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Betting constitutes a contractual agreement wherein parties holding opposing views on a subject stipulate that the loser shall transfer property or an asset of financial value to the winner. In Islamic jurisprudence, betting is considered haram (forbidden), regardless of whether it involves gambling tools. Consequently, any property acquired through such means is also deemed haram. The concept of betting encompasses a broader scope than gambling (Qimar), as it may occur in the absence of specific gambling instruments. Jurists have examined the rulings governing betting across various jurisprudential chapters, including those concerning trade, equestrianism, and archery. Commercial transactions involving betting are strictly prohibited, a ruling that extends to online betting platforms.

However, exceptions exist for specific competitions deemed permissible, such as Horse racing, riding beasts of burden, and archery. These exceptions were legislated to foster military readiness against enemies and to support Jihad. Additionally, some jurists classify betting on pigeon flying as permissible, viewing it as a potential means of military training.

Conceptology and Status

Betting is defined as a contract between two parties holding differing opinions on a subject, whereby they agree that whoever loses[1] must give property, an item of financial value, or perform an act of financial value[2] to the winner.[3] Some scholars have defined it as the granting of a privilege to the winner by the loser, or potentially involving third parties.[4] Conceptually, betting extends beyond gambling as it is not restricted to the use of gambling tools,[5] although certain jurists classify betting even without such tools as a form of gambling.[6] The legal rulings concerning betting are typically discussed within the chapters on trade, Sabq (racing), and Rimaya (shooting).[7] [8] Some jurists do not regard the fulfillment of a promise—contingent upon a vow and mutual consent—between the loser and winner as an instance of betting;[9] this distinction arises because a simple promise is not legally binding, and the loser provides the prize voluntarily, whereas a betting contract creates a binding obligation.[10]

Prohibition and Rulings of Betting

In Islamic jurisprudence, betting is unequivocally haram.[11] This prohibition encompasses betting in competitions, games, and rivalries, regardless of whether gambling tools are employed[12] or not.[13] Under any circumstance where winning is conditioned upon taking something from the loser, the act is haram.[14] Ownership of property acquired through betting is considered void, and any disposal or utilization of such property is haram.[15] Conversely, competitions conducted without betting are permissible.[16] Furthermore, engaging in trade that involves betting, or pledging property as a stake in gambling and similar activities, is haram; the winner possesses no right of disposal over such pledged assets.[17] This prohibition extends to betting among spectators of games,[18] as well as to the usage of online betting platforms.[19]

The prohibition of betting with gambling tools is grounded in consensus and narrations,[20] including traditions that curse betting with the exception of specific cases.[21] While some jurists view playing with non-gambling tools as permissible,[22] they do not recognize valid ownership of any property gained from such games.[23] Furthermore, betting remains haram even in non-gambling competitions, such as contests in calligraphy or masonry.[24]

Jurists maintain that betting is haram regardless of the number of participants in the competition.[25] However, the provision of a prize by a third party, without financial contribution from the participants, does not constitute betting.[26] Betting on sports such as football, participating in lotteries, or purchasing gambling tickets is haram.[27] In sports competitions like football or volleyball, if each participant contributes a sum to fund a prize for the winner, the act falls under the ruling of gambling and is haram.[28] Similarly, betting on winning or losing—where the loser pays a sum to the winner—is considered gambling, unless the obligation or contract is not customarily applicable.[29]

Permissibility of Betting

Jurists have deemed betting permissible in specific contexts, namely Horse racing,[30] riding beasts of burden,[31] and archery,[32][33] as these competitions were legislated to encourage training and readiness for war.[34] Some scholars also extend this permissibility to betting on pigeon flying.[35] Numerous narrations,[36] including those regarding camel racing, horse racing, and archery, explicitly permit betting in these instances.[37] These competitions are regarded as subsidiary to Jihad[38] and as a means of preparation against the enemy.[39] Consequently, it has been argued that permissibility may likely extend to competitions involving various modern military tools and equipment.[40]

