Outline of the Original Kharijite Sects and Doctrines

 

Sect	Doctrine	Founder
Azāriqah	Declare ‘AliRA an unbeliever, apply 2:204 to him, and apply 2:207 to Ibn Muljim. Make takfir of UthmanRA, TalhahRA, ZubairRA, A’ishahRA, AbbasRA. Make takfir of anyone who stayed behind and did not go to battle, even if they agree with his views. Permit killing of women and children of the enemy. Children of polytheists are with their parents in Hell forever. Reject the punishment of stoning for adultery and the punishment for slandering chaste men. Taqiyah is not permissible. God may send a Prophet whom He knows will become an unbeliever, or make an unbeliever into a Prophet. Commission of sin makes one out of Islam and eternally in Hell. Those who are not his followers are polytheists, not merely unbelievers. Cut hand of thief regardless of amount stolen being large or small.	Abī Rāshid Nāfi’ b. al-Azraq
Najadāt	No need for an Imam. His followers may be punished in a place other than Hell before entering Paradise. Reject any hadd punishment for drinking wine. Habitual commission of minor sins makes one a polytheist, but one remains a Muslim if does not persist in major sins. Life and property of people of covenant and dhimmis are permissible during state of taqiyah.	Najdah b. ‘Āmir
Șufriyyah	Sinners are polytheists. Another group said committing a sin for which there is no definite punishment makes one an unbeliever. Another group said committing a sin which is punished by the governor makes one an unbeliever.	Ziyād b. al-Așfar
Baihasiyyah	Professing friendship for friends of God and disassociation from enemies of God requirement for being a Muslim. Knowledge of divine prohibitions for which there is a warning is required. Faith is knowledge in the heart of all that is right and all that is wrong and does not consist of words and deeds. Also reported he said faith is knowledge and confession. Most Baihasiyyah say faith is knowledge, confession and deeds. Some say everything is lawful except what is prohibited by Revelation. Some say when an Imam becomes an unbeliever all his followers become unbelievers too.	Abī Baihas Haișam b. ‘Āmir
‘Ajāridah	Disassociate from child until puberty when he is called to Islam. Children of polytheists in Hell with their parents. Property is not booty and can’t be seized until owner is killed. Deny Surat Yusuf is part of the Quran, because love story can’t be part of the Quran.	‘Abd al-Karīm b. ‘Ajrad
Tha’ālibah	Believed also in taking the zakat from slaves if they became rich, and giving them a share of it if they became poor.	Tha’labah b. ‘Āmir
Hāzimiyyah/Khāzimiyyah	The doctrine of the final state, al-muwāfāt, namely, that God takes as friends those whom He knows will have faith at the end of their lives; on the other hand He disassociates Himself from those whom He knows will be without faith at the end. God does not cease to love His friends and hate His enemies.	Hāzim b. ‘Alī
Maimūniyyah	Man’s act is created and brought into being by himself. God wills good and not evil, and does not will man’s disobedience. They permitted marriage with granddaughters on both sides and with the daughters of the children of brothers and sisters. Deny that the sura Yusuf forms part of the Quran. It is a duty to take up arms against the Sultan and punish him according to the law, together with all those who accept his government.	Maimūn b. Khālid
Hamziyyah	Allows the possibility of two imams at one time as long as there is no unanimous agreement with regard to one of them, and the enemy has not yet been conquered.	Hamzah b. Adrak
Ziyādiyyah	God had no knowledge till He created it for Himself; moreover, things only become known to Him when they come into being and have existence.	Abī Khālid Ziyād b. ‘Abd al-Rahmān
Mukramiyyah	Anyone who omits prayer is an unbeliever, not because he omits prayer but because of his ignorance of God. He applied this principle to every grave sin man commits, and said that a man becomes an unbeliever on account of his ignorance of God. God is a friend of His servants or their enemy according to what they will be at the time of death, and not according to their deeds now. His friendship or enmity are based on His knowledge of what a man will be at the time of death.	Abī Mukram or Mukram b. ‘Abd Allāh al-’Ijlī
Ma’lūmiyyah	If anyone does not know God, with all His names and attributes, he is ignorant of Him; and anyone ignorant of Him was an unbeliever.	?
Bid’iyyah	We should hold for certain that whoever believes as we do shall go to Paradise. We should not add, ‘if God wills’, for that would mean there was some doubt in our belief. Those who say, therefore, we are believers, if God wills, are doubters. We shall certainly go to Paradise – of this there is no doubt.	Yahyā b. Așdam

