I am publishing here the twelve outrageous rulings by Ibn Taymiyya that I critiqued in my video The Ibn Taymiyya Phenomenon: Islamic Scholarship at Its Worst. There is a detailed commentary on each of these fatwās in my video, so I am presenting them here without commentary. I am publishing the texts of fatwās to:
- Add the original Arabic text for those who can read it and/or consult the primary sources.
- Help people appreciate that these fatwas represent Ibn Taymiyya’s systematic thinking and fiqh, not one-off or unrepresentative misguided rulings.
- Demonstrate how difficult it is to dismiss the obvious implications of these fatwas.
- Encourage those who have the interest and capability to study the many other bloodthirsty fatwas that he issued.
- Highlight the unavoidable question: is Ibn Taymiyya more accurately a “Shaikh of Islam” or “Shaikh of takfir”?
Knowing how Taymiyyan ideology has taken hold and the lengths to which his defenders go to justify even his most brutal and bloodthirsty fatwas, I offer this preemptive advice:
- These rulings are just the tip of the iceberg. They represent only a small fraction of similar fatwas that permit and mandate the killing of countless Muslims.
- You cannot explain all of those fatwas away. You are likely to try twisting the wording, qualifying the ruling, diluting the meaning, or resorting to similar desperate attempts. However, remember that dozens more exist, so you will have to do the same for all of them; good luck with that.
- Be honest with your logic. If you think you have successfully “explained” a fatwa, you have likely distorted the Arabic language, resorted to absurdity, declared war against common sense, or rendered fiqh entirely meaningless. Have a competent scholar critique your defence before you fully embrace it.
- Do not invoke history: One tempting justification is to call on Ibn Taymiyya’s “exceptional historical circumstances.” This argument would land you in all kinds of trouble, opening the door to all kinds of nonsense in every historical era, without exception.
- Show your sources. Ibn Taymiyya, like every Muslim, claimed to derive his beliefs, practices, and rulings from the Qur’an and the Sunna. When you try to justify any of these fatwas, try locating its source in at least one of those two foundations; good luck with this as well.
- Value human life. In Islam, human life is sacred, and shedding blood is forbidden. Enemies of Islam treat Muslim blood as cheap—cheaper than water. Do not join their ranks.
Fatwā 1: Killing the Zindīq
«فَأَكْثَرُ الْفُقَهَاءِ عَلَى أَنَّهُ يُقْتَلُ وَإِنْ تَابَ، كَمَا هُوَ مَذْهَبُ مَالِكٍ، وَأَحْمَد فِي أَظْهَرْ الرِّوَايَتَيْنِ عَنْهُ، وَأَحَدِ الْقَوْلَيْنِ فِي مَذْهَبِ أَبِي حَنِيفَةَ وَالشَّافِعِيِّ. وَمَنْ كَانَ دَاعِيًا مِنْهُمْ إلَى الضَّلَالِ لَا يَنْكَفُّ شَرُّهُ إلَّا بِقَتْلِهِ، قُتِلَ أَيْضًا، وَإِنْ أَظْهَرَ التَّوْبَةَ وَإِنْ لَمْ يُحْكَمْ بِكُفْرِهِ، كَأَئِمَّةِ الرَّفْضِ الَّذِينَ يُضِلُّونَ النَّاسَ. كَمَا قَتَلَ الْمُسْلِمُونَ غَيْلَانَ الْقَدَرِيَّ وَالْجَعْدَ بْنَ دِرْهَمٍ وَأَمْثَالَهُمَا مِنْ الدُّعَاةِ، فَهَذَا الدَّجَّالُ يُقْتَلُ مُطْلَقًا. وَاَللهُ أَعْلَمُ» («مجموع الفتاوى»، ج ٢٨، ٥٥٥).
“The majority of jurists hold that he is to be killed even if he repents, as is the school of Mālik, Aḥmad in the most apparent of the two narrations from him, and one of the two views in the schools of Abū Ḥanīfa and al-Shāfiʿī. Whoever among them calls to misguidance and whose evil cannot be warded off except by killing him is also killed, even if he outwardly displays repentance and even if he is not judged to be a disbeliever, like the leaders of Rafḍ who lead people astray. Just as Muslims killed Ghaylān al-Qadarī, al-Jaʿd bin Dirham, and similar callers, this deceiver is killed unconditionally. Allah knows best” (Majmūʿ al-fatāwā, vol. 28, 555).
