CHAPTER 5

The Muslim and 'Modern Sport'

The term 'modern sport' is used to denote those sports which are characteristic and feature in the modern world. These include soccer, cricket, tennis, etc. played and watched in today's modern era.

[Participation in 'Modern Sport|Watching or Spectating 'Modern Sport'|Indoor Games|Benefits]
[Harms|Sports as an Epidemic|Why this epidemic?|Solutions|Alternatives|References]

Jurists differ in ruling as regards participation in such sport. Some allow participation under certain conditions and within limits while others prohibit it altogether. These are the rulings given by 3 prominent South African jurists:

a. "In view of all types of modern sport such as cricket, soccer, tennis, etc., being lahw (futility), in emulation of the kuffâr and accompanied by a host of immoral factors, such sport is not permissible in Islam. Participation, watching and associating in any way whatever with these sporting activities are not permissible."

b. "Physical fitness and health consciousness is emphasized in Islam. Therefore, keeping these objectives in mind, if a person participates in any of the 'modern day' sport, it will be permissible on condition that:

1. his attire conforms to Shari regulations;
2. his involvement in such a sport does not make him negligent of his religious obligations;
3. no form of gambling is involved in such an activity;
4. he does not become the cause of others neglecting their religious duties;
5. intermingling of sexes does not take place;
6. his intention be solely to build the physique in preparation for Jihâd.

c. "Modern sport on an organised level has gone far beyond the boundaries of exercise or relaxation. Besides becoming an obsession for many, a great number of those who participate in such sports end up in untold vices. Even in this country, visiting Muslim teams have displayed extremely un-Islamic behaviour on and off the field. The attendant evils totally preclude the permissibility of participating in such sports or spectating them. The intermingling of the sexes, un-Islamic dressing, etc., are just a few of the sins that occur in almost every type of modern sport. Thousands of Muslims also have become so obsessed that they miss their salâh, sometimes even in the month of Ramadhân, for the sake of sport. What takes a person away from his obligation towards Allâh Ta'ala can never be acceptable.

The organised modern day sports are totally out of the question. If informally, a person occasionally plays some sport for the purpose of exercising his body or relaxing his mind, there is no harm in it provided that no transgression of the Shariah occurs."

d. "If the object of a game, whether it is ball, football or any other game, is for passing time, it is makruh-e tahrimi. If the purpose is to cheer oneself up and remove weariness or to gain strength, it shall be permissible with the condition that there should be none of those acts that have been prohibited by the Shariah. Allamah Shami has stated that in contest, horse racing (similarly, any other competitions) if there is no betting from either side and the purpose thereof is not merely a pastime, then it is permissible. (Shami, vol v, p355) It is evident from this that if the said games are not mere pastimes, then they are permissible. Football, in itself, is also a game and so it shall be permissible. But today a number of abominable and haram things have entered it. For example, that part of the body which should be covered, is kept bare, and this has become a rule of the game, just as the cricket uniform has become necessary.

More and more people are taking part in such games in which the satr remains bare. To play with such people and, similarly, to meet them is not free from abomination (karâhat). Hence to play football in the present conditions is abominable (makruh)."(Fatawa Darul Uloom Deoband, vol viii, p.390, issued by Mufti Mohammad Shaf'ee)

e. "Regarding games and sports, Hazrat Maulana Hakim ul-Ummat in his fatwa, called them makruh tahrimi and helping cricket teams, clubs and societies financially is also makruh tahrimi.

The Muslim society, as a whole, in all its different sections, commands a distinct identity. Hence in games also, the Muslim community should have a separate position. And this section is such that there should be preparation for devotion and jihad in it. If Muslims must have some games and sports for pastime, they can hold athletic meets, horse racing, games of archery, target-shooting, etc. which may be useful in the field of battle." - Maulana Ashraf Ali Thanwi (Rahmatullah alaih)⁽¹⁾

f. "Hence, on the authority of the Tafsir, Hadith and Fiqh, it is impermissible to play those games which have such inherent evils and which make one forgetful of the Hereafter, and since there is no advantage whatsoever of the world or religion in listening to cricket-commentary, it is also impermissible."⁽²⁾

^Top

The jurists again differ in opinion with regard to spectating modern sport. They have commented as follows:

a. "As far as watching and spectating any such activity / sport is concerned, it should be understood that involvement in any such engagement which makes one forgetful of Allâh and takes one away from the Remembrance of Allâh is considered futile and diversional in Islam. Furthermore, when there is no spiritual nor worldly benefit therein except temporary amusement and fake pleasures which serves detrimental to one's Ibâdah and recognition of Allâh and which also entails exposure and viewing of the Satr in most cases which is Harâm, such activities should most explicitly be avoided. It is mentioned in a Hadith,

"There are two such bounties in which many people are duped and deceived, (namely) sound health and leisure time."

