Introduction

The name of this scholar is mentioned as Abu ‘Abd Allah Shams al-Din Muhammad ibn Abi
Bakr ibn Ayyub ibn Sa‘d ibn Hariz ibn Makki Zayn al-Din al-Zuri al-Dimashqi al-Hanbali,
recognised as Shams al-Din Ibn Qayyim al-Jawziyyah, or merely Ibn al-Qayyim (Nubtah et
al.). The biographical data on Ibn Qayyim al-Jawziyyah are already thoroughly displayed in
an amount of modern Arabic books and a critical biography of Ibn al-Qayyim in a Western
language is left to be written (Nubtah et al.).

Ibn Al Qayyim’s Life

Though, a considerable number of articles were written and published in Arabic on Ibn
Qayyim al-Jawziyyah, the so-called works are frequently the result of academic writings of
religious related literature. Most of them could not be found in western libraries as well
(Nubtah et al.). Ibn al-Qayyim was born on 7 in the month of Safar 691/29 January 1292 in
Damascus, the city where he completed his lifetime. His father was a religious scholar who
outshined remarkably in inheritance law (Zayd, 2006). Ibn al-Qayyim received his early
methodical education from his father (Zayd, 2006). As per Nubtah et al. Laoust confirms that
Ibn al-Qayyim took over the charge for the Jawziyyah madrasa and further this madrasa
similarly was serving as a court of law for the Hanbali jurisprudence of Damascus. Salah al-
Din Khalili ibn Aybak al-Safadi is quoted as saying in his Al Wafi bi-al-Wafayat by Nubtah et
al. that Al-Safadi in precise not only describes the names of his teachers but also lists out the
titles of some literatures Ibn al-Qayyim studied with them. Hanbali jurist and theologian Ibn
Qayyim al-Jawziyya, who was inspired by his well-known teacher and equivalent Hanbali,
Ibn Taymiyya, dedicated his life to establish the purity of Sunnah and tradition by instigating
an extensive combat against innovation and religious deviation (Livingston, 1992). The
acceptance to him and his work on the contemporary Islamic reality is well reflected by the
current abundant academic writings about him in Arabic, and by the recent hard work to
produce high quality academic publications of his works (Bori & Holtzman, 2010).
According to Ibn Rajab, Ibn Qayyim’s biographers’ opinion about Ibn Qayyim’s credentials
as a knower and a master of the science of spiritual discipline is noteworthy (Anjum, 2010).
Ibn Qayyim, produced approximately one hundred works and most of Ibn al-Qayyim's works
are of moderate length compared to the work of his teacher Ibn Taymiyyah (Qadhi, 2010). In
spite of his strong and unkind disagreement to philosophy and the Hellenistic legacy, Ibn al-
Qayyim was a carrier of scientific and medicinal knowledge (Langermann, 2010).
Ibn Al Qayyim’s Work

The genuineness of a significant section of Ibn al-Qayyim's work is disputed, and plenty of
that seems in contemporary publications is of less support to the reader who search for the
detailed unique work (Krawietz, 2006). Further Krawietz (2006), categorizes Ibn Al
Qayyim’s work into nine broader sections as listed below.
1. Inner-Islamic religious polemics
2. Intercommunal polemics with Jews and Christians
3. Eschatology
4. Quranic studies
5. Hadith
6. Legal methodology
7. Practical jurisprudence
8. Moral psychology
9. Pervasion of everyday life
In order to be precise, the author of this paper adopted the above line up which is much
summarized and detailed.

1. Inner-Islamic religious polemics

Al Sawa iq al-Mursalah ‘ala al-Jahmiyah wa-al-Mu‘attilah
People in the author's time were separated into numerous groups, while books on Sufism,
philosophy, and speculative theology were widespread and the people were drawn by them.
This work against such promoters of philosophy and so on was so significant. There are some
other priceless works on the same line are added to this category by Krawietz (2006) in his
article. Due to the restrictions of this assignment further information is omitted.

2. Intercommunal polemics with Jews and Christians

Hidayat al-Hayará fi Ajwibat al-Yahud wa-al-Nasaá
“Guidance for the confused: answers to Jews and Christians” was published. The first edition
released long back in 1323/1905–6 in Egypt. This led the people to the light to answer the
concerns of the confused (Krawietz, 2006).

3. Eschatology
Kitab al-Ruh
"Book of the Soul”, was written in response to appeals for explanation, as the question of the
createdness and core of the soul, etc., had always stimulated debates (Krawietz, 2006).

4. Quranic studies
Ibn al-Qayyim did not leave behind a comprehensive explanation on the Quran (tafsir) or
commence to pen one, as might be anticipated from a scholar of his calibre. we can find him
focused on the commentary of specific passages of the Quran. In this line he has written a a
few numbers of irregular, but precise tafsir units (Krawietz, 2006).

5. Hadith
Tahdhib Mukhtasar Sunan Abi Dawud
This was compiled by Ibn al-Qayyim throughout his stay in Makkah; it seemingly consumed
four months for him to complete it. The work was also published together with other Sunan
amendments (Krawietz, 2006).

6. Legal methodology
I ‘laam al-Muwaqqi‘in ‘an Rabb al-‘Alamin
(Educating those in control about the master of the two worlds) is a collection on the
ideologies of Islamic jurisprudence. It signifies the finest and most imperative pre-modern
Islamic contributions to the field of legal methodology (Krawietz, 2006).

