Salafus-Saaliheen سلف صالحين

translated by Ahmed Abu Turaab

Ibn al-Qayyim said, “So it may become impossible for him to pronounce the shahaadah, as many people have witnessed happen to those on the deathbed, such that it was said to some of them:

“Say Laa ilaaha illallaah.” So he replied, “Aaah! Aaah! I cannot say it!”

And it was said to another, “Say Laa ilaaha illallaah.” So he replied, “King! Rook! Checkmate!” and then he passed away.

“Say, ‘Laa ilaaha illallaah!’” Instead he said, “King! Rook! Checkmate!”

This is from an excerpt from a famous book of Imam Ibn Qayyim al-Jawziyyah (d. 751 AH) called Tuhfat al-Mawdood bi Ahkaam al-Mawlood. One of the most important chapters of his book is the sixteenth chapter, which is entitled Fi fusool naafi’ah fi Tarbiyat al-Atfaal tuhmad ‘awaaqibuha ‘ind al-Kabr (Useful advice on raising children which will have good consequences when the child grows up). What follows is a summary of what Ibn Qayyim says:
1. The child should be breastfed by someone other than his mother, two or three days after birth. That is better because her milk after that time will be thick and contain different ingredients, unlike the milk of one who has been breastfeeding for a while. All the Arabs pay attention to that, and they give their children to desert women to breastfeed, as the Prophet (peace and blessings of Allaah be upon him) was given to Banu Sa’d to be breastfed among them.
2. They should not be picked up and carried around until they are three months old or more, because they have only recently emerged from their mother’s wombs and their bodies are still weak.
3. They should be given only milk until their teeth appear, because their stomachs are weak and unable to digest food. When the baby’s teeth appear, his stomach has grown strong and is able to be nourished by food. Food should be introduced gradually.

Advice on raising children

Ibn al-Qayyim said:


"And hating yourself for the sake of Allah is from the characteristics of the truthful, and in a single second, it brings the slave close to Allah many times more than any action or deed would."


Later in the same chapter of 'Ighathat al-Lahfan,' he related from al-Jariri:
"I was told of a man from the Children of Isra'il who had a need that he wanted fulfilled by Allah. So, he engaged in constant worship and then asked Allah for his need. When he did not see that his need was fulfilled, he spent the night blaming himself, saying:

Hating Yourself For The Sake of Allah

Taken from al-Jawaab al-Kaafee liman sa'ala an ad-Dawaa ash-Shaafee
Translated by Abuz-Zubayr 'Abdur-Rahman Harrison
Written by/Said by Imaam Ibn Al-Qayyim Al-Jawziyyah (Rahimahullaah)
Edited by Editorial Staff at tazkiyah.org



Whoever reflects upon the conditions of the Sahaabah, he finds that they had the highest concern for deeds with the highest level of fear of Allaah ('Azza Wa Jall). Abu Ad-Dardaa (Radhiallahu 'Anhu) used to say, "The most severe of what I fear for myself on the Day of Resurrection is that it were to be said to me, 'Oh Abu Dardaa, you performed deeds, so how did you perform deeds yet did not learn?'" And he used to say, "If you knew what you will encounter after death, then you would not even eat food just for pleasure, nor would you drink any drink just for pleasure, nor would you even enter a house just to seek shade within it. You would rather go out to a high place, striking your chests and crying over yourselves. And I wish I were just a tree that is used for support and then eaten." Tameem Ad-Daaree (Radhiallahu 'Anhu) read one night Soorah Al-Jaathiyah and when this Aayah came upon him:

Or do those who commit evil deeds think We will make them like those who have believed and done righteous deeds? [Al-Jaathiyah : 21]

He began to repeat it over and over, crying until morning came. Ibraheem At-Taymee said, "I never put forth my statement before my action except that I was afraid of being a liar." Recorded in the collection of At-Tirmithee, Aaishah (Radhiallahu 'Anha) said, "I asked Allaah's Messenger (Sallallahu 'Alaihi Wa Sallam) about this Aayah:

Indeed, those who are apprehensive form fear of their Lord, and those who believe in the signs of their Lord, and those who do not associate anything with their Lord, and those who give what they give while their hearts are fearful because they will be returning to their Lord - it is those who hasten to good deeds, and they exceed others therein. [Al-Muminoon : 57-61]

So I said, "Are they those who drink wine, commit adultery, and steal?" So he replied: "No, oh daughter of As-Siddeeq. Rather, they are those who fast, pray, and give charity and they are afraid that it will not be accepted from them 'It is those who hasten to good deeds, and they exceed others therein.'" (1) And Allaah described the people of happiness with Ihsaan and fear, while He described the people of misery with sins and the feeling of security and safety. And the greatest of people in deception is he who is deceived by the Dunyaa and its immediate pleasures so he prefers it over the hereafter. He is pleased with it over the hereafter. How is this so, when the Dunyaa, all of it from the beginning to the end, is like one breath from the breaths of the hereafter? This is similar to what Al-Imaam Ahmad and At-Tirmithee recorded from the Hadeeth of Al-Mustawrid ibn Shaddaad that he said: The Messenger of Allaah (Sallallahu 'Alaihi Wa Sallam) said: "The Dunyaa compared to the hereafter is only like if one of you were to dip his finger into the sea - look what remains on it (of water)." (2) So what is the extent of the entire life of a person compared to the hereafter? Which of the two is given precedence by the intelligent person - preferring the immediate pleasures of this short period of time and being prevented from the ever-lasting good of the hereafter, or leaving something that is insignificant, worthless, soon-to-be cut off in order to gain that which is priceless, unimaginable, with no end to its pleasures, and never-ending?
1 Declared Saheeh by Shaykh Al-Albaanee in Saheeh Sunan At-Tirmithee, no. 3175 (go back)
2 Declared Saheeh by Shaykh Al-Albaanee in Saheeh Sunan At-Tirmithee, no. 2323 (go back)

Conditions of the Sahaabah

Imaam Ibn al-Qayyim writes regarding sins in his book ad-Daa wa Dawaa:

"And from it [i.e consequences] is that the sin produces more of its like and multiply, so much so that it becomes overwhelming for the slave to leave it off or find a way out"

Just like some of the salaf used to say:
From amongst the punishments of committing sins is that they lead to more sins and from the rewards of performing good deeds is that one performs more good deeds, so if a slave performs a good deed another good deed calls towards him proclaiming do me too!

And if he does it a third good deed proclaims the same thing and so on.
So the reward is multiplied and the good deeds are increased.

And the same thing applies for sins, until performing either good deeds or committing sins become firmly imbedded habits and part of a person’s character.

So if a righteous person was to leave off a good deed then that would weigh him down immensely and he would feel as a fish taken out of its water until he is brought back into it so that his heart finds peace and tranquility again.

And if the sinner was to turn away from his sins towards obedience then he would feel an immense constriction of his soul until he made himself firm upon that righteous action.

To such an extent that a lot of sinners commit sins without acquiring any pleasure from it rather they commit it due to the pain and anguish they feel leaving it off.And a slave does not cease to perform acts of obedience, loving it, but that Allah through His infinite Mercy sends angels to him encouraging him towards obedience and righteousness.

And makes him leave his bed and laziness altogether.And a slave does not cease to commit sins, loving it, but that Allah sends devils upon him edging him on [in sin].

So as for the first one then he sought strength in righteousness and asked for aid [from the angels] so they became from amongst the greatest of helpers.And the other strengthened his army of evil with help [from the devils] so they became aids against him."

Sins leads to more sins

Whoever fears Allah, Allah will make a way out for him from where he cannot imagine. Whoever puts his trust in Allah, then Allah is sufficient for him. Allah always acheives His aim, Allah has appointed a measure for all things. [At-Talaq: 2-3]



Ibn Majah and ibn Abi Ad-Dunya record on the authority of Abu Dharr radiyullahu anhu that the prophet salllallahu alayhi wasallam said:



Were the people to act by this verse, it would suffice them.



