THE SPREAD OF ISLAM AMONG THE MONGOLS AND TATARS.
Project Gutenberg EPUB3 edition
Arnold, Thomas Walker, Sir
Source notes
10 William of Rubruck, pp. 158–9. ↑
11 Maqrīzī (2), tome i. 1re partie, pp. 98, 106. ↑
12 The Chosen One—Muḥammad. ↑
13 Jūzjānī, pp. 448–50. Raverty, pp. 1288–90. ↑
14 So notoriously brutal was the treatment they received that even the Chinese showmen in their exhibitions of shadow figures exultingly brought forward the figure of an old man with a white beard dragged by the neck at the tail of a horse, as showing how the Mongol horsemen behaved towards the Musalmans. (Howorth, vol. i. p. 159.) ↑
15 Raverty, p. 1146. Howorth, vol. i. pp. 112, 273. This edict was only withdrawn when it was found that it prevented Muhammadan merchants from visiting the court and that trade suffered in consequence. ↑
16 Howorth, vol. i. p. 165. ↑
17 Jūzjānī, pp. 404–5. Raverty, p. 1160 sqq. ↑
18 De Guignes, vol. iii. p. 265. ↑
19 In the thirteenth century, three-fourths of the Mongol hosts were Turks. (Cahun, p. 279.) ↑
20 C. d’Ohsson, vol. iii. p. 121. ↑
21 Rashīd al-Dīn, pp. 600–2. ↑
22 Blochet, pp. 74–7. ↑
23 It is of interest to note that Najm al-Dīn Muk͟htār al-Zāhidī in 1260 compiled for Baraka K͟hān a treatise which gave the proofs of the divine mission of the Prophet, a refutation of those who denied it, and an account [228]of the controversies between Christians and Muslims. (Steinschneider, pp. 63–4.) ↑
24 Abu’l-G͟hāzī, tome ii. p. 181. ↑
25 Jūzjānī, p. 447. Raverty, pp. 1283–4. ↑
26 Jūzjānī, p. 447. Raverty, pp. 1285–6. ↑
27 Maqrīzī (2), tome i. pp. 180–1, 187. ↑
28 Maqrīzī (2), tome i. p. 215. ↑
29 Id. p. 222. ↑
30 Waṣṣāf calls him Nikūdār before, and Aḥmad after, his conversion. ↑
31 Hayton. (Ramusio, tome ii. p. 60, c.) ↑
32 Qurʼān, vi. 125. ↑
33 Waṣṣāf, pp. 231–4. ↑
34 De Guignes, vol. iii. pp. 263–5. ↑
35 C. d’Ohsson, tome iv. pp. 141–2. ↑
36 Id. ib. p. 148. ↑
37 Id. ib. p. 365. ↑
38 Id. ib. pp. 148, 354. Cahun, p. 434. ↑
39 C. d’Ohsson, tome iv. pp. 128, 132. ↑
40 Hammer-Purgstall: Geschichte der Ilchanen, vol. ii. p. 182. It is not improbable that the captive Muslim women took a considerable part in the conversion of the Mongols to Islam. Women appear to have occupied an honoured position among the Mongols, and many instances might be given of their having taken a prominent part in political affairs, just as already several cases have been mentioned of the influence they exercised on their husbands in religious matters. William of Rubruck tells us how he found the influence of a Muslim wife an obstacle in the way of his proselytising labours: “On the day of Pentecost a certain Saracen came to us, and while in conversation with us, we began expounding the faith, and when he heard of the blessings of God to man in the incarnation, the resurrection of the dead, the last judgment, and the washing away of sins in baptism, he said he wished to be baptised; but while we were making ready to baptise him, he suddenly jumped on his horse saying he had to go home to consult with his wife. And the next day talking with us he said he could not possibly venture to receive baptism, for then he could not drink cosmos” (mare’s milk). (Rubruck, pp. 90–1.) ↑
41 Ibn Baṭūṭah, vol. ii. p. 57. ↑
42 Jūzjānī, pp. 381, 397. Raverty, pp. 1110, 1145–6. ↑
43 Rashīd al-Dīn, pp. 173–4, 188. ↑
44 Abu’l-G͟hāzī, tome ii. p. 159. ↑
45 Ibn Baṭūṭah, tome iii. p. 47. ↑
46 Abu’l-G͟hāzī, tome ii. pp. 166–8. Muḥammad Ḥaydar, pp. 13–15. ↑
47 When the power of the Chag͟hatāy K͟hāns declined, a portion of the eastern division of their realm became practically independent under the name of Mug͟halistān, a pastoral country suited to the habits of nomad herdsmen, in what is now known as Chinese Turkistan. ↑
48 Muḥammad Ḥaydar, pp. 57–8. ↑
49 In the reign of ʻAbd al-Karīm, who was K͟hān of Kāshgar from A.H. 983 to 1003 (A.D. 1575–1594). ↑