Imam al-Ghazali's Claim of Being a Mujaddid

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

سُبُّوحٌ قُدُّوسٌ رَبُّ المَلاَئِكَةِ وَالرُّوحِ

I previously cited the evidence that Shaykh Ahmad of Sirhind رحمة الله عليه claimed to be not only a Mujaddid, but the Mujaddid for the entire second millennium.

Another Mujaddid-claimant was hujjat al-Islam Abu Hamid al-Ghazali رحمة الله عليه who said:

فشاورت في ذلك جماعة من أرباب القلوب والمشاهدات، فاتفقوا على الإشارة بترك العزلة، والخروج من الزاوية، وانضاف إلى ذلك منامات من الصالحين كثيرة متواترة، وتشهد بأن هذه الحركة مبدأ خير ورشد قدرها الله سبحانه على رأس هذه المائة فاستحكم الرجاء. وغلب حسن الظن بسبب هذه الشهادات وقد وعد الله سبحانه بإحياء دينه على رأس كل مئة، ويسر الله الحركة إلى نيسابور، للقيام بهذا المهم في ذي القعدة

On this matter I consulted a number of men skilled in the science of the heart and with experience of contemplation. They unanimously advised me to abandon my retirement and leave the zawiyah (hospice). My resolution was further strengthened by numerous visions of good men in all of which alike I was given the assurance that this impulse was a source of good, was genuine guidance, and had been determined by Allah most high for the beginning of this century; for Allah most high has promised to revive His religion at the beginning of each century. My hope became strong, and all these considerations caused the favourable view of the project to prevail. Allah most high facilitated my move to Nishapur to deal with this serious problem in [the month of] Dhil-Qa’dah (al-Munqidh min ad-Dalal; p.51):

Mujaddid of Sirhind: Share in the Perfections of Prophesy

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

سُبُّوحٌ قُدُّوسٌ رَبُّ المَلاَئِكَةِ وَالرُّوحِ

Several years ago I quoted the great Mujaddid of Sirhind رحمة الله عليه to the effect that attaining the perfections [kamālāt] of Prophesy through obedience to and as an inheritance from the most holy Prophet Muhammad صلى الله عليه وسلم is not contrary to the Finality of Prophesy. In another letter, the Mujaddid of Sirhind emphasized this point:

اگرچہ منصب نبوت ختم ہو چکا ہے لیکن نبوت کے کمالات وخصوصیات سے انبیاء علیہم الصلوات والتسلیمات کے کامل تابعداروں کو تبعیت و وراثت کے طور پر حصہ ملتا ہے۔

Although the office of Prophesy has come to an end, but the perfect followers of the Prophets, blessings and peace be upon them, have a share in the perfections and particularities of Prophesy through following and as an inheritance (Maktubat Imam Rabbani; Daftar 2, Maktub #6):

Imam Ahmad Sirhindi Claim of Being Mujaddid for a 1000 Years

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

سُبُّوحٌ قُدُّوسٌ رَبُّ المَلاَئِكَةِ وَالرُّوحِ

One of the misconceptions among Muslims is that it is not right for an individual to claim for himself that he is a Mujaddid—a divinely appointed Reformer. It is said that throughout Muslim history none of those individuals who are recognized as Mujaddids claimed the title for themselves. However, this is manifestly incorrect. It is well known, for example, that Imam Ahmad Sirhindi and Shah Wali Ullah رحمة الله عليهما both claimed that they were the Mujaddid of their time. Therefore while it is true that some of those individuals whom the Ummah recognizes as having been Mujaddids did not necessarily claim the title for themselves, there are others who certainly did. With respect to Imam Ahmad Sirhindi رحمة الله عليه he did not claim to merely be a Mujaddid who appears at the beginning of the century as per the prophecy of the most holy Prophet Muhammad صلى الله عليه وسلم but rather the Mujaddid for a thousand years:

یہ علوم انوار نبوت کی مشکاۃ (قندیل) سے مقتبس ہیں جو الف ثانی (دوسرے ہزار سال) کے آغاز کے بعد تبعیت اور وراثت کے طور پر تازہ ہوئے ہیں اور پوری تازگی کے ساتھ ظہور پزیر ہوئے ہیں۔ ان علوم ومعارف کا جاننے والا اس الف (دوسرے ہزار سال) کا مجدد ہے۔

جاننا چاہئے کہ ہر سو سال پر ایک مجدد گزرا ہے لیکن سو سال کا مجدد اور ہےاور ہزار سال کا مجدد اور جسقدر سو اور ہزار کے درمیان فرق ہے اسی قدر، بلکہ اس سے بھی زیادہ ان دونوں مجددوں کے درمیان فرق ہے۔

(Maktubat Hadrat Mujaddid Alf Thani; Daftar 2, Maktub #4, p.35):

میں اپنی پیدائش کا جو مقصد سمجھتا تھا معلوم ہوتا ہے کہ وہ حاصل ہوگیا اور ہزار سالہ تجدید کی درخواست قبول ہوگئی۔

It becomes known that the purpose of my birth which I used to understand has been attained and the petition for a thousand year renewal has been accepted (ibid; Daftar 2, Maktub #6, p.38):

Burhan Ahmad Faruqi, MA, Ph.D of Aligarh Muslim University, confirms the fact that Imam Ahmad Sirhindi رحمة الله عليه "himself had the inspired belief that he was a Mujaddid” and “he expressly claims for himself the dignity of Mujaddid-i-Alf-i-Thani” (Mujaddid’s Conception of Tawhid; pp.2-3). Likewise, Muhammad Abdul Haq Ansari writes: “Shaykh Ahmad has made two kind of claims. One that he is not merely a Sufi shaykh directing the aspirants in spiritual pursuits, but a renovator (mujaddid) of Islam” (Sufism and Shari’ah: A Study of Shaykh Ahmad Sirhindi’s Effort to Reform Sufism; pp.94-95).

Abul A’la Maududi not only acknowledged the fact that both Mujaddid Alf Thani and Shah Wali Ullah رحمة الله عليهما made claims to being the Mujaddid but had the audacity to criticize them for making such a claim: “Now let us consider the claims put forth by Shah Waliullah and the Mujaddid of Sirhind. I am too well known for my conviction that I do not regard our great men of the past as innocent and infallible. While I give them full credit for their good work, I do not spare them for their failings...asserting themselves to be the mujaddids and referring time and again to their ‘Divine inspirations’ was one of the few mistakes committed by these great men” (A Short History of the Revivalist Movement in Islam; p.109).

Descent of Angels Upon Believers (Part 2)

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

لا اله الا انت سبحانك انى كنت من الظالمين

In my previous explanation of the passage in the holy Quran:

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّـهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ

Indeed, those who have said, “Our Lord is Allah” and then remained on a right course - the Angels will descend upon them, [saying], “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.”

نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ

We [Angels] are your friends in worldly life and [are so] in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you wish

(Sura 41:30-31)

I cited scholastic authorities who confirmed that this phenomenon is not restricted to occurring at the time of death, contrary to the standard or popular interpretation. As a matter of fact, the passage makes no explicit reference to the specific time when the Angels descend upon those Believers who are steadfast, indicating it is a general phenomenon. The Angels even declare that they are the Awliya, friends or protectors, of those upon whom they descend in the life of this world. That is a strong indication that the phenomenon of this Angelic descent upon Believers is during their worldly life and certainly not restricted to the moment of death, or on the occasion of being resurrected from the grave as some other commentators have opined.

Now the fact that the Angels not only descend upon such Believers with their holy presence but additionally converse with them and relate to them a message from Allah Himself, namely, to ‘have no fear, nor grieve, but receive glad tidings of Paradise’, etc., is a proof for the reality of divine revelation or inspiration continuing despite the cessation of Prophesy in the holy person of the Prophet Muhammad صلوات الله والسلام عليه. Al-Baidawi, in his monumental commentary of the Quran, explained the reality of this speech of the Angels being conveyed to the Believers in the form of the inspiration known as sharh al-sadr or ‘opening of the heart’:

تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ ‌فيما ‌يعن ‌لهم ‌بما ‌يشرح ‌صدورهم ‌ويدفع ‌عنهم ‌الخوف ‌والحزن، أو عند الموت أو الخروج من القبر

(Tafsir al-Baidawi; v.5, p.71):

Here, al-Baidawi explains that the Angels descend upon the Believers and open their chests [hearts] removing from them fear and grief. He goes on to explain that it may also refer to a phenomenon that occurs at the time of death or resurrection from the graves. This clearly indicates that his first explanation of this phenomenon is something that occurs at a time other than death or resurrection, namely, in the life of this world.