[Ahmad 21551, Ibn Majah 4220, sahih Ibn Hibban 6669, agreed upon by al-hakim 3819 and adh-dhahabi.



A snippet of Ibnul Qayyim on Trials and Tribulations



The beleiver facing tribulation is like medicine, it removes such disease from him that were to have endured, it would have destroyed him, or at the very least diminshed his reward and ranking. Trials and tribulations extract that disease and prepare him to receive complete reward and lofty ranking. With this in mind, it is understood that the existance of this, with respect to the beleiver, is better for him then it's absence. The Prophet sallallahu alayhu wasallam said:



By the One in Whose hands is my soul, there is no decree that Allah determines for the beleiver except that it is good for him, and this applies to the beleiver. If he meets with times of ease and plentitude, he thanks Allah and that is good for him. If he meets with times of adversity, he is patient and that is good for him.



Therefore trial and tribulation is from the means of Allah aiding His servant, ennobling him and granting him well being. It is for this reason that the most severely tried people were the Prophets, then those closest to them, each person being tried in accordance to his religion. The beleiver is afflicted with tribulation to such an extent that he ends up walking on the earth with not a trace of sin.



Taken from: Trials and Tribulations, Wisdom and Benefits, Imam Al-Izz bin Abdis-salaam, appendix from the work of Ibnul Qayyim

Trial and Tribulation

A short biography showing the tremendous virtue and status, of the great Scholar of Islaam, the psychologist of Ahlus-Sunnah, Imaam Ibnul-Qayyim al-Jawziyyah.


And if there were no virtues of Shaykh Taqiyyud-Deen [Ibn Taymiyyah], except for his famous student Shaykh Shamsud-Deen Ibnul-Qayyim al-Jawziyyah - the author of many works, which both his opponents and supporters benefited from - then this would be a sufficient indication of his [i.e. Ibn Taymiyyah's] great position.


He is the Imaam, the haafidh (preserver of hadeeth), the Scholar of tafseer (Qur‘aanic exegesis), usool (fundamentals of jurisprudence and law) and Fiqh (jurisprudence), Aboo ’Abdullaah Shamsud-Deen Muhammad Ibn Abee Bakr - better known as Ibn Qayyim al-Jawziyyah (or Ibnul-Qayyim).



HIS BIRTH AND EDUCATION:


He was born into a noble and knowledgeable family on the seventth of Safar in the year 691H in the village of Zar‘, near Damascus, Syria. From an early age he set about acquiring knowledge of the Islaamic sciences from the Scholars of his time. Describing his desire for knowledge, al-Haafidh Ibn Rajab said in Dhayl Tabaqaatul-Hanaabilah (4/449): “He had an intense love for knowledge and for books, publications and writings.” Likewise, Ibn Katheer said in al-Bidaayah wan-Nihaayah (14/235): “He acquired from such books what others could not acquire, and he developed a deep understanding of the books of the Salaf (Pious Predecessors) and of the khalaf (those who came after the Salaf).”



HIS TEACHERS AND SHAYKHS:


They include Shihaab an-Naablusee and Qaadee Taqiyyud-Deen Ibn Sulaymaan, from whom he studied hadeeth; Shaykh Safiyyud-Deen al-Hindee and Shaykh Ismaa’eel Ibn Muhammad al-Harraanee, from whom he studied fiqh and usool; and also his father; from whom he learnt faraa‘id (laws of inheritance). However, the most notable of his shaykhs was Shaykhul-lslaam Ibn Taymiyyah, whom he accompanied and studied under for sixteen years. Al-Haafidh Ibn Katheer said in al-Bidaayah wan-Nihaayah (14/234): “He attained great proficiency in many branches of knowledge; particularly knowledge of tafseer, hadeeth, and usool. When Shaykh Taqiyyud-Deen Ibn Taymiyyah returned from Egypt in the year 712H, he stayed with the Shaykh until he died; learning a great deal of knowledge from him, along with the knowledge that he had already occupied himself in attaining. So he became a single Scholar in many branches of knowledge.”



