleepers, synchronous with the appearance of the Mahdi. According to Jalaluddin Al-Sayuti, in contrast to Shia belief, the return of Muhammad is not limited to a specific time in the future. Al-Sayuti did not mention if any other religious figures will return after death before the resurrection. According to Abu 'Abdullah Al-Qurtubi, raj`a is understood to be the lack of physical presence of a prophet, who marks his apparent death by absence in the physical world but will reappear, from time to time, to those who are pure in heart.

Isa

Isa is the Arabic name for Jesus, and his return is considered the third major sign of the last days (the second being the appearance of Jesus's nemesis Masih ad-Dajjal). Although Muhammad is the preeminent prophet in Islam, Jesus is mentioned in the Quran, and so is Idris (Enoch), who is said not to have died but to have been raised up by God. Thus, in accordance with post-Quranic hadith, Jesus conceivably will return to Earth as a just judge before the Day of Judgment.

Hadith reference both the Mahdi and Isa simultaneously and the return of the Mahdi will coincide with the return of Isa, who will descend from the heavens in al-Quds at dawn. The two will meet, and the Mahdi will lead the people in fajr prayer. After the prayer, they will open a gate to the west and encounter Masih ad-Dajjal. After the defeat of ad-Dajjal, Isa will lead a peaceful forty-year reign until his death. He will be buried in a tomb beside Muhammad in Medina. Though the two certainly differ regarding their role and persona in Islamic eschatology, the figures of the Mahdi and Isa are ultimately inseparable, according to Muhammad. Though Isa is said to descend upon the world once again, the Mahdi will already be present.

What will be your reaction when the son of Mary (Jesus) descends and your Imam is from among yourselves? (Sahih Muslim, bab nuzul 'isa, Vol. 2; Sahih Bukhari, kitab bad' al-khalq wa nuzul 'isa, Vol. 4)

Resurrection and final judgement

The resurrection and final judgement are fundamental beliefs in Islam. According to the Quran, without them, the creation of humanity would be in vain. Thus the Day of Judgment, al-Qiyāmah, (also known as the Day of Reckoning or Resurrection, the Last Day, or the Hour) is one of the six articles of faith in Sunni Islam, and one of seven in Shia Islam. It is believed in Islam that the Qur'an states Allah will resurrect everyone from their graves on the day of judgement. It is believed that the time is coming and that there shall be no doubt that Allah will do as promised. Just as Allah created the people, they will be brought back to the same form. Allah will double the deeds of his most faithful servants.

Major events

Kaaba destruction and the beast of the earth

Before doomsday, an Abyssinian, with short legs, will attack Mecca and destroy the Kaaba. Another sign is the appearance of the da'ba-tul-ard, or the Beast of the Earth.

The entire world will be engulfed by dukhan or smoke, for forty days, and there will be three huge earthquakes. The Quran will be taken to heaven and even the huffaz will not recall its verses. Finally, a pleasant breeze will blow that shall cause all believers to die, but infidels and sinners will remain alive. A fire will start, from Hadramawt in Yemen, that will gather all the people of the world in the land of Mahshar, and al-Qiyamah will commence.

Resurrection of the dead

In the Quran, barzakh (Arabic: برزخ) is the intermediate state for the soul, until the day of resurrection.

The eighth sign is a breeze bearing a pleasant scent, which will emanate from Yemen, causing the awliya, sulaha and the pious to die peacefully once they inhale it.

The ninth sign is the rising of the sun from the west after a long night. After midday, the sun will set again. According to hadith:

Abu Hurayrah states that the Messenger of God (saw) said, "The Hour will not be established until the sun rises from the West and when the people see it they will have faith. But that will be (the time) when believing of the soul, that will have not believed before that time, will not benefit it.

