How is investing different from gambling?

Sources

• ✓ 2:219 · Al-Baqara

  2:219 · Muhammad Marmaduke Pickthall

  ۞ يَسْـَٔلُونَكَ عَنِ ٱلْخَمْرِ وَٱلْمَيْسِرِ ۖ قُلْ فِيهِمَآ إِثْمٌۭ كَبِيرٌۭ وَمَنَٰفِعُ لِلنَّاسِ وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا ۗ وَيَسْـَٔلُونَكَ مَاذَا يُنفِقُونَ قُلِ ٱلْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ لَعَلَّكُمْ تَتَفَكَّرُونَ

  They question thee about strong drink and games of chance. Say: In both is great sin, and (some) utility for men; but the sin of them is greater than their usefulness. And they ask thee what they ought to spend. Say: that which is superfluous. Thus Allah maketh plain to you (His) revelations, that haply ye may reflect.

• ✓ Tafsir Ibn Kathir on 2:219

  Sunni

  Tafsir Ibn Kathir · 2:219

  Ibn Kathir explains that the verse begins the process of prohibiting intoxicants such as wine, with a gradual revelation in stages. He narrates from Umar ibn al-Khattab that when the prohibition of wine was revealed, he prayed to Allah to make the ruling on wine clear and decisive. Then the first verse about wine and gambling was revealed (Al-Baqarah 2:219), which acknowledges both their large sin and their benefits to people. Umar was called and the verse was recited to him, but he still sought a more explicit ruling, so Allah revealed the verse in An-Nisa 4:43 prohibiting approaching the prayer while intoxicated. Still seeking clarity, Umar asked again, and finally the verse in Al-Ma'idah 5:90–91 came down, explicitly forbidding wine and other intoxicants, to which Umar responded that they had ceased consuming it. This chain of narration is reported by various hadith authorities like Abu Dawud, Tirmidhi, and al-Nasa'i through different chains from Israel and Abu Ishaq, confirming its authenticity. Slight differences exist in transmission, but the overall message is consistent. Some early scholars stated that the term "wine" in these verses refers to anything that clouds the mind, which aligns with later detailed prohibitive rulings. The initial verse acknowledges that while intoxicants do have some worldly benefits — such as aiding digestion or providing a pleasurable feeling — their sinfulness, especially in terms of religion and mind, outweighs any benefit. This is why the verse describes their sin as "greater than their benefit." Hence, the Quranic prohibition unfolded gradually rather than immediately, to ease the community into obedience. Umar’s repeated asking for a clear ruling illustrates this progression clearly. Regarding the gambling mentioned, Ibn Kathir clarifies it refers to games of chance or lottery, which like wine, entail significant sin. Ibn Kathir further explains the verse advising to spend wealth "from that which is beyond what you need" in charity: this was revealed when companions like Muadh and Tha'laba asked the Prophet about how to spend given they had dependents, and Allah instructed to give from the surplus. The phrase "spend what is beyond necessity" is thus interpreted as giving from the excess after covering essential needs, preventing hardship or relying on charity from others. Many scholars narrated this, and relevant hadith emphasize starting with one’s own needs and family before giving others. Some debated if this ruling is now abrogated by the formal rules on zakat, but it is more sound to say it complements them. Next, on the topic of orphans, the verse advises that reforming and improving their affairs is best, and that if one intermixes their food and drink with one’s own, it is permitted because in faith they are considered brothers. This came as a remedial response to certain harsh attitudes where guardians kept the orphan’s food separate, limiting their provisions to them, causing hardship. The Prophet taught that mixing and treating orphans kindly is permissible and better. God ultimately knows who sincerely intends good and who means harm. Finally, the verse concludes that if God had willed, He could have made things difficult for the believers, but He instead chose to widen their circumstances and make the rulings manageable. This reflects God’s wisdom and mercy in legislating affairs. Regarding reflection (tafakkur) in the world and the Hereafter, scholars like Ali ibn Abi Talha and Ibn Abi Hatim explain this encourages considering the temporary nature of worldly life and the permanence of the next life, motivating one to heed divine guidance thoughtfully. Overall, this passage of Ibn Kathir’s tafsir provides a comprehensive background on key directives in the verse— prohibition of intoxicants, charity from surplus wealth, dealings with orphans—illustrating the merciful and gradual nature of Islamic rulings and grounding them in the Prophet’s traditions and early community practice.