Author: jknfatawa1

17^th June 2020

Question: There is a Hadīth that was circulated that those who play dice have indeed disobeyed Allāh. Kindly elaborate on whether this is true or not and if playing a board game with dice is prohibited or not?

 الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, the Hadīth you are referring to is authentically established. The Arabic term used is nard which is loosely translated as dice, feeding the impression that all modern forms of board games with dice are by default prohibited. A detailed study of the various commentaries suggests that the dice game prohibited in the Hadīth refers to a particular form of a game that was played in those days with specific motives. I will present a few Ahādīth on the topic with a commentary which includes the definition, the differences amongst scholars and the reason for its prohibition. There are various forms of board games with dice today such as snakes and ladders, backgammon, monopoly, Ludo etc all of which are subjected to a specific set of game rules and played differently. To discuss each and every board game here is beyond the scope of our discussion as not all are similar in their ruling considering that they are all different. A summative overview of the conditions, therefore, will be presented towards the end of the discussion that will hopefully enable an individual Muslim to determine the permissibility and non-permissibility of particular board games.

To begin with, the Hadīth which you are referring to is as follows. Sayyidunā Abū Mūsa al-Ash’ari radhiyallahu anhu relates that the Messenger of Allāh sallallahu alayhi wasallam said, “Whoever plays with nard (dice) has indeed disobeyed Allāh and his Messenger.”[1] In another narration the Messenger of Allāh sallallahu alayhi wasallam said, Whoever plays with nardasheer (dice) then it is as if he has immersed his hands inside the flesh and blood of a swine.”[2] Several terms have been reported in reference to the prohibition of dice such as; نَّرْدِ, نَّرْدَشِيرِ and كِعَابِ but the most common amongst them is the word نَّرْدِ. Nard was a type of game invented by the Persians, a cube-like shape made from wood with multiple sides similar to modern dice that was used for fortune-telling, an indication to one’s destiny or for gambling. Shihab Khafagi, a prominent lexicalist stated,

“….nard is what the Persians invented indicating to one’s destiny or an indication of one’s intellect interfering with acquiring (something) of high status.”[3]

Shaykh Zurqāni rahimahullah in his commentary of Muwatta explains why the Persians used to play nard,

“It is said that previously when they (Persians) observed into worldly affairs, they would use two methods; the first was that which relates to unanimously acquiesce on a matter and for that, they invented the nard so that the individual would know (what to do) by it, and the second was that which relates to advancing and strategic planning for which they invented chess (shatranj) so that the individual is able to perceive (something) by it and (perceive) the threats that could (potentially) arise from such similar moves.”[4]

Shaykh Zurqani rahimahullah further on expounds on the origin of the nard game as follows;

“It is said that the reason for its prohibition is because its founder was Sabūr Ibn Ardasheer the first of the kings of Sāsān (in Persia) because its cuboid shape represented the earth; the division of four sides was to resemble the four earthly seasons, thirty-men (playing it) represented thirty days, the black and white colour represented the day and night, its twelve houses represented twelve months of the year and the three cubes to represent the heavenly decrees in matters that were either in favour or against a human and what is (decreed) for him or not. These attributes with (earthly) causes by which a human being strives for and plays with it to gain something, results in him falling under the severe warning in his effort of reviving the Magian tradition and arrogance against Allāh.”[5]

Imām Shawkāni rahimahullah presents another reason why it was prohibited stating that nard also originated to represent astronomy in the shape of the sun and moon and (attach) other influential effects to it, knowing that all matters are decreed by Allāh Almighty and that a person’s acquisition has no interference in His decree. The player would, therefore, anticipate what was decreed for him by such games. It is thus for this reason that the player has disobeyed Allāh Almighty and His Messenger sallallahu alayhi wasallam and contaminated his hands by it with impurity (as if he has dipped his hands in the flesh of swine and blood).”[6]

