Is chess halal or haram in Islam?

In a Nutshell: Chess is halal in Islam subject to it not causing harm, leading to haram or preventing one from their duties. Introduction - Chess, Halal or Haram Chess, a game of strategy and skill, has sparked debates within the Muslim community regarding its permissibility. In exploring the question "Is chess haram in Islam?" it is important to delve into the sources of revelation, namely the Quran, hadith, sayings of companions, and the opinions of classical scholars to develop an understanding of the ruling on this matter. Evidences Regarding Chess Quranic Verses "O you who have believed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful." (5:90-91) "Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful." (17:27) The Quranic verses emphasize principles of justice, avoidance of deception and condemnation of wastefulness. Analyzing these principles in the context of recreational activities like chess is crucial to understand the broader Islamic stance. Prophetic Hadith Buraida reported on the authority of his father that Allah's Apostle (saw) said: "He who played nadashir (a game similar to backgammon) is like one who dyed his band with the flesh and blood of swine. (Sahih al-Muslim) "The Prophet (pbuh) would engage in races with his wife Aisha." (Sahih al-Bukhari) These hadiths underscore the importance of balance, patience, and permissible recreational activities, shedding light on the broader understanding of games and leisure in Islam. Sayings/Opinions of Companions وَعَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ كَانَ يَقُول: الشطرنج هُوَ ميسر الْأَعَاجِم وَعَنِ ابْنِ شِهَابٍ أَنَّ أَبَا مُوسَى الْأَشْعَرِيَّ قَالَ: لَا يلْعَب بالشطرنج إِلَّا خاطئ وَعنهُ أَن سُئِلَ عَنْ لَعِبِ الشَّطْرَنْجِ فَقَالَ: هِيَ مِنَ الْبَاطِلِ وَلَا يُحِبُّ اللَّهُ الْبَاطِلَ. رَوَى الْبَيْهَقِيُّ الْأَحَادِيثَ الْأَرْبَعَةَ فِي شُعَبِ الْإِيمَانِ Imam Ali (ra) used to say that "chess (shatranj) is the maisir (intoxicant) of the foreigners." Abu Musa al-Ash‘ari (ra) used to say that only a sinner plays chess ... pertaining to what is worthless and God does not like what is worthless. (Mishkat al-Masabih) Yahya related to me from Malik from Nafi from Abdullah ibn Umar that when he found one of his family playing dice he beat him and destroyed the dice. (Sahih al-Muslim 52:007) Yahya said that he heard Malik say, "There is no good in chess, and he disapproved of it." Yahya said, "I heard him disapprove of playing it and other worthless games. He recited this ayat, 'What is there after the truth except going the wrong way.'" (Sura l0 ayat 32). (Al-Muwatta) Umar ibn al-Khattab (ra) said, "Stay away from dice games, for it prevents one from performing the prayers." (Musannaf Ibn Abi Shaybah) Ibn Abbas (ra) expressed, "Every game that causes enmity and hatred is haram." (Al-Muwatta) The statements of the companions provide insights into the varied nature of permissible and prohibited leisure. Traditional Scholarly Quotes For Chess Imam al-Shafi'i affirmed, "Chess is prohibited, as it distracts one from the remembrance of Allah and prayer." (Al-Umm) Imam Malik opined, "Engaging in chess is not permissible; it diverts one from more beneficial activities." (Al-Muwatta) Imam al-Ghazali stated, "Recreation is permissible unless it leads to neglect of obligatory duties." Ibn Hazm opined, "Chess is permissible as long as it does not involve gambling or distraction from religious obligations." Ibn Qudamah said: “Chess is like dice in that it is forbidden.” (al-Mughni, 14/155), Ibn al-Qayyim said: “The evil consequences of chess are greater than the evil consequences of dice. Everything that points to the prohibition of dice points to the prohibition of chess even more so… This is the view of Malik and his companions, of Abu Hanifah and his companions, of Ahmad and his companions, and the view of the majority of the Successors…” (Al-Furusiyyah, 303, 305, 311) Dhahabi said: “al-Nawawi (ra) was asked about playing chess, is it forbidden or permissible? He (ra) replied that if it makes a person miss praying on time or he plays for money, then it is haram, otherwise it is makruh according to al-Shafi’i and haram according to others...” (Al-Kabair, 89-90) Ibn Taymiyyah said: “When chess distracts us from what we are obliged to do both inwardly and outwardly, it is haram according to the consensus of the scholars – such as when it distracts from an obligatory duty such as prayer or anything that is necessary in the interests of oneself or one’s family, or enjoining what is good and forbidding what is evil, or upholding ties of kinship or honouring one’s parents, or any obligations connected to positions of authority or leadership, etc. In this case it is haram according to the consensus of the scholars. Similarly, if it involves anything that is haram such as telling lies, swearing false oaths, cheating, wrongdoing or helping in wrongdoing, or other