Things you should know about Ibn Taymiyyah

– before claiming that he is Shaikh ul Islam and blindly follow him –

Ibn Taymiyyah: The leader and founder of the contemporary excusers

Following Ibn Taymiyyah has almost become a religion in our days, indeed it is a religion. Certain sects value his fatawas and statements more, than they value the statements and fatwas of the Salaf. There are even people, if you tell them an ayah or hadith, they will ask you: “What did Ibn Taymiyyah say about this?” or: “Was this also the opinion of Ibn Taymiyyah?”

Ibn Abbas, radhiAllahu anhu, said, when people opposed the sunnah with the words of Abu Bakr and Umar (radhiAllahu anhumma): “If you continue like this, soon the sky will fall over you (stones will rain on you). I say to you, the Messenger of Allah (peace be upon him) and you are telling me, Abu Bakr and Umar said.” (al Musannaf, AbdurRazzaq, sahih; Jami al Bayan al Ilm 2/196; al Faqih 1/145)

So who is Ibn Taymiyyah compared to Abu Baqr as Siddiq (radhiAllahu anhu) and Umar ibn al Khattab (radhiAllahu anhu) anyways?

Following Ibn Taymiyyah has become such an religion, that people are blindly following him and his words, while ignoring the clear evidences of Qu’ran and Sunnah and putting them aside. Generations of people have fallen into kufr by following the misguidance of Ibn Taymiyyah.

Ibn Taymiyya said: who says or does kufr becomes kafir by that, even if he didn’t intend, because no one intends kufr except whom Allah wants to. Al-Sarim Al-Maslul p.177

Why don’t you apply the following statement on him?

So what exactly was his kufr? What did he say? In this booklet you will find statements from his own books, which clearly show that he was not on the aqeedah of the salaf, but he contradicted many of their fatwas, and he even contradicted the ijma of the Muslims in many cases. His kufr are many (if the quotes in his books really are from him, which I believe they are, as they are to many. Allah knows best!)

He excused all kinds of innovators. Like the Jahmiyya, Rafida, Murjia, Qadariyya and Sufis

Ibn Taymiyya said: “And some of them have not declared any of them (the innovators) as disbelievers, they see innovators as sinners. They said: just as it is a foundation of ahlu sunnah wa al-jama’a that they declare no one a disbeliever because of a sin, they also declare no one as a disbeliever because of an innovation.” Majmu Al-Fatawa 3/352

And he did not disapprove of this statement as he was used to reject statements that contradict with his desires.

He claimed that Ghilan Al-Qadari was not an apostate kafir

Ibn Taymiyya said: Concerning the killing of the person who calls to innovations (bidah), then such is killed for stopping his evil against the people, just like a muharib (robber etc) is killed. Even if there is no kufr in this case, because not everyone who is killed, is killed because of apostasy (riddah), and therefore Ghilan Al-Qadari and others were killed for this same reason (so because of their evil and not because of apostasy). Majmu Al-Fatawa 23/350

The salaf had ijmaa concerning the killing of Al-Dja’d bin Dirham because he denied the attributes of Allah, and they declared Al-Dja’d as kafir, but Ibn Taymiyya said something different than what the salaf said:

“The one among them who call for error whose evil can not be stopped except by killing him, such is killed even when he shows repentance, and even if he is not declared an unbeliever, such as the imams of the rafida who let the people go astray, just like the Muslims killed Ghilaan Al-Qadari and Al-Dja’d bin Dirham and similar callers to error, such a dajjal will be killed in all cases. And Allah knows best.” Majmu Al-Fatawa 28/555

He excused Jahmiyya

Ibn Taymiyya said: “And many from the Muslim innovators amongst the rafida, jahmiites & others went to the lands of the kuffar and many of the people have became muslim at their hands and were benefited by that thereby becoming Muslim innovators and that’s much better than them being disbelievers…” (Majmu al-fatawa 13/96)

Ibn Taymiyyah said: ‘That’s why I used to say to their elders: If I had agreed to your saying, I would have become an evil Kafir, due to the knowledge which I possess that it’s clear Kufr. However you don’t disbelieve, because you’re ignorant people in regards to the realities of the Deen.’ (Bayaan Talbis Al-Jahmiyyah 1/10)

He also said: ‘That’s why I say to the Jahmiyyah from the Hulooliyyah, and the negaters whom when their trail occurred negated Allah The Most High being above his throne: Had I agreed to you I’d be a Kafir; because I know your saying is Kufr, however in my opinion you don’t disbelieve, because you’re ignoramuses. (Al-raddala’al-bakri1/383-384)

This was written to their scholars, judges, shuyukh and their leaders, so his madhhab is not necessarily the excusing of the ignorant laymen, but also the excusing of their leaders and scholars.

