Wrestlingis From the Sunnah
By Imaam Ibnul-Qayyim al-Jawziyyah
Checking by Shaykh Mashhoor Hasan Salmaan
Translated by Moosaa Richardson [1]
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 Prophets
(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-
Shaafiee. [10] Some Shaafiee 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-Muteeee said,
Our Salaf recognized wrestling as a means of strengthening the
body, involving skillful grappling movements, in an attempt to put
ones 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 wrestlers
participation that he must properly cover his awrah, the area
between his navel and his knees. This is something the Shareeah
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
Shareeah 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
Shareeah, 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
Allaahs Way. It is a severe deviation to try to include animals in
this sphere, causing them harm, clearly contradicting the Shareeah
principle of kindness to animals.
Footnotes:
[1] This is a translation of al-Furoosiyyah (p. 86). All footnotes
are from Shaykh Mashhoor Hasan Salmaans 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 Mujam, 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). Translators 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 Irwaaul-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 Kab
Ibn Luee 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 Prophets (sallallaahu alayhi
wa sallam) wrestling. Refer to at-Talkheesul-Habeer (4/163).
[5] A similar report is found in al-Bayhaqees Dalaailun-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 Allaahs Way. For examples, look to at-
Tamheed (14/88), al-Mughnee (8/666), Tabyeenul-Haqaaiq (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 Majmooul-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 Shaafiee 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-
Raaiq (8/554), Tabyeenul-Haqaaiq (6/227), and al-Fataawaa al-
Hindiyyah (6/445).
[13] Translators 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).
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