A review of Yahya Michot's Ibn Taymiyya on Muslims under non-Muslim Rule appeared in the weekly paper Muslim News, issue no. 215, Friday 30 March 2007, under the title "The father of Islamic radicalism?". To read the review on the Muslim News website, click here. To read the same text in pdf format from this site,click here.
The reviewer clearly understands and agrees with the central argument of Muslims under non-Muslim Rule, namely that Ibn Taymiyya is not the father of modern Islamic radicalism, that many Western scholars and some of the best known modern Islamists gravely misread and misunderstand his arguments. The great medieval theologian did not say that Muslims under non-Muslim rule must either emigrate from or fight against such rule -- so long as they can openly practise the basic rites of the faith, they are under no obligation to do either. However, the reviewer then goes on to say that Yahya Michot goes too far in giving Ibn Taymiyya "benefit of the doubt", that in his polemics against Sufis, philosophers, logicians, Christians, etc., he "was not only uncompromising but also very dogmatic".
Later this year (2007), Interface Publications will be publishing more of Professor Michot's annotated translations of texts by Ibn Taymiyya on various themes. These texts demonstrate that in fact Ibn Taymiyya's normal or "default" position was always to avoid extremes and look for the via media, the middle way of balance and moderation. Only in circumstances of exceptional crisis, and only for the duration of the crisis, would he countenance an extreme stance:
In the fatwas grouped under the title "Misbelief and Forgiveness", the theologian urges (not anathema and excommunication but) forbearance and forgiveness towards those who, not knowing any better, neglect or pervert the basic teachings and duties of Islam. The fault really lies with the ulema for failing in their duty properly to inform the people. Ibn Taymiyya argues that sin, in retrospect, can be a good if it has led to the good of repentance and seeking forgiveness — because God Himself loves to forgive.
In the fatwas under the title "Power and Religion" Ibn Taymiyya elaborates on the boundaries of religious authority. He argues passionately for the individual's freedom to disagree on those points of doctrine and practice where interpretation is permissible, namely where there is no explicit text or established consensus. And, equally passionately, he denounces any coerced uniformity of thought or deed, imposed by those in authority or power: the judge has no jurisdiction inside the private home, or the head and heart, of a Muslim — not even if the judge's opinion happens to be right and the opinion of the other wrong.
In fatwas grouped under the provisional title "Mount Lebanon and Other Mysteries", Ibn Taymiyya is critical of belief in the occult powers of certain individuals alleged to live (seen or unseen) in cave retreats in Mount Lebanon and elsewhere. He exposes the absurdity of such superstitions and makes a strong case that Islam is a city-oriented religion, evolved on the basis of publicly reasoned arguments from known texts; it is a religion that favours openly practised faith and public achievement, through individual and collective action (including jihad), not a secret perfecting of the will in remote steppes. Nevertheless, his tone throughout is patient, civil — he reasons, he does not deride or dismiss; he does not issue anathemas.
"Letter to a Crusader", addressed to Johan de Giblet, king of Cyprus at the time, is a formal request to the Crusader to treat his non-Christian (mostly Muslim) prisoners humanely and not force his religion on them. Ibn Taymiyya uses the occasion to explain differences in doctrine between Islam and Christianity and the beliefs and values they hold in common. The Letter also recounts how he, Ibn Taymiyya, persuaded the commander of the Mongol armies that had taken many Muslim and Christian prisoners to release them. The theologian rests his case mainly on moral grounds. However, he also marshals some political arguments to persuade the Crusader that it would be prudent (as well as right) for him to treat his prisoners correctly. The Letter illustrates well Ibn Taymiyya's good sense, his understanding of the need to balance ideals and realities, to exert mind and conscience when deciding where to hold, and where to give, ground.
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