Finally, the Quran itself explains that when Allah communicates with humans through the medium of an Angel, the Angel reveals or inspires that communication to the human:

اَوۡ یُرۡسِلَ رَسُوۡلًا فَیُوۡحِیَ بِاِذۡنِہٖ مَا یَشَآءُ

or by sending a messenger to reveal by His command what He pleases

(Sura 42:51)

Review of Sayyid Qutb's Milestones (Part 4) Distortion of the Meaning of Uluhiyyah

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

اللهم صلى على محمد وآل محمد

In the fourth instalment reviewing Sayyid Qutb’s infamous text Milestones we shall discuss his innovated and wrong concept of monotheism and divinity. Qutb writes:

فلقد كانوا يعرفون من لغتهم معنى اله ومعنى لا اله الا الله كانوا يعرفون ان الالوهية تعنى الحاكمية العليا. وكانوا يعرفون ان توحيد الالوهية وافراد الله سبحانه بها, معناه نزع السلطان الذى يزاوله الكهان ومشيخة القبائل والامراء والحكام

كانوا يعلمون ان لا اله الا الله ثورة على السلطان الارضى الذى يغتصب اولى خصائص الالوهية

“They [Arabs] knew their language well and knew the meaning of Ilah and they also knew the meaning of La ilaha illa Allah. They knew that Uluhiyyah means sovereignty, and they also realized that ascribing sovereignty only to Allah meant that the authority would be taken away from the priests, the leaders of tribes, the wealthy and the rulers, and would revert to Allah.

They knew very well that the proclamation La ilaha illa Allah was a challenge to that worldly authority which had usurped the greatest attribute of Allah, namely, sovereignty.” (Ma’ālim fīl-Tarīq; p.22):

It is critical to understand that Qutb, like Mawdudi prior to him, altered the actual meaning of Ilah (god, deity) and the significance of Uluhiyyah (divinity), with an unsound linguistic argument, and with the impure motive to entirely transform Islam’s central tenet and narrative.

Linguistically, the word Ilah is the generic word for deity or god, but really connotes “worshipped object” (Arabic-English Dictionary of Quranic Usage; p.40). Therefore, the true significance of La ilaha illa Allah is ‘there is none worthy of worship except Allah’. To put the meaning of sovereignty, dominion, authority or rule for the word Ilah is linguistically unsound. It is also a revisionist attempt to distort the reality of prophetic ministries, particularly the prophetic ministry of the most holy Prophet Muhammad صلى الله عليه وسلم whose preaching was aimed at putting an end to the idolatry in worship, and not necessarily the establishment of a political order or divine sovereignty. Sayyid Qutb has wrongly asserted that the Pagan Arabs were threatened by the message of La ilaha illa Allah because they perceived it as a threat to the political authority of their priests, tribal chieftains, wealthy people and rulers. On the contrary, the Pagan Arabs were hostile to the message of La ilaha illa Allah because they correctly perceived it as a threat to the continued worship and veneration of their idols, false gods, and the shrines, temples and altars dedicated to them. If there was any threat to the priests it was not to their political power – for historically they did not wield any – rather a threat to their continued role and influence as carrying out the rites associated with Pagan worship and idolatry. In other words, their religious authority was threatened by the appearance of a Prophet preaching a message of radical monotheism.