Ibn Taymiyya excused jahmiyya and made difference between naw’a and ‘ayn in takfeer.

And the truth in this is: a statement can be kufr, like the statements of the jahmiyya who said that Allah doesn’t speak and that he can not be seen in the hereafter. But this maybe hidden for some people, so we say that (generally) anyone who says this is declared a disbeliever, like the salaf said: “who says: the Quran is created, is a kafir. And who says that Allah can’t be seen in the hereafter is a kafir, but we don’t declare the individual person as a kafir until the evidence (hujjah) has been given. Majmu Al-Fatawa 7/619

Ibn Taymiyya said: The mujtahid among the believers in matters like this -i.e. denying the highness of Allah- if he tries his best to find the truth then Allah will forgive him his mistake and if he has a certain shortcoming then this is a sin and does not reach the level of kufr. Al-Istiqama p.163-164

Ibn Taymiyya said: the takfir on the jahmiyya is known from the salaf and the imams, but they did not do takfir on the individuals, because the one who calls to a saying is worse than the one who only says it.” Majmu Al-Fatawa 23/328

Al-Rabee said: I was present at Al-Shafii, or Abu Shuayb told me, but I’m sure Abdullah bin Abd Al-Hakam was present and Yusuf bin Amr bin Yazid and Hafs Al-Fard, and Al-Shafii called him: Hafs Al-Munfarid. Then Abdullah bin Abd Al-Hakam asked Hafs: “What do you say about the Quran?” But he refused to answer him. So then he asked Yusuf bin Amr bin Yazid, but he refused to answer and he pointed at Al- Shafii. So, then, he asked Al-Shafii about all kinds of arguments, and the discussion lasted for a long time, but Al-Shafii proved that the Quran is the word of Allah, and uncreated, and that Hafs is a kafir. Then I met Hafs and he said, “Al-Shafii wanted to kill me” AadabAl-Shafiiof Ibn Abi Hatim p.149

And it is stated in Sharh Usul Al-I’tiqaad of Al-Laalkaaie p.421 that Al-Shafii said, “Wallahi, you are a disbeliever in Allah Almighty.”

And Al-Dhahabi said in Mizaan Al-Itidaal no: 2143: “Hafs Al-Fard: an innovator.”

Al-Nasaaie said: “he is a man of kalaam, his hadith must not be written and al-Shafii has made Takfir on him during his debate.”

But despite these statements that Hafs Al-Fard was a kafir, Ibn Taymiyya claimed that Al-Shafii did not takfeer Hafs, saying, “Al-Shafii also said to Hafs,” Wallahi, you are disbelieving in Allah Almighty, when he said that the Quran is created, he clarified that this statement is kufr, but he did not judge that Hafs is an apostate because he did not give the evidence (hujjah) which makes him a disbeliever because if he thought that Hafs was an apostate, he would try to kill him.” MajmuAl-Fatawa 23/349

About the Asharis who are almost the same as the jahmiyya

He was Ashari for many decades and never repented: Ibn Taymiyya said about himself when he was ashari:

“Others and I followed the madhhab of the ancestors regarding the two foundations; we said what the innovators say, but when it became clear to us what the prophet came with, we had to choose between following what Allah has revealed and following what we found our ancestors upon.” Majmu Al-Fatawa 6/256

Ibn Taymiya said: “Al-Harawithe author of the book DhammAl-Kalam, he is among the ones who exaggerated about vilifying the jahmiyya because they deny the attributes of Allah, and he also wrote a book about takfir of the jahmiyya, and he exaggerates also about vilifying the asharis although they are from the closest people to ahlu sunnah and hadith. Majmu Al-Fatawa 14/354

