Ibn al-Qayyim's Biography

Ibn al-Qayyim's lineage and fame:

He is Muhammad ibn Abi Bakr ibn Ayyub ibn Sa`d ibn Hariz, of al-Zari'i origin, then al-Dimashqi, al-Hanbali, known as Ibn Qayyim al-Jawziyya, Shams al-Din, Abu Abdullah.

As for his fame - may God have mercy on him - by Ibn Qayyim al-Jawziyya: all the sources that translated him unanimously agreed on this fame, and with it, he was known among scholars, ancient and modern.

The reason for this fame and its origin: was that his father was the custodian of the school (Al-Jawzia), and Ibn Al-Qayyim was the imam. Although the position of stewardship in the (Al-Jawzi school) was not restricted to Abu Bakr - the father of Ibn Al-Qayyim - alone, rather it must have been assumed by someone else - either before him or after him - but it is clear: that the father of Ibn Al-Qayyim was the most famous who assumed this position So, it became what was meant when it was said: (Qayyim al-Jawziyya), and thus this fame prevailed over his son until he became known only by her. ) instead, and this acronym is okay; It became the intended one at the time of his fame, yet it should be noted that he was confused by those other than him, and the original is Ibn Qayyim al-Jawziyya.

Ibn al-Qayyim's nickname and title:

Each of his translators who mentioned his nickname agreed that it is (Abu Abdullah), a nickname for him by the name of his son Abdullah, who is the youngest of his two sons, as will come in his translation, and the sources of his translation also agreed on his nickname (Shams al-Din).

The birth of Ibn al-Qayyim:

The books that were translated by Ibn Al-Qayyim - may God have mercy on him - agreed that his birth was in the year six hundred and ninety-one (691 AH). He followed him on that: Al-Suyuti, then Al-Daoudi.

As for the place of his birth, none of those who translated it stated that and it was presented that it is attributed to (Zar’) first, then (Damascus) second. Ibn Nasir al-Din, may God have mercy on him, said: “... of Zara's origin, then the Damascene.” Does this mean That he was born in (Zarra), then moved to Damascus? Or that the move happened to his father or one of his grandparents, and that his birth was in Damascus? Both things are possible, and in any case, it is easy; As the place of his birth does not deviate from one of them.

Sons of Ibn al-Qayyim:

And since this blessed, good tree, with firm origins, striking its good roots to far depths, it was always edible and continuous giving, so God blessed Ibn Al-Qayyim, may God have mercy on him, righteous children, knowledgeable and active, and they were the best successors to the best predecessors.

Among those whose biography and some news of these sons I found are:

1- Abdullah, the virtuous jurist, and collector, Jamal al-Din, the son of Sheikh Shams al-Din Ibn Qayyim al-Jawziyya, is birth in the year (723), which is the year of the death of his grandfather Abu Bakr.

Al-Hafiz Ibn Katheer, may God have mercy on him, said: "Sheikh... the virtuous collector, Jamal Al-Din Abdullah bin Al-Allama Shams Al-Din... He had good sciences, and his mind was super present. He gave fatwas, studied, repeated and observed, and performed Hajj many times, may God have mercy on him and grant him mercy."

Ibn Hajar said: "... He worked on his father and others, and he was extremely intelligent. He memorized Surat Al-A'raf in two days, then he studied (Al-Muharram) in jurisprudence, and (Al-Muharr) in hadith... and a dowry in science, and gave fatwas and studied, and performed Hajj repeatedly. .. Ibn Rajab said: He was the wonder of his time.” Ibn Hajar also said: “He prayed with the Qur’an in the year 731 AH.” So, may God have mercy on him, he memorized the Qur’an when he was nine years old.

As for the scientific positions that he occupied: he taught (in the chest) after the death of his father, Ibn Kathir, may God have mercy on him, said: “On Monday, the twelfth of Sha’ban - meaning from the year 751 AH, a month after his father’s death - he mentioned the lesson in the chest Sharaf al-Din Abdullah bin al-Sheikh. Imam Shams al-Din Ibn Qayyim al-Jawziyyah in place of his father, may God have mercy on him, so he informed and excelled, and narrated a righteous party in the merit of knowledge and its people.

