[1] Biography of Ibn al-Qayyim

Why Biographies

When it comes to religion, it is crucial to observe carefully from whom one takes their knowledge, whether from the living or from those who have passed away and left their books behind. For this reason, scholars from the very beginning have written biographies to detail the lives, beliefs, and works of scholars.

Early Life

Imam Ibn Qayyim’s full name was Abu Abdullah Shams al-Din Muhammad ibn Abi Bakr, but he is famously known as Ibn Qayyim al-Jawziyya. The title “Ibn al-Qayyim” translates to the son of the director or superintendent, this refers to his father, who was the superintendent of a major educational institution in Damascus called Madrasa al-Jawziyya, a school that followed the Hanbali madhhab (school of jurisprudence).

Imam Ibn Qayyim was born in Damascus, Syria, in the year 691 AH, during a time when the city was a center for both knowledge and politics. He was raised in a highly scholarly and pious family at a time when Damascus was filled with scholars including Ibn Taymiyyah Rahimullah. He began his foundational education at home, learning Arabic reading, writing, and foundational sciences, particularly the laws of inheritance, from his father. His elder brothers, such as Zayn al-Din Abd al-Rahman, and his nephew Abu al-Fida Ismail, were also recognized as major scholars. His nephew compiled and preserved most of the works of Ibn Qayyim.

This highlights an important lesson for scholars and students of knowledge: the greatest impact of a person’s piety and knowledge should first be seen within their own household, just as the Prophet Muhammad (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) first brought the message of Islam to his family members like his wife Khadija (رَضِيَ ٱللَّٰهُ عَنْهَا ) and his cousin Ali (رَضِيَ ٱللَّٰهُ عَنْهُ ). [ Today we see that students of knowledge are busy spreading the good, worried about people, but forget their own family.]

Formal Education

His formal educational journey began extremely early. By the age of 7, he was taking regular classes with his father, and before turning 10, he had completely memorized the Quran. Following this, his father introduced him to the great jurists and hadith scholars of the time, allowing him to acquire exceptional mastery in Islamic sciences, jurisprudence, and hadith.

Meeting Ibn Taymiyyah

A major turning point in his life occurred in 712 AH when Shaykh al-Islam Ibn Taymiyyah returned to Damascus from Egypt. Despite already being an established and well-known scholar with his own students, Ibn al-Qayyim completely attached himself to Ibn Taymiyyah, a practice known as mulazamat (close companionship), and remained his student for 16 years until Ibn Taymiyyah’s death in 728 AH. This reflected the mindset of the righteous predecessors that seeking knowledge is a lifelong journey as said by Imam Ahmad Rahimullah “from the inkwell to the grave,” an attitude that prevents arrogance in a student of knowledge. Ibn al-Qayyim became Ibn Taymiyyah’s greatest defender, compiled his works, spread his knowledge, and wrote poetry expressing immense gratitude to Allah for sending Ibn Taymiyyah to save him from paths of misguidance and confusion.

“جربت هذا كله ووقعت في … تلك الشباك وكن ذا طيران”

Imam Ibn al-Qayyim describes how he had explored various incorrect paths and fallen into their traps, comparing himself to a flying bird that got caught in a net.

“حتى أتاح لي الإله بفضله … من ليس تجزيه يدي ولساني”

Here, he expresses his immense gratitude, stating that Allah, by His grace, brought him a person (Ibn Taymiyyah) whose immense favors could never be repaid by his physical actions (his hands) or his words (his tongue).

“حبر أتى من أرض حران فيا … أهلا بمن جاء من حران”

Through this line, he warmly welcomes and praises the great scholar who came from the city of Harran to guide him.

“فالله يجزيه الذي هو أهله … من جنة المأوى مع الرضوان”

In this final supplication, he prays for his teacher, asking Allah to reward him with the highest paradise (Jannat al-Ma’wa) and His divine pleasure.