Hence, spectating any such 'modern-day' sport may not be sanctioned in any way. Such time should rather be made fruitful by becoming involved in more profitable and deeni-orientated activities which will lead a person closer to Allâh."

b. "Watching modern sport such as cricket, tennis, soccer, etc., is regarded in Shariah as Harâm and prohibited when on account of such indulgence Salât etc. is neglected and/or the rules of Shariah with regard to any aspect therein are violated."

c. "If a sport is permissible, then to watch it is also permissible provided that the following conditions are fulfilled:

1. it should not distract one from fulfilling one's obligations to Almighty Allâh,
2. the dress code of players is appropriate,
3. the environment in which the match is watched is not harmful to one's Deen for example, dress of spectators, alcohol, betting etc."

For the purpose of evaluation, it would be fair to classify events such as the Olympic Games, the soccer, cricket and rugby World Cups as contemporary or modern-day sport. Let us evaluate the permissibility of watching these sporting events in terms of the ruling 2c above.

Firstly, watching these events clearly consumes time and in many cases distracts one from fulfilling one's obligation to Almighty Allâh. In the few cases where these sporting events do not prevent the devout Muslim from remembering Allâh, the following two conditions mentioned in the ruling are most definitely not adhered to.

Secondly, the dress code of players or participants in most cases is inappropriate. The gaze of the spectator is usually cast onto the Satr of the participants. The Hadith prohibiting this has been mentioned earlier.

Thirdly, the environment in which these sports are watched are undeniably harmful to one's Deen. The dress of spectators is usually obscene, alcohol is openly consumed, intermingling of sexes takes place and there is singing and dancing.

Hence, watching any such modern-day sporting event can most certainly not be condoned. Apart from the above three conditions, there are a host of other harms which are a feature of modern-day sport. Based on even the most lenient of the above rulings, watching these events either on television or live at the respective venues cannot be justified.

^Top

3. Indoor Games

a. Scrabble

Moulana Mahmood Ashraf Uthmani of Darul Uloom Karachi says the following: "This game, in which words are made from letters, is in itself beneficial as a mode of learning. Generally, there is no gambling in it. Therefore if there is no unreasonable absorption in the game, it is permissible. There is nothing wrong with playing this game."⁽³⁾

b. Chess

The majority of Ulama regard the playing of chess as impermissible. This is irrespective of whether gambling occurs or not. This is the ruling of a prominent jurist:

"Playing of chess is not permissible whether the element of gambling is found or not. Imam Qurtubi (Rahimahullah) has written under the commentary of the verse:

'O you who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows are an abomination of Satan's handiwork...'(Al Quraan Surah Al-Ma'idah verse.93)

He writes: "This verse extols the prohibition of backgammon and chess whether the element of gambling exists or not."

The Ahâdith have also very stringently outlined the playing of these games. Nabi (Sallallâhu alaihi wasallam) has said that the one that plays chess has in fact stained his hands with the flesh and blood of a pig.(Muslim)

In another hadith it has been mentioned that he has disobeyed Allâh (Sahih Muslim) and the curse of Allâh is upon such a person and Allâh will not look at him with mercy on the day of Judgement. (Dailami)

The playing of chess will therefore not be permissible under any circumstances."

Hadhrat Maulana Ashraf Ali Thanwi (Rahmatullah alaih) has dealt with this subject in detail. What follows are extracts from his writings, which summarise the stance on chess quite well:

"Some claim that according to the Mazhab of Imam Shâfiî (Rahmatullah alaih) the playing of chess is permissible, hence if we indulge in it we shall be following Imam Shâfiî's Mazhab. Know that it is not permissible to abdicate the Mazhab of your Imam if it is based upon the Qurân and Ahadith and act on the Mazhab of another Imam. To follow the Mazhab of another Imam without a dire necessity is merely doing so for the pleasure of one's nafs (desire), and this is not permissible.

