Is creating an app of a drinking game prohibited?

Sources

• ✓ 5:90 · Al-Maaida

  5:90 · Muhammad Marmaduke Pickthall

  يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَٰمُ رِجْسٌۭ مِّنْ عَمَلِ ٱلشَّيْطَٰنِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ

  O ye who believe! Strong drink and games of chance and idols and divining arrows are only an infamy of Satan's handiwork. Leave it aside in order that ye may succeed.

• ✓ 5:91 · Al-Maaida

  5:91 · Muhammad Marmaduke Pickthall

  إِنَّمَا يُرِيدُ ٱلشَّيْطَٰنُ أَن يُوقِعَ بَيْنَكُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ فِى ٱلْخَمْرِ وَٱلْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِ ۖ فَهَلْ أَنتُم مُّنتَهُونَ

  Satan seeketh only to cast among you enmity and hatred by means of strong drink and games of chance, and to turn you from remembrance of Allah and from (His) worship. Will ye then have done?

• ✓ Tafsir Ibn Kathir on 5:90

  Sunni

  Tafsir Ibn Kathir · 5:90

  Allah Almighty prohibits His believing servants from engaging in drinking wine (al-khamr) and gambling (al-maysir), the latter being a form of games of chance or betting. Regarding the term "maysir" (gambling), it is narrated from the Commander of the Faithful, Ali ibn Abi Talib, that chess (shatranj) is considered part of maysir. This was reported by Ibn Abi Hatim from his father and a chain leading to Ali. Ibn Abi Hatim also transmitted from Muhammad ibn Ismail al-Ahmasi through a series of scholars that anything involving gambling is included under maysir, even children playing with nuts or shells for stakes. Similarly, it is reported from Rashid ibn Sa'd and Hamza ibn Habib that even children's play objects such as knucklebones, nutshells, and eggs used in children’s games were counted among games of chance. Musa ibn Uqbah narrated from Nafi‘ ibn Umar that all gambling (maysir) is essentially similar to qimar (gambling). The commentator Ad-Dahhak, narrating from Ibn Abbas, explained that maysir means qimar; people used to gamble in the pre-Islamic period until Islam forbade such harmful and immoral practices. Malik, from Dawud ibn Al-Husayn, heard Said ibn Al-Musayyib say that the pre-Islamic Arabs used to play maysir by exchanging meat for sheep and goats. Al-Zuhri, transmitting from Al-A‘raj, said that maysir and "darab bil-qidah" referred to striking or casting lots over wealth and crops. Al-Qasim ibn Muhammad defined maysir broadly as anything that distracts one from the remembrance of Allah and prayer. Ibn Abi Hatim narrated from Ahmad ibn Mansur al-Ramadi who heard that the Prophet ﷺ forbade certain marked dice which were considered part of maysir, likely referring to the game of backgammon (nard) mentioned elsewhere in authentic hadith, where playing it is severely condemned. Imam Ahmad narrated from Makki ibn Ibrahim, from Al-Ju‘ayd, from Musa ibn ‘Abd al-Rahman al-Khatmi, who heard Muhammad ibn Ka‘b asking ‘Abd al-Rahman about the Prophet’s view on playing backgammon. ‘Abd al-Rahman said he heard the Prophet ﷺ say that the one who plays backgammon and then prays is like one who