A Quranic Evaluation of the Taliban’s Ban on Chess

By V.A. Mohamad Ashrof, New Age Islam 16 May 2025 Abstract This paper conducts a Quranic interoretational evaluation of the Taliban’s May 2025 ban on chess in Afghanistan, justified by linking chess to gambling (Maysir) under Quran 5:90.Employing principles of Islamic interpretive methodology—linguistic analysis, historical context (Asbab Al-Nuzul), effective cause (‘illah), and objectives of Shariah (Maqasid al-Shariah)—it argues that the ban reflects a narrow, decontextualized reading of Quranic teachings. While gambling is unequivocally prohibited, chess, when played without wagering and in moderation, has been deemed permissible by most Islamic scholars historically, with recognized intellectual benefits. The paper critiques the Taliban’s conflation of chess with Maysir, their reliance on blocking means to evil (Sadd Al-Dhara’iʿ), and their disregard for broader Quranic values like reason, moderation, and justice. Socio-culturally, the ban restricts intellectual freedom and cultural heritage, contrasting with practices in other Muslim-majority countries. The analysis advocates for a nuanced, Maqasid-oriented approach to foster an inclusive Afghan society. (From Files) ---- Introduction In May 10, 2025, the Taliban administration in Afghanistan banned chess, citing its association with gambling (Maysir) as prohibited in Quran 5:90: “O you who believe, strong drink and games of chance and idols and divining arrows are only an abomination of Satan’s handiwork. Leave it aside so that you may succeed.” Atal Mashwani, spokesperson for the Taliban’s sports directorate, stated, “Chess in sharia is considered a means of gambling, which is prohibited according to the Propagation of Virtue and Prevention of Vice law.” This led to the dissolution of the Afghanistan National Chess Federation and suspension of chess activities. This paper evaluates the ban through a Quranic hermeneutical lens, questioning whether chess inherently constitutes Maysir or if the Taliban misapplies the term. It argues that the ban stems from a selective, literalist interpretation, ignoring the majority scholarly view of chess’s permissibility when free of gambling and played responsibly. The analysis employs principles of Usul al-Tafsir (Quranic exegesis), Maqasid al-Shariah, and juristic precedent to challenge the ban’s theological basis and highlight its socio-cultural implications, advocating for a contextual, humanistic approach to Islamic law in Afghanistan. The Taliban’s Rationale The Taliban justifies the ban by classifying chess as Maysir, enforced by the Ministry for the Propagation of Virtue and Prevention of Vice. Quran 5:90-91 is central: “Satan only wants to cause between you animosity and hatred through intoxicants and gambling and avert you from the remembrance of God and from prayer.” The Taliban interprets “games of chance” to encompass chess, possibly via Sadd Al-Dhara’iʿ, banning permissible acts that might lead to prohibited ones. Additional concerns include distraction from religious duties, potential enmity, association with impermissible elements (e.g., historical idol-like pieces), and time-wasting (lahw). (From Files) ------ Quranic Interpretational Framework The evaluation uses the following principles: 1. Linguistic Analysis (Al-Lughah): Examining terms like maysir in classical Arabic and Quranic usage. 2. Textual Context (Siyaq): Interpreting verses holistically within the Quran. 3. Historical Context (Asbab al-Nuzul): Understanding revelation circumstances. 4. Effective Cause (‘Illah): Identifying the rationale for prohibitions. 5. Maqasid al-Shariah: Aligning rulings with Shariah’s objectives (Religion, Life, Intellect, Lineage, Property). 6. Juristic Precedent (Fiqh): Consulting scholarly consensus and diversity. 7. Prohibited in Essence vs. External Factors: Distinguishing inherent from contextual prohibitions. 8. General Permissibility (Al-Asl fi al-Ashya' al-Ibahah): Assuming permissibility unless explicitly forbidden. 9. Custom (‘Urf): Considering cultural practices. 