HIS MANNERS AND WORSHIP:




Many of his students and contemporaries have borne witness to his excellent character and his manners of worship. Al-Haafidh Ibn Rajab said about him in Dhayl Tabaqaatul- Hanaabilah (4/450): “He - rahimahullaah - was constant in worship and performing tahajjud (the night Prayer), reaching the limits in lengthening his Salaah (Prayer) and devotion. He was constantly in a state of dhikr (remembrance of Allaah) and had an intense love for Allaah. He also had a deep love for turning to Allaah in repentance, humbling himself to Him with a deep sense of humility and helplessness. He would throw himself at the doors of Divine obedience and servitude. Indeed, I have not seen the likes of him with regards to such matters.”

Ibn Katheer - rahimahullaah - said in al-Bidaayah (14/234): “He was constant in humbly entreating and calling upon his Lord. He recited well and had fine manners. He had a great deal of love and did not harbour any envy or malice towards anyone, nor did he seek to harm or find fault with them. I was one of those who most often kept company with him and was one of the most beloved of people to him. I do not know of anyone in the world in this time, who is a greater worshipper than him. His Salaah (Prayer) used to be very lengthy, with prolonged rukoo’ (bowing) and sujood (prostrations). His colleagues would criticise him for this, yet he never retorted back, nor did he abandon this practice. May Allaah bestow His Mercy upon him.”



HIS STUDENTS AND WORKS:



Amongst his most prominent students were: Ibn Katheer (d.774H), adh-Dhahabee (d.748H), Ibn Rajab (d.751H) and Ibn ’Abdul-Haadee (d.744H), as well as two of his sons, Ibraaheem and Sharafud-Deen ’Abdullaah. Imaam Ibnul-Qayyim - rahimahullaah - authored over sixty works. His books and writings are characterized by their touching address to the heart and soul, as well as their accuracy, precision, strength of argument and depth of research. His writings include: I’laamul-Muwaqqi’een, Turuqul-Hukmiyyah, Ighaathatul-Lahfaan, Tuhfatul-Mawlood, Ahkaam Ahlul-Dhimmah and al-Faroosiyyah, all in the field of fiqh and usool. In the field of hadeeth and seerah (biography) they include: Tahdheeb Sunan Abee Daawood, al-Manaarul-Muneef and Zaadul-Ma’aad. In the field of ’aqeedah (beliefs): Ijtimaa’: al-Juyyooshul-lslaamiyyah, as-Sawaa’iqul-Mursalah, Shifaa‘ul-’Aleel, Hadyal-Arwaah, al-Kaafiyatush-Shaafiyah and Kitaabur-Rooh. In the field of akhlaaq (morals) and tazkiyah (purification): Madaarijus-Saalikeen (a commentary on Manaazilus-Saa‘ireen), ad-Daa‘ wad-Dawaa‘: al-Jawaabul-Kaafee, al-Waabilus-Sayyib, al-Fawaa‘id, Risaalatut-Tabookiyyah, and ’Uddatus-Saabireen. Other books include: at-Tibyaan fee Aqsaamil-Qur‘aan, Badaa‘i’ul-Fawaa‘id, Jalaa‘ul-Afhaam and Miftaah Daarus-Sa’aadah.



STATEMENTS OF THE SCHOLARS ABOUT HIM:



Testaments about his comprehensive knowledge and firm adherence to the way of the Salaf (Pious Predecessors) have been given by a number of Scholars; from them are:



[1]: Al-Haafidh Ibn Rajab, who said in Dhayl Tabaqaatul-Hanaabilah (4/448): “He had deep knowledge concerning tafseer and usoolud-deen (fundamentals of the Religion), reaching the highest degree concerning them both. Similar was the case in the field of hadeeth, with regards to understanding its meanings, subtleties and deducing rulings from them. Likewise was the case in the field of fiqh and its usool (principles), as well as the Arabic language. He did a great service to these sciences. He was also knowledgeable about kalaam (innovated speech and rhetorics), as well as the subtleties and details that occur in the speech of the people of tasawwuf (sufism).”



