Did Ibn Taymiyyah believe in the Satanic verses?

Is it true that Ibn Taymiyyah believed in the Satanic verses. I need verification on this quote which is alleged to be from him: > The principle established by the agreement of the Community is that > the Prophets (God’s Peace be upon them) are Protected in that which > they convey from God (Glory be to Him) and in imparting his Messages. > And it is by this firmly established Protection of the Prophets that > the purpose of Prophethood and Messengership is obtained. A Prophet is > someone who conveys communications from God and a Messenger is someone > sent by God with a mission; and while every Messenger is a Prophet not > every Prophet is a Messenger. Protection in regard to that which they > impart from God is firmly established and the Muslims are agreed that > no error may come to lodge therein. But: Can something issue forth > which God then corrects, such that God removes that which Satan casts > and establishes His Signs clearly? There are two opinions in regard to > this and the Quran is in agreement with the one that has been > transmitted from the early Muslims. Those later Muslims who forbid > this position attack what has been transmitted about the Prophet > uttering the additional words, “Indeed, they are as high-flying cranes > And, indeed, their intercession is hoped for”, in Sirat al-Najm, > saying that the transmission of the accounts is not established as > reliable. Those of them who recognize that the transmission is > reliable say: “Satan cast this into their hearing but the Prophet > (God’s Peace and Preservation be upon him) did not utter it”; but the > question remains unresolved in this interpretation too, so they also > say in regard to God’s words, “‘illa idha tamanna alqa ‘l-shaytainu fi > umniyyati-hi”, that this refers to inner thoughts. Those who affirm > what has been transmitted from the early Muslims, say: This has been > reliably transmitted and it is not possible to discredit it, and the > Quran furnishes evidence for it by saying: “We have not sent before > you a Prophet or a Messenger but that when he recited/desired, Satan > cast something into his recitation, but God annuls that which Satan > casts and then establishes His Signs [ayat] clearly – and God is All- > Knowing, All-Wise – to make what Satan casts a trial for those in > whose hearts is sickness and those whose hearts are hardened- for > indeed the wrong-doers are in far dissension – and to teach those who > have been endowed with knowledge that this is the Truth from your > Lord, that they believe in it and humble their hearts to Him, for God > guides those who believe to a straight path”. They say: The reports in > explanation of this verse in the books of Tafsir and hadith are > well-known and reliable and the Quran is in agreement with these > reports.For God’s abrogation of what Satan casts and His establishing > His Signs is precisely so as to remove what has fallen into His ayat > and to distinguish Truth from Falsehood so that His diyat are not > confused with anything else; while the making of that which Satan cast > as a trial for those in whose hearts there is sickness and for those > whose hearts are hardened” can only happen if what was cast was > something external which the people heard and not something internal > to the soul. The trial that results from this is the kind of trial > that arises from the second category of abrogation and this category > of abrogation is even stronger proof of the Veracity of the Messenger > (God’s Peace and Pre- servation be upon him ) and of how far removed > he is from following false desire than is the other category of > abrogation. For, surely, if he enjoined that something be done and > then enjoined something else that contradicted it, both commands being > from God, and is considered as veracious in that; then when he said of > his own volition that the second and abrogating command was from God > and that the thing that was being removed and abrogated by God was not > from God, this is an even greater proof of his purposing Veracity and > of his speaking the Truth. This is similar to what ‘A’ishah (may God > be pleased with her) said: “If the prophet had wanted to conceal any > part of the Revelation, he would have concealed this verse: “And you > concealed in yourself that which God was bringing to light and you > feared the people when God is more to be feared”. Do you not think the > person who seeks his own aggrandizement through falsehood would want > to back up everything he says, even if it is wrong? **So the Prophet’s** > **proclaiming that God had established his ayat and removed that which** > **Satan cast is a yet greater proof of his striving for Veracity and his** > **innocence from lying.** It is this that achieves the purpose of > Messenger ship for indeed he is the Truthful, the Veracious, which is > why calling him a liar is, without doubt, sheer Unbelief. > > Ibn Taymiyyah and the Satanic Verses p.75