The traditions are taken from Sahih Bukhari...

The traditions are taken from Sahih Bukhari: The translation of the meaning of Sahih al-Bukhari Arabic-English Dr.

Mohammad Muhsin Khan Islamic University, Medina al-Munawwara The Ahl al-Sunnah View of Ibn Taymiya and his Works The following article is written by a Sunni brother Subject: Ahl al-Sunnah and Ibn Taymiya Ibn Taymiya and his writings and those of his students have recently been used by "Wahabbis" and "Reformists" to provide evidence against madhaib and the Aqueedah of Ahl al-Sunnah wal Jamaat (The Four Schools).

As can be seen from the following brief biography, taken from "The Reliance of the Traveller" which is an AUTHENTIC book of fiqh, Ibn Taymiya (Rahim-ullah) was considered an innovaitor and a heretic and some scholars went so far as to declare his writings as Kufr. Ibn Taymiya is Ahmad Ibn Abd al-Salaam ibn Abdullah, Abu al-Abbas Taqi al-Din ibn Taymiya al-Harrani, born in Harran, east of Damascus, in 661/1263.

A famous Hanbali scholar in Qur'anic exegesis (tafsir), hadith and jurisprudence, Ibn Taymiya was a voracious reader and author of great personal courage who was endowed with a compelling writing style and a keen memory.

Dhahabi wrote of him, "I never saw anyone faster at recalling the Qur'anic verses dealing with subjects he was discussing, or anyone who could remember hadith texts more vividly." Dhahabi estimates that his legal opinions on various subjects amount to three-hundred or more volumes.

He was imprisoned during much of his life in Cairo, Alexandria, and Damascus for his writings, scholars of his time accusing him of believing Allah to be a corporeal entity because of what he mentioned in his al-aqida al-Hamawiyya and al-Wasitiyya and other works, such as that Allah's 'hand', 'foot', 'shin' and 'face' are literal (haqiqi) attributes, and that He is upon the Throne in person.

The error in this is suggesting such attributes are literal is an innovation and unjustifiable inferance from the Qur'anic and hadith texts that mention them, for the way of early Muslims was mere acceptance of such expressions on faith without saying how they are meant, and without additions, subtractions, or substituting meanings imagined to be synonyms, while acknowledging Allah's absolute transcedence beyond the characteristics of created things, in conformity with the Qur'anic verse "There is nothing whatsoever like unto him" [Qur'an 42:11].