Salafus-Saaliheen سلف صالحين

Imaam Ibnul-Qayyim al-Jawziyyah
Covering the rules and regulations of a long forgotten Sunnah.

CHAPTER: HIS WRESTLING:

And as for his (sallallaahu ’alayhi wa sallam) wrestling, in the Sunan of Aboo Daawood, upon the authority of Muhammad Ibn ’Alee Ibn Rukaanah, who said, “Verily Rukaanah wrestled the Prophet (sallallaahu ’alayhi wa sallam), and the Prophet (sallallaahu ’alayhi wa sallam) took him down.” [2] And this hadeeth has a story surrounding it that we will now mention. Our Shaykh, Abul-Hajjaaj, al-Haafidh in his book Tahdheebul-Kaamil mentions:
‘‘Rukaanah Ibn ’Abd-Yazeed al-Qurayshee [3] was from those who accepted Islaam upon the conquering of Makkah. And he was the one who wrestled the Prophet (sallallaahu ’alayhi wa sallam), and the Prophet (sallallaahu ’alayhi wa sallam) took him down twice or three times. That was before he accepted Islaam. It is said that this was without a doubt the reason he accepted Islaam. This hadeeth is the most firmly established report of the Prophet’s (sallallaahu ’alayhi wa sallam) wrestling, however, as for what has been mentioned about the Prophet(sallallaahu ’alayhi wa sallam) wrestling Aboo Jahl, that is baseless.’’ [4]

Az-Zubayr Ibn Bukkaar said in his book an-Nasab, ‘‘Rukaanah Ibn ’Abd-Yazeed was the one who wrestled the Prophet(sallallaahu ’alayhi wa sallam) in Makkah before he embraced Islaam. He was from the strongest and harshest of the people. He said, “If you can take me down, I will believe in you.” So the Prophet (sallallaahu ’alayhi wa sallam) wrestled him and took him down. He then proclaimed, “I testify that you are a magician!” Later he accepted Islaam. [5]

CHAPTER: WRESTLING WITH SOMETHING AT STAKE OR WITHOUT:[6]

As for wrestling, then it is permissible with nothing at stake. [7] However, if there is something at stake, then the majority of the scholars prohibited it, like Maalik, [8] Ahmad, [9] and Ash-Shaafi’ee. [10] Some Shaafi’ee scholars allowed it with something at stake, [11] and this position is also found among the Hanafee scholars as well. [12]

IMPORTANT POINTS TO KEEP IN MIND REGARDING WRESTLING:[13]

[1]: There is a slight difference in what was known to the Salaf as wrestling and what we know see in our times. Regarding this, Shaykh al-Mutee’ee said,

‘‘Our Salaf recognized wrestling as a means of strengthening the body, involving skillful grappling movements, in an attempt to put one’s opponent on the floor. Wrestling in our times has many forms: freestyle, Roman, Japanese, etc. Every style still holds to the principle of skillfully grappling the opponent and forcing him down, keeping him from regaining his stance.’’ [14]

[2]: The wrestlers must cover their ’awrahs (private areas) properly and not expose them. It is a condition for the wrestler’s participation that he must properly cover his ’awrah, the area between his navel and his knees. This is something the Sharee’ah specified. So the wrestlers of this time that dress in clothes that do not cover their ’awrahs modestly, this is surely from the evil, prohibited affairs.

[3]: The Muslims’ participation in wrestling must not exceed the Sharee’ah goal in allowing such activities.

[4]: Injuries and physical harm must not be a common part of the wrestlers’ participation. Regarding this, al-’Allaamah ad-Dardeer said, ‘‘The correctness of the intent makes it permissible by the Sharee’ah, so if the intention is not correct, then it must be considered falsehood and idle playing, the kind of activity the people of disobedience indulge in constantly. If it is like that, then it is surely not permissible. Especially when many times it involves injuries that are a direct result from blows suffered during participation in the sport or other than that.’’ The evidences for the prohibition of physical harm are many and well known. As for the evidence regarding the correctness of the intent, we now look to the hadeeth, “Every activity that does not contain the remembrance of Allaah is falsehood and heedlessness, except four things: A man walking between two purposeful goals, grooming his horse, playing with his family, or learning to swim.” [15] In this hadeeth we see a clear dispraise of all types of idle talk and play, and then the Prophet (sallallaahu ’alayhi wa sallam) exempted four things from this warning. And if you contemplated these exceptions, you would find that each one assists you in fulfilling an obligation. As for the rest of the idle activities that the people indulge in from the many different forms of games, those that do not assist them in fulfilling any duties, then they are dangers to be warned against. [16]

[5]: The women are wrestling these days. No doubt, this can not be accomplished except by their ’awrahs (private areas) being exposed, so therefore they must be prohibited from it. Watching women wrestle is also prohibited.