He also engaged in rhetoric; Al-Hafiz Ibn Kathir said: “On Friday, the twenty-eighth of the month of Rabi Al-Awwal, a new Friday was held in the Shaghour district in a mosque there called: Al-Mazar Mosque.

He died, may God have mercy on him, as a young man, in the year 756 AH, at the age of thirty-three years. “His funeral was full.” He was buried next to his father in the small door, and may God have mercy on him.

2- Ibrahim, the scholar, and jurist, Burhan Al-Din, Abu Ishaq, Ibrahim bin Muhammad bin Abi Bakr. Ibn Rafi’ mentioned that he was born in the year (716 AH), and Ibn Hajar, may God have mercy on him, agreed with him on that, as well as Sheikh Bakr Abu Zaid said, and Al-Hafiz Al-Dhahabi mentioned that He was born in the year "seventeen hundred."

As for Al-Hafiz Ibn Kathir, he mentioned his age at the time of his death, and he said: “He reached the age of forty-eight years.” Al-Atlas), and he may have memorized it from the words of Ibn Katheer, may God have mercy on him, and this contradicts the foregoing that he was born in the year (716 AH). It was related to him and knowledge, and God knows best.

Al-Dhahabi, may God have mercy on him, said: “He read jurisprudence and grammar to his father, and he listened, read and paid attention, and his father heard him from al-Hajjar.” Foreword in the mosque, and a sermon in the mosque of Ibn Calhan.” Ibn Rafi’ said: “He asked for time, learned to understand, worked in Arabic, and explained the Alfiya of Ibn Malik.” Ibn Qazi Shahba said: “And he had silent answers.”

After a lifetime full of hard work and giving, and a prosperous and bright scientific life, this brilliant imam, the son of the imam the scholar, died on Friday, the beginning of Safar of the year 767 AH.

And he was - with this knowledge and virtue - rich in wealth and grace, as he "left a large sum of money, close to a hundred thousand dirhams". May God have mercy on him.

Ibn al-Qayyim’s morals and personal qualities:

The first thing that a person touches and feels - especially if he knew Ibn Al-Qayyim, and lived with his enjoyable and beneficial heritage - is that he is in front of a working scholar, a sincere, honest preacher, and a virtuous educator, who spent his life fighting every evil and vice, and calling for the creation of all goodness and virtue. Ibn Al-Qayyim - may God have mercy on him - from those who earn by calling them, or they ask for a fleeting offer - as was the case of some in his time - but he was the owner of a sublime message, he lived his life as a preacher and advocate for it.

It is no wonder, then, that he was of a high degree of virtuous morals, and good manners, according to the testimony of everyone who lived with him and was happy with his company. Ibn Al-Qayyim grew up in her arms, and the care and good guidance he received from her - especially his father, whom we have presented a part of his fragrant biography - had the greatest impact on Ibn Al-Qayyim's endowment, may God have mercy on him, with beautiful habits and good morals, as previously mentioned.

We can record some of these qualities that he was born with, through the testimony of his students, his companions, and those who knew him, as well as through what appears from reading his biography and his writings. Among these characteristics are:

1- Good behavior, and a lot of courtship and affection for people, especially the people of merit and righteousness among them.

2- He refrained from harming people, and he, may God have mercy on him, “does not envy anyone, does not harm him, does not disparage him, and does not hold grudges against anyone,” as his companion Ibn Katheer, may God have mercy on him, said.

This is how Ibn Al-Qayyim was endearing to the people and beautifying them, enough to harm them; Because he, may God have mercy on him, knew that good character is: “a fluent face, doing good, and refraining from harm.” This was transmitted from Abdullah bin Al-Mubarak, may God have mercy on him, explaining good manners with it and clarifying its meaning. Knowledge and acted upon it, then called for it and spread it among the people.

3- His intense love for science, writing, and reading, as described by his student Ibn Rajab, may God have mercy on him.

