Ibn Taymiyyah said:
If a Muslim is incorrect in his understanding about killing (a Muslim) or making takfeer, then he does not become a disbeliever because of that, this is like when ‘Umar Ibn Al-Khattaab said about Haatib Ibn Abi Balta’, “O Messenger of Allaah, allow me to behead this hypocrite.”
The Messenger of Allaah replied, “Indeed, he is one who witnessed Badr, and you do not know if Allaah has looked towards the people of Badr and said to them, ‘Do as you please, for you have been forgiven.'”
And this hadeeth is found in the two saheeh collections (Bukhari and Muslim).
[Majmoo’ Al-Fataawaa 3/283-284]
Ibn Taymiyyah said:
“The Polytheists have many dissensions and sects in their faith. As a matter of fact Polytheism and innovation always cause division and dissension.
Each polytheistic tribe of Arabia had its own god which was loathed by other tribes. Some of these followed different laws. For example, the Madinan’s polytheists invoked Manaat and disliked to perform tawaaf between Safa and Marwah. The Quraan later commanded them to do so.
Those falling prey to polytheism cannot have unity. This is evident from the conduct of those who take the graves and places associated with the Messengers and the pious as mosques. Each group of theirs visits a place which is not sacred for the other group.”
[Mukhtasar Iqtidhaa’ Al-Siraat Al-Mustaqeem, p. 182]
Ibn Taymiyyah said:
“The sign of this is that the ordeal of the Raafidhah is similar to that of the Jews. The Jews said kingship can only be in the family of Daawood, and the Raafidhah said that Imaamate can only be from the children of ‘Alee.
The Jews said, ‘There can be no jihaad in the path of Allah until the Pseudo-Christ emerges forth and the command to fight is given.‘ The Raafidhah said, ‘There is no jihaad in the path of Allaah until Mahdi emerges and a caller calls from the heavens to fight.‘
The Jews delay their prayers till the stars are ablaze at night and the Raafidhah delay the Maghrib prayer till that time at night. The Prophet (saw) said: “My Ummah will be in a state of good affairs as long as they do not delay the Maghrib prayer till the stars are ablaze at night.” [Ahmad, Abu Daawood & Ibn Maajah]
The Jews distorted the Torah, as did the Raafidhah with the Qur’aan.
The Jews do not see it lawful to wipe over the socks during ablution, as is the belief of the Rafidhah.
The Jews despise Jibreel, and they say, ‘He is our enemy from amongst the Angels.‘ The Raafidhah say, ‘Jibreel made a mistake in giving the Wahi (revelation) to Prophet Muhammad (saw).‘ ”
[Minhaaj As-Sunnah, 1/24]
Shaikh al-Islam ibn Taimiyyah stated,
“The harm that comes about to the woman by the man avoiding sexual intercourse with her is such that the marriage may be dissolved under every circumstance, regardless if it was intentional from the husband or unintentional, or if he had the ability to perform sexual intercourse or not.”
[Ibn Taimiyah, al-Fatawa al-Kubra, vol. 4, p. 562; Ibn Taimiyah, Majmuah al-Fatawa, vol. 32, p. 40.]
Ibn Taymiyyah said:
“The way in which to tell what is for men (i.e, their dress code) and what is for women is by the custom and what is suitable and what befits the two sexes and that which the religion has stipulated for them both with regards to their dress code.
Women’s beauty should be concealed from men at all times and they should not expose themselves to strange men. They are forbidden from wearing trousers, hooded cloaks, short dresses and so forth.
Women are also ordered to not raise their voices due to the fact that their voices affect other male’s hearts in public and this is one of the reasons why women are not allowed to raise their voices in the call to prayer. They should not make du’aa (supplications) or thikr (words of remembrance prescribed in the sunnah) out loud in the presence of non mahrams, nor do they climb Safa or Marwa (two smal mountains in Makkah). So the women are advised to cover their faces and hands from non-mahrams.