makes ablution with filth and pig's blood before prayer. Regarding chess, Abdullah ibn Umar said it is worse than backgammon, and Ali classified it as maysir. Malik, Abu Hanifa, and Ahmad explicitly considered it forbidden, while Shafi‘i disliked it. As for "al-ansab" (stakes or idols), Ibn Abbas, Mujahid, Ata, Said ibn Jubayr, Al-Hasan, and others said these were stones near which people would make offerings or sacrifices. And "al-azlam" were arrows or darts used for decision-making or casting lots. Concerning the phrase "an-najas min 'amal ash-shaytan" (an abomination from the work of Satan), Ali ibn Abi Talhah, citing Ibn Abbas, explained it refers to a reprehensible act stemming from Satan’s mischief; Said ibn Jubayr called it a sin; Zayd ibn Aslam called it an evil. The command "fajtannibuhu" means leave this abomination, with a promise of success if He obeys. Then Allah states that Satan aims through wine and gambling to sow enmity and hatred among people and to divert them from remembrance and prayer — a threatening warning. Regarding the prohibition of wine, Imam Ahmad narrates that it was forbidden in three stages: first, the verse in Surah Al-Baqarah (They ask you about wine and gambling; say, 'In them is great sin and some benefit for people'), which made people aware of its harm but allowed its consumption; later, a stricter verse forbade praying while intoxicated; finally, the verse in Surah Al-Ma'idah prohibitied wine and gambling outright, labeled as abomination from the work of Satan, and commanded avoidance. The companions accepted this law and obeyed strictly, even destroying remaining wine and gambling equipment in cities, as narrated by many, including incidents where some warriors had drunk wine before battle and were martyred, clarifying that those who believe and do good are not blamed for what they consumed before the prohibition. There are detailed hadiths showing that the Prophet ﷺ prohibited not only drinking but also serving, selling, producing, transporting, or benefiting from wine, and cursed all involved. It is narrated that former forbidden practices like melting animal fats to trade them were compared to selling wine, which was similarly forbidden. Messengers to the Prophet brought wine as gifts before prohibition, and he ordered it to be sold off or destroyed afterwards. The hadith literature contains severe warnings against those who indulge repeatedly in drunkenness and neglect prayer, including metaphoric punishment in the Hereafter. Many narrations exist about the stages of prohibition, the practical response of the companions, the communal destruction of wine, and directives to eradicate this sin from society. Also mentioned is the point that the price of wine (money gained from selling it) is forbidden, and it cannot be returned or traded. The cumulative evidence - Qur'anic verses, prophetic sayings, and the practices of the Sahabah - establishes the prohibition of alcohol and gambling, their evil consequences, and the comprehensive scope of this prohibition including all related dealings. Allah knows best.