«ادْرَءُوا الْحُدُودَ بِالشُّبُهَاتِ فَإِنَّك إنْ تُخْطِئْ فِي الْعَفْوِ خَيْرٌ مِنْ أَنْ تُخْطِئَ فِي الْعُقُوبَةِ»، رَوَاهُ أَبُو دَاوُد» («مجموع الفتاوى»، ج ٦، ٥٠٥).
“‘Avert the prescribed punishments through doubts, for if you err in pardoning, it is better than erring in punishment,’ narrated by Abū Dāwūd” (Majmūʿ al-fatāwā, vol. 6, 505)
Fatwā 2: Killing the Abandoner of Prayer
«أمَّا تركُ الصلاةِ في الجملةِ، فإنَّهُ يُوجِبُ القتلَ من غيرِ خلافٍ» («شرح عمدة الفقه» ج ٢، ٤٧).
“As for abandoning prayer altogether, it necessitates execution, and there is no disagreement on this point” (Sharḥ ʿumdat al-fiqh, vol. 2, 47).
Fatwā 3: Killing the Abandoner of Prayer Until its Time Has Passed
«وقد أشار أحمد إلى هذا فَقالَ، «إِذا تَرَكَ الفَجْرَ عامِدًا حَتّى وَجَبَتْ عَلَيْهِ أُخْرى فَلَمْ يُصَلِّها يُسْتَتابُ، فَإِنْ تابَ وَإِلّا ضُرِبَتْ عُنُقُهُ» («شرح عمدة الفقه» ج ٢، ٥٧).
“Aḥmad indicated this, saying, ‘If he abandons the Dawn prayer deliberately until another becomes due and he does not perform it, he is asked to repent. If he repents, fine; otherwise, he is killed’” (Sharḥ ʿumdat al-fiqh, vol. 2, 57).
«المَنْصُوصُ عَنْ أَحْمَدَ أَنَّهُ يُقْتَلُ بِتَرْكِ صَلاةٍ واحِدَةٍ، أَوْ بِتَرْكِ ثَلاثِ صَلَواتٍ» («شرح عمدة الفقه» ج ٢، ٥٦).
“What is reported from Aḥmad is that he is killed for abandoning a single prayer, or for abandoning three prayers” (Sharḥ ʿumdat al-fiqh, vol. 2, 56).
Fatwā 4: Killing the Abandoner of Obligatory Elements of Prayer and Likening Him to the Worst of Sinners
«وَالرَّجُلُ الْبَالِغُ إذَا امْتَنَعَ مِنْ صَلَاةٍ وَاحِدَةٍ مِنْ الصَّلَوَاتِ الْخَمْسِ أَوْ تَرَكَ بَعْضَ فَرَائِضِهَا الْمُتَّفَقَ عَلَيْهَا، فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ. فَمِنْ الْعُلَمَاءِ مَنْ يَقُولُ، «يَكُونُ مُرْتَدًّا كَافِرًا لَا يُصَلَّى عَلَيْهِ وَلَا يُدْفَنُ بَيْنَ الْمُسْلِمِينَ»، وَمِنْهُمْ مَنْ يَقُولُ، «يَكُونُ كَقَاطِعِ الطَّرِيقِ وَقَاتِلِ النَّفْسِ وَالزَّانِي الْمُحْصَنِ»» («مجموع الفتاوى»، ج ٣، ٤٢٩-٤٣٠).
“If an adult man refuses to perform a single prayer of the five daily prayers, or abandons some of its agreed-upon obligatory elements, he is asked to repent. If he repents, fine; otherwise, he is killed. Some scholars say, ‘He is an apostate, a disbeliever, who is not prayed over, nor buried among the Muslims.’ Among them are those who say, ‘He is like a highway robber, a murderer, and an adulterer’” (Majmūʿ al-fatāwā, vol. 3, 429–430).
