746 AH, he stated that the author had already composed a separate treatise on this very question. (I say: this treatise is the one mentioned by the author himself, by his student Ibn Rajab, and by his contemporary al-Ṣafadī—namely, Bayān al-Istidlāl ʿalā Buṭlān Ishtirāṭ Muḥallil al-Sibāq wa’l-Niḍāl). In the present work the author alludes to those who objected to his fatwa on the matter, and Ibn Kathīr makes no mention of any larger book on it. This indicates that Ibn al-Qayyim produced only two writings: first, Bayān al-Istidlāl…, which he authored before 746 AH; and second, the book before us, compiled in that same year (746 AH), as already noted. Allah knows best.

5 – How later scholars benefited from the book and praised it
1 – Aḥmad ibn Ibrāhīm ibn Muḥammad al-Dimashqī, later al-Dimyāṭī—better known as Ibn al-Nuhhās (d. 814 AH)—quotes al-Furūsiyyah al-Muḥammadiyyah in two places in his work Mashāriʿ al-Ashwāq ilā Maṣāriʿ al-ʿUshshāq wa-Muthīr al-Gharām ilā Dār al-Salām:
a) The passage Ibn al-Qayyim transmits from his teacher Ibn Taymiyyah regarding the hadith, “Some people were competing in archery, and it was said, ‘O Messenger of Allah, the prayer time has arrived.’ He replied, ‘They are in prayer…’” (1/462). This wording appears verbatim in al-Furūsiyyah (p. 77).
b) His citation from Imām Aḥmad: “Imām Aḥmad explicitly ruled that training with the spear is superior to supererogatory prayer in places where jihad is required” (1/494). The exact wording is likewise found in al-Furūsiyyah (p. 82).