The advice for us is that when Allah sends someone for your guidance, it is obligatory upon you to pray for them. And the most deserving of this prayer is the Messenger of Allah (peace and blessings be upon him), because without him, humans would have remained forever in the misguidances of polytheism and disbelief. After him, the Companions (may Allah be pleased with them) are the most deserving, as they transmitted the religion, followed by the pious predecessors and contemporary scholars whom Allah has made like lamps to guide the Ummah.

Worship and Manners

His students, such as Ibn Rajab al-Hanbali and Ibn Kathir, described his unparalleled dedication to worship, noting his long prayers, Tahajjud, constant remembrance of Allah, repentance, and deep humility. Ibn Kathir explicitly stated that he did not know anyone among the scholars of his time who worshiped more than Ibn Qayyim, which is a profound statement given that this era was filled with giants of knowledge like Imam al-Dhahabi and Al-Mizzi. Sheikh Abdurrazzaq al-Badr shared a profound reflection regarding Imam Ibn al-Qayyim’s dedication to prayer (salah). He mentioned that after reading the extensive and detailed writings Imam Ibn al-Qayyim had authored about prayer, he felt a strong desire to discover how the Imam himself actually prayed. Upon investigating how early scholars described Imam Ibn Qayyim’s worship, Sheikh Abdurrazzaq concluded that the Imam’s actual prayer was even more excellent and beautiful than the profound words he had written about it in his books.

He highlighted this as a crucial lesson, noting that a true scholar is someone whose actions are a true reflection of their knowledge. In the case of Imam Ibn Qayyim, his actions and worship were even higher and more magnificent than his vast knowledge. Furthermore, he possessed exemplary character, he was known to love people, harbored no envy or malice, never harmed anyone, and refused to seek out or expose the faults of others.His actions perfectly mirrored his immense knowledge.

Trials and Tribulations

Throughout his life, Imam Ibn al-Qayyim faced severe trials and persecution. He was imprisoned in the same citadel fortress as his teacher, Ibn Taymiyyah. Later, after returning from one of his many Hajj journeys, he delivered a khutbah at Masjid al-Aqsa in Jerusalem condemning the popular but heretical practice of grave-worship. For speaking out against this, he was brutally beaten, publicly humiliated by being paraded on a donkey ( sitting backwards ), and imprisoned. Despite enduring such extreme torment, he maintained his patience for the sake of Allah and never held grudges against those who harmed him.

Sheikh Muhammad bin Hadi observed a concerning mindset among modern-day students of knowledge. He stated that when today’s students set out on the path of Allah or Islamic reform, they expect people to spread flowers in their paths. Because of this unrealistic expectation of an easy and highly praised journey, he noted that these students are completely unable to tolerate even the slightest amount of distress, hardship, or persecution.

Legacy

Initially grounded in the Hanbali school of thought, Imam Ibn al-Qayyim’s deep knowledge eventually elevated him to the rank of an absolute Mujtahid (Mujtahid Mutlaq), recognized as an authority in tafsir, hadith, usul, and the Arabic language by scholars like Ibn Muflih al-Hanbail. He authored an estimated 64 to 65 volumes of works, many of which are highly influential, such as Zad al-Ma’ad which he wrote on a Hajj journey. His profound legacy lived on to inspire later movements, most notably the call to monotheism by Sheikh Muhammad bin Abdul Wahhab. This reminds us: never belittle a good deed. You may not see the fruit of your efforts in your lifetime. Shaykh Nasir al-Din al-Albani, may Allah have mercy on him, used to tell his students: it is not necessary that you see the results of your efforts in your own lifetime. You may plant a tree whose fruit you never taste, but generations after you will sit in its shade and eat of it.

Death

Imam Ibn al-Qayyim passed away on the night of Thursday, 13th Rajab, at the age of 60. His funeral prayer was held the next day at the Umayyad Mosque and was attended by an incredibly massive, uncountable crowd of people who competed just to carry his bier, confirming the words of the early Muslims that “between us and you (people of innovation ) is the day of the funeral”.