The forgoing commentaries allude that nard was a pagan tradition used for fortune-telling and future prediction for the individual. Future predictions were made based on the earthy resemblances attached to this cube-like shape so to determine the outcome of one’s destiny in the world. The knowledge of one’s future destiny is amongst Allāh’s Almighty divine secrets that transcend human ability. Allāh Almighty and his beloved Messenger sallallahu alayhi wasallam severely reproach fortune-telling because of the individual attempting to interfere with Allāh’s Almighty divine destiny which is not allowed. Apart from the above, scholars have explained other reasons of its prohibition such as it causing dissent and animosity amongst people, hindering from Allāh’s Almighty remembrance and engaging the heart (with things other than Allāh Almighty) which are all prohibited by consensus.[7] Other reasons include that players used to gamble by betting against each other. If nard was played without the intention of gambling (and obviously without the intention of fortune-telling as was commonly practised amongst the Persians) then the scholars have differed. Mullah Ali Qāri rahimahullah a Hanafi Hadīth master maintains that nard itself entails gambling which is unconditionally prohibited.[8] This is the mainstream position of the Hanafi jurists who adduce the unconditional application of the Hadīth that prohibits it.[9] Contrarily, some scholars, for instance, Sa’īd ibn Musayyib rahimahullah only forbade it if gambling was involved otherwise not prohibited (and also that by playing one does not become heedless from the remembrance of Allāh Almighty). It is reported that the companion Ibn Mughaffal radhiyallahu anhu used to play this game with his wife.[10] Imām Qurtubi rahimahullah after discussing both views himself concludes that despite it was played primarily to gamble, its prohibition should be taken unconditionally as in, one cannot play it even if no gambling was involved.[11] Essentially he argues that the unconditional prohibition is more sound regardless if the players intended to gamble or not.

To summarise the above, the underpinning reasons why nard – commonly translated as dice – was prohibited can be reduced to one of two reasons;

1. Nard was a type of game with its historic roots tracing back to the Persians. The Persians used to play nard for future prediction and fortune-telling So arguably, the seemingly unconditional prohibition was in fact in particular reference to its common practice at the time.
2. Many other harmful effects followed as a result of playing nard such as contestants gambling against each other, otherwise it hindered from Allāh’s Almighty remembrance and lead to dissent amongst people.

Concerning the first point that, given the specific reason why people played with cube-like dice in those days, literal application of the Hadīth to unconditionally ban all forms of modern board games with dice is questionable considering that most board games do not involve fortune-telling but rather played for past time leisure. It is therefore essential to resort to the general Sharī῾ah guidelines to determine the legitimate status of modern-board games with dice. In this regard, Shaykh Mufti Taqi Usmani Sahib’s explanation in his famous commentary of Sahīh Muslim proves to be very useful wherein he expounds on the rules that generically apply to all modern-day games to determine their permissibility and prohibition. To summarise, he states that the Sharī῾ah does not prohibit individuals from physical (or mental) exercise to comfort the heart where it contains general benefit for people. It, however, forbids extremity and over-indulgence that causes harm to an individual be it in this world or in the next. The principle about games whether permitted or prohibited depends on the intention, purpose and weight of benefit and harm. Games that are beneficial like horse racing, swimming, archery, playing with family etc, with good intentions are permitted and at times desirable. Contrary, those that are harmful, sinful, evil intentions and hinder from the remembrance of Allāh Almighty are prohibited. Likewise, those that have been proscribed in the Hadīth such as chess and nard (as explained above) are prohibited by default. As for those that the Sharī῾ah has not categorically forbidden then;

• If proven through experience that such games are detrimental and contain more harm than the benefit or hinder from Allāh’s Almighty remembrance then they are not permitted.
• If it’s none of the above rather for mere leisure (with no benefit) then disliked (makrooh) but if the benefit can be derived therefrom for the sake of public welfare then it is permitted and at times preferable.[12]

One can also add to the above that the game must not be played for gambling nor involve anything unIslāmic (such as fortune-telling as described above or free mixing with opposite non-mahram genders etc).[13] To conclude our answer in light of the above explanation; modern-day board games with dice (with the exception of chess which is clearly forbidden in the Hadith) are not prohibited provided if;

1. One does not overly indulge in it causing one to become heedless from Allāh’s Almighty remembrance or to neglect one’s obligations such as Salāh.
2. Not harmful to one’s physical or mental well-being.
3. If played due to pass time then it is disliked but not Haram. One must avoid habitually playing it if it serves no benefit.
4. Not played to gamble against other contestants.
5. Does not cause dissent or hatred between people.
6. Does not involve anything as part of the game that conflicts with the fundamental Islamic values.

[Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Abū Dawūd, No: 4938

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ مُوسَى بْنِ مَيْسَرَةَ، عَنْ سَعِيدِ بْنِ أَبِي هِنْدٍ، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «مَنْ لَعِبَ بِالنَّرْدِ فَقَدْ عَصَى اللَّهَ وَرَسُولَهُ»

[2] Abū Dawūd, No: 4939

(وَعَنْ بُرَيْدَةَ أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – قَالَ: «مَنْ لَعِبَ بِالنَّرْدَشِيرِ فَكَأَنَّمَا صَبَغَ يَدَهُ فِي لَحْمِ خِنْزِيرٍ وَدَمِهِ»

[3] Khafagi, Sharh Durrah Ghawās, vol 1, p. 480

شرح دره غواص

(ويقولون للعبة الهندية) وهي معروفة، وضعها حكيم يسمى «صصة» لملك الهند يسمى «هيت» في مقابلة «النرد» الذي وضعه الفرس إشارة إلى القضاء والقدر، إشارة إلى أن للعقل دخلاً في نيل المراتب العلية

[4] Sharhu Zurqani alal Muwatta of Imām Malik, vol 4, p. 564

بِفَتْحِ النُّونِ وَإِسْكَانِ الرَّاءِ مَعْنَاهُ بِلُغَةِ الْفُرْسِ: حُلْوٌ، وَيُسَمَّى الْكِعَابَ وَالْأَرِقَ والنَّرْدَشِيرَ، قِيلَ: إِنَّ الْأَوَائِلَ لَمَّا نَظَرُوا فِي أُمُورِ الدُّنْيَا، وَجَدُوهَا عَلَى أُسْلُوبَيْنِ: أَحَدُهُمَا مَا يَجْرِي بِحُكْمِ الِاتِّفَاقِ، فَوَضَعُوا لَهُ النَّرْدَ لِتَشْعُرَ النَّفْسُ بِهِ. وَالثَّانِي: مَا يَجْرِي بِحُكْمِ السَّعْيِ، وَالتَّحَيُّلِ، فَوَضَعُوا لَهُ الشَّطْرَنْجَ، لِتَشْعُرَ النَّفْسُ بِذَلِكَ، وَتَنْهَضَ الْخَوَاطِرُ إِلَى عَمَلِ مِثْلِهِ مِنَ الْمَطْلُوبَاتِ، وَيُقَالُ: إِنَّ وَاضِعَ النَّرْدِ وَضَعَهُ عَلَى رَأْيِ أَصْحَابِ الْجَبْرِ، وَوَاضِعَ الشَّطْرَنْجِ وَضَعَهُ عَلَى رَأْيِ الْقَدَرِيَّةِ

[5] Sharhu Zurqani alal Muwatta of Imām Malik, vol 4, p. 565

وَقِيلَ: سَبَبُ حُرْمَتِهِ أَنَّ وَاضِعَهُ سَابُورُ بْنُ أَرْدَشِيرَ أَوَّلُ مُلُوكِ سَاسَانَ، شَبَّهَ رُقْعَتَهُ بِوَجْهِ الْأَرْضِ، وَالتَّقْسِيمَ الرُّبَاعِيَّ بِالْفُصُولِ الْأَرْبَعَةِ، وَالشُّخُوصَ الثَلَاثِينَ بِثَلَاثِينَ يَوْمًا، وَالسَّوَادَ وَالْبَيَاضَ بِاللَّيْلِ وَالنَّهَارِ، وَالْبُيُوتَ الِاثْنَيْ عَشَرَ بِشُهُورِ السَّنَةِ، وَالْكِعَابَ الثَّلَاثَةَ بِالْأَقْضِيَةِ السَّمَاوِيَّةِ فِي مَا لِلْإِنْسَانِ وَعَلَيْهِ، وَمَا لَيْسَ لَهُ وَلَا عَلَيْهِ، وَالْخِصَالَ بِالْأَغْرَاضِ الَّتِي يَسْعَى الْإِنْسَانُ لِأَجْلِهَا، وَاللَّعِبَ بِهَا بِالْكَسْبِ، فَصَارَ مَنْ يَلْعَبُ بِهِ حَقِيقًا بِالْوَعِيدِ لِاجْتِهَادِهِ فِي إِحْيَاءِ سُنَّةِ الْمَجُوسِ الْمُسْتَكْبِرَةِ عَلَى اللَّهِ.

