The Islam in Islamic Terrorism: The Importance of Beliefs, Ideas, and Ideology by Ibn Warraq

Author:Ibn Warraq [Warraq, Ibn]
Language: eng
Format: epub, azw3
Publisher: New English Review Press
Published: 2017-05-14T16:00:00+00:00

Groups to Be Fought

One of Ibn Taymiyya’s major concerns was to fight those who rebelled against legitimate authority. Then there were those who failed to live up to their Islamic religious duties, such as performing the five canonical prayers, “the payment of legally-required tax (al-zakāt), fasting (al-sawm), and the pilgrimage to Mecca (al-hājj),” as well as those who did not “take part in jihād against the infidels (al-kuffār) in order to make them submit and pay the poll-tax (al-jizyah)….Those who engage[d] in adultery (al-zinā) and the consumption of fermented drinks (al-khamar)” were to be “harshly repressed as they contravene the divine order” and “fall into the category of offences canonically disapproved in the Quran (hudūd Allāh). Also amongst the groups that must be fought” were those who did not “order good and forbid evil (al-amr bi-al-ma’rūf wa-al-nahy ‘an al-munkar), since for Ibn Taymīyah this duty is another form of jihād.”44

In his second Mongol fatwa, Ibn Taymiyya extends his list of groups that must be fought to include “those who deny the free will of God (al-qadar), his decree (al-qadā’), his names and his attributes, as well as those who display innovation (al-bid’ah) contrary to the Quran and Sunnah, those who do not follow the path of the pious forebears (al-salaf), and an entire assemblage of Muslim religious movements…Ibn Taymīyah considered deviant with regard to scriptures and to the consensus (al-ijmā’) of scholars in the religious sciences.”45 Essentially, any community or group that causes disorder is to be fought since disorder is to be feared more than death, and any public manifestations of heresy must be dealt with even more harshly than silent heresy.

In order to justify jihād against the Muslim invaders, Ibn Taymiyya constantly referred to the Koran and the Sunna of the Prophet, as revealed in the hadīth, and turned to events from the early years of Islam to serve as paradigms:

Ibn Taymīya links those rebels, who introduced sedition into the Islamic community in its early years, with the events taking place in his time. Islam, after six centuries of undivided supremacy, was being shaken by these new Muslims whose political ideology permitted them to strike deals with Christians, the heretical sects of Islam, and the Shi’ah. Ibn Taymīya’s principal grievance with the Mongols of Iran was their collusion with—in his view—all these infidels. He uses this as the basis for justifying jihād against those who declare that it is permitted “to kill the best of the Muslims.”46

Ibn Taymiyya presents the Egyptian sultans as the champions of Islam, and best placed to fight the Mongols. The Muslim community had been weakened by disunity and the lack of participation in jihād against various groups, from the Franks to the sectarian movements. “Ibn Taymīyah saw Ghāzān Khān’s claims over the holy places, as well as those of Öljeitü at a later stage, as a grave danger for Sunni Islam, and for this reason he argued in favor of the Mamluk regime.”47

After gaining knowledge of Mongol political ideology, Ibn Taymiyya reproached the

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