Ibn Taymiyya said about the asharis and their kind:

“They believe in some attributes and disbelieve in some attributes, and they believe in part of the book and disbelieve in another part, therefore the people have disagreements concerning their belief (imaan) or disbelief (kufr).” Bayan Talbis Al-Jahmiyya 5/150

“The asharis are the protectors of the foundations of the religion” said Ibn Taymiyyah

Ibn Taymiyya said: As for the cursing of the imams of the asharis: the one who curses them gets punishment / ta’zier (like whipping f.e) And the curse returns upon him, because the one who curses a person who does not deserve to be cursed, is himself cursed. And the scholars are the supporters of the branches of the religion, but the asharis are the protectors of the foundations of religion. Majmu Al Fatawa 4/16

Ibn Taymiyya said about the asharis who put him in prison: I dont want to take revenge on anyone who lied about me and were unjust to me, I acquit anyone for Allah, any muslim who did me wrong. I wish all the good for my brothers like I do for myself. Majmu al-fatawa 28/55

He excused grave-worshippers

Ibn Taymiyya wrote in his book “the refutation of Al-Akhnaaie” p.242 (Al-Radd ‘ala Al-Akhnaaie): “And that Al-Akhnaaie is a grave-worshiper, a denier of the attributes of Allah and a misguided one.”

“And all this belongs to that which the prophet, salliAllahu alayhi wa sallam, has declared prohibited in correct narrations, so how can he compare what the prophet forbade with what he has done and what he has recommended? And regarding this issue, this opponent and his like have made a mistake. And making a mistake in this is not a specific error of him, and we must be just towards him and aim to tell the truth. Justice regarding him is a command from Allah, for He has commanded to be righteous to our disbelieving enemies, He subhanahu says: O you who believe! Be steadfast for Allah as righteous witnesses. And do not let the hatred of a people let you to be unrighteous. Be righteous, that is the closest to Taqwa. And fear Allah. Verily, Allah knows what you do. (Al-Maida: 8)

So what would it be like for our Muslim brothers? And the Muslims are all brothers, and may Allah forgive him and let him do the right thing and give him success.”

Is there anything more clear than this concerning the misguidance of Ibn Taymiyya and his deviations from the path of the salaf?

He slandered Aisha, radhiAllahu anha, and claimed she was ignorant about that Allah is Allknowing

Ibn Taymiyyah said upon commenting on the Hadith of Aisha (radhiAllahu anha)

‘No matter how many things people hide Allah knows it’

So this is Aisha the mother of believers asking the Prophet, does Allah know what people conceal? So the prophet replied: ‘yes’, and this is proof that she didn’t know this before and that she wasn’t kafirah before she knew that Allah is knowledgeable of everything people conceal.

Although attesting to that after establishment of the Hujjah is from the foundations of imaan and denying his knowledge of everything is like denying his capability over all things. Nevertheless she was deserving of the blame due to the sin and that’s why the prophet nudged her and said: ‘Did you think that Allah and His Apostle would deal unjustly with you?’ Thus it has been made clear that this saying is Kufr but declaring takfir on the one who says it: isn’t done until enough knowledge that would establish upon him the Hujjah of which whoever abandons it disbelieves, reaches him.” Majmu Al-Fatawa 11/412-413

“Muhammad b. Qais said (to the people): Should I not narrate to you (a hadith (of RasulAllah) on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad b. Qais) then reported that it was Aisha who had narrated this: Should I not narrate to you about myself and about RasulAllah (saw)? We said: Yes. She said: When it was my turn for RasulAllah (saw) to spend the night with me, he (saw) turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He (saw) took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi (graveyard). He (saw) stood there and he stood for a long time. He (saw) then lifted his hands three times, and then returned and I also returned. He (saw) hastened his steps and I also hastened my steps. He (saw) ran and I too ran. He (saw) came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (saw) entered the (house), and said: Why is it, O Aisha, that you are out of breath? I said: There is nothing. He (saw) said: Tell me or (Allah) the Subtle and the Aware would inform me. I said: RasulAllah, may my father and mother be ransom for you, and then I told him (the whole story). He (saw) said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He (saw) struck me on the chest which caused me pain, and then said: Did you think that Allah and His Apostle would deal unjustly with you? She said: Whatsoever the people conceal, Allah will know it. He said: Jibril came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully dressed. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He (Jibril) said: Your Lord has commanded you to go to the inhabitants of Baqi (to those lying in the graves) and beg pardon for them. I said: RasulAllah, how should I pray for them (How should I beg forgiveness for them)? He (saw) said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, Allah willing, join you.” (Muslim; Ahmad)