[2]: Al-Haafidh Ibn Hajar, who said about him in ad-Durarul-Kaaminah (4/21): “He possessed a courageous spirit as well as vast and comprehensive knowledge. He had deep knowledge concerning the differences of opinions of the Scholars and about the ways of the Salaf.” Ibn Hajar - rahimahullaah - also said, in his commendation to ar-Raddul-Waafir (p. 68): “And if there were no virtues of Shaykh Taqiyyud-Deen (Ibn Taymiyyah), except for his famous student Shaykh Shamsud-Deen Ibnul-Qayyim al-Jawziyyah - the author of many works, which both his opponents and supporters benefited from - then this would be a sufficient indication of his (i.e. Ibn Taymiyyah’s) great position.”



[3]: Ibn Naasir ad-Dimishqee said about him in ar-Raddul-Waafir (p. 68): “He possessed knowledge of the (Islaamic) sciences, especially knowledge of tafseer and usool. He also said: Aboo Bakr Muhammad Ibnul-Muhib said, as found in his letter: I said in front of our Shaykh al-Mizzee: Is Ibnul-Qayyim at the same level as Ibn Khuzaymah: So he replied: He is in this time, what Ibn Khuzaymah was in his time.”



[4]: As-Suyootee said in Baghiyyatul-Wi’aat (1/62): “His books had no equal and he strove and traversed the path of the great Imaams in [the field of] tafseer, hadeeth, usool (fundamentals), furoo’ (branches) and the Arabic language.”



[5]: Mullaa ’Alee al-Qaaree, who said in al-Mirqaat (8/251): “It will be clear to whoever aspires to read the explanation of Manaazilus-Saa‘ireen, that they [i.e. both Ibn Taymiyyah and Ibnul-Qayyim] are from the kibaar (great ones) of Ahlus-Sunnah wal-Jamaa’ah, and from the awliyaa‘ of this Ummah.”



HIS DEATH:



Imaam Ibnul-Qayyim passed away at the age of sixty, on the 13th night of Rajab, 751H. May Allaah shower His Mercy upon him.

Ibnul-Qayyim - A Brief Biography

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]

Wrestling is from the Sunnah

The servant completely belongs to Allaah

Taken from Faaidah Jaleelah (Magnificent Benefit) #36

Translated by Abuz-Zubayr 'Abdur-Rahmaan Harrison

Written by/Said by Imaam Ibn Al-Qayyim Al-Jawziyyah

Edited by Editorial Staff at tazkiyah.org


What does he actually own, he whose own forehead is in the Hand of Allaah? His soul is in His Hand. His heart is between two of His Fingers, turning it as He wills. (1) His life, his death, his happiness, his misery, his movement and his stillness, all are in His Hand. His statements and his actions are only by His permission and His will. So he does not make any move, except with His permission, nor does he do any action except by His will. If He entrusts him to himself; He entrusts him to helplessness, loss, negligence and sin. If He entrusts him to someone else; he entrusts him to one who does not posses the ability to harm, benefit, to give life, death, nor resurrection. And if He abandons him; his enemy will capture him and make him his captive. So he cannot dispense without Him for even a blink of an eye. Rather, for as long as he breathes, he requires His assistance, inwardly and outwardly. He is in complete poverty before Him.
1 Muslim recorded a Hadeeth, (2654), narrated from 'Abdullaah ibn 'Amr: That he heard the Prophet (Sallallaahu 'alayhi wa sallam) saying, "Indeed the hearts of the sons of Aadam are between two of the Fingers of the Most Merciful, as one heart. He changes them as He wishes." (go back)



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The servant completely belongs to Allaah