— Ibn Maja, as-Sunan, vol. 2 p 1352-53

The final signs will be nafkhatu'l-ula, when a trumpet will be sounded for the first time, and which will result in the death of the remaining sinners. Then there will be a period of forty years, after which the eleventh sign is the sounding of a second trumpet to signal the resurrection as ba'as ba'da'l-mawt. As written in the Quran:

The Trumpet will (just) be sounded, when all that are in the heavens and on earth will swoon, except such as it will please God (to exempt). Then will a second one be sounded, when, behold, they will be standing and looking on!

— Sura 39 (Az-Zumar), ayah 68

All will be naked and running to the Place of Gathering, while the enemies of God will be travelling on their faces with their legs upright. Finally, there will be no more injustice:

Surely God does not do injustice to the weight of an atom, and if it is a good deed He multiplies it and gives from Himself a great reward.

— Sura 4 An-Nisa, ayah 40

Separation of the righteous and the damned

At divine judgment, each person's Book of Deeds will be read, in which "every small and great thing is recorded," but with actions before adolescence omitted. Records shall be given with the right hand if they are good, and the left if they are evil. Even the smallest acts will not be ignored:

Then shall anyone who has done an atom's weight of good, see it!
And anyone who has done an atom's weight of evil, shall see it.

— Quran, Sura 99 Az-Zalzala, ayat 7-8

This will be followed by perfect, divine, and merciful justice. The age of the hereafter, or the rest of eternity, is the final stage after the Day of Judgment, when all will receive their judgment from God.

Indeed, those who believed and those who were Jews or Christians or Sabians [before Prophet Muhammad] – those [among them] who believed in God and the Last Day and did righteousness – will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.

— Qur'an, Sura 2 Al-Baqara, ayah 62

The dead will stand in a grand assembly, awaiting a scroll detailing their righteous deeds, sinful acts, and ultimate judgment. Muhammad will be the first to be resurrected. According to ancient belief, God will descend to Mount Moriah, where he will judge souls. The complex of the Haram al-Sharif in Jerusalem, built under the Umayyad Caliph 'Abd al-Malik (r. 685-705), might thus be interpreted as a reminder of the approaching Last Judgement.

If one did good deeds, one would go to Jannah, and if unrighteous, would go to Jahannam. Punishments will include adhab, or severe pain, and khizy or shame. There will also be a punishment of the grave (for those who disbelieved) between death and the resurrection.

Resurrection theories

Although Islamic philosophers and scholars were in general agreement on a bodily resurrection after death, interpretations differ in regard to the specifications of bodily resurrection. Some of the theories are the following:

  • The return to the same material body, someone had during lifetime, that will be restored.
  • Conjunction of the soul with a Mithali body, which is congenial to the worlds of Barzakh and the Akhirah.
  • Resurrection with a Hurqaliyati body, accordingly a second invisible body, that survives death.

Eschatological views in the early Muslim period

One of the primary beliefs pertaining to Islamic eschatology during the Early Muslim Period was that all humans could receive God's mercy and were worthy of salvation. These early depictions even show how small, insignificant deeds were enough to warrant mercy. Most early depictions of the end of days depict only those who reject Tawhid, the concept of monotheism, are subject to eternal punishment. However, everybody is held responsible for their own actions. Concepts of rewards and punishments were seen as beyond this world, a view that is also held today.

Limbo Theory of Islam

In terms of classical Islam, the Limbo Theory of Islam, as described by Jane Smith and Yvonne Haddad, implies that some individuals are not immediately sent to the afterlife, but are held in a state of limbo. The fate awaiting all people after their death is either the Gardens, heaven, or the Fire, hell. Traditional interpretations agree that, at minimum, these are two of the possible fates that await the dead. However, some have interpreted 7:46, "And there will be a veil between them. And upon the Heights are men who know all by their marks. They will call out to the inhabitants of the Garden, 'peace be upon you!' They will not have entered it, though they hope". Some have taken the mention of this veil between heaven and hell as an allusion to there being individuals who are not immediately sent to their ultimate destination.