4- His grandfather and diligence, may God have mercy on him, in acquiring what he vowed himself to acquire from this honorable knowledge, and spending the days and years of his life in that, as he was described as “a lot of demand, day and night.”

5- His boldness, may God have mercy on him, and his firmness in the religion of God, and his defiance of truth; He did not favor anyone in what he believed to be the truth, and did not fear the blame of the blamer for the sake of God, despite the hardships and harm that this caused him, as will come. Describing him, Imam Al-Shawkani said: “...a statement of truth, without favoritism for anyone.”

6- He stripped him, may God have mercy on him, in his scientific research from every psychological whim, or personal subjective purpose, but he wanted to reach the truth and right, even if this right appeared on the lips of others.

Including: that he corrected the proof of (waw) in his saying, peace be upon him: “If the People of the Book greet you, say: and upon you.” Then he said: “This is what appeared to me in this wording. The intent is: to reach the truth, and if it appears, he puts everything else under the legs.

7- His humility and self-denial, and belittling himself and his knowledge, including What we find in most of the books of his statement that he has few goods in this regard, with his attribution of the right in that to God and that this is from His grace and success, and attribution of error and deficiency to himself, this is what he says. With what was known about him of the quality of his books, the abundance of his testimonies, and the abundance of his knowledge, may God have mercy on him.

8- His patience, may God have mercy on him, over harm, adversity, and affliction within God Almighty, without panic or boredom, how much he suffered from the pain of imprisonment and the bitterness of imprisonment, so he met all of that patiently for the reward. Much good..." as Ibn Rajab, may God have mercy on him, says, so his ordeal turned into a grant, and his imprisonment turned into a retreat for worship and conversation. And this undoubtedly indicates his courage, may God have mercy on him, the quality that he once described by saying: “Courage: the steadfastness of the heart in times of calamity.” And since courage - in this sense - is a “dignified character of the morals of the soul”, he, may God have mercy on him, used it to imbue it with its virtues.

Ibn al-Qayyim's asceticism and his worship:

In the life and behavior of the scholar Ibn al-Qayyim there is another aspect - other than the above - and it is one side: his diligence with his master, his fear of him and his hope in him, his striving to obtain his satisfaction, and his preparation for the day he meets him.

Whoever reads the writings of Ibn Al-Qayyim - may God Almighty have mercy on him - and in particular his book (The Runways of the Walkers) - comes out with a clear indication: that Ibn Al-Qayyim, may God have mercy on him, had the building of his heart with certainty in God, poverty, servitude, compulsion, repentance to God, great wealth, and lofty slander. In the atmosphere of the working scholars, who are God’s people and his own, and that he has longings and love that took hold of the gatherings of his heart - not on the approach of the fanatic Sufis, but on the path of the righteous ancestors - how long his heart is attached to God in secret and in public, and his constant remembrance, and that worship has replaced him Medicine, treatment, and self-taming.

Ibn Al-Qayyim, may God have mercy on him, lived the life between him and God Almighty, by diligence in worship and obedience, as he lived between him and people with good manners, and good habits, so he was the best example of honest scholars, who combined science and work, and the following is a part of what was narrated by some of the scholars. Watch his condition:

1- The length of his prayer and standing in front of God Almighty: the length of his bowing and prostration: the length of prayer, may God have mercy on him, was described as “to the ultimate end,” and his method, may God have mercy on him, in prayer was: “He prolongs it very much, extends its bowing and prostration, and many of his companions sometimes blame him, He does not go back or withdraw from that, may God have mercy on him.” How can he withdraw from that, or give up on him, when he has found comfort for himself, peace of mind, and familiarity with his beloved in the length of standing before Him, Glory be to Him and the abundance of soliloquy with Him? How can he give up that when he sees that “whoever does not have the joy of his eye in prayer, and his bliss, pleasure, and pleasure in it, and the life of his heart and the openness of his chest”, then it is more appropriate for him to be one of the thieves in their prayers, who double-click it.