Fatwā 5: Killing the Abandoner of Prayer Except the Friday Prayer and Cursing Him
«عَنْ مُسْلِمٍ تَارِكٍ لِلصَّلَاةِ وَيُصَلِّي الْجُمُعَةَ، فَهَلْ تَجِبُ عَلَيْهِ اللَّعْنَةُ؟»
«الْحَمْدُ لِلَّهِ، هَذَا اسْتَوْجَبَ الْعُقُوبَةَ بِاتِّفَاقِ الْمُسْلِمِينَ وَالْوَاجِبُ عِنْدَ جُمْهُورِ الْعُلَمَاءِ كَمَالِكِ وَالشَّافِعِيِّ وَأَحْمَد أَنْ يُسْتَتَابَ فَإِنْ تَابَ وَإِلَّا قُتِلَ. وَلَعْنُ تَارِكِ الصَّلَاةِ عَلَى وَجْهِ الْعُمُومِ جَائِزٌ وَأَمَّا لَعْنَةُ الْمُعَيَّنِ فَالْأَوْلَى تَرْكُهَا لِأَنَّهُ يُمْكِنُ أَنْ يَتُوبَ وَاَللهُ أَعْلَمُ» («مجموع الفتاوى»، ج ٢٢، ٦٣).
“Regarding a Muslim who abandons prayer but performs the Friday prayer: Is cursing him obligatory?”
“Praise be to Allah. This person deserves punishment by the consensus of Muslims. The requirement according to the majority of scholars—such as Mālik, al-Shāfiʿī, and Aḥmad—is that he is asked to repent. If he repents, fine; otherwise, he is killed. Cursing the one who abandons prayer in a general sense is permissible. As for cursing a specific individual, it is better to refrain from it, because it is possible that he might repent. Allah knows best” (Majmūʿ al-fatāwā, vol. 22, 63).
Fatwā 6: Not Performing Prayer in the Mosque by the One Living Near It
«عَنْ رَجُلٍ جَارٍ لِلْمَسْجِدِ وَلَمْ يَحْضُرْ مَعَ الْجَمَاعَةِ الصَّلَاةَ وَيَحْتَجُّ بِدُكَّانِهِ».
«الْحَمْدُ لِلَّهِ، يُؤْمَرُ بِالصَّلَاةِ مَعَ الْمُسْلِمِينَ فَإِنْ كَانَ لَا يُصَلِّي فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ. وَإِذَا ظَهَرَ مِنْهُ الْإِهْمَالُ لِلصَّلَاةِ لَمْ يُقْبَلْ قَوْلُهُ»، «إذَا فَرَغْت صَلَّيْت». «بَلْ مَنْ ظَهَرَ كَذِبُهُ لَمْ يُقْبَلْ قَوْلُهُ وَيُلْزَمُ بِمَا أَمَرَ اللَّهُ بِهِ وَرَسُولُهُ» («مجموع الفتاوى»، ج ٢٣، ٢٥٤).
“Regarding a man who lives near the mosque and does not attend the congregational prayer, using his shop as an excuse”:
“The Answer: Praise be to Allah. He is commanded to pray with the Muslims. If he does not pray, he is asked to repent. If he repents, fine; otherwise, he is killed. If neglect of the prayer becomes apparent from him, his statement, ‘When I finish, I pray,’ is not accepted. Rather, anyone whose lying becomes apparent—his statement is not accepted, and he is bound to what Allah and His Messenger have commanded” (Majmūʿ al-fatāwā, vol. 23, 254).
Fatwā 7: Killing the One Who Delays the Prayer Due to Work
«وَمَنْ أَخَّرَهَا لِصَنَاعَةٍ أَوْ صَيْدٍ أَوْ خِدْمَةِ أُسْتَاذٍ أَوْ غَيْرِ ذَلِكَ حَتَّى تَغِيبَ الشَّمْسُ وَجَبَتْ عُقُوبَتُهُ، بَلْ يَجِبَ قَتْلُهُ عِنْدَ جُمْهُورِ الْعُلَمَاءِ بَعْدَ أَنْ يُسْتَتَابَ فَإِنْ تَابَ وَالْتَزَمَ أَنْ يُصَلِّيَ فِي الْوَقْتِ أُلْزِمَ بِذَلِكَ. وَإِنْ قَالَ: لَا أُصَلِّي إلَّا بَعْدَ غُرُوبِ الشَّمْسِ لِاشْتِغَالِهِ بِالصِّنَاعَةِ وَالصَّيْدِ أَوْ غَيْرِ ذَلِكَ، فَإِنَّهُ يُقْتَلُ» («مجموع الفتاوى»، ج ٢٢، ٢٧-٢٨).