The Current Existence of the Afterlife

There was considerable debate regarding whether heaven and hell exists at the current moment. The Mu'tazila argued that heaven and hell both cannot exist until the trumpet blasts that bring in the end times occurs, as the Quran states that once the trumpet sounds, all except God will be destroyed. However, the Ash'ariya argued that although the trumpet's sounding will precede all being destroyed, creation was a constant process. Furthermore, as Adam and Eve once resided in the Garden of Eden, the garden already exists. Also, hadith reports pertaining to the Night Journey state that Muhammad saw visions of both destinations and creatures inhabiting it. Thus, heaven and hell are usually regarded as coexisting with the current world.

The Concept of Eternity

In Classical Islam, there was a consensus among the theological community regarding the finality of the Gardens; faithful servants of God would find themselves in this heaven for eternity. However, some practitioners in the early Muslim community held a concept that stated that hell may not be eternal in and of itself. These views were based upon interpretations that viewed the upper levels of Hell as only lasting for as long as God deemed necessary. Once Muslims had their sins purged, these levels would be closed. These interpretations are centered on verses 11:106-107 in the Quran, stating, "As for those who are wretched, they shall be in the Fire, wherein there shall be for them groaning and wailing, abiding therein for so long as the heavens and the earth endure, save as thy Lord wills. Surely thy Lord does whatsoever He wills". To this end, the Quran itself gives a conflicting account of Hell, stating that Hell will endure as long as Heaven will, which has been established as eternal, but also the Quran maintains the possibility that God may yet commute a sentence to Hell. In a sense, these levels of Hell were interpreted to have a similar function as Purgatory in Christianity, with the exception to this comparison being that Hell in this context is for the punishment of the sinner's complete body, as opposed to the only the soul being punished in Purgatory. Arguments questioning the permanence of Hell take the view that Hell is not necessarily solely there to punish the evil, but to purify their souls. To clarify, the Garden is the reward while the Fire is for purification.

Gender and Islamic Eschatology

Eschatological beliefs in Islam do not tend to distinguish the afterlife on the basis of gender. Amina Wadud discusses Hell and Paradise in her book "Qur'an and Woman" very briefly. Wadud mentions that the Qur'an does not mention any specific gender when talking about Hell. All genders have an equal chance and consequence to experience hell and one is not over the other. The Qur'an 43:74-76 states that "the guilty are immortal in hell's torment," not he or she. It is directed to the individual and "the basis of faith and deeds," not gender. This is consistent in the Qur'an. Amina Wadud goes on to discuss paradise, and how the Quran describes it with such detail in order to "entice" the readers and make it sound pleasing. Wadud states what the Quran says about good earthly things, and eternal things which includes women. 3:14-15 states "Beautiful of mankind is love of the joys (that come) from women and offspring..."

Predestination

Traditional Islam teaches predestination for both good and evil, and that everything that has happened and will happen has already been determined. Free will and predestination have been discussed by many Muslim theologians; but the believers in free will, also known as al-qadariyya, have been overruled. Muhammad expressed predestination multiple times during his mission. Death is also seen as a homecoming. When people visit tombs, they are having a specific spiritual routine. The correct way to visit someones tomb is to recite parts of the Quran and pray for the deceased.

The fate of non-Muslims

Abu Hamid al-Ghazali categorized non-Muslims into three categories:

  • 1. People who never heard of the message, who live in far away lands, such as the Byzantines ("Romans".) These will be forgiven.
  • 2. People who were exposed to a distorted understanding of Islam and have no recourse to correct that information. These too will be forgiven.
  • 3. People who heard of Islam because they live in neighboring lands and mix with Muslims. These have no hope of salvation.

Although many argue that anybody who thinks logically would eventually find that there is only one true, all-powerful God, however, others argue that if one has never received the message, they are not liable for not following it. This debate has been going on for centuries, however several Muslim theologicians agree that Islam is the only path, no other religion, even the other Abrahamic faiths, are proper paths to salvation. Although the Quran acknowledges the Bible as gospel, rejecting Muhammad and his message is seen as a rejection of salvation by them.