According to Ibn Taymiyya’s claim and the claim of many others; the mother of the believers, Aisha (raa) is asking whether Allah knows everything. To deny that Allah knows everything is like denying that He is capable of all things. Nevertheless, her question did not make her a disbeliever. Although she doubted regarding the ilm of Allah she did not become kafir because she was ignorant.

SubhanAllah! What a slander, what a defamation!

This hadith narrated from Aisha (raa) in the Sahih of Muslim under the heading Kitab’ul Janaiz, Bab ma yukalu inde duhulu’l kabr (bab #35) hadith # 103 (974) it also has been narrated differently by Nasai (Kitabul Janaiz and Kitabu Ashratun Nasai), Ibn Hibban (7110), Abdu’r-Razzak (III, 570-571), and Ahmad (VI, 221).

In all narrations there is no question Aisha (raa) asks RasulAllah (saw). On the contrary her statement is in the matter of “Whatsoever the people conceal, Allah will know it.”

Nawawi stated: “Aisha said: ‘Whatsoever the people conceal, yes Allah

will know it.’ It is as such in usul. This is sahih. It is as when she was saying when people would hide from him Allah would teach him, her nafs approved this and in continuation she said na’am (yes).” (Nawawi, 7/44)

From the beginning to the end of this hadith where is the doubt in Aisha (raa)’s acts? Whereas her statement of ‘Whatsoever the people conceal, Allah will know it’ is a statement which is a statement of ilm.

He excused Rafidah

“The sheer rafida are people of desire, innovation & misguidance and it’s unbefitting for a Muslim to marry his ward to a rafidi, and [even] if he marries a rafidi woman the marriage remains valid if he is in hope of her repentance, otherwise leaving off her marriage is better.” (Majmual-fatawa 32/61)

Allah ta’ala says:

Muhammad is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Taurat and their description in the Injeel; like as seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers, that He may enrage the disbelievers because of them; Allah has promised those among them who believe and do good, forgiveness and a great reward. (al Fath 48:29)

So it is clear only a kafir becomes enraged by the sahaba, because Allah says: He enrages the disbelievers because of them.

But Ibn Taymiyya said there is difference of opinion about their kufr.

Ibn Taymiyya said: “But the one who absolutely curses and vilifies them (ie the sahaba) then there is disagreement about them because it can be cursing because of anger (ghayz) or cursing because of belief (i’tiqaad).” Al-Sarim Al-Maslul p. 586

He excused Murjia

Ibn Taymiyya said:

“And this is why a group entered Irjaa al-Fuqaha who were considered by the ummah as people of knowledge and good religion, and that is why the salaf did not takfeer anyone from the murjiah fuqaha, in contrary they saw this as an innovation concerning sayings and actions and not and innovations concerning aqeedah.” Majmu Al-Fatawa 7/394

He said Sujud for others than Allah is not shirk.

Ibn Taymiyyah said: ‘The Muslims are united upon the Tahreem of sujuud to other than Allah.’ Majmu’l Fatawa 4/389

He also said: ‘It’s not permissible to make Sujud to other than Allah from the living or dead, nor directing one’s qiblah to the tombs however its doer is rebuked.’ Majmu’l Fatawa 4/16

He said also: ‘Whatever from the apparent actions was Kufr such as: sujuud to the Awthan, insulting the messenger and the likes thereof it only necessitates the inner disbelief because of its nature. However if he was able to make Sujud in front of the Awthan whilst not intending sujuud to it by his heart rather he intended sujuud to Allah by his heart that doesn’t become Kufr.’ Majmu’l Fatawa 14/120

Riddah issue

He gave the right definition of apostasy (riddah) but he still called people who never entered Islam apostates (murtaddin).