“Whoever delays it due to trade, hunting, serving a master, or anything else until the sun sets—his punishment is obligatory. Rather, his execution is obligatory according to the majority of scholars after he is asked to repent. If he repents and commits to praying on time, he is held to that. But if he says, ‘I will only pray after sunset’ due to his preoccupation with trade, hunting, or anything else, then he is killed” (Majmūʿ al-fatāwā, vol. 22, 27–28).
Fatwā 8: Killing the One Who Utters the Intention for Prayer Aloud
«الْجَهْرُ بِلَفْظِ النِّيَّةِ لَيْسَ مَشْرُوعًا عِنْدَ أَحَدٍ مِنْ عُلَمَاءِ الْمُسْلِمِينَ وَلَا فَعَلَهُ رَسُولُ اللهِ ﷺ وَلَا فَعَلَهُ أَحَدٌ مِنْ خُلَفَائِهِ وَأَصْحَابِهِ وَسَلَفِ الْأُمَّةِ وَأَئِمَّتِهَا. وَمَنْ ادَّعَى أَنَّ ذَلِكَ دِينُ اللهِ وَأَنَّهُ وَاجِبٌ فَإِنَّهُ يَجِبُ تَعْرِيفُهُ الشَّرِيعَةَ وَاسْتِتَابَتُهُ مِنْ هَذَا الْقَوْلِ، فَإِنْ أَصَرَّ عَلَى ذَلِكَ قُتِلَ. بَلْ النِّيَّةُ الْوَاجِبَةُ فِي الْعِبَادَاتِ كَالْوُضُوءِ وَالْغُسْلِ وَالصَّلَاةِ وَالصِّيَامِ وَالزَّكَاةِ وَغَيْرِ ذَلِكَ مَحَلُّهَا الْقَلْبُ بِاتِّفَاقِ أَئِمَّةِ الْمُسْلِمِينَ. و «النِّيَّةُ» هِيَ الْقَصْدُ وَالْإِرَادَةُ وَالْقَصْدُ وَالْإِرَادَةُ مَحَلُّهُمَا الْقَلْبُ دُونَ اللِّسَانِ بِاتِّفَاقِ الْعُقَلَاءِ» («مجموع الفتاوى»، ج ٢٢، ٢٣٦).
“Saying the intention aloud is not sanctioned by any Muslim scholar, nor was it done by the Messenger of Allah (PBUH), any of his caliphs, his companions, the righteous predecessors of the umma, or its imams. Whoever claims that this is part of Allah’s religion and that it is obligatory must be instructed in the Sharia and demanded to recant this assertion. Should he persist in it, he is killed.
Rather, the obligatory intention in acts of worship—such as ablution, ritual washing, prayer, fasting, zakat, and others—has its locus in the heart by agreement of the imams of the Muslims. ‘Intention’ is purpose and resolve, and the locus of purpose and resolve is the heart, not the tongue, as agreed upon by rational people” (Majmūʿ al-fatāwā, vol. 22, 236).
«تنازعَ العلماءُ في استحبابِ التلفظِ بالنيةِ، فمن أصحابِ أبي حنيفةَ والشافعيِّ وأحمدَ من استحبَّ ذلك، قالوا: بأنه أوكدُ. ومن أصحابِ مالكٍ وأحمدَ وغيرِهما من كَرِهَ التلفُّظَ بالنيةِ» («جامع المسائل»، ج ٧، ٤٠٢-٤٠٣).