[6]: Some people are pitting themselves against animals in wrestling matches, like bulls for example, as is prevalent in Spain these days. Know that wrestling is encouraged between men due to its helpfulness in strengthening the body in preparation for Jihaad in Allaah’s Way. It is a severe deviation to try to include animals in this sphere, causing them harm, clearly contradicting the Sharee’ah principle of kindness to animals.

Footnotes:

[1] This is a translation of al-Furoosiyyah (p. 86). All footnotes are from Shaykh Mashhoor Hasan Salmaan’s comments unless otherwise noted.
[2] It is found in the Sunan of Aboo Daawood (4/341), at-Tirmidhee (4/247), al-Bukhaaree in at-Taareekhul-Kabeer (1/82,221), al-Haakim in al-Mustadrak (3/452), Ibn Qaani’ in his Mu’jam, as found in Tuhfatul-Ashraaf (3/174). At-Tirmidhee said, “A strange hadeeth, its chain is not firm. We do not know anything about Abul-Hasan al-’Asqalaanee, nor Ibn Rukaanah.” And Ibn Hibbaan said, “It is said that he wrestled the Prophet (sallallaahu ’alayhi wa sallam), but its chain has some controversy,” ath-Thiqaat (3/130). I say, the hadeeth has a witness that raises it to the level of hasan (authentic, with a minor imperfection). Translator’s note: And this is the conclusion of Imaam al-Albaanee also, who mentioned an authentic mursal narration by al-Bayhaqee (10/18) as the witnessing chain. Refer to Irwaa‘ul-Ghaleel (no. 1503).
[3] His full name was Rukaanah Ibn ’Abd-Yazeed Ibn Haashim Ibnul-Mutallib Ibn ’Abd-Manaaf Ibn Qusay Ibn Kalaab Ibn Murrah Ibn Ka’b Ibn Lu’ee Ibn Ghaalib al-Qurasyhee al-Mutallabee.
[4] Ibn Hajar said, “As for what has been reported about the Prophet (sallallaahu ’alayhi wa sallam) wrestling Aboo Jahl, there is no basis for that. The hadeeth of Rukaanah is the most reliable of what has been related regarding the Prophet’s (sallallaahu ’alayhi wa sallam) wrestling.” Refer to at-Talkheesul-Habeer (4/163).
[5] A similar report is found in al-Bayhaqee’s Dalaa‘ilun-Nubuwwah (6/250) by way of Ibn Ishaaq, who narrated from his father. The report is mursal.
[6] al-Furoosiyyah (p. 106)
[7] The proof for that is what has been presented in the previous section. Some of the scholars of Fiqh (jurisprudence) have mentioned the legislation of wrestling in the Religion, as well as the different kinds of sports that benefit and strengthen the body in preparation for jihaad in Allaah’s Way. For examples, look to at-Tamheed (14/88), al-Mughnee (8/666), Tabyeenul-Haqaa‘iq (6/227), al-Fataawaa al-Hindiyyah (6/445), Mughnil-Muhtaaj (4/312), al-Umm (4/148), and Hashiyatud-Daswaqee (2/210).
[8] Refer to at-Tamheed (14/88) and Haashiyatud-Daswaqee (2/210).
[9] Refer to Majmoo’ul-Fataawaa (32/227), al-Mughnee (8/667-8), and al-Insaaf (6/90).
[10] Refer to al-Umm (4/148), al-Muhadhdhib (1/414), and Mughnil-Muhtaaj (4/312).
[11] The Shaafi’ee scholars were known to allow it. See Rawdatut-Taalibeen (10/351) and al-Muhadhdhib (1/414).
[12] Refer to Haashiyah Ibn ’Aabideen (6/403). However, some of the Hanafee scholars prohibited it. For examples, refer to al-Bahrur-Raa‘iq (8/554), Tabyeenul-Haqaa‘iq (6/227), and al-Fataawaa al-Hindiyyah (6/445).
[13] Translator’s note: This was originally a long footnote from the last section, found on (p. 106-108) of al-Furoosiyyah.
[14] Takmilatul-Majmoo’ (15/141)
[15] An authentic (saheeh) hadeeth found, with varying but similar wordings, related by Ahmad (4/144,146,148,222), Aboo Daawood (3/13), Ibn Maajah (2/940), ad-Daarimee (2/204-205), al-Haakim (2/95), al-Bayhaqee (10/13,14,218), and many others.
[16] Refer to Sharhus-Sunnah (10/383) and Tahdheeb Sunan Abee Daawood (3/371).
[16] Refer to Sharhus-Sunnah (10/383) and Tahdheeb Sunan Abee Daawood (3/371).
Checking by Shaykh Mashhoor Hasan Salmaan
Translated by Moosaa Richardson [1]