2- Tahajjud and praying in prayer at night: Ibn Rajab, may God have mercy on him, said about him: “He used to worship and perform Tahajjud,” and how this divine scholar neglects the night prayers, or delays in that, knowing that (it is the time for the division of spoils), so he stayed up all night and stood before me his master while the people are asleep so that on the Day of Resurrection he will be among those who are safe, and in the position of those who are at ease; He who “glorified God for a long night, that day was not heavy for him, rather it was the lightest thing for him,” as he, may God have mercy on him, says.

3- His many supplications, supplications, and supplications: Ibn Katheer, may God have mercy on him, described him as (a lot of supplications), and he was also described as “the lack of God, the breaking of Him, and the casting before Him on the threshold of His servitude” so that he has not seen anything like him in that.

4- His adherence, may God have mercy on him, to the remembrance of God and his forgiveness: such that he was (striking in remembrance... and repentance and seeking forgiveness), and what is mentioned about him also: that when he prayed dawn, he would sit in his place remembering God Almighty until the day became very transcendent, and if he was asked about that, he would say He said, may God have mercy on him, on the authority of his Sheikh Ibn Taymiyyah similar to that, so there is no objection that this action should be proven from them, may God have mercy on them, and it is like Ibn Al-Qayyim to be keen on remembrance, and a lot of it and not separate from it, and find it in it. The comfort of his heart, because he knew the status of the remembrance of God and its great benefits, until he told, may God have mercy on him, that "there are more than a hundred benefits in remembrance", then he mentioned more than ninety benefits from these benefits.

5- Reciting the Qur’an with contemplation and contemplation: He, may God have mercy on him, did not stop doing that even in his critical times, and his student Ibn Rajab, may God have mercy on him, describes his condition in prison, saying: “During his imprisonment, he was busy reciting the Qur’an with contemplation and contemplation.” From contemplation and reflection on the Book of God, his student Ibn Rajab did not see “I know the meanings of the Qur’an… from it.”

The nobility of Ibn al-Qayyim's goals and the purity of his opinions:

It was preceded that Ibn Al-Qayyim, may God have mercy on him, had lived in an environment where a lot of religious and moral corruption prevailed, and in which deteriorating social customs spread, and which deviant ideas and bees spread, despite their false affiliation with Islam. The straight path, and to love in his heart adherence to the Qur’an and the Sunnah and nothing else, and it was from the success of God Almighty that He prepared for him a virtuous professor, a lofty knowledge, a pious scholar, and a striving warrior. He has - after God's success - the best example and the best guide. Ibn Al-Qayyim, may God have mercy on him, followed him since his return from the Egyptian lands to Damascus in the year (712 AH), until the Sheikh, may God have mercy on him, died in the year (728 AH) 1, until he became one of his closest people, and the closest to him and one of his most devoted students and close ones. From the heart of his student Ibn Al-Qayyim, may God have mercy on him, and he would never leave him, to the extent that he was imprisoned with him in the castle until the Sheikh died, may God have mercy on him.

Thus, Ibn Taymiyyah, may God have mercy on him, had a great impact. Rather, the greatest impact in the life of Ibn al-Qayyim, may God have mercy on him: guidance, education, upbringing, and guidance; He took abundant knowledge from him, and benefited from a sound approach in his life and his vocation (along with what preceded him of work and achievement) until he carried the banner after him, and walked on the same path, calling for a return to the Book and the Sunnah, and adherence to their guidance, and God granted him the victory in that clear conquest. He was and still is a beacon of goodness and light, by which God has guided many to his straight path.

Perhaps, "the blessing of his staying with his sheik Ibn Taymiyyah in thick and thin, standing with him in his adversities, comforting him with himself, and his prolonged hesitation to him" may have been said by Imam al-Shawkani, may God have mercy on him.

This was a quick hint to the most prominent factors that God Almighty prepared for Ibn Al-Qayyim in this dark environment, and it was the greatest help for him to withstand these challenges.

After that, we must highlight the goals that Ibn Al-Qayyim, may God have mercy on him, adopted, and was striving to achieve. It is diverse and numerous, as it revolves in its entirety around one axis and a great goal, which is: the call to adhere to the Book and the Sunnah and to fight heresy.