“Scholars have disputed over the recommendation of pronouncing the intention. Among the companions of Abū Ḥanīfa, al-Shāfiʿī, and Aḥmad are some who considered it recommended, saying it makes it firmer. Among the companions of Mālik, Aḥmad, and others are some who disliked pronouncing the intention” (Jāmiʿ al-masāʾil, vol. 7, 402–403)
Fatwā 9: Killing the One Who Prefers Praying at Graves
«وَكُلُّ مَنْ قَالَ، «إنَّ قَصْدَ الصَّلَاةِ عِنْدَ قَبْرِ أَحَدٍ، أَوْ عِنْدَ مَسْجِدٍ بُنِيَ عَلَى قَبْرٍ أَوْ مَشْهَدٍ أَوْ غَيْرِ ذَلِكَ، أَمْرٌ مَشْرُوعٌ» بِحَيْثُ يُسْتَحَبُّ ذَلِكَ وَيَكُونُ أَفْضَلَ مِنْ الصَّلَاةِ فِي الْمَسْجِدِ الَّذِي لَا قَبْرَ فِيهِ، فَقَدْ مَرَقَ مِنْ الدِّينِ، وَخَالَفَ إجْمَاعَ الْمُسْلِمِينَ. وَالْوَاجِبُ أَنْ يُسْتَتَابَ قَائِلُ هَذَا وَمُعْتَقِدُهُ فَإِنْ تَابَ وَإِلَّا قُتِلَ» («مجموع الفتاوى»، ج ٢٧، ٤٨٨).
“Whoever says, ‘Intending to pray at someone’s grave, or at a mosque built upon a grave, or a shrine, or the like, is a prescribed matter’—such that it is recommended and superior to praying in a mosque containing no grave—has exited the religion and contradicted the consensus of the Muslims. It is obligatory that the speaker and believer of this be asked to repent. If he repents, fine; otherwise, he is killed” (Majmūʿ al-fatāwā, vol. 27, 488).
Fatwā 10: Killing the One Who Delays the Fast
«فَأَجْمَعَ الْمُسْلِمُونَ كُلُّهُمْ مِنْ جَمِيعِ الطَّوَائِفِ عَلَى أَنَّ مَنْ قَالَ «لَا أُصَلِّي صَلَاةَ النَّهَارِ إِلَّا بِاللَّيْلِ» فَهُوَ كَمَنْ قَالَ «لَا أَصُومُ رَمَضَانَ إِلَّا فِي شَوَّالٍ». فَإِنْ كَانَ يَسْتَجِيزُ تَأْخِيرَهَا وَيَرَى ذَلِكَ جَائِزًا لَهُ، فَهُوَ كَمَنْ يَرَى تَأْخِيرَ رَمَضَانَ جَائِزًا. وَهَذَا وَهَذَا يَجِبُ اسْتِتَابَتُهُمَا بِاتِّفَاقِ الْعُلَمَاءِ، فَإِنْ تَابَا وَاعْتَقَدَا وُجُوبَ فِعْلِ الصَّلَاةِ وَالصَّوْمِ فِي وَقْتِهِمَا وَإِلَّا قُتِلَا» («منهاج السنة النبوية»، ج ٥، ٢٣٠).
“All Muslims from every group agree that whoever says, ‘I will only pray the daytime prayer at night,’ is like one who says, ‘I will only fast Ramadan in Shawwāl.’ If he deems it permissible to delay it and considers that allowed for him, he is like one who considers delaying Ramadan permissible. Both of these individuals must be asked to repent, by consensus of the scholars. If they repent and hold the belief that performing prayer and fasting on time is obligatory, fine; otherwise, they are both killed” (Minhāj al-Sunnah al-Nabawiyya, vol. 5, 230).
Fatwā 11: Killing the Denier of Breaking the Fast
«وَمَنْ قَالَ «إنَّ الْفِطْرَ لَا يَجُوزُ إلَّا لِمَنْ عَجَزَ عَنْ الصِّيَامِ» فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ. وَكَذَلِكَ مَنْ أَنْكَرَ عَلَى الْمُفْطِرِ فَإِنَّهُ يُسْتَتَابُ مِنْ ذَلِكَ. وَمَنْ قَالَ: إنَّ الْمُفْطِرَ عَلَيْهِ إثْمٌ فَإِنَّهُ يُسْتَتَابُ مِنْ ذَلِكَ» («مجموع الفتاوى»، ج ٢٥، ٢٠٩-٢١٠).
