Ibn Dawud had a tendency to speak using Saj', a form of Arabic rhymed prose, in everyday speech.
Although Ibn Dawud is generally considered to have died young, his exact date of death has been a matter of some dispute.
While the exact cause of death is not known, Ibn Dawud proclaimed a deathbed confession to his teacher Niftawayh that he was dying of a broken heart, due to a forbidden love for another man.
Ibn Dawud was known to have been involved in public debates with the Mu'tazila, an ancient Muslim sect, in a court of the caliph Al-Muwaffaq in Wasit.
[6][13] Ibn Dawud's own beliefs regarding the soul were never actually stated, and were likely no different from those held by the rest of Islamic orthodoxy at the time.
[2][14] Initially, Ibn Dawud's appeal to the caliph Al-Mu'tadid was not heeded, and Hallaj was able to continue preaching his ideas for a time.
[16] Yaqut al-Hamawi mentions that in a chapter of the book regarding juristic consensus, Ibn Dawud criticizes his former companion Tabari as having contradictory views on the subject.
[23][24] The book is organized as an anthology, with each chapter headed by an appropriate aphorism and being devoted to various phenomena relating to the true meaning of love.
[25] Although he wrote from more of a humanistic perspective than a theological one, Ibn Dawud's piety was apparent, as chastity was a common theme.
Chapter eight of the book, "A refined person will be chaste," is opened with an alleged quote from the prophet Muhammad in praise of admirers who keep their affections secret.
[6] Similarly, the opening chapter is titled "he whose glances are many, his sorrows are prolonged," indicating a belief that pursuing multiple objects of affection will yield negative results.
The martyrdom of chastity is a repeated theme, as is Ibn Dawud's denial of the possibility of divine-human mutual love.