He says that God is either of the same size or bigger than the Throne (may ALLAH protect us from ever saying such blasphemy!!)

He says of a hadith that this one would prove according to him that God is : either of the same size or bigger than the Throne.

He therefore attributes limits to ALLAH. He says this in in book entitled "Minhaj al-Sunnah al-Nabawiyyah", volume 1 p.261, click one the image below.

He attributes a limit ( a "had") to God

After having quoted that Imam Ahmad has explicitly FORBIDDEN to attribute a "had" (ie a limit) to God, Ibn Taymiyya ends by saying: "All of this does not contradict what has been mentioned before in terms of confirming that He (God) has himslef a limit that no one other than Himslef knows". Therefore he does not take into account what he has himslef narrated from Imam Ahmad who is from the era of the Salaf! His belief is different than Imam Ahmad's!

He says this in his book Bayan Talbis al-Jahmiyyah, volume 1, page 433, click on the image below.

He sees no inconvenient in saying that God moves, which equals attributing Him characteristics of the creations

Il dit:He says "If We say that God moves and that He has attributes which have a beginning (hawadith) : what is the proof of the wrongness of what we say?"Well, the mere fact that God is eternal is enough a proof to see that His attributes are eternal and do not have a beginning!

He says this in in book entitled "Minhaj al-Sunnah al-Nabawiyyah", volume 1, page 210, click on the image below

Il neHe sees no inconvenient in sayingthat God would have "hawadith"(ie attributes which have a beginning)

It is the same sentence as above. We remind everybody that God is eternal, without a beginning and without an end, and all His attributes are eternal, without a beginning or without an end. By saying that God can have "hawadith", he makes God resembling His creations!!

Click on the image

He attributes Qu'ud and Julus to ALLAH (=ie the fact of being seated) by claiming that thi has been said by two companions.

He says:"If the sitting position of the dead person in his grave is not like the sitting position of the bodies, therefore, what has reached us from the Prophet sallaLLAHU ' alayhi wa sallam concerning the words "Qu'ud" and "Julus" about ALLAH ta'ala, like in the hadith of Ja' far ibn abi Talib may ALLAH have mercy upon him or in the hadith of 'Umar ibn al-Khattab, is even more so likely to be without a resemblance to the attributes of the slaves."

He says this in in book entitled "al-Asma wa s-Sifat ", in Majmu' al-Fatawa, vol 5, p 527, click on the image

Sachez Please note that no companion, and nobody among the Salaf ever attributed julu or qu'ud to ALLAH, ALLAH is free from that.

He says that the Prophet will sit next to God on the Throne

This is in his book entitled Mufassal-I'tiqad, in his Majmu' al-Fatawa, volume 4, p.374. He says that God will make the Prophet sit next to Him, attributing this saying to Mujahid, may ALLAH protect Mujahid from all evil. God is not localised on the Throne, and has no partner.

Click on the image

His own student says that Ibn Taymiyya used to say that the punishment in Hellfire will come to an end

This is Ibn al-Qayyim al-Jawziyya, in his book entitled Hadi al-Arwah ila Bilad al-Afrah, p.249, who tells us that his master (that he calls shaykhu l-Islam here) used to say that the punishment in Hellfire would come to an end, and that one day everybody will leave it and that it will be left empty (hereby contradictin the consensus of the Muslim scholars)

Click on the image

He says that the proof that God is in the sky is the fact that it is mentioned, in the falsified Gospel: "Your father who is in the sky"

This is in his book Majmu' al-Fatawa, volume 5, page 406. He tries to justify his creed that God is in the sky by showing that it is mentioned in the falsified Injeel: "Your father who is in the sky". This sentence of his is in the middle of a long list of sentences that Ibn Taymiyya uses to try to justify his belief. He therefore considers that this can be considered as a proof.