“Whoever says, ‘Breaking the fast is not permissible except for one who is unable to fast,’ is asked to repent. If he repents, fine; otherwise, he is executed. Likewise, whoever faults the one who breaks his fast is asked to repent for that. Whoever says, ‘The one who breaks his fast incurs sin,’ is asked to repent for that” (Majmūʿ al-fatāwā, vol. 25, 209–210).
Fatwā 12: Killing the Denier of Obligatory Duties, the One Who Declares the Forbidden Lawful, and the One Who Declares the Lawful Forbidden
«وَمَنْ جَحَدَ وُجُوبَ بَعْضِ الْوَاجِبَاتِ الظَّاهِرَةِ الْمُتَوَاتِرَةِ: كَالصَّلَوَاتِ الْخَمْسِ وَصِيَامِ شَهْرِ رَمَضَانَ وَحَجِّ الْبَيْتِ الْعَتِيقِ. أَوْ جَحْدِ تَحْرِيمِ بَعْضِ الْمُحَرَّمَاتِ الظَّاهِرَةِ الْمُتَوَاتِرَةِ: كَالْفَوَاحِشِ وَالظُّلْمِ وَالْخَمْرِ وَالْمَيْسِرِ وَالزِّنَا وَغَيْرِ ذَلِكَ. أَوْ جَحْدِ حِلِّ بَعْضِ الْمُبَاحَاتِ الظَّاهِرَةِ الْمُتَوَاتِرَةِ: كَالْخُبْزِ وَاللَّحْمِ وَالنِّكَاحِ. فَهُوَ كَافِرٌ مُرْتَدٌّ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ. وَإِنْ أَضْمَرَ ذَلِكَ كَانَ زِنْدِيقًا مُنَافِقًا لَا يُسْتَتَابُ عِنْدَ أَكْثَرِ الْعُلَمَاءِ؛ بَلْ يُقْتَلُ بِلَا اسْتِتَابَةٍ إذَا ظَهَرَ ذَلِكَ مِنْهُ» («مجموع الفتاوى»، ج ١١، ٤٠٥).
“Whoever denies the obligation of some clear, widely known duties—such as the five prayers, fasting the month of Ramadan, and pilgrimage to the Ancient House—or denies the prohibition of some clear, widely known forbidden things—such as indecencies, injustice, alcohol, gambling, adultery, and the like—or denies the permissibility of some clear, widely known permissible things—such as bread, meat, and marriage, is a disbelieving apostate who is asked to repent. If he repents, fine; otherwise, he is executed. If he conceals that internally, he is a zindīq (hypocrite) who is not asked to repent, according to most scholars. Rather, he is executed without being asked to repent if that becomes apparent from him” (Majmūʿ al-fatāwā, vol. 11, 405).
Sources
Ibn Taymiyya, Aḥmad bin ʿAbd al-Ḥalīm. Jāmiʿ al-masāʾil, Vol. 7, Taḥqīq ʿAlī bin Muḥammad al-ʿUmrān, Riyadh: Dār ʿAṭāʾāt al-ʿIlm (2019).
Ibn Taymiyya, Aḥmad bin ʿAbd al-Ḥalīm. Sharḥ ʿumdat al-fiqh, Riyadh: Dār ʿAṭāʾāt al-ʿIlm (2019).
Ibn Taymiyya, Aḥmad bin ʿAbd al-Ḥalīm. Majmūʿ al-fatāwā, compiled and organised by ʿAbd al-Raḥmān bin Muḥammad and Muḥammad bin ʿAbd al-Raḥmān, Medina: Majmaʿ al-Malik Fahd li-Ṭibāʿat al-Muṣḥaf al-Sharīf (2004).
Ibn Taymiyya, Aḥmad bin ʿAbd al-Ḥalīm. Minhāj al-sunna al-nabawiyya fī naqḍ kalām al-Shīʿa al-Qadariyya, edited by Muḥammad Rashād Sālim, Riyadh: Jāmiʿat al-Imām Muḥammad bin Saʿūd al-Islāmiyya (1986).
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