Now, with regard to the claim that Imam Shâfiî (Rahmatullah alaih) gave permission to play chess, it must be stated that this was Imam Shâfiî 's first view. And even in this first view of his, he fixed certain conditions for its permissibility, e.g. involvement in the games must not be to the extent that the performance of Salât is delayed from its fixed time; the games must not be played abundantly, absorption in it must not be so much that the answer to someone's salâm is not given, etc. These conditions are not to be found nowadays when this game is being played. Above all, is the fact of Imam Shâfiî 's retraction of his earlier view. In the Kitab, Nisâbul Ihtisâb it is clearly narrated that Imam Shâfiî (Rahmatullah alaih) retracted his view of chess being permissible. Thus now, no one may make the Mazhab of Imam Shâfiî (Rahmatullah alaih) a shield for the assertion that chess is permissible. Imam Nawawi Shâfiî (Rahmatullah alaih) states in his Kitab, Sharhul Muslim that the playing of chess according to Imam Shâfiî (Rahmatullah alaih) is Makrooh.

Furthermore, besides Imam Shâfiî (Rahmatullah alaih) the other three Imams, viz. Imam Abu Hanifah, Imam Mâlik and Imâm Ahmad Ibn Hanbal (Rahmatullah alaih) are unanimous on the prohibition and non-permissibility of chess."

c. Video and Computer Games

With the advent of computers, entertainment and recreation has changed from the more traditional and physical forms to technological forms. TV-games, computer software games, video and arcade games (commonly found in shopping centres, malls, cafes, etc.) seem to have taken over. The computer games industry can be ranked as a leading form of entertainment in today's times. It is a massive and growing industry. In 1992, consumers spent $10 billion-plus on video games.⁽⁴⁾

Computer games are a major pastime amongst children, teenagers and even adults. With this in mind, the developers of computer games target specific niche markets including toddlers, children 4 - 8 years of age, teenagers and adults.

Before analyzing what the Muslim jurists say about these games, let us analyze what these games are actually about.

Computer games are a creation of the West. Hence, they are in most cases by nature, purpose and content, un-Islamic. There are at present many software packages on the market which have immoral and detestable elements in them. A brief review of some computer magazines shows that packages contain amongst other things:

• Violence and murder
• Racism
• Sex and nudity
• Foul language, insults
• Satanism, spells, magic and voodoo
• Evolution
• Polytheistic or Biblical ideas etc.

These games may be educational, purely for entertainment or a combination of the two ('edutainment'). They have a number of positive and negative aspects which need to be mentioned.

^Top

1. They are educational, informative and instructive.
2. They develop problem-solving abilities.
3. They improve the memory.
4. They build self esteem and confidence.
5. They increase hand-eye coordination and response time. etc.

Harms

1. They are highly addictive.
2. They may encourage antisocial behaviour.
3. They may cause physical damage (headaches, blurry vision).
4. They may teach aggressive tendencies.
5. They may damage a child's cognitive development etc.

Moulana Mahmood Ashraf Uthmani, in his book, categorizes video games into those which have pictures of animate objects and those that do not. He explains as follows: "In those video-games in which there are no pictures of animate objects but,

1. One plays with pictures of inanimate objects eg. driving of a car or motorcycle or piloting an aeroplane or helicopter, or sailing a ship, etc. or such sports where one has to hit a target, or
2. There are pictures of animate objects but they are so unclear that they cannot be called a picture, i.e. the eyes, nose, ears and mouth, etc. in these pictures are not clear, in fact, it is only the form of a sketch or outline,

then in these two cases, for the purpose of occasional recreation, sharpening of the intellect and for mental presence, there is perhaps some Shari scope for it. However, it should be played in the following manner:

• There is no gambling included in it.
• Salâh is not missed.
• The rights of others are not destroyed.
• It does not affect one's important work.
• There is no extravagance.
• One does not become engrossed.

In those games in which pictures of animate objects are portrayed, playing is not permissible due to the pictures. Especially due to playing it:

1. the prohibition of animate objects is removed from the heart,
2. Salâh is missed,
3. the rights of others, teaching and important work is affected and
4. wastage and engrossment in the game most definitely occur.

Besides this, by being engrossed in these games, instead of attaining recreation, one becomes more tired mentally due to which one's teaching and important work is affected."⁽⁵⁾

It is important to understand that computer technology has enormous scope and potential, be it in educating, entertaining or communicating of ideas. It is in this very light that it can become a powerful and dangerous tool in the hands of those who wish to influence society (especially the young). The young who are a common target market are very vulnerable. Games with sinful contents may cause deterioration of morals and may teach a child un-Islamic ideas.

Parents must exercise extreme care with regard to the purpose for which computers are being used in the home environment. This may be a problem because of the generation gap. Parents may know less than their children about computers. Hence, parents must lay down the rules as regards when and for what purpose the computer is to be used for.

^Top

It is important to determine whether or not sport has reached epidemic proportions within the Muslim community. In other words, has sport reached such proportions that cannot be tolerated on the basis of Islamic principles? To answer this question we need to define a standard or criterion by which modern sport can be measured.