7. Practical jurisprudence
Ah kaam Ahl al-Dhimmah, Al-Salah wa-Hukm Taarikiha, Al-Turuq al-Hukmiyah fi al-
Siyasah
al-Shar’iyah, and Kashf al-Ghita’ ‘an Hukm al-Sama wa-al-Ghina.
All four of these works were produced in reply to the requests of Fatwa. Ibn al-Qayyim did
not transcribe a comprehensive fiqh guide, nor did he write a commentary upon one. As an
alternative, a number of legal works on more detailed subjects are credited to his favour
(Krawietz, 2006).
8. Moral theology
Ibn al-Qayyim is belonging to category of "the scholars of the hearts" (‘ulama al-qulub) and
his command in the Sufi practice has already been described by Schallenbergh (1997).
Among the number of other works Madarij al-Salii|n bayna Manazil Iyyaka Na‘budu wa-
Iyyaka Nasta‘in (Stages of the travellers between You alone we worship and in thee alone do
we seek
help) is a large explanation on the Sufi manual Manazil as-Sa’irin (Way stations of the
wayfarers) of Hanbali preacher Abu Isma‘il ‘Abd Allah al-Ansar| al-Harawi (d. 1089).

9. Enacting the prophet's orientations in everyday life

The most large and well-known of Ibn al-Qayyim's works in this section of renovation of the
Prophetic seerah. The Fiqh-us-Seerah - The Comprehension of the prophetic conduct is the
very famous work though he has some other additions to the same line of thought (Krawietz,
2006).
It is to be noted that the above categorization does not possess all the works of Imam Ibn Al
Qayyim but it describes the areas in which he worked the most. As per KISAHMUSLIM
(2014) Ash-Shaykh al-'Allamah Bakr bin Abu Zaid collected a list of ninety six (96) works of
Ibn Al Qayyim including the popular ones.

Conclusion
It is with much emphasis on the works of Imam Ibn Al Qayyim, this exploration has been
done but with limitation of words. Holtzman (2009) published a lengthy list of works of Ibn
Al Qayyim under three categories of Early, Middle and Later Works, which comprises a
detailed list of monographs of the Imam. This biography emphasizes the importance of
knowledge and it opens the minds to the specifics of the ground realities in guiding people to
the desired destination. Further it reveals that the independency of thoughts in the light of the
divine scriptures is essential to broaden the horizons of understanding the new challenges and
their solutions. Imam Ibn Al Qayyim has been a great inspiration for many of his famous
students in the Hanbali school of thought (KISAHMUSLIM, 2014). Imam died on Thursday
night on the thirteenth of Rajab at sat adzan isya in 751 H (KISAHMUSLIM, 2014).
References

Anjum, O. (2010). SUFISM WITHOUT MYSTICISM? IBN QAYYIM AL-ǦAWZIYYAH'S

OBJECTIVES IN "MADĀRIǦ AL-SĀLIKĪN". Oriente Moderno, 90(1), 161-188.
Bori, C., & Holtzman, L. (2010). Introduction: A SCHOLAR IN THE SHADOW. Oriente Moderno,
90(1), 13-44.
Holtzman, L. (2009). Ibn Qayyim al-Jawziyyah (1292–1350). RMA Allen, R, T. DeYoung, JE Lowry,
& DJ Stewart (Eds.). Essays in Arabic literary biography, 1350-1850.
KISAHMUSLIM. (2014). Biography of Ibnul Qayyim al-Jauziyah. https://kisahmuslim.com/3588-
biografi-ibnul-qayyim-al-jauziyah.html.
Krawietz, B. (2006). Ibn Qayyim al-Jawz| yah: His Life and Works. Mamluk studies review. Chicago:
The University of Chicago, 19-64.
Langermann, Y. T. (2010). THE NATURALIZATION OF SCIENCE IN IBN QAYYIM AL-
ǦAWZIYYAH'S "KITĀB AL-RŪḤ". Oriente Moderno, 90(1), 211-228.
Livingston, J. W. (1992). Science and the Occult in the Thinking of Ibn Qayyim al-Jawziyya. Journal
of the American Oriental Society, 112(4), 598-610. doi:10.2307/604475
Nubtah, I., van Gelder, G. J., al-Ghubr, A., al-Mir, N., Rowson, E. K., & Damascus, F.-C. IBN
QAYYIM al-JAWZIYYAH.
Qadhi, Y. (2010). 'THE UNLEASHED THUNDERBOLTS' OF IBN QAYYIM AL-ǦAWZIYYAH:
AN INTRODUCTORY ESSAY. Oriente Moderno, 90(1), 135-149.
Schallenbergh, G. (1997). The Diseases of the Heart: A Spiritual Pathology by Ibn Qayyim al-
Gawziya. Paper presented at the Egypt and Syria in the Fatimid Ayyubid and Mamluk Eros:
Proceedings of the 6th, 7th and 8th International Colloquium organized at the Katholieke
Universiteit Leuven in May.
Zayd, N. Ḥ. A. (2006). Reformation of Islamic thought: A critical historical analysis (Vol. 10):
Amsterdam University Press.