• ✓ Majma al-Bayan fi Tafsir al-Qur'an on 5:91

  Shia

  Majma al-Bayan fi Tafsir al-Qur'an · 5:91

  Recitation variants: None specifically noted here. Language: The term 'al-khamr' (الخمر) refers to the fermented juice of grapes, meaning the drink that intoxicates those who consume it in large quantities. The name 'khamr' originates from the root meaning 'to cover' because intoxication causes the mind to be covered or obscured. It relates to the verb 'khamara al-ināʼ' meaning 'to cover the container.' Similarly, 'khimār' (head covering) among people is that which conceals. 'Al-maysir' (الميسر) denotes all forms of gambling; its etymology comes from 'taysīr,' meaning 'facilitation' or ease, in contrast to hardship. The term was coined because the stakes or portions are set or facilitated by mutual agreement in these games. By extension, the left hand is called 'yusrā' in hope of ease in action, as it supports the right hand, making the action easier. 'Al-ansāb' (الأنصاب) are the idols, singular 'nasb' meaning an idol. This term is derived from the act of erecting (installing) idols for worship. 'Intisāb' means standing upright, from which the noun 'nasb' is derived as a term for the structure to which one directs effort. A knife’s blade is called 'nasab' because it is set upright in the handle. Also, in battle, 'munāṣabah' (مناصبة) means standing in opposition against an enemy. The poet Al-A‘shā said: "O you, the erected idol, do not be worshipped." 'Al-azlām' (الأزلام) are the decorative darts or arrows cast for gambling purposes. 'Az-rajz' (الرّجز) in this verse is with a zāʾ (ز), meaning torment or punishment. It originates from the series of movements or tremors, as in 'nāqah rajā’īyah,' a trembling camel. The grammarian Al-Zajjāj said 'arrajz' in language refers to anything detestable from an act; the verb 'rajas' signifies doing something wicked or foul. The similar term 'ar-rajz' with a fatḥah on the rāʾ means a loud noise. Hence the term denotes something extremely evil and detestable. Meaning: Allah Almighty then connects previously mentioned rulings by prohibiting acts common among the pre-Islamic Arabs and contrasts them with the guidance of Islam. He says, “O you who believe, indeed intoxicants (khamr) and gambling (maysir)...” Their meanings were explained earlier in Surah Al-Baqarah. Ibn ʿAbbās said 'khamr' encompasses every intoxicating drink. The Prophet Muhammad (peace be upon him and his family) said intoxicants come from nine sources: wine from grape, honey, dates, raisins, wheat, corn, barley, 'sult' (a kind of grain), etc. As for 'maysir,' it means gambling generally, including many forms. Regarding 'al-ansāb' and 'al-azlām,' these were explained earlier in this Surah. The word ‘rajz’ (detestable) has an omitted word to be understood from the context, meaning drinking the intoxicants or dealing with them, idol worship, and casting lots are all wicked acts of Satan. Ascribing them to Satan does not mean they are creations of Satan, since bodies and objects are Allah’s creation; rather, it is because Satan commands their usage to cause corruption. Satan commands drunkenness to dull reason, gambling to indulge base desires, idolatry for polytheism, and casting lots for weak judgment and reliance on chance. Al-Bāqir (peace be upon him) said that gambling includes playing chess, dice, and other forms until even playing with nuts (for children) can be gambling. “Fajtanibūhu” – “so avoid it,” meaning keep away from it almost altogether so that you may succeed and prosper. This verse indicates the prohibition of intoxicants for four reasons: first, Allah describes them as ‘rajz’—impurities—thus inherently unlawful. Second, He ascribes them to the works of Satan, which necessitates prohibition. Third, He commands avoidance, and a command generally implies obligation. Fourth, He links success and prosperity to their avoidance. The pronoun 'hu' in 'fajtanibūhu' (avoid it) refers to Satan’s acts; that is, avoid Satan’s deeds. Each of the acts mentioned—drinking alcohol, gambling, idol-worship, and casting lots—is from Satan’s work. It could also refer back to 'rajz,' applying to the intoxicants and the like. Allah connected intoxicants with idol worship to emphasize the severity of their prohibition. Al-Bāqir (peace be upon him) said, “The habitual drinker of intoxicants is like an idol worshiper.” This shows that all dealings with intoxicants—drinking, buying, selling, or any use—are prohibited. Then Allah explained the wisdom behind the prohibition: He forbids intoxicants because avoiding them brings goodness and success in both worlds. He says, “Satan only wants to cause hostility and hatred among you through intoxicants and gambling.” Ibn ʿAbbās said this verse was revealed concerning Sa‘d ibn Abī Waqqās and a man from the Ansar who were in brotherhood ties; they had food and drinks including wine, and after drinking it, there was dispute and rivalry. The Ansari took a goat’s beard and struck Sa‘d, causing his nose to bleed, so this verse was revealed about them. The meaning of “Satan wants to cause discord among you with intoxicants and gambling” is that Satan tempts you with beautifully presented evil so that when you become intoxicated, your intellect disappears and you commit evil deeds you would otherwise avoid. Qatāda said a man gambled with his wealth and family and continued upset and wronged them, causing hatred and enmity. “And prevent you from remembrance of Allah and prayer”—meaning these acts hinder you from glorifying Allah with thankfulness and from your prayers, which are the pillar of your religion. “Will you then desist?” is a rhetorical question with negative command meaning. Since Allah has condemned these acts and shown their ugliness, asking if the believers will refrain compels affirmation of abstention. It is as if it says, “Will you continue to do what is manifestly vile?” so the end instruction formed by “Will you desist?” is a firm prohibition and more emphatic than simply saying “Stop, do not drink.”