For a Muslim, any activity that is engaged in should not divert or prevent him from performing and fulfilling his religious obligations. This is a broad principle and standard by which we can establish whether modern sporting interest within the Muslim community is within acceptable levels or not.

Firstly, it is an open reality that sport has the ability to distract a person from the remembrance of Allâh (Azza wa jall). Sport has on many occasions prevented Muslims from performing Salâh. How many times have Muslims not been guilty of watching or playing soccer or cricket during Salâh times? Does sport not prevent Muslims from reciting the Qurân, from performing Zikr, etc. during the month of Ramadan? This addictive quality of sport also clouds the mind of one engaged in the remembrance of Allâh (Azza wa jall). It is not uncommon for Muslims nowadays to discuss sport in the Musjid and while making wudhu. It is indeed unfortunate to see Muslims staying awake after Sehri in the month of Ramadan to watch cricket. How unfortunate that the very same Muslim will not stay awake after Sehri to perform Ibadat, if the cricket is not on. How tragical that the enthusiasm that exists for cricket quickly vanishes when it comes to performing Salâh, reciting the Qurân, engaging in Zikr, etc.

Secondly, sport has managed to consume the spare time of many a Muslim. Muslims have even granted priority to sport over religious and essential worldly obligations. It has become the focus and object of our social discussions and interactions. Do we enthusiastically discuss Islam in the same way that we converse about sport? Unfortunately not.

Thirdly, sport has reached fanatical levels in certain portions of the Muslim community. It is not uncommon to see Muslims in their thousands attending cricket matches where Pakistan are involved. It has for long been a trend amongst Muslims to purchase and wear soccer T-shirts, scarves, etc. of English football clubs. Further, Muslims are very widely read and informed about the latest performances, players and statistics regarding sport. How unfortunate that this kind of interest is seldom shown towards past and current events in the Islamic world.

Fourthly, sport is openly encouraged despite it being coupled to a host of immoral and potentially harmful attributes. These harms which frequently ridicule and ignore basic Islamic teachings are conveniently ignored. Indirectly, sport is glorified and honoured whereas Islamic teachings are ignored.

Fifthly, sport is encouraged and recommended by parents, teachers and leaders alike. This has come about because of the acceptance of sport as a norm or convention. In addition, sport is encouraged with no feelings of guilt despite the numerous harms of sport. There is very little or no discouragement of fanaticism, hero worship and wasting of money and time with regard to sport.

The reasons above prove that sport has most definitely reached alarming proportions within the general Muslim community. Even though this statement may be questioned by some, it is a tragedy if even one Muslim neglects or omits one Salâh due to sport. If one Muslim consciously ignores his essential religious obligations to Almighty Allâh (Azza wa jall), the misfortune would be sufficient to demand attention.

^Top

In order to find solutions to the problem, we first need to determine why sport has reached such alarming proportions in the Muslim community?

Firstly, the individual Muslim, living in a non-Muslim country, constantly faces a dilemma with regard to the environment in which he lives. In a country like South Africa where the Muslim community is a minority, it is not surprising that alien ideologies are unfortunately allowed to erode the Islamic code of life. The individual Muslim needs to be firm and strong in belief in order to avoid the various sources of temptation within this un-Islamic environment.

Unfortunately, erroneous dictates of foreign cultures have become norms within the Muslim community. For example, perceptions that this world is an end in itself and as such life should be enjoyed by engaging in such activities which provide for maximum satisfaction of the desires. Worldly pleasures have gained priority over the more important abode of the Hereafter (Akhirah). In the sporting context, Muslims have also started believing that peace of mind can only be achieved through sport.

The Western media is flooded and obsessed with sport. Almost every newspaper and many magazines make some sort of reference to sport. Television is swamped with sport. This widespread coverage of sport has revolutionized Muslim homes. The ease of access to sport due to television is a major reason why sport has reached alarming proportions within Muslim society.

Secondly, Muslim parents, teachers and even some Ulama openly encourage sport, without setting any limitations. The interest in sport shown by Muslim adults together with a culture of hero worshipping of sportsmen have made children falsely believe that modern sport is totally acceptable under all conditions. The common Muslim is seldom discouraged to become a sporting fanatic.

Thirdly, sport has become a norm within Muslim society. The Muslim who shows little interest in sport becomes marginalised in public discussions. Muslims believe that modern sport is an acceptable means of public interaction.