Ibn al-Qayyim's noble goals and sound opinions:

First: The call to adhere to the Book and the Sunnah, to act upon them, to refer to them in the event of a conflict, and to reject what contradicts opinions and sayings, so that the revealed texts of revelation are made a judgment on other men’s opinions and sayings. He devoted his effort, time, and pen to the cause of God, achieving it. Rather, he singled out the works in which he responds to the philosophers, the people of speech, and their followers who are affiliated with Islam.

Second: The call to follow the correct and pure Prophetic Sunnah, as it came from the Prophet, may God’s prayers and peace be upon him, and the warning against the innovative innovations that many people follow, while at the same time rejecting the correct evidence from his Sunnah, may God’s prayers and peace be upon him.

And he, may God have mercy on him, was always alerting to innovations, and explaining the correct ones from his Sunnah, may God’s prayers and peace be upon him, from the intruder and the innovator, whenever he found an occasion for that.

Third: The censure of blind imitation, which leads the imitator to abandon what the Prophet, may God bless him and grant him peace, brought to the saying of his imitator. Turning away from the Qur’an, the Sunna, and the effects of the Companions, and taking a specific man as a standard for that, leaving the texts to what he said, presenting them to him, accepting everything he gave a fatwa, and rejecting everything that contradicted him.

Fourth: condemning sectarian fanaticism and fighting it, exposing its faults, and warning against it.

Doctrinal fanaticism is a great danger, and its evil is grave. Rather, it stems from taqlid and is not less dangerous than it. Rather, it is more harmful than taqlid. The imitator may be content with mere imitation, but the fanatics added to that: they - with their imitation - “have made fanaticism to the doctrine their religion by which they condemn, and their capital with which they trade,” and in its way they are loyal, hostile, pray, cut, love and hate, their “brothers with fanaticism” He made them deaf and blinded their eyes from the light of the two revelations: the Book and the Sunnah until their obsession reached them into polemics, and the sect was rejected by another madhhab.

Fifth: Combating deviation in belief, and calling for a return to what the predecessors of this nation were in the matter of creed: understanding and behavior. In his time, philosophical ideas and theological approaches spread, and this led to the emergence of the heresies of interpretation of the texts of the Attributes, an interpretation that leads to distorting them from their meaning, or obstructing them from their content and negating them, and there is no doubt that this is contrary to what the predecessors of this nation had to: prove what God - Glory be to Him - described Himself with. And what His Messenger, may God’s prayers and peace be upon him, described him with, as proof without analogy, and his being above what he extolled, and what his Messenger exalted him from, distancing himself without hindrance.

Sixth: A statement that the authentic Sunnah of the Messenger of God, may God bless him and grant him peace, does not strike one another, and that it agrees and does not separate, and that it is an indivisible whole, and therefore it is not necessary to take some of them and leave others, so one of them takes what suits him, and discards what contradicts his whims. Download each text of its text, and carry it to what was set for it.

Seventh: Be keen to direct scholars, muftis, and informants on the authority of the Lord of the worlds, and on His Messenger, may God’s prayers and peace be upon him, to be truthful, sincere, knowledgeable, working, upholding the truth and not afraid. Since the establishment of Islam is only with my sect: the scholars and the rulers, the goodness of the whole world is with their goodness, and its corruption is with their corruption, as Abdullah bin Al-Mubarak, may God have mercy on him.

The ordeals of Ibn al-Qayyim:

We lived with Ibn Al-Qayyim, may God have mercy on him, in the environment in which he grew up and grew up, and we knew the conditions of his time and society and the negative religious and moral evils that prevailed. Behind it: To return the people to what the predecessors of this nation were upon of adhering to the Book and the Sunnah and rejecting heresies, superstitions, imitation, and fanaticism.

But this path that he walked was not easy, but it was fraught with hardships, so many tribulations fell on him, and he was subjected to abuse, persecution, and temptation during his struggle to spread his call, and his quest to reform the condition of his society.