forbidden things, then it is haram according to the consensus of the Muslims.” (Majmu’ al-Fatawa, 32/218, 240) Classical scholars offer nuanced perspectives, stressing the permissibility of recreation and chess within the bounds of Islamic principles. The Ruling (Hukm) on Chess: Halal or Haram Chess, known as Shatranj in Arabic, originated in ancient Persia and spread throughout the Islamic world. While it wasn't explicitly addressed in the Quran or hadith due to its absence during the Prophet's time, scholars later deliberated its permissibility based on Islamic principles. Islamic sources encourage a balanced lifestyle, endorsing permissible leisure activities that neither harm nor distract from religious obligations. The permissibility of games hinges on their adherence to moral and ethical guidelines outlined in Islamic jurisprudence. Chess, like any activity, is judged by its impact on individual conduct and society. Scholars caution against games that promote immorality, aggression, or distraction from religious duties, evaluating them in light of Islamic ethics. Considering potential harms and benefits is crucial. While some argue chess enhances strategic thinking, others highlight potential pitfalls such as addiction or neglect of obligatory duties. Striking a balance between recreation and responsibilities becomes pivotal. A number of misconceptions have arisen regarding the hukm on chess in Islam - I'll address them below: a. All Games are Automatically Deemed Haram Contrary to a blanket prohibition, Islam permits recreational activities that align with ethical standards. It is essential to differentiate between permissible and prohibited games based on their impact on individuals and society. b. Chess is Associated with Gambling While some games involve elements of chance, chess itself does not inherently involve gambling. Scholars evaluate each activity independently, focusing on its characteristics rather than generalizing based on chance. c. Chess is Prohibited Due to its Origins The prohibition of an activity stems from its inherent qualities, not solely its historical roots. Evaluating chess requires an examination of its impact, aligning with broader Islamic principles rather than dismissing it based on its origin. Objections a. Chess Involves Elements of Chance and is Akin to Gambling Some argue that chess, involving strategic moves, shares similarities with games of chance. However, the absence of financial stakes and the emphasis on skill distinguish it from gambling, aligning it more with permissible intellectual pursuits. b. Chess is a Time-Consuming Distraction from Worship Concerns about time management often arise. However, Islam advocates a balanced life, allowing for permissible recreation. Responsible engagement in leisure activities, including chess, should not hinder one's commitment to worship and obligations. c. Chess Promotes Aggression or Unhealthy Competition Critics may claim that chess fosters aggression. However, the game's nature, focused on strategy and intellect, does not inherently encourage unhealthy competition. Individual conduct determines whether the activity aligns with Islamic ethics. FAQs re Permissibility or Sinfulness of Chess a. Is playing chess allowed in Islam? Playing chess is a subject of scholarly debate. While most scholars permit it within limits, others prohibit it due to potential distractions and perceived conflicts with Islamic principles. Individual judgment, guided by Islamic ethics, plays a crucial role in determining permissibility. b. Does the Quran explicitly mention chess? No, the Quran does not explicitly mention chess. Scholars derive rulings on chess based on broader Islamic principles, analyzing its impact on individuals and society. c. What should one consider before playing chess? Before engaging in chess, individuals should consider its potential impact on time management, mental well-being, and adherence to religious obligations. Responsible and balanced participation is key. d. Are there cultural variations in the permissibility of chess? Yes, cultural variations exist regarding the permissibility of chess. While some communities may consider it acceptable, others may adopt a more cautious approach. It highlights the importance of considering cultural contexts in discussions about recreational activities. e. How can one strike a balance between leisure and religious duties? Striking a balance involves prioritising religious obligations, managing time effectively, and ensuring that leisure activities, including chess, do not interfere with worship and responsibilities. Conclusion - Chess is Halal Islam permits playing of chess subject to it not leading to something forbidden, harm or preventing one from performing their duty. Recognising the potential benefits of strategic thinking in chess, coupled with responsible engagement, can contribute to a more holistic understanding of its permissibility.