Gambling tools
Gambling tools (Arabic: آلات القمار) refers to instruments traditionally or commonly utilized in gambling,[1] such as chess,[2] backgammon,[3] playing cards, and billiards.[4] Islamic jurists generally hold that if these instruments are no longer socially recognized exclusively as tools for gambling, playing with them without placing bets is permissible.[5] Regarding chess and backgammon specifically, however, jurisprudential opinions diverge. Some jurists consider them strictly haram due to explicit narrations prohibiting these games,[6] whereas others rule them permissible provided they have lost their primary status as gambling tools.[7]
Certain gambling instruments, such as billiards and playing cards, lack a lengthy historical precedent among Muslims; consequently, rulings on playing them fall under the category of Newly emerged issues.[8]
Islamic narrations explicitly classify games such as chess and backgammon as gambling tools and expressly forbid them.[9] According to a tradition attributed to Imam 'Ali (a), chess and backgammon are inherently forms of gambling,[10] and Imam al-Sadiq (a) similarly issued prohibitions against playing with these instruments.[11]
Most jurists maintain that playing with gambling tools is haram even in the absence of betting, although a minority hold differing views on this specific issue.[12] For example, Imam Khomeini deemed playing chess haram regardless of whether wagers were involved;[13] citing specific hadiths, he established the prohibition of playing with gambling tools even without betting, although he maintained that the technical designation of "gambling" strictly applies only when bets are placed.[14]
Furthermore, the manufacturing, buying, selling, or deriving any income from gambling tools is strictly haram.[15] Consequent to this ruling, any individual who comes into possession of gambling tools is religiously obligated to destroy them if possible.[16]
Notes
- ↑ Group of Authors, Farhang-i fiqh mutabiq-i madhhab-i Ahl al-Bayt (a), vol. 1, p. 152.
- ↑ See: Ansari, al-Makasib, vol. 1, p. 372.
- ↑ See: Ansari, al-Makasib, vol. 1, p. 372.
- ↑ See: Makarim Shirazi, Istifta'at-i jadid, vol. 2, p. 238.
- ↑ Muntaẓirī, Risāla-yi istiftā'āt, vol. 3, pp. 314-315.
- ↑ Ansari, al-Makasib al-muharrama, vol. 1, pp. 373-374.
- ↑ Muntaẓirī, Risāla-yi istiftā'āt, vol. 3, pp. 314-315.
- ↑ Group of Authors, Majalla-yi fiqh-i Ahl al-Bayt (a), vol. 41, p. 162.
- ↑ Ḥurr al-'Āmilī, Wasā'il al-Shī'a, vol. 17, pp. 320, 324, 325.
- ↑ Ḥurr al-'Āmilī, Wasā'il al-Shī'a, vol. 17, p. 324.
- ↑ Ḥurr al-'Āmilī, Wasā'il al-Shī'a, vol. 17, p. 320.
- ↑ Jam'i az Mu'allifan, Farhang-i fiqh mutabiq-i madhhab-i Ahl al-Bayt (a), 1385 Sh, vol. 1, p. 153.
- ↑ Khomeinī, al-Makāsib al-muḥarrama, vol. 2, p. 8.
- ↑ Khomeinī, al-Makāsib al-muḥarrama, vol. 2, pp. 16-22.
- ↑ Group of Authors, Farhang-i fiqh mutabiq-i madhhab-i Ahl al-Bayt (a), vol. 1, p. 153.
- ↑ Group of Authors, Farhang-i fiqh mutabiq-i madhhab-i Ahl al-Bayt (a), vol. 1, p. 153.
References
- Ansāri, Murtadā al-. Kitāb al-makāsib al-muharrama wa l-bay' wa l-khiyārāt. Qom: Kungira-yi Jahāni-yi Buzurgdāsht-i Shaykh-i A'zam-i al-Ansāri, 1st edition, 1415 AH.
- Ḥurr al-'Āmilī, Muḥammad b. al-Ḥasan al-. Tafsil wasā'il al-Shi'a ila tahsil masā'il al-shari'a. Qom: Mu'assasat Al al-Bayt (a), 1st edition, 1409 AH.
- Group of Authors. Farhang-i fiqh mutabiq-i madhhab-i Ahl al-Bayt (a). Qom: Mu'assasa-yi Dā'irat al-Ma'ārif-i Fiqh-i Islāmi bar Madhhāb-i Ahl al-Bayt (a), 1385 Sh.
- Group of Authors. Majalla-yi fiqh-i Ahl al-Bayt (a). Qom: Mu'assasa-yi Dā'irat al-Ma'arif-i Fiqh-i Islāmi bar Madhhab-i Ahl al-Bayt (a), 1st edition, n.d.
- Khomeinī, Sayyid Rūḥ Allāh. Al-Makāsib al-muḥarrama. Tehran: Mu'assasa-yi Tanzim wa Nashr-i Āthar-i Imām Khomeini, 2nd edition, 1385 Sh.
- Makārim Shirāzi, Nāsir. Istiftā'āt-i jadid. Qom: Intishārāt-i Madrasa-yi Imām 'Ali b. Abi Tālib (a), 2nd edition, 1427 AH.
- Muntaẓirī, Ḥusayn 'Alī. Risāla-yi istiftā'āt. Qom: 1st edition, n.d.