It was not easy for this society, which was dominated by foreign ideas and masters of inherited heresies, to respond to this mujahid reformer whose light has emerged in this dark darkness, and how this is done for him. ?!

- His denial of the pilgrimage to the grave of Hebron, and his ordeal because of that:

Among the innovations that prevailed in society at that time, and by which people drew closer to God: The heresy of traveling to the grave of Hebron Ibrahim, peace be upon him, so Ibn Al-Qayyim - may God have mercy on him - stood in the face of this heresy, denying it, and explaining its opposition to the Sunnah of the Messenger of God, peace be upon him, and his guidance. Of his enemies and disgraces, but they rose up against him and harmed him, then he was imprisoned because of that. Al-Hafiz Al-Dhahabi said: “He was imprisoned for a while and was harmed for his denial. He traveled to the grave of Hebron.”

It seems that this is the time he was imprisoned with his Sheikh Ibn Taymiyyah, may God have mercy on him. That is because on the sixteenth of Sha’ban in the year 726 AH, Sheikh Ibn Taymiyyah was arrested in the Citadel of Damascus, because of his fatwa prohibiting the pilgrimage to the graves of the prophets. ... And he blamed a group of them on animals and called them, then they released, except for Shams al-Din Muhammad ibn Qayyim al-Jawziyya, because he was imprisoned in the castle, and the case was silent.”

Perhaps releasing all his companions and keeping him alone in prison, shows us the extent of resentment in the hearts of his enemies - from the people of innovation - against him, and at the same time, it shows us what Ibn al-Qayyim had of a prominent role and a great influence on people at the time, which made those They feared him for their heresy, so they thought that they would block him in prison, but God Almighty wanted Ibn Al-Qayyim to share this ordeal with his sheik, so he was imprisoned with him in the castle, for the same accusation, but he was (alone with him).

The haters of Sheikh al-Islam Ibn Taymiyyah and his student Ibn al-Qayyim had an ugly role in imprisoning them, and plotting evil against them, because they distorted the fatwa of Ibn Taymiyyah: that it is absolutely forbidden to visit the graves of the prophets, and this is considered a sin, although the Sheikh - and his student - did not. He is not ignorant of what the Messenger, may God’s prayers and peace be upon him, said: “Visit the graves, for they remind you of the Hereafter.” hidden" 2.

Al-Maqrizi relates this incident - explaining its circumstances and circumstances - more extensively than this, and that Ibn Al-Qayyim, may God have mercy on him, was beaten this time before he was imprisoned. Al-Din Abd al-Rahman at the Citadel of Damascus, and Shams al-Din Muhammad ibn Abi Bakr ibn Qayyim al-Jawziyya was beaten, and he was reviled on a donkey in Damascus. He had the issue of visiting, and they wrote about it to the judge of judges, Jalal al-Din al-Qazwini, and other judges of Damascus.

He had spoken from Ibn Taymiyyah on the issue of divorce with three: (It does not occur with one word, so the jurists of Damascus rose up against him. In the lands of Egypt - with this, he committed an obscene reprimand against Ibn Taymiyyah, until he wrote to imprison him, and Ibn Al-Qayyim was beaten).

Ibn al-Qayyim remained imprisoned for a period and was not released until a month after the death of his sheik. That is because Ibn Taymiyyah died in his prison cell at the Citadel on the twentieth of Dhul-Qa’dah in the year 728 AH, (and on Tuesday the twentieth of Dhul-Hijjah, the scholarly Sheikh, the scholar Abu Abdullah Shams al-Din Ibn Qayyim al-Jawziyyah, was released).

- His fatwa permitting racing without an analyst and his ordeal because of that:

Ibn al-Qayyim, may God have mercy on him, used to give fatwas on the permissibility of racing between horses without an analyst, and he classified his book in that: (Explanation of Inference on the Invalidity of the Condition of the Race and Struggle Analyzer) or: (Explanation of Evidence for the Competition’s Elimination of Analysis). He also dealt with this subject in long and useful research within his book (The Horsemanship).