Notes

  1. ↑ Farrukhī-niyā, & Khāliqī, Abʿād-i fiqhī wa jurm-shinākhtī-yi sharṭ-bandī dar faḍā-yi majāzī, p. 9.
  2. ↑ Al-Sistānī, Tawḍīḥ al-masā'il, The official website of the Office of Grand Ayatollah Sistani.
  3. ↑ Farhādī, & Niyāzī, Aḥkām-i musābigāt wa bard wa bākht dar ānhā, fiqh, ḥuqūq wa ʿulūm-i jazā, p. 90; Mu'assisa-yi Dā'irat al-Ma'ārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1395 Sh, vol. 4, p. 642.
  4. ↑ Bābāyī, Mabānī-yi fiqhī-yi jurm-angārī-yi qimār dar ḥuqūq-i Īrān, p. 69.
  5. ↑ Bābāyī, Mabānī-yi fiqhī-yi jurm-angārī-yi qimār dar ḥuqūq-i Īrān, p. 69.
  6. ↑ Al-Anṣārī, Al-Makāsib, 1411 AH, vol. 1, p. 187; Bābāyī, Mabānī-yi fiqhī-yi jurm-angārī-yi qimār dar ḥuqūq-i Īrān, p. 71.
  7. ↑ Bābāyī, Mabānī-yi fiqhī-yi jurm-angārī-yi qimār dar ḥuqūq-i Īrān, p. 71; Ya'qūbī, Aḥkām-i fiqhī-yi musābigheh-hā az naẓar-i Āqā Jamāl wa Sayyid Aḥmad Khwānsārī, p. 373.
  8. ↑ Mu'assisa-yi Dā'irat al-Ma'ārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1395 Sh, vol. 4, p. 642.
  9. ↑ Al-Najafī, Jawāhir al-kalām, 1362 Sh, vol. 22, p. 110; Mughniyya, Fiqh al-Imām Ja'far al-Ṣādiq (a), 1414 AH, vol. 4, p. 234.
  10. ↑ Farhādī, & Niyāzī, Aḥkām-i musābigāt wa bard wa bākht dar ānhā, p. 89; Bābāyī, Mabānī-yi fiqhī-yi jurm-angārī-yi qimār dar ḥuqūq-i Īrān, p. 72.
  11. ↑ Al-Sistānī, Minhāj al-ṣāliḥīn, Qom, vol. 2, p. 13; Fāḍil Lankarānī, Jāmi' al-masā'il, 1383 Sh, vol. 1, p. 237; Al-Khoei, Minhāj al-ṣāliḥīn, Mu'assisa al-Khoei al-Islamiyya, vol. 2, p. 7.
  12. ↑ Al-Sistānī, Tawḍīḥ al-masā'il, The official website of the Office of Grand Ayatollah Sistani.
  13. ↑ Mudarrisī, Aḥkām-i 'umūmī-yi 'uqūd wa qarārdādhā, 1385 Sh, p. 156; Bābāyī, Mabānī-yi fiqhī-yi jurm-angārī-yi qimār dar ḥuqūq-i Īrān, p. 71.
  14. ↑ Muntaẓirī, Risāla-yi istiftā'āt, 1384 Sh, vol. 2, p. 327.
  15. ↑ Al-Khoei, Minhāj al-ṣāliḥīn, Mu'assisa al-Khoei al-Islamiyya, vol. 2, p. 7.
  16. ↑ Ya'qūbī, Aḥkām-i fiqhī-yi musābigheh-hā az naẓar-i Āqā Jamāl wa Sayyid Aḥmad Khwānsārī, p. 378.
  17. ↑ Al-Ḥakīm, Tawḍīḥ al-masā'il: 'Ibādāt wa mu'āmalāt, 1391 Sh, p. 346.
  18. ↑ Farhādī, & Niyāzī, Aḥkām-i musābigāt wa bard wa bākht dar ānhā, p. 90.
  19. ↑ Q&A (Sports, competitions and entertainments), Information Base of the Office of the Supreme Leader.