Faydhul Qadeer, vol 6, p. 219

(من لعب بالنرد فقد عصى الله ورسوله) وفي رواية مسلم ” من لعب بالنردشير فكأنما صنع يده في لحم الخنزير ودمه ” والنردشير هو النرد ومعناه الفرس حلو قيل: سبب حرمته أن واضعه سابور بن أزدشير أول ملوك ساسان شبه رقعته بوجه الأرض والتقسيم الرباعي بالفصول الأربعة والشخوص الثلاثين بثلاثين يوما والسواد والبياض بالليل والنهار والبيوت الاثني عشر بشهور السنة والكعاب الثلاثة بالأقضية السماوية فيما للإنسان وعليه وما ليس له ولا عليه والخصال بالأغراض التي يسعى الإنسان واللعب بها بالكسب فصار من يلعب بها حقيقا بالوعيد المفهوم من تشبيه أحد الأمرين بالآخر لاجتهاده في إحياء سنة المجوس المستكبرة على الله. وقد اتفق السلف على حرمة اللعب به ونقل ابن قدامة عليه الإجماع ولا يخلو عن نزاع قال الزمخشري: دخلت في زمن الحداثة على شيخ يلعب بالنرد مع آخر يعرف بازدشير فقلت الأزدشير النردشير بئس المولى وبئس العشير

[6] Shawkāni, Nayl al-Awtār, vol 8, p. 107

[بَابُ تَحْرِيمِ الْقِمَارِ وَاللَّعِبِ بِالنَّرْدِ وَمَا فِي مَعْنَى ذَلِكَ]

قَوْلُهُ: (مَنْ لَعِبَ بِالنَّرْدَشِيرِ) قَالَ النَّوَوِيُّ: النَّرْدَشِيرُ هُوَ النَّرْدُ عَجَمِيٌّ مُعَرَّبٌ، وَشِيرُ مَعْنَاهُ حُلْوٌ، وَكَذَا فِي النِّهَايَةِ، وَقِيلَ: هُوَ خَشَبَةٌ قَصِيرَةٌ ذَاتُ فُصُوصٍ يُلْعَبُ بِهَا. وَقِيلَ إنَّمَا سُمِّيَ بِذَلِكَ الِاسْمِ لِأَنَّ وَاضِعَهُ أَرْدَشِيرُ بْنُ بَابِكَ مِنْ مُلُوكِ الْفُرْسِ قَالَ النَّوَوِيُّ: وَهَذَا الْحَدِيثُ حُجَّةٌ لِلشَّافِعِيِّ وَالْجُمْهُورِ فِي تَحْرِيمِ اللَّعِبِ بِالنَّرْدِ. وَقَالَ أَبُو إِسْحَاقَ الْمَرْوَزِيِّ: يُكْرَهُ وَلَا يُحَرَّمُ. قِيلَ: وَسَبَبُ تَحْرِيمِهِ أَنَّ وَضْعَهُ عَلَى هَيْئَةِ الْفَلَكِ بِصُورَةِ شَمْسٍ وَقَمَرٍ وَتَأْثِيرَاتٍ مُخْتَلِفَةٍ تَحْدُثُ عِنْدَ اقْتِرَانَاتِ أَوْضَاعِهِ لِيَدُلَّ بِذَلِكَ عَلَى أَنَّ أَقْضِيَةَ الْأُمُورِ كُلِّهَا مُقَدَّرَةٌ بِقَضَاءِ اللَّهِ لَيْسَ لِلْكَسْبِ فِيهَا مَدْخَلٌ، وَلِهَذَا يَنْتَظِرُ اللَّاعِبُ بِهِ مَا يُقْضَى لَهُ بِهِ وَالتَّمْثِيلُ بِقَوْلِهِ ” فَكَأَنَّمَا صَبَغَ يَدَهُ فِي لَحْمِ خِنْزِيرٍ. . . إلَخْ ” فِيهِ إشَارَةٌ إلَى التَّحْرِيمِ لِأَنَّ التَّلَوُّثَ بِالنَّجَاسَاتِ مِنْ الْمُحَرَّمَاتِ. وَقَوْلُهُ: ” فَقَدْ عَصَى اللَّهَ وَرَسُولَهُ ” تَصْرِيحٌ بِمَا يُفِيدُ التَّحْرِيمَ.