^Top

6. Solutions

The Muslim who is strong in belief and conviction will realize that any activity which he engages in should not divert or prevent him from fulfilling the commands of Almighty Allâh (Azza wa jall). This conviction would be sufficient to direct his actions and thoughts accordingly. However, this can prove more difficult for the common Muslim who has become fanatical or addicted to sport. Based on the reasons for sport becoming an epidemic, the following ideas are offered to help solve the problem:

1. Muslim parents, teachers, community leaders and the Ulama need to educate and advise children and the youth regarding participation, spectating and involvement in sport.
2. Muslim newspapers, newsletters and other print media need to constantly publish literature in order to educate the Muslim public about Islam and sport.
3. Muslims need to prevent alien cultures from contaminating our Islamic beliefs. Hence, we should avoid watching sports on television which we know cause more harm than good.
4. Muslims should avoid wasting time and money to attend major sporting events.
5. The Islamic media, be it print or otherwise, should decrease coverage and reporting of modern sport.
6. Islamic institutions, should encourage students to engage in swimming, archery, horse riding, etc., rather than modern sport like cricket, soccer, etc. Those activities which have been encouraged by the Hadith should be taught to students with the intent of maintaining good health and training for Jihâd.

As mentioned earlier, people participate in sports due to extrinsic motives. These include material rewards, name and fame, etc. If Muslims can only realize that these are secondary to man's existence. Man has been created to worship Allâh (Azza wa jall). If this becomes our priority, then a search for extrinsic motives will vanish.

As has been mentioned before, the first acquaintance with sport usually comes in childhood and is often due to adult influences. Hence, top performers, coaches, teachers and parents may easily persuade the young to grade sport incorrectly. It is therefore imperative that the elders set the correct example and further educate the younger generation suitably.

In his book, Khel-khud Aur Tafreeh Ki Shar'i Heysiat, Moulana Mahmood Ashraf Uthmani reaches the following conclusions:

1. "A person should value every moment of life and must spend his valuable time correctly with great care.
2. It is not correct to make play and sport the object of one's life in any condition. To do so, whether it is on an individual or congregational level is calling towards destruction in this world and the hereafter.
3. In Islam, laziness and indolence is abhorred, whereas activity and cheerfulness is desired in the Shariah. Therefore, those recreational activities which are within the permissible boundaries of Shariah, has an objective and one does not make it the aim of one's life, are permissible in the Shariah.
4. From all the different codes of sports, one should choose such sports which Nabi (Sallallâhu alaihi wasallam) has exhorted and wherein assistance and benefit in Jihâd and the fulfilling of rights is established."⁽⁶⁾

^Top

As explained earlier, the belief that modern sport and entertainment is acceptable, is fast invading the Muslim Ummah. Muslims are placing greater emphasis on this world and less on the hereafter. When this is reversed (that is, when we realize that this world should be used as preparation for the hereafter), all our actions and deeds will be directed accordingly.

The following suggestions will relate to each individual depending on one's degree of involvement in sport. These suggestions are offered due to our neglecting essential religious and worldly responsibilities, never mind any other praiseworthy contribution that we could be making to society.

Firstly, if sport has managed to prevent or divert us from performing Salâh, we should immediately prioritise Salâh. Secondly, if sport interferes with our worldly and social responsibilities, than we should reverse this state of affairs. Thirdly, we should aim to increase our involvement in optional noteworthy activities such as Zikr, reciting the Qurân, etc. Fourthly, we should constantly make attempts to read and learn more about Islam and the Muslim world. Fifthly, we could involve ourselves in community activities like Islamic lectures and programmes. Sixthly, we should attempt to fulfil the rights of those around us (i.e. parents, friends, children, neighbours, etc).

If we as Muslims can only direct our energies in the correct avenue we will not only improve our own lives but also contribute towards the well-being of society as a whole. By doing these things we should realise that sport and entertainment is secondary and of lesser importance. We should also come to realize that Islam will instill in us a deeper peace of mind and contentment of heart than any modern sport and entertainment ever will.

^Top

1. Mufti Ahmed E. Bemat., Islam and Games, Tadkeshwar, Surat, Gujrat, India, translated into English from Gujrati by Prof Murtaz Husain F. Quraishi, Navsari, Gujrat, India,(1989), Ibid, p.26

2. Ibid, p.55

3. Moulana Mahmood Ashraf Uthmani, Khel-khud Aur Tafreeh Ki Shar'i Hey-siat, p.66

4. Sheff, David., Game Over: Nintendo's Battle to Dominate an Industry, Hodder and Stoughton, Great Britain, (1993), p.367

5. Moulana Mahmood Ashraf Uthmani, Khel-khud Aur Tafreeh Ki Shar'i Hey-siat, p.67-68

6. Ibid, p.75