It is related in An’ni’hiya that men should have certain clothes which distinguish them from women and vice-versa: women should have clothes that distinguish them as women.”
[Majmoo’ Al-fataawaa, 22/148]
Shaykh Al-Islaam Ibn Taymiyyah said:
“The khimaar (which a woman is obliged to cover herself with) is that which covers the head, the face and the neck. And the jilbaab is that which is made to fall from the top of the head downwards, such that oohing from her dress is apparent except for her two eyes.”
[As is reported on him by Al-Albaanee in his book “Hijaab” p.71]
Regarding the Jahmiyyah, Ibn Taymiyyah said:
“They (the Jahmiyyah) say: ‘They (the Companions) did not actualize the principles of the religion as we have actualized it.‘
And at times they would make excuses for them by saying that they were preoccupied with Jihaad!
These individuals have so much speech similar to this (1) – which the Raafidhah and ther likes from the people of innovation agree with and which they use to oppose the Book, the Sunnah and the Ijmaa’ – that this is not the place that we can go into detail about that.
Rather we have only been warned about the principles of their religion and the reality of their statements. Their objective behind all this is that they claim that intellectual understanding and rhetoric speech that oppose the Book and the Sunnah exist in the foundations of the religion. Their speech contains such contradictions and corruptions that resemble that of the atheists.
So they are from the ranks of the Raafidhah – they have no clear intellect or authentic text.
Rather, their ultimate objectove is to impose Sophistry (philosophical reasoning) into intellectual proofs and Karmathianism (Qaraamitah) into the textual proofs. This is the main objectove of every innovator that opposes something form the Book and the Sunnah, even in knowledge based matters and fiqh issues.”
[Dar’ Ta’aarud Al-‘Aql Wan-Naql, 2/14-15]
There is no doubt that one speaks ill against these types of scholars except for those whom Allaah has led astray and blinded. So if one of these scholars errs in an issue from the issues in which Ijtihaad is allowed, it must be clarified, but not in the manner of condemning.
Ibn Taymiyyah said in this regard:
“So whoever is known to have (the ability to perform) the allowable ijtihaad, then it is not permissible for him to be mentioned in a manner of condemnation or blame, because Allaah has forgiven his error.
Instead, it is an obligation due to what he possesses of Eemaan and taqwaa to show loyalty and love to him, and to fulfill what Allaah has mandated from his rights, such as praising him, making du’aa for him, and so on.”
[Majmoo’ Al-Fataawaa, 28/234]
Ibn Taymiyyah said:
“Some of the Shaafi’ee and Hanbalee scholars, and others, have permitted killing the one who calls to innovations that are inopposition to the Quraan and Sunnah. This is the same case with the Maalikee scholars who said, ‘Maalik and others only allowed killing the Qadariyyah for the purpose of eradicating corruption from the lands, not because of their apostasy.‘ ” [As-Siyaasat Ash-Shara’iyyah, p.123]
Ibn Taymiyyah also said:
“Any innovator that has the proof established against him, deserves to be punished. And if not, then still, his innovative and prohibited actions are fruitless and contain no reward in them. Rather they subtract from his good deeds, reduce his reward and serve as a means for lowering his sanctity and status.
This is the ruling and the recompense for the deviant misguided ones, and Allaah rules with equity and justice – He does not wrong anything, not even an atom, and He is All knowing, Most Wise.” [Ar-Radd ‘Alaa Al-Akhnaa’ee]
Shaykh-ul-Islaam Ibn Taymiyyah said:
“It is not for anyone to place for the ummah a person calling to his path showing loyalty or enmity because of that path other than the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam).
And it is not permissible to place for them speech, show loyalty or enmity because of it other than the speech of Allaah and His messenger (sal-Allaahu ‘alayhe wa sallam) and that which The Ummah has united upon.
Rather, this is what the people of innovation do who place for themselves a person or some speech and they divide with it the ummah, showing loyalty or enmity upon that person or that kalaam or that attribute.”
[Majmoo’ al-Fataawa vol. 20, pp. 124]