Ibn Taymiyya said: “So the apostate is the person who says or does something after Islam by which he invalidates his Islam, so that the two do not go together. Al-Sarim Al-Maslul p.459

When was their Islam confirmed?

Ibn Taymiyya said concerning the druze: “The disbelief of them is something about which the Muslims do not differ, who doubts their disbelief is kafir like them, they are not like ahlu al-kitab and also not like the mushrikin, they are the astray infidels so their food is not halal to eat and their wives are taken as slaves and their possessions are confiscated, for they are apostate heretics (zanadiqah murtaddun), their repentance is not accepted and they are killed wherever they are found and they must be cursed as they are described.” Majmu ‘Al-Fatawa 35/162

The Fatimids were not apostates and when Salah Al-Din –the ashari-took over power in Egypt, the Sunnah did not return like he claimed, because asharis are jahmiyya … but Ibn Taymiyya saw them as muslims upon Sunnah.

Ibn Taymiyya said about Egypt when it fell under the rule of the Fatimids: “Because they were heretics and innovators, in Egypt, during their reign over the country – about 200 years long – the light of Islam and iman was extinguished. And the scholars said that it was a country of apostasy and hypocrisy, just like the land of Musaylama the liar.” (Al-Fatawa 35/139)

Issue of Al-Hukm (judging, ruling)

Ibn Mas’ud was asked about bribes, he said: that is illegally acquired property. Then he was asked: also in judgment? Then he said, that is certainly the kufr (dhalika huwa al-kufr). And afterwards he recited the aya: “And whoever does not judge by what Allah has sent down, they are the disbelievers.” (Al-Maida: 44) – (Al-Sunnah of Al-Khallal 4/157 nr1412 and Tafsir Ibn Kathir 3/119)

There are several statements of the sahaba about that judging by something other than what Allah has revealed is major kufr, including statements by Ibn Abbas and Ali and others, radhiAllahu anhum.

This is contrary to the statements of heretical scholars like Ibn al Qayyim and Ibn Taymiyyah.

Ibn al-Qayyim said about the (so-called) disagreement about Allah’s words: “And whoever does not judge what Allah has sent down, they are the disbelievers.” (Al-Maida: 44)

What is correct is that judging by something other than what Allah has revealed can be either major kufr or minor kufr depending on the ruler’s situation if he is convinced that the judgment of Allah is better and that it is obligatory to judge with what Allah has revealed and judges in one particular event with something else, that is the minor Kufr. If, however, he believes that it is not mandatory (to judge according to Shariah) and that he himself has the choice, knowing with certainty what Allah’s judgment is, that is major kufr, but if he is ignorant about it and one wrong then he is someone who has committed a mistake and then he gets the judgment of those who make mistakes. MadarijAl-Salikeen 1/336

Ibn Taymiyya said:

Allah says: But no, by your Lord! They will not believe until they (O Muhammad) make you judge between them about their disputes, and then do not perceive any form of resistance in themselves against what you judge and completely surrender (to it). (Al-Nisaa: 65) And this Aya is used by the Khawarij as evidence for Takfir on the leaders who do not judge by what Allah has revealed. Minhaj Al-Sunnah 5/131

And Turki al-Bin’ali (whi is a heretic kafir) was asked: Some of the murjiah of today claim that Ibn Taymiyyah pardoned the judges who rule by other than what Allah has revealed, is this true?

He answered: Yes, Ibn Taymiyyah pardoned some of those judges while declaring other judges as kuffar, but the question is which kind of judges did he pardon and which kind did he declare them as kuffar? We already spoke about the different scenarios of ruling by other than what Allah has revealed. Those excused were from the second type or picture of not ruling by what Allah has revealed. Those were judges from the innovators at the time of Shaykh Ibn Taymiyyah such as Ibn Makhloof whom used to judge by the Qur’an and Sunnah but sometimes twisted the judgment for any reason e.g. bribes, desires, innovations, personal conflicts, kinships etc.