Review of Sayyid Qutb's Milestones (Part 3) "We are surrounded by Jahiliyyah"

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

اللهم صلى على محمد وآل محمد

In this third instalment on my series reviewing Sayyid Qutb’s infamous Milestones we shall explore his concept of jahiliyyah. This is the Islamic term that refers to the state of ignorance that was prevalent before the appearance of the Prophet Muhammad صلى الله عليه وسلم when the country of Arabia, and indeed the entire world, was engulfed in the darkness and depravity of idolatry and polytheism. However, after the establishment of Islam in the world the term jahiliyyah is generally understood to mean the pre-Islamic period, though it may also apply to the personal histories of those individuals who convert to Islam, as a reference to their life prior to conversion. Likewise, jahiliyyah may apply to the societies, civilizations and countries of the world where the people are generally non-Muslim and are deprived of the light of Islamic monotheism and faith. However, Sayyid Qutb innovated the application of jahiliyyah to what is considered the contemporary Muslim world or Muslim societies. He considered contemporary Muslim society to be in a state of jahiliyyah, like during the pre-Islamic period, or even worse:

نحن اليوم فى جاهلية كالجاهلية التى عاصرها الاسلام أو اظلم. كل ما حولنا جاهلية. تصورات الناس وعقائدهم, عاداتهم وتقاليدهم, موارد ثقافتهم, فنونهم وآدابهم, شرائعهم وقوانينهم. حتى الكثير مما نحسبه ثقافة اسلامية, ومراجع اسلامية, وفلسفة اسلامية, وتفكيرا اسلاميا. هو كذلك من صنع هذه الجاهلية

“We are surrounded by Jahiliyyah today, which is of the same nature as it was during the first period of Islam, perhaps a little deeper. Our whole environment, people’s beliefs and ideas, habits and art, rules and laws – is Jahiliyyah, even to the extent that what we consider to be Islamic culture, Islamic sources, Islamic philosophy and Islamic thought are also constructs of Jahiliyyah!” (Ma’ālim fīl-Tarīq; pp.17-18):

The declaration that Muslim society is today in a state of jahiliyyah, possibly worse than the jahiliyyah of the pre-Islamic period, and that which Muslims consider to be Islamic culture, sources, philosophy and thought is in reality jahiliyyah, is the gateway to mass-takfir of the Ummah. Sayyid Qutb’s message is intended to radicalize Muslims and give them a sense of estrangement and separation from general Muslim society, viewing the latter as being in a state of pre-Islamic ignorance, and therefore, for all intents and purposes, a society of unbelief, like a society of idolatry or atheism.

Prophecies About the Mongol Invasion

 بسم الله الرحمن الرحيم

والصلاة والسلام على خاتم النبيين

The Mongol invasion and devastation of the Muslim world in the beginning of the 13^th century CE may be termed the original Holocaust. Tens of millions of Muslims were put to the sword by the Mongol hordes as they vanquished city after city in the regions of Transoxiana and Khorasan. Eventually the Mongols reached Baghdad in 1258 and utterly destroyed the center of Islamic civilization. This apocalyptic catastrophe was reminiscent of the destruction of Jerusalem many centuries earlier, first by the Babylonians under Nebuchadnezzar II in the 6^th century BCE and then by the Romans under Titus in the year 70 CE. The holy Quran speaks of both instances of the destruction of the Temple in Jerusalem and explains it was a consequence of the corruption and evil of the Israelites:

وَ قَضَیۡنَاۤ اِلٰی بَنِیۡۤ اِسۡرَآءِیۡلَ فِی الۡکِتٰبِ لَتُفۡسِدُنَّ فِی الۡاَرۡضِ مَرَّتَیۡنِ وَ لَتَعۡلُنَّ عُلُوًّا کَبِیۡرًا

And We decreed to the Children of Israel in the Scripture that ‘you will surely cause corruption in the Land twice and you will surely reach great haughtiness’

(Surah 17:4)

The ancient prophets Jeremiah, Ezekiel and others عليهم السلام prophesied the first destruction of Jerusalem, while the Messiah of Nazareth عليه السلام prophesied the second (Gospel of Mark, chapter 13). Since the Mongol invasion mirrors the destruction of Jerusalem at the hands of the Babylonians and then Romans, it stands to reason that the Prophet Muhammad صلى الله عليه وسلم must have forecast that cataclysmic event. In the holy Quran we read about the impending doom at the hands of the hordes of Gog and Magog:

حَتّٰۤی اِذَا فُتِحَتۡ یَاۡجُوۡجُ وَ مَاۡجُوۡجُ وَ ہُمۡ مِّنۡ کُلِّ حَدَبٍ یَّنۡسِلُوۡنَ