Please be aware that we do have to believe in the original Injeel (the real Gospel), but that the existing copies on Earth are all falsified. The mere fact that God is referred in it as being a "father" should have been enough to prove that it is not permissible to take this sentence as an evidence of anything to do with Aqida (belief). The Qur'an is the only revealed book which has reached us intact. In it, it is mentioned a verse which means: "God does not beget , and He is not begotten".

Click on the image

His student Ibn Kathir wrote a whole book dedicated to the Mawlid advocating that it was a good thing.

The whole of the book is dedicated to the Mawlid and contains sayings to quote dutant the mawlid, which by itslef shows that he had a good opinion of it. However wescanned a page (page 19) in which he mentions explicitly that the night of the Mawlid is a good night.

To view the scanned page, click on the image

He mentions the saying "YA MUHAMMAD"in his book "The Good Sayings"

This is in his book entitled Al-Kalimu t-Tayyib, p.165. He places the saying "Ya Muhammad" -for the one whose leg is paralysed- in his book which gathers "the good things to say depending on the circumstances" and he quotes for this what happened to the companion ' Abdullah ibn 'Umar, when his leg got paralysed and he said "Ya Muhammad ".

To view the page, click on the image

The people who follow him go as far as to say that this is shirk (polytheism)!

Ibn Taymiyya says that celebrating the Mawlid entailed a big reward (contradicting himself as well!).

Here is the page from his book entitled Iqtida' as-Sirat al-Mustaqim, volume 1, p.297, where he mentions that celebrating the mawlid entailed a bug reward due to the intention of the people who celebrate it.Here is also a link towards a website which publishes his books online:

http://arabic.islamicweb.com/Books/taimiya.asp?book=367&id=298

To view the scanned page, click on the image

The people who follow him still say that this is a bad innovation and prevent people from celebrating the mawlid!

Ibn Taymiyya narrates from imam Ahmad ibn Hanbal that touching the minbar of the Prophet, to seek the blessings out of it was allowed.

Here is the page from his book entitled Iqtida' as-Sirat al-Mustaqim, volume 1, p.367,, where he narrates from Imam Ahmad that tuching the minbar of the Prophet was allowed.

Here is also a link towards a website which publishes his books online:

http://arabic.islamicweb.com/Books/t...ook=367&id=368

To view the scanned page, click on the image

The people who follow him say that touching the traces of the Prophet to seek the benedictions out of it is an act of shirk!

He narrates one of the two sayings of Imam Ahmad according to which saying "Allahumma inni Atawassul ilayka bihi" is allowed (this sentence is a form of tawassul)

Here is the page from his book al-Fatawa al-Kubra volume 1, p.351, where he narrates one of the two sayings of Imam Ahmad according to which performing tawassul is allowed. he also narrates his other opinion which says the contrary but he does not mention that this saying is to be rejected. On top of that, Ibn Taymiyya mentions several types of tawassul that he considers allowed. This sentence means "O ALLAH, I know perform tawassul to You, via him [ie the Prophet]"

Here is also a link towards a website which publishes his books online:

http://arabic.islamicweb.com/Books/taimiya.asp?book=1003&volume=1&page=351

We do nto possess this book and we are still looking for it so if you have it, please do not hesitate to send us the scan. In all cases, you can still clik on thelink above to check the text.

Once, in 707 AH, he repented and said that he was Ash'ariyy

Here is the page in the biographical note of Ibn Hajar al-'Asqalani, in his book al-Durar al-Kamina, vol 1, p.158. He describes the repentance of Ibn Taymiyya, which happened in front of many scholars, saying that he was an Ash'ari, that the verse on Istawa was no tot be taken literally, and that the attribute of God al-Kalam was not with letters and sounds.

To view the page click on the image

Please note that this repentance took place in 707H when Ibn Taymiyya died in 728. In-between, he was sent back to prison for opposing the Consensus of the Scholars again. But this testimony of Ibn Hajar does show that at some point in his life, Ibn Taymiyya did realise the seriousness of his sayings