The Opinion of Jamiatul Ulama Regarding the Game of Chess Matters on Chess referred. I have read your reply posted on your site, thank you. My question were based from the reply I received from dsalam@mtl.cronomagic.com . You can see his answer below. Sorry, I cannot remember which site I visited. Could you give comments especially on the hadith referred. Pls. u/stand I'm just trying to get nearer and eventually the truth itself. Its not my intention to creates disputes whatsoever. I leave it to you on whether to post dsalam@mtl.cronomagic.com answer on your site or not. But a answer direct to me is most welcome. TQ.RD The referred answer follows: CAN MUSLIMS PLAY CHESS? The playing of chess is regarded by the majority of the Ulama as Haraam (otherwise Makrooh-e- Tahrimi by some). This is due to the stern warnings and prohibitions mentioned in the Ahaadith . Consequently, playing games whether indoor or outdoor has been disliked by Rasulullah ( Sallallaahu Ãlayhi Wasallam ) except for three things: · Playing (sporting) with one's wife; · horse riding (for breeding the horse); and, · archery Apart from these games, if a sport or game where there is religious or worldly benefit then it is subject to the following conditions: 1. there is nothing contrary to the Shari`ah; and, 2. there should be no resemblance with other communities. In addition, the Holy Qur'an has used the words ' lahw ' and ' laib ', which the Jurists of Islam have made reference to games and pastimes. Primarily, Allah Ta'ala has sent us to this world to worship and remember Him. Therefore, our aim must be to please Him. Commenting on the playing of chess, the Jurists have declared it as haraam. According to Imaam Muhammad ( Rahmatullaah Ãlayhi ) there is no good in all types of games/play. Although chess is not directly classified under gambling, it is regarded as (useless play). In the book Al Basaair it is stated in one Hadith : "When they pass on those people playing Azlaam , chess, backgammon and similar games, do not greet them; and if they do greet you then do not reply (their greeting)." So serious is the playing of chess that one is instructed not to make salaam nor reply to their salaam . Rasulullah ( Sallallaahu Ãlayhi Wasallam ) would sometimes turn his face or not reply to a greeting to show the veracity and depth of abhorrence to a particular sinful act. Once Hadhrat Ali ( Radhiyallaahu Ãnhu ) happened to pass by a group of people playing chess and remarked, "What is this? What are these images for which you have gathered here?" It is also reported that once when Hadhrat Umar ( Radhiyallaahu Ãnhu ) passed a group of people playing chess, he remarked. "Their actions are like those of the idol worshippers". (Ghayatul Bayan). The statement of Hadhrat Omar ( Radhiyallaahu Ãnhu ) should be carefully analysed in context i.e. when any act is directly or indirectly associated with a particular culture, religion or community then Muslims are advised to abstain from its affiliation. For instance, Christmas has special religious and spiritual significance to Christians. Likewise the play of chess has special significance to the kuffaar and therefore identified as a "game" with either cultural or religious connotations. Aforementioned are a few Ahaadith on the subject matter. Hadith One Hadhrat Abu Musa Ashari ( Radhiyallaahu Anhu ) reported that Rasulullah ( Sallallaahu Alayhi Wasallam ) said, `He who plays backgammon (or chess) disobeys Allah and His Rasool ( Sallallaahu Alayhi Wasallam ).' Hadith Two Hadhrat Sulaiman bin Buraidah ( Radhiyallaahu Anhu ) reported Rasulullah ( Sallallaahu Alayhi Wasallam ) as saying, 'If anyone plays backgammon, he sinks his hand in the flesh of swine and its blood.' Hadith Three Hadhrat Musa Ashari ( Radhiyallaahu Anhu ) reported from Rasulullah ( Sallallaahu Alayhi Wasallam ) that, `He who plays backgammon (or chess) has soaked his hand in the blood of swine.' Hadith Four Rasulullah ( Sallallaahu Alayhi Wasallam ) gave the parable of that person who plays chess and then performs Salaat, is like the person who makes Wudhu with dirt and the blood of swine and thereafter performs Salaah . In the light of the above Ahaadith , there is no doubt that playing chess is emphatically declared as not permissible in the Shari`ah . Furthermore, it appears from the Hadith that the game of chess was existent during the time of Rasulullah ( Sallallaahu Alayhi Wasallam ). Even if chess was not existent during that time, Rasulullah ( Sallallaahu Alayhi Wasallam ) came to know of it through Wahy (revelation). Allah Ta'ala knows best. Jamiatul Ulama (KZN) Reply As should be obvious from the writing of the learned scholar, the opinion of all the scholars who hold chess to be prohibited is primarily based on some narratives ascribed to the Prophet (pbuh) and some sayings ascribed to some of the companions of the Prophet. It, therefore, seems quite logical that any analysis of the opinion of the scholars should actually start with an analysis of the sayings ascribed to the Prophet (pbuh). All of the narratives ascribed to the Prophet (pbuh) referred to by the learned scholar are cited by Al-Shawkaani in his book " Nayl al-Awtaar " in the chapter titled " Baab Tehrim al-Qimaar " (i.e. "the chapter relating to the prohibition of wagers/gambling"). An interesting fact that the author has overlooked regarding all four of these narratives is that in none of these narratives is the prohibition of chess clearly mentioned. All four of these narratives only mention the prohibition of " Al-Nard ", which implies a dice-based board game (like backgammon). The only common element in " Al-Nard " and " Al-Shitranj " (i.e. chess) is that both are board games. Obviously, this common feature is not enough to include chess in the list of prohibitions with " Al-Nard ", especially when the reason for the prohibition of the former is the inherent element of chance (being a dice-based game) rather than being a board game. Thus, the parenthetical addition of the words "or chess" by the learned author does not seem to be appropriate in the first and the third narratives cited by him. The second narrative, even as quoted by the author does not include "chess" in the stated prohibition. Finally, the words "parable of that person who plays chess" in the fourth narrative actually should have been "parable of that person who plays Al-Nard ". The learned author states: "Apart from these games, if a sport or game where there is religious or worldly benefit then it is subject to the following conditions: 1- there is nothing contrary to the Shari`ah ; and, 2- there should be no resemblance with other communities." Firstly, it is important to note that neither the Qur'an nor any narrative ascribed to the Prophet (pbuh) prohibit any game which does not have a negative moral implication on those who participate in it. A game is generally played for entertainment, and Islam does not prohibit entertainment, unless the entertainment in question is one, which, in any way, has a negative effect on the personality, character or morality of the participants. Thus, the condition that a game to be considered allowed in Islam should possess some "religious or worldly" benefits does not seem appropriate. The first qualification (i.e. there is nothing contrary to the Shari`ah ) is correct. However, the author has failed to mention any aspect of the game of chess which is "contrary to the Shari`ah ". The second qualification, (i.e. there should be no resemblance with other communities) also seems to be without any basis. However, even if it is presumed to be a valid qualification, the author has not pointed out any aspect of chess in which it resembles any other community. The learned author further states: In addition, the Holy Qur'an has used the words ' lahw ' and ' laib ', which the Jurists of Islam have made reference to games and pastimes. Primarily, Allah Ta'ala has sent us to this world to worship and remember Him. Therefore, our aim must be to please Him. Unfortunately, the author has overlooked the fact that even though the Qur'an has used the two words, yet nowhere does the Qur'an prohibit ' lahw ' and ' laib ' (i.e. games and pastimes). I agree with the author that to gain the everlasting bliss of the hereafter, a person should always be concerned about accumulating all the good deeds that he can. However, this concern and hunger for good deeds does not in any way prohibit taking part in entertainments like games and pastimes. The author states: In the book Al Basaair it is stated in one Hadith : "When they pass on those people playing Azlaam , chess, backgammon and similar games, do not greet them; and if they do greet you then do not reply (their greeting)." This narrative has also been cited by Al-Shawkaani in his book " Nayl al-Awtaar ". Immediately after mentioning this narrative, Al-Shawkaani has quoted Ibn Kathir 's comment on narratives regarding the prohibition of chess. Ibn Kathir is quoted to have said: "None of the narratives in this connection are sahih [i.e. authentic]". The author has also quoted Hadhrat Ali (ra) as having said to people when he saw them playing chess: "What is this? What are these images for which you have gathered here?". I fail to understand what sort of derivation does the author implies to have made from this statement of Hadhrat Ali (ra). Such an interrogative statement can easily be perceived as a simple question as an expression of disapproval. Finally, the comment ascribed to Hadhrat Umar (ra) (i.e. "Their actions are like those of the idol worshippers") is simply incomprehensible. There is absolutely no resemblance between a game of chess and the practice of idol worship. Why would a reasonable person like Hadhrat Umar (ra) compare chess to idol worship? It is obvious that either the saying is wrongly ascribed to the great caliph, or any one among its narrators was mistaken in comprehending the words spoken by Hadhrat Umar (ra). It should be quite clear from the above discussion that there is no basis in the Qur'an, the Sunnah or in any sayings ascribed to the Prophet (pbuh) to prohibit the game of chess. I hope this helps. In case any aspect remains unclear, please feel free in writing back to me at your convenience. May Allah grant us all true understanding of His guidance. Regards The Learner