Even when Gog and Magog are let loose and they shall hasten forth from every height

(Surah 21:96)

وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ

And on that day We shall leave some of them to surge against others

(Surah 18:99)

And there are several preserved traditions from the most holy Prophet Muhammad:

‏ لاَ إِلَهَ إِلاَّ اللَّهُ، وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ

None is worthy of worship except Allah! Woe to the Arabs from an evil that has drawn near! Today an opening has been made in the dam of Gog and Magog (Sahih al-Bukhari)

‏ لاَ تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا التُّرْكَ صِغَارَ الأَعْيُنِ، حُمْرَ الْوُجُوهِ، ذُلْفَ الأُنُوفِ، كَأَنَّ وُجُوهَهُمُ الْمَجَانُّ الْمُطَرَّقَةُ، وَلاَ تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا قَوْمًا نِعَالُهُمُ الشَّعَرُ

The Hour will not be established until you fight with the Turks; people with small eyes, red faces, and flat noses. Their faces will look like shields coated with leather. The Hour will not be established till you fight with people whose shoes are made of hair. (Sahih al-Bukhari)

However, the Mongol invasion of the Muslim world occurred several centuries after the Prophet Muhammad صلى الله عليه وآله وسلم died. Although there were technically no Prophets after him صلى الله عليه وسلم the Saints of the Ummah appeared as their substitutes and some of them prophesied about the impending doom very close to its actual occurrence. At the beginning of the 13^th century CE, Transoxiana, Khorasan and Iran were under the rule of the Khwarezmian empire. The last ruler of this empire was Ala al-Din Muhammad II. He was a particularly evil man who ordered the execution of a great Muslim saint and mystic, namely, Majd al-Din al-Baghdadi رحمة الله عليه (d. 616 H or 1219 CE) by having him drowned in the River Oxus. The martyrdom of Majd al-Din al-Baghdadi رحمة الله عليه mirrored the martyrdom of the Prophet Yahya or John the Baptist عليه السلام on the orders of the evil king Herod Antipas. When the army of Herod Antipas was defeated by the Nabataean king Aretas IV, the Jews considered it divine retribution for the execution of John the Baptist, as mentioned by Josephus. Likewise, soon after the execution of Majd al-Din al-Baghdadi at the behest of Ala al-Din Muhammad II, in that very year, 1219, Genghis Khan launched his invasion and devastation of the Khwarezmian empire, bringing it to an end once and for all. The Khwarezmian Shah was killed in that devastation, along with many of the people. Another great mystic and saint, Najm al-Din Kubra رحمة الله عليه even predicted that a terrible punishment awaited the Khwarezmians and even the Muslims in general as a consequence of the unjust killing of Majd al-Din al-Baghdadi رحمة الله عليه.

Abd ur-Rahman Jami mentions the fact that the great Sufi mystic and saint, Najm al-Din Kubra رحمة الله عليه predicted the Mongol invasion by Genghis Khan and his monstrous hordes in his work entitled Nafahat al-Uns:

Likewise, the Persian historian Hamdallah Mustawfi Qazvini says: “Majd-ud-Din Baghdadi, put to death on suspicion of an intrigue with the mother of Khwarazmshah. After his death Khwarazmshah repented of what he had done, and went to Shaikh Najm-ud-Din Kubra, and asked what atonement would suffice to expiate this deed, to which the Shaikh replied that their lives and the lives of many others would hardly expiate it; a saying presumably held to have hinted prophetically at the fatal results of the impending Mongol invasion.” (Tarikh-i-Guzida, English, p.215):

In conclusion, the rebuke of a tyrannical and evil Muslim king by the Sufi saint and mystic of his time, and often the martyrdom of the saint at the hands of that king, and the consequent destruction of the kingdom and the general population closely mirrors the history of ancient Israel. It points to the reality of the Muslim saint taking on the prophetic role of the ancient Israelite prophet. It is a strong proof for the reality of the phenomenon of Ilham (divine inspiration) and Kashf (divine vision) among the non-prophet saints of this Ummah, which is denied by many astray Muslim sects and individuals usually under the poisonous influence of materialism and modernism.