[7] Sharhu Zurqani alal Muwatta of Imām Malik, vol 4, p. 565

(فَقَدْ عَصَى اللَّهَ وَرَسُولَهَ) ; لِأَنَّهُ يُوقِعُ الْعَدَاوَةَ، وَالْبَغْضَاءَ، وَيَصُدُّ عَنْ ذِكْرِ اللَّهِ وَعَنِ الصَّلَاةِ، وَيَشْغَلُ الْقَلْبَ، فَيَحْرُمُ اللَّعِبُ بِهِ بِاتِّفَاقِ السَّلَفِ، بَلْ حَكَى بَعْضُهُمْ عَلَيْهِ الْإِجْمَاعَ وَنُوزِعَ.

[8] Mullah Ali Qāri, Mirqat Sharh al-Mishkāt, vol 7, p. 2856

[بَابُ التَّصَاوِيرِ]

(وَعَنْ أَبِي مُوسَى الْأَشْعَرِيِّ أَنَّ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – قَالَ: «مَنْ لَعِبَ بِالنَّرْدِ فَقَدْ عَصَى اللَّهَ وَرَسُولَهُ» ) : لِأَنَّهُ قِمَارٌ حَقِيقَةً أَوْ صُورَةً وَقَدْ تَقَدَّمَ أَنَّهُ حَرَامٌ مُطْلَقًا (رَوَاهُ أَحْمَدُ، وَأَبُو دَاوُدَ) : وَكَذَا ابْنُ مَاجَهْ وَالْحَاكِمُ

[9] Kasān, Badā’i Sanāi, Kitāb al-Istihsan, vol 5 p. 127

وَيُكْرَهُ اللَّعِبُ بِالنَّرْدِ وَالشِّطْرَنْجِ وَالْأَرْبَعَةِ عَشْرٍ وَهِيَ لَعِبٌ تَسْتَعْمِلُهُ الْيَهُودُ لِأَنَّهُ قِمَارٌ أَوْ لَعِبٌ وَكُلُّ ذَلِكَ حَرَامٌ (أَمَّا) الْقِمَارُ فَلِقَوْلِهِ عَزَّ وَجَلَّ {يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالأَنْصَابُ وَالأَزْلامُ رِجْسٌ} [المائدة: 90] وَهُوَ الْقِمَارُ كَذَا رَوَى ابْنُ عَبَّاسٍ وَابْنُ سَيِّدِنَا عُمَرَ – رَضِيَ اللَّهُ عَنْهُمْ – وَرُوِيَ عَنْ مُجَاهِدٍ وَسَعِيدِ بْنِ جُبَيْرٍ وَالشَّعْبِيِّ وَغَيْرِهِمْ – رَضِيَ اللَّهُ عَنْهُمْ – أَنَّهُمْ قَالُوا الْمَيْسِرُ الْقِمَارُ كُلُّهُ حَتَّى الْجَوْزُ الَّذِي يَلْعَبُ بِهِ الصِّبْيَانُ وَعَنْ سَيِّدِنَا عَلِيٍّ – رَضِيَ اللَّهُ عَنْهُ – أَنَّهُ قَالَ الشِّطْرَنْجُ مَيْسِرُ الْأَعَاجِمِ وَعَنْ النَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَنَّهُ قَالَ «مَا أَلْهَاكُمْ عَنْ ذِكْرِ اللَّهِ فَهُوَ مَيْسِرٌ» (وَأَمَّا) اللَّعِبُ فَلِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «كُلُّ لَعِبٍ حَرَامٌ إلَّا مُلَاعَبَةُ الرَّجُلِ امْرَأَتَهُ وَقَوْسَهُ وَفَرَسَهُ»