He indulged in Kalaam and Philosophy and claimed its allowed to use kalaam to refute ahl al kalaam

See his words in Majmu Al-Fatawa 4/13-14 and Dar’ al ta’arud 7/181

Imam Ahmad said in UsoolasSunnah (Foundations of Sunnah)

19. For indeed, (indulging in) theological rhetoric (kalaam) in the matter of Qadar, the Ru’yah, the Qur’aan and other such issues are among the ways that are detested and which are haraam (forbidden).
20. The one Who does so, even if he reaches the truth with his words, is not from Ahlus-Sunnah, until he abandons (using) this mode of argumentation, [and until he] submits and believes in the aathaar (the Prophetic Narrations and those of the Companions.

Imaam ash-Shaafi’ee (d. 204H) said, “My ruling regarding the people of theological rhetoric is that they should be beaten with palm leaves and shoes and be paraded amongst the kinsfolk and the tribes with it being announced, ‘This is the reward of the one who abandons the Book and the Sunnah and turns to theological rhetoric (kalaam).” Sharh ‘AqeedatitTahaawiyyah of lbn Abil-’Izz, p. 75

Ibn ‘Abdul-Barr said, “The people of Fiqh and Aathaar in all the various towns and cities are agreed unanimously that the Ahlul-Kalaam (People of Theological Rhetoric) are (but) Ahlul-Bida’ waz-Zaigh (the People of Innovations and Deviation). And they are not considered, by all of the above, to be amongst the ranks of the Scholars.” Reported by Ibn Qudaamah in his Burhaan fee Bayaanil-Qur’aan

Imaam ash-Shaafi’ee said, “That a person is put to trial with everything that Allaah has forbidden, besides Shirk, is better than that he looks at Kalaam (theological rhetoric).”

He also said, “If people knew what (misleading and destructive) desires are contained within theological rhetoric they would certainly flee from it as they would from a lion,”

He also said, “Whoever showed boldness in approaching theological rhetoric will never prosper.” Reported by Ibn Qudaamah in his Burhaan fee Bayaanil-Qur’aan

Aboo Yoosuf, the companion of Aboo Haneefah said, “Whoever sought knowledge by kalaam (theological rhetoric) will turn a heretical apostate,” Ibn Qudaamah in his Burhaan fee Bayaanil-Qur’aan

Ahmad ibn Hanbal (d. 241H) said, “The person of theological rhetoric will never prosper. And never do you see anyone looking into theological rhetoric except that in his heart is a desire for creating mischief.” Ibn Qudaamah in his Burhaan fee Bayaanil-Qur’aan

Praising the heretics

Ibn Hazm and the position regarding him by Ibn Taymiyya

Ibn Hazm is one of the worst disbelievers since he was a jahmi who claimed that it belongs to Tawheed to deny time, place and movement for Allah, and that Allah does not speak. But despite all this kufr Ibn Taymiyya and his students said, Ibn hazm is a great imam who has served Islam and other nonsense.

Ibn Taymiyya said: “He honored the philosophers and he agrees with the jahmiyya regarding the denial of the sifat, and he speaks badly about great people, and denies meanings, and he exaggerates in following the Zaahir of the text. And then he praised him because he confirmed the sahih ahadith and because had the salaf and the imams of ahl al-hadith in high regard and he said that he had a lot of Imaan and knowledge and a good belief, and a lot of knowledge about the statements of the scholars and their situations and he had much veneration for Islam and the revelation and he was able to distinguish between correct narrations and weak narrations, like no one else, and only a haughty person denies this.”

Abu ‘Aliyy al-Hasaniyy said:

“Ibn Abd al-Hadi said: “Ibn Hazm is a pure Jahmiyy.” I (i.e. al-Hasaniyy) say: Whoever compares the ‘Aqidah of An-Nawawiyy and Ibn Hajar concerning the Names and Attributes will find them agreeing with Ibn Hazm. They are, by Allah, two Jahmiyys. And whoever refutes me, then let him refute Ibn Abd al-Hadi (student of Ibn Taymiyyah). And whoever refutes me and declares them free of being Jahmiyyah, then let him invalidate the Aqidah of Ahl as-Sunnah wal-Jama‘ah. And whoever refutes my statement, then let him refuse the creeds of the Salaf.”