Ibn Hajar referred to this ordeal of his and said: “And he faced trials with the judges, including In Rabi’ al-Awwal - meaning the year 746 AH - Al-Subki asked him because of his fatwa permitting the competition without an analyst.

Ibn Kathir recounted this incident, but he mentioned what indicates that Ibn Al-Qayyim was issuing fatwas on this according to the opinion of his sheik, and he compiled this work to support the opinion of the sheik, then he started issuing fatwas without attributing it to his Sheikh, so they thought him saying, and what happened to him, then (the situation separated that Sheikh Shams al-Din... showed approval to the audience).

Sheikh Bakr Abu Zaid said: “The issue of reversal is under consideration, so it must be confirmed, and I hope from God Almighty to bestow upon me evidence of that, denial or affirmation.”

I said: As for the books that we have in our hands, there is no evidence of his reversal, especially the book (The Furusiyya), but Ibn Kathir tells what he witnessed himself of showing approval to the public. God knows.

What concerns us, in this case, is that Ibn al-Qayyim - may God have mercy on him - was tested by judges because of it, and he was harmed for that.

- His fatwa on the issue of three divorces and his ordeal because of that:

Ibn Al-Qayyim was tested again because of his fatwa that three divorces with one-word count as one divorce, which is the choice of his Sheikh Ibn Taymiyyah as well.

Ibn Kathir points to what happened to him because of this, saying: “He was responding to the fatwa on the issue of divorce that Sheikh Taqi al-Din Ibn Taymiyyah chose, and because of it, long chapters took place with the judge of judges, Taqi al-Din al-Subki and others.”1.

Ibn Katheer did not explain to us what happened to him because of that, but it seems that he was not imprisoned except for the time he was with his sheik Ibn Taymiyyah, and that is because of the fatwa on the hardship of traveling. Only with the judges, and that he was not imprisoned because of that, and Sheikh Bakr Abu Zayd mentioned that he was imprisoned because of all these fatwas.

I did not see evidence of that, and perhaps Ibn Rajab’s words are explicit in that he was imprisoned only during that time with the Sheikh, as he said: “He was tested and abused several times, and he was imprisoned with Sheikh Taqi Al-Din the last time in the castle....”

What also confirms that his fatwa on the issue of divorce has caused him problems with the judges is what Al-Hafiz Ibn Kathir narrated from the reconciliation that took place between Al-Subki and Ibn Al-Qayyim. , that "conciliation took place between the judge of the judges, Taqi al-Din al-Subki, and between Sheikh Shams al-Din bin Qayyim al-Jawziyya, at the hands of Prince Seif al-Din bin Fadl, the king of the Arabs, in the garden of the judge of judges, and we had reprimanded him from the fatwa on the issue of divorce."

What is meant is that he, may God have mercy on him, was afflicted, harmed, and tested because he defamed the truth, and declared his opinion and what he believed without complacency or fear of anyone.

Ibn al-Qayyim's death:

And after this life full of continuous jihad to spread the approach of the predecessor, to fight many of the deviations that were invented by the successor, and the trials he faced in that way, and after he completed his sixty years of age, this scholarly imam passed away, and that was on the night of Thursday, the thirteenth of the month Rajab, from the year seven hundred and fifty-one (751 Higri-year) at the time of the evening call to prayer.

He prayed for him, may God have mercy on him, from tomorrow after the noon prayer at the Umayyad Mosque, then at the Jami’ of Jarrah, and because Ibn Al-Qayyim, may God have mercy on him, was standing up for God with truth, sincere in advising people, so “his funeral was full, may God have mercy on him. to carry his coffin."

Yes, his funeral was a crowded crowd, witnessed by many people, as was the funeral of his sheik, may God have mercy on him, which only three people from Damascus were left behind, and Imam Ahmad, may God have mercy on him, said: “Say to the people of innovation: between us and you are funerals.” May God have mercy on him with the enmities he had in the hearts of many, and with the conspiracies against him, and he was buried, may God have mercy on him, at his mother in the small cemetery of Bab al-Saghir.

May God have mercy on Ibn Al-Qayyim, reward him for Islam and his family, and place him in his vast gardens, Amen.