[10] Mullah Ali Qāri, Mirqat Sharh al-Mishkāt, vol 7, p. 2803

(وَالضَّرْبَ بِالْكِعَابِ) : بِكَسْرِ الْكَافِ جَمْعُ كَعْبٍ، وَهُوَ فُصُوصُ النَّرْدِ، وَيُضْرَبُ بِهَا عَلَى عَادَتِهِمْ، وَالْمُرَادُ النَّهْيُ عَنِ اللَّعِبِ بِالنَّرْدِ وَهُوَ حَرَامٌ كَرِهَهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – وَالصَّحَابَةُ. وَقِيلَ: كَانَ ابْنُ مُغَفَّلٍ يَلْعَبُ مَعَ امْرَأَتِهِ، وَرَخَصَّ فِيهِ ابْنُ الْمُسَيَّبِ عَلَى غَيْرِ قِمَارٍ، وَفِي الْجَامِعِ الصَّغِيرِ بِرِوَايَةِ أَحْمَدَ وَأَبِي دَاوُدَ وَابْنِ مَاجَهْ وَالْحَاكِمِ، عَنْ أَبِي مُوسَى مَرْفُوعًا ” «مَنْ لَعِبَ بِالنَّرْدِ فَقَدْ عَصَى اللَّهَ وَرَسُولَهُ» “. وَفِي مَعْنَاهُ اللَّعِبُ بِالشِّطْرَنْجِ، وَهُوَ مَكْرُوهٌ عِنْدَنَا، مُبَاحٌ عِنْدَ الشَّافِعِيَّةِ بِشُرُوطٍ مُعْتَبَرَةٍ لَهُمْ

[11] Qurtubi, Ahkām al-Qurān, vol 8, p. 339

السَّابِعَةُ: قَالَ عُلَمَاؤُنَا: النَّرْدُ قِطَعٌ مَمْلُوءَةٌ مِنْ خَشَبِ الْبَقْسِ وَمِنْ عَظْمِ الْفِيلِ، وَكَذَا هُوَ الشِّطْرَنْجُ إِذْ هُوَ أَخُوهُ غُذِّيَ بِلَبَانِهِ. وَالنَّرْدُ هُوَ الَّذِي يُعْرَفُ بِالْبَاطِلِ «1»، وَيُعْرَفُ بِالْكِعَابِ وَيُعْرَفُ فِي الْجَاهِلِيَّةِ أَيْضًا بِالْأَرُنْ «2» ويعرف أيضا بالنرد شير. وَفِي صَحِيحِ مُسْلِمٍ عَنْ سُلَيْمَانَ بْنِ بُرَيْدَةَ عَنْ أَبِيهِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قال: (من لعب بالنرد شير فَكَأَنَّمَا غَمَسَ يَدَهُ فِي لَحْمِ خِنْزِيرٍ وَدَمِهِ). قَالَ عُلَمَاؤُنَا: وَمَعْنَى هَذَا أَيْ هُوَ كَمَنْ غَمَسَ يَدَهُ فِي لَحْمِ الْخِنْزِيرِ يُهَيِّئُهُ لِأَنْ يَأْكُلَهُ، وَهَذَا الْفِعْلُ فِي الْخِنْزِيرِ حَرَامٌ لَا يَجُوزُ، يُبَيِّنُهُ قَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ (مَنْ لَعِبَ بِالنَّرْدِ فَقَدْ عَصَى اللَّهَ وَرَسُولَهُ) رَوَاهُ مَالِكٌ وَغَيْرُهُ مِنْ حَدِيثِ أَبِي مُوسَى الْأَشْعَرِيِّ وَهُوَ حَدِيثٌ صَحِيحٌ، وَهُوَ يُحَرِّمُ اللَّعِبَ بِالنَّرْدِ جُمْلَةً وَاحِدَةً، وَكَذَلِكَ الشِّطْرَنْجُ، لَمْ يَسْتَثْنِ وَقْتًا مِنْ وَقْتٍ وَلَا حَالًا مِنْ حَالٍ، وَأَخْبَرَ أَنَّ فَاعِلَ ذَلِكَ عَاصٍ لِلَّهِ وَرَسُولِهِ، إِلَّا أَنَّهُ يَحْتَمِلُ أَنْ يَكُونَ الْمُرَادُ بِاللَّعِبِ بِالنَّرْدِ الْمَنْهِيِّ عَنْهُ أَنْ يَكُونَ عَلَى وَجْهِ الْقِمَارِ، لِمَا رُوِيَ مِنْ إِجَازَةِ اللَّعِبِ بِالشِّطْرَنْجِ عَنِ التَّابِعِينَ عَلَى غَيْرِ قِمَارٍ. وَحُمِلَ ذَلِكَ عَلَى الْعُمُومِ قِمَارًا وَغَيْرُ قِمَارٍ أَوْلَى وَأَحْوَطُ إِنْ شَاءَ اللَّهُ…..