Ibn Taymiyya said: concerning the tamimiyyun like Abu Al-Hasan, Abu Al-Fadl and Ibn Rizqillah they are further from confirming (the attributes of Allah) and closer to agreeing with others and more soft towards them, thats why the Sufis follow them and the virtuous ones among the Asharis incline towards them, like Al-Baqillani and Al-Bayhaqi, because the aqeedah of Ahmad that was written by Abu Al-Fadl was relied upon by Al-Bayhaqi, although these people (the asharis) were upon the sunnah. Majmu Al-Fatawa 6/53

He claimed that (some of the) prophets were mushrikin before the revelation came to them

The evidence that Shu’ayb and those who believed with him were on the millah (deen, religion) of their people. (see Majmu Al-Fatawa 15/29-31)

And the one who makes tawba from kufr and sins is better than the one who didn’t commit kufr and sins. And the one who has the most right for nubuwwa (prophethood) is the one who has no-one like him in fadhila (virtue). (see Majmu Al-Fatawa 10/310)

at-Taftazaani said: The idea of their being infallible and protected from committing any sin is subject to further discussion. Theywereprotected from disbelief (kufr) both before and after receiving revelation, according to scholarly consensus, and were protected from committing major sins deliberately, according to the majority. Taftazani, Sharhu’l-Aqaid

He made up an ijmaa that earth is a ball, while this is clear denial of Quran and no one preceded him in this except Ibn Hazm

Imam Abu’l-Husayn Ahmad ibn Ja‘far ibn al-Munaadi narrated from the prominent scholars who are well known for knowledge of reports and major works in religious sciences, from the second level of Ahmad’s companions, that there was no difference of opinion among the scholars that the sky is like a ball.

He said: Similarly they were unanimously agreed that the Earth, with all that is contains of land and sea is like a ball. He said: That is indicated by the fact that the sun, moon and stars do not rise and set over those who are in different parts of the earth at the same time; rather that occurs in the east before it occurs in the west. (Majmoo‘ al-Fataawa 25/195)

The heavens are round, according to the Muslim scholars. More than one of the scholars and Muslim leaders narrated that the Muslims are unanimously agreed on that, such as Abu’l-Husayn Ahmad ibn Ja‘far ibn al-Munaadi, one of the leading figures among the second level of the companions of Imam Ahmad, who wrote approximately four hundred books. Consensus on this point was also narrated by Imam Abu Muhammad ibn Hazm and Abu’l-Faraj ibn al-Jawzi. The scholars narrated that with well-known chains of narration (isnaads) from the Sahaabah and Taabi‘een, and they quoted that from the Book of Allah and the Sunnah of His Messenger. They discussed that in detail with orally-transmitted evidence. There is also mathematical evidence to that effect, and I do not know of anyone among the well-known Muslim scholars who denied that, apart from a few of those who engaged in arguments who, when they debated with the astrologers denied it for the sake of argument and said: It may be square or hexagonal and so on. They did not deny that it could be round, but they said that the opposite of that was possible. I do not know of anyone who said that it is not round – with any certainty – apart from some ignorant people to whom no one pays any attention. (Majmoo‘ al-Fataawa 6/586)

It is well known from the evidences of the Quran, that the earth is flat and not a ball.

Allah the most high says: And at the earth – how it is flat? Al-Ghashiya 20

Allah the most high says: [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him]. Al-Baqara 22

Allah the most high says: And the earth, He made it flat after that. Al-Naazi’aat 30

He loved and praised the murji kafir Abu Hanifa

“There is no doubt regarding Imam Abu Hanifa‘s knowledge. People later attributed many lies to Imam Abu Hanifa, which were all untrue. The aim of such writings was to taint Imam Abu Hanifa.” [as-SunnaAn-Nabawiyya, vol.1, page 259]

Ibn Taymiyyah said:

Amongst the Scholars there were those who are Scholars of Ahadith, and some that were Scholars of Fiqh. The Scholars who are knowledgeable of both Ahadith/Fiqh are Imam Sahfi’, Imam Ahmed, Imam Ishaq, Imam Abu-Yusuf, Imam Abu Hanifah. They also had a very high status which was suitible for all of them Rahmatullah ajmaeen. [Kitab Al Istegatha page 13]

Other kufr of Ibn Taymiyya:

Ibn Taymiyya said: Ali fought to be obeyed and so he can control the people and their possessions, so how can this be for the sake of religion? And Abu Bakr fought against those who became apostates who had left what Allah obliged, to obey only Allah and his prophet, and this (ie what Ali bin Abi Talib did) is not fighting for the sake of the religion. Minhaaj Al-Sunnah part 8 p.329-330

And he said about Abu Sufyan:

“People agree that Muawiya was a better Muslim than his father, and none of the sahaba and tabi’in accused Muawiya of Nifaaq, but they had

disagreements about his father.” Minhaaj Al-Sunnah part8p.140

Ibn Taymiyya said: “Veneration of the Mawlid and taking it as a holiday, can be done by some people, and one gets a great reward for this, because of his good intentions and veneration of the Prophet Salla Allahu alayhi wa sallam.” Iqtida Al-Sirat Al-Mustaqim 2/126

Ibn Taymiya said that jahannam will perish: “Those who say that Hell is eternal have no book or sunnah or sayings of the companions.” Al-Radd Ala Man Qala bi-Fanaa Al-Nar p.67

He also says: “The salaf of the ummah and ahlu sunnah wa al jama’a agreed that some created things will not perish completely like The Paradise and Hell and the Throne and other than that.” Majmu Al-Fatawa 18/307

So it does perish partially according to him or what?

Ishaq bin Rahawayh (238H) said: “If someone says that the virgins of paradise will die or that something of the enjoyment of paradise or something of the punishment of hell will perish then he is a kafir and then he gets the chance to to repent, otherwise he gets the death penalty.”

Nu’aym bin Hammad said: “If you hear a Khorasani talking badly about Ishaq bin Rahawayh suspect him concerning his religion.”

What his Students said about him:

Ibn Al-Mibrad said about Abu Al-Hasan al-Ashari: Zahir bin Ahmad was with Al-Ashari when he laid on his death bed and cursed the mutazila, and he did dawa with him while he was dying, but he said, “I do not do takfeer on anyone of this qibla, because they all turn to one God, it’s all just a difference concerning the way things are expressed. Ibn Asakir has mentioned this as a praiseworthy thing, but I (ie ibn Al-Mibrad) see this as a despicable thing, as it tends to not takfeering the mutazila and others of the people of innovations. Jam’ al-Djuyush wa Al-Dasakir p.144

Al-Dhahabi liked the statement of Al-Ashari He said: “I saw a statement of Al-Ashari which I liked and it is confirmed, narrated by Al-Bayhaqi: Zahir bin Ahmad Al-Sarkhasi said: when Abu Al-Hasan Al-Ashari was about to die in my house in Baghdad, he called me, so I came to him,

and he said: testify that I do not do takfeer on anyone of this qibla, because they all turn to one God, it’s all just a difference concerning the way things are expressed. Al-Dhahabi said: “This is also like my religion, and also our Shaykh Ibn Taymiyya used to say: I don’t takfeer anyone of this ummah, and he used to say: the prophet said: “No one observes the wudu regularly except a believer.” So whoever prays and does wudu is a muslim.” Siyar A’lam Al-Nubala 15/88

Al-Dhahabi said about Ibn Taymiyya: His madhhab was expansion of excusing to the people, and he did not takfeer anyone except after giving the evidence and hujjah. And he used to say: this statement is kufr, and misguidance, but the one who said it is an ignorant mujtahid and the hujjah of Allah is not established against him, and maybe he repented from what he said. Al-Masail wa Al-Ajwiba p.246

Ibn Rajab said about his teacher Ibn Taymiyya:

And groups from the imams of Ahl Al-Hadith and their Huffaz and Fuqaha loved the Shaykh and venerated him, but they did not like that he indulged with the people of Kalaam and philosophers, which is the way of the early imams of ahl al-hadith (ie not indulging in this) like Al-Shafii and Ahmad and Ishaq and Abu Ubayd and others like them. And also many of the ulama and fuqaha and muhaddithin and pious people hated that he had devious stances concerning some issues, and the salaf used to rebuke the one who had devious stances about them, even some of the upright judges from among our companions forbade him to give fatawa on some of these matters. Dhayl Tabaqat Al-Hanabila 4/505

All praise belongs to Allah