10. Intention (Niyyah): Evaluating the actor’s purpose. Analysis of Quran 5:90-91 and Maysir Quran 5:90-91 condemns Maysir, defined as chance-based wagering involving unjust enrichment, social discord, and distraction from God. In pre-Islamic Arabia, maysir involved distributing meat via marked arrows, with winners gaining at losers’ expense. Its objective includes: • Unjust wealth distribution. • Enmity and hatred. • Neglect of religious duties. • Moral corruption. Chess, a skill-based game, lacks chance-based wagering in its standard form. Without bets, it does not meet Maysir’s definition. Quran 2:219 acknowledges minor benefits in Maysir but condemns its greater harm. For non-gambling chess, benefits (e.g., intellectual stimulation) are not overshadowed by inherent sin, supporting its permissibility. Islamic Scholarly Discourse Islamic jurists have debated chess (Shatranj) extensively: • Minority View (Haram/Makruh): Some Hanbalis and literalists, like Ibn Taymiyyah, opposed chess due to gambling, distraction, or time-wasting. Early concerns about figurative pieces are now obsolete. • Majority View (Permissible): Most Hanafi, Shafi’i, Maliki, and Shia scholars, including Abu Hanifa, Al-Shafi’i, and Al-Ghazali, permitted chess if: o No gambling. o No neglect of prayers or duties. o Played with good manners and moderation. o Free of forbidden elements. The Taliban’s reliance on Sadd Al-Dhara’iʿ to ban chess oversteps classical application, which requires evidence of predominant harm. Regulating misuse is preferred over blanket prohibition. Critical Evaluation The Taliban’s interpretation is flawed: 1. Conflation with Gambling: Chess is not inherently maysir. Prohibiting it due to potential misuse (haram li-ghayrihi) ignores regulating the misuse itself. 2. Misapplication of Maysir: Chess’s skill-based nature excludes it from maysir’s chance-based definition. 3. Inverting Permissibility: The ban contradicts the principle that worldly matters are permissible unless explicitly forbidden (Quran 16:116 strictly warns against arbitrary prohibitions). 4. Neglecting Maqasid: · Intellect (‘Aql): Chess enhances strategic thinking, aligning with Quran 3:191. · Religion (Din): Moderation addresses distraction concerns. · Property (Mal): Only gambling chess violates this. 5. Selective Interpretation: Adopting a minority view ignores scholarly consensus. 6. Ignoring Intention: Niyyah distinguishes recreational chess from gambling (Quran 3:29). Quran 7:33, listing major prohibitions, does not cover non-gambling chess, and 7:32 condemns banning “good things” without evidence. The ban: • Restricts intellectual and recreational outlets, risking youth disengagement. • Suppresses Afghanistan’s chess heritage. • Limits freedoms, aligning with other Taliban restrictions (e.g., music, women’s sports). • Reduces Shariah to prohibitions, risking alienation (Quran 2:256, 16:125). • Contrasts with chess’s acceptance in Muslim-majority countries. Re-emphasizing Maqasid and Quranic Values A Maqasid-oriented hermeneutic supports chess’s permissibility: • Intellect: Chess fosters analytical skills (Quran 2:269). • Moderation: Regulation, not prohibition, addresses overuse (Quran 2:143). • Mercy and Justice: Rulings should avoid hardship (Quran 2:185, 5:8). Quranic values—reason, compassion, knowledge—favour nuanced rulings over rigid bans. The Taliban’s chess ban, rooted in a restrictive reading of Quran 5:90, lacks robust Quranic or juristic support. Chess, when non-gambling and moderate, aligns with Maqasid al-Shariah and scholarly consensus. The ban’s socio-cultural costs highlight the need for contextual, inclusive interpretations. Afghanistan’s future requires open dialogue on faith, culture, and freedom, guided by holistic Islamic principles. Bibliography Al-Qaradawi, Yusuf. The Lawful and the Prohibited in Islam. Translated by Kamal El-Helbawy, M. Moinuddin Siddiqui, and Syed Shukry. Kuala Lumpur: Islamic Book Trust, 2001. BBC News. "Taliban Suspends Chess in Afghanistan over Gambling Concerns." Accessed May 15, 2025. www.bbc.com. Chess.com. "Taliban Suspends Chess in Afghanistan over Gambling Concerns." Accessed May 15, 2025. www.chess.com. France24. "Taliban Suspends Chess in Afghanistan, Cites Religious Concerns over Gambling." Accessed May 15, 2025. www.france24.com. Hindustan Times. "Chess Banned in Afghanistan; Taliban Cites Religious Concerns." Accessed May 15, 2025. www.hindustantimes.com. Ibn Abd al-Barr, Y. Al-Tamhid. Rabat: Ministry of Endowments, 1990. NDTV. "Taliban Bans Chess in Afghanistan over Gambling Concerns." Accessed May 15, 2025. www.ndtv.com. SBC News. "Taliban Bans Chess in Afghanistan due to Gambling Concerns." Accessed May 15, 2025. sbcnews.co.uk. ---- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. 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