وَقَالَ أَبُو مُوسَى الْأَشْعَرِيُّ: لَا يلعب بالشطرنج إلا خاطئ. وسيل أَبُو جَعْفَرٍ عَنِ الشِّطْرَنْجِ فَقَالَ: دَعُونَا مِنْ هَذِهِ الْمَجُوسِيَّةِ. وَفِي حَدِيثٍ طَوِيلٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: (وَإِنَّ مَنْ لَعِبَ بِالنَّرْدِ وَالشِّطْرَنْجِ وَالْجَوْزِ وَالْكِعَابِ مَقَتَهُ اللَّهُ وَمَنْ جَلَسَ إِلَى مَنْ يَلْعَبُ بِالنَّرْدِ وَالشِّطْرَنْجِ لِيَنْظُرَ إِلَيْهِمْ مُحِيَتْ عَنْهُ حَسَنَاتُهُ كُلُّهَا وَصَارَ مِمَّنْ مَقَتَهُ اللَّهُ (. وَهَذِهِ الْآثَارُ كُلُّهَا تَدُلُّ عَلَى تَحْرِيمِ اللَّعِبِ بِهَا بِلَا قِمَارٍ، وَاللَّهُ أَعْلَمُ.

[12] Shaykh Mufti Muhammad Taqi Usmani, Takmilah Fathul Mulhim, Bāb Tahrīm La’ib bin-Nardasheer, vol 4, pp. 434-435.

[13] See Fatawa Mahmoodiyyah, vol 19, p. 538-539, Mufti Ebrahim Desai, Ask Imam, http://askimam.org/public/question_detail/13561 [accessed 15th June 2020]

9^th June 2020

السلام عليكم و رحمة الله و بركاته

Question: Are men allowed to wear rings other than silver eg. metal or steel, if not is their namaz accepted whilst wearing such a ring, and is there any punishment for doing so?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, it is prohibited[1] for a man to wear a ring[2] made of any material besides silver. The prophet sallalahu alaihi wa sallam has very sternly forbade the wearing of gold,[3] and other metal rings for men.

A person’s salah whilst wearing such a ring would be valid as the item itself is pure, but the sin of wearing the ring would still be upon him.

[Allāh Knows Best]

Written by:  Maulana Anas Mullah        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Fatawa Hindiyya, kitab al hadhr wal ibaahah, bab fil lubs, vol 5, p 335

وَالتَّخَتُّمُ بِالذَّهَبِ حَرَامٌ فِي الصَّحِيحِ، كَذَا فِي الْوَجِيزِ لِلْكَرْدَرِيِّ.

[2] Ibn Nujaym, Al Bahr al raaiq, Kitaab al karahiya, fasl fil lubs, vol 8, p 217

قَالَ – رَحِمَهُ اللَّهُ – (وَلَا يَتَحَلَّى الرَّجُلُ بِالذَّهَبِ وَالْفِضَّةِ إلَّا بِالْخَاتَمِ وَالْمِنْطَقَةِ، وَحِلْيَةُ السَّيْفِ مِنْ الْفِضَّةِ) رَوَيْنَا، غَيْرَ أَنَّ الْخَاتَمَ وَمَا ذَكَرَ مُسْتَثْنًى تَحْقِيقًا لِمَعْنَى النَّمُوذَجِ وَالْفِضَّةِ؛ لِأَنَّهُمَا مِنْ جِنْسٍ وَاحِدٍ

[3] Shaami, Raddul Muhtaar, Kitabul hadhr wal ibaahah, bab al lubs vol 6, p 359

وَلَا يَتَخَتَّمُ) إلَّا بِالْفِضَّةِ لِحُصُولِ الِاسْتِغْنَاءِ بِهَا فَيَحْرُمُ (بِغَيْرِهَا كَحَجَرٍ) وَصَحَّحَ السَّرَخْسِيُّ