  20. ↑ Khwānsārī, Jāmi' al-madārik, 1405 AH, vol. 3, p. 27.
  21. ↑ Bābāyī, Mabānī-yi fiqhī-yi jurm-angārī-yi qimār dar ḥuqūq-i Īrān, p. 71.
  22. ↑ Al-Najafī, Jawāhir al-kalām, 1362 Sh, vol. 22, p. 109.
  23. ↑ Bābāyī, Mabānī-yi fiqhī-yi jurm-angārī-yi qimār dar ḥuqūq-i Īrān, p. 72.
  24. ↑ Tabrīzī, Irshād al-ṭālib, 1399 AH, vol. 1, p. 218; Bābāyī, Mabānī-yi fiqhī-yi jurm-angārī-yi qimār dar ḥuqūq-i Īrān, p. 72.
  25. ↑ Bābāyī, Mabānī-yi fiqhī-yi jurm-angārī-yi qimār dar ḥuqūq-i Īrān, p. 72.
  26. ↑ Bābāyī, Mabānī-yi fiqhī-yi jurm-angārī-yi qimār dar ḥuqūq-i Īrān, p. 72.
  27. ↑ Mudarrisī, Aḥkām-i 'umūmī-yi 'uqūd wa qarārdādhā, 1385 Sh, p. 156; Muḥammadī Gīlānī, Bilīṭ-i bakht-āzmāyī asnād-i fiqhī: Imām Khomeinī, p. 272.
  28. ↑ Al-Sistānī, Tawḍīḥ al-masā'il, The official website of the Office of Grand Ayatollah Sistani.
  29. ↑ Al-Sistānī, Tawḍīḥ al-masā'il, The official website of the Office of Grand Ayatollah Sistani.
  30. ↑ Al-Ḥakīm, Tawḍīḥ al-masā'il, 1391 Sh, p. 346; Mudarrisī, Aḥkām-i mu'āmalāt, 1390 Sh, p. 267.
  31. ↑ Al-Najafī, Jawāhir al-kalām, 1362 Sh, vol. 28, p. 218; Mu'assisa-yi Dā'irat al-Ma'ārif-i Fiqh-i Islāmī, Farhang-i fiqh, 1395 Sh, vol. 4, p. 642.
  32. ↑ Muntaẓirī, Risāla-yi tawḍīḥ al-masā'il, 1381 Sh, p. 447; Muḥammadī Gīlānī, Bilīṭ-i bakht-āzmāyī asnād-i fiqhī: Imām Khomeinī, p. 272.
  33. ↑ Al-Anṣārī, Al-Makāsib, 1411 AH, vol. 1, p. 187.
  34. ↑ Nūrī-'Alī, Kulliyyāt-i fiqh-i Islāmī, Qom, p. 118.
  35. ↑ Ya'qūbī, Aḥkām-i fiqhī-yi musābigheh-hā az naẓar-i Āqā Jamāl wa Sayyid Aḥmad Khwānsārī, p. 373.
  36. ↑ Al-Ḥurr al-'Āmilī, Wasā'il al-Shī'a, 1372 Sh, vol. 13, pp. 345 & 349; Muntaẓirī, Mabānī-yi fiqhī-yi ḥukūmat-i Islāmī, 1379 Sh, vol. 5, pp. 305-309.
  37. ↑ Ya'qūbī, Aḥkām-i fiqhī-yi musābigheh-hā az naẓar-i Āqā Jamāl wa Sayyid Aḥmad Khwānsārī, p. 373.
  38. ↑ Muṭahharī, Majmū'a-yi āthār, 1388 Sh, vol. 20, p. 104.
  39. ↑ Muntaẓirī, Risāla-yi tawḍīḥ al-masā'il, 1381 Sh, p. 447; Jannātī, Adwār-i ijtihād az dīdgāh-i madhāhib-i Islāmī, 1372 Sh, p. 486.
  40. ↑ Jannātī, Adwār-i ijtihād az dīdgāh-i madhāhib-i Islāmī, 1372 Sh, p. 486; Muntaẓirī, Risāla-yi tawḍīḥ al-masā'il, 1381 Sh, p. 447.

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