The fate of Jews

The Quran makes a variety of statements on the state of the Jewish community, praising their dedication to monotheism in one line and criticizing their rejection of Muhammad the next. An example of a line criticizing the Jews can be found at 5:60-61: "Say, 'Shall I inform you of something worse than that by way of recompense from God? Whomsoever God has cursed and upon whom is His Wrath, and among whom He has made some to be apes and swine, and who worship false deities, such are in a worse situation, and further astray from the right way.' When they come to you, they say, 'We believe.' But they are certainly entered with disbelief and they have certainly left with it, and God knows best what they were concealing. Thou seest many of them hastening to sin and enmity and consuming what is forbidden. Evil indeed is that which they were doing.". Another example is 5:64: "The Jews say, 'God's Hand is shackled.' Shackled are their hands, and they are cursed for what they say. Nay, but His two Hands are outstretched, He bestows as He wills. Surely that which has been sent down unto thee from thy Lord will increase many of them in rebellion and disbelief. And we cast enmity and hatred among them till the Day of Resurrection. As often they ignite a flame for war, God extinguishes it. They endeavor to work corruption upon the earth. And God loves not thee workers of corruption." However, the Qur'an also takes a more reconciliatory tone in other lines. An example of this is in 3:113-115: "They are not all alike. Among the People of the Book is an upright community who recite God's signs in the watches of the night, while they prostrate. They believe in God and the Last Day, enjoin right and forbid wrong, and hasten unto good deeds. And they are among the righteous. Whatsoever good they do, they will not be denied it. And God knows the reverent". After reconciling the different descriptions, one can gather the conclusion that some Jews are considered worthy of damnation, while others are righteous and capable of salvation. The transgressions of the "apes and pigs" are not indicative of the entire community.

Islamic eschatology in literature

Ibn al-Nafis wrote of Islamic eschatology in Theologus Autodidactus (circa AD 1270), where he used reason, science, and early Islamic philosophy to explain how he believed al-Qiyamah would unfold, told in the form of a theological fiction novel.

Imran Nazar Hosein wrote numerous books that deal with Islamic eschatology (Ilmu Ākhir al-Zamān – Knowledge of the later days), among which the most famous is Jerusalem in the Qur'an.

Islamic eschatology in 20th and 21st centuries

According to a scholar of Islamic eschatology, Jean-Pierre Filiu, popular Islamic pamphlets and tracts on the End Times have always been in circulation, but “until recently [their] impact on political and theological thinking was practically nil” among Sunnis.

In the early 1980s, when Abdullah Azzam, called on Muslims around the world to join the jihad in Afghanistan, he considered the fight "to be a sign that the end times were imminent". Also around that time, popular Islamic writers, such as Said Ayyub of Egypt, started blaming Islamic decline in the face of the Western world, not on lack of technology and development, but on the forces of the Dajjal.

Al-Qaeda used "apocalyptic predictions in both its internal and external messaging", and its use of "the name Khorasan, a region that includes part of Iran, Central Asia, and Afghanistan, and from which, it is prophesied, the Mahdi will emerge alongside an army bearing black flags", was thought to be a symbol of end times. ISIS has evoked "the apocalyptic tradition much more explicitly". Dabiq, Syria, is a town understood "in some versions" of the eschatological "narrative to be a possible location for the final apocalyptic battle. ISIS captured Dabiq and made it its capital. ISIS also declared its "intent to conquer Constantinople" which was also a part of end times prophesy.

Criticism

Mustafa Akyol criticises the current focus by the Muslim community on apocalypticism and the use of the forces of the Dajjal to explain stagnation in the Muslim world in the past two centuries vis-à-vis the West (and now East Asia). He argues that if supernatural evil is believed to be the cause of the problems of Muslims, then practical solutions such as "science, economic development and liberal democracy" will be ignored in favor of divine intervention. However, Islam is more practical than this, with Muhammad saying that if someone is planting a seed in the final hour of the Earth then they should continue to do so.

Political psychology

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