If Sood, & Jua/Gambling are haram why not speculation is haram, javed ahmad ghamidi

If Sood, & Jua Gambling are haram why not speculation is haram, javed ahmad ghamidi

[@rizwanrohit1720]

Masha Allah

[@mohdabduljaleel01]

thanx

[@hdidanee]

What they say ??

[@sameer-111]

Wealth accumulation by any means of 'immoral' act is not allowed

[@Hezklour]

Quran (5 : 90-93) Believers! This liquor [462] and gambling and stone altars and divining arrows are all filthy handiworks of Satan. So, avoid them that you may succeed. Satan only seeks to stir up enmity and malice among you by getting you involved in liquor and gambling [463] and to keep you from the remembrance of God and from the prayer.[464] Then will you abstain from [these things? [465] Abstain from them] and obey God and His Messenger and continue to abstain [from disobedience]. But if you turn away [from this guidance of Ours], then be informed that the only responsibility of Our Messenger is clear communication.[466] Those [among you] who have embraced faith and have begun doing righteous deeds have incurred no sin for what they have eaten or drunk earlier as long as they were pious, professed faith and did righteous deeds. Then, moreover, they adhered to piety and persevered on their faith. Then, not only this, they adhered to piety and followed [every directive of God] in a thorough way. And, in reality, God likes those who are thorough in their attitude.[467]  موضوعات Ghamidi 462 It is evident from verse 43 of Sūrah al-Nisā’ and it is also evident from common sense that the real reason for the prohibition of liquor is the inebriation which it causes. For this reason, everything which intoxicates will similarly stand prohibited and a small quantity of it shall also be prohibited as a large quantity on the principle of forbidding things that may lead to grave evils. 463 The actual words are: فِي الۡخَمۡرِ وَ الۡمَيۡسِرِ. The word فِي here denotes deep engagement and involvement. I have translated it keeping in view this aspect. How gambling and liquor ignite the flames of enmity and revenge between people is explained thus by Imām Amīn Aḥsan Iṣlāḥī: … It is a fact that a society in which this epidemic spreads in the first place becomes devoid of sensitivity towards modesty, chastity, honour and faithfulness (as is evident today from societies afflicted with western culture) and this in itself is a great disaster, and if there remains any trace of these values, then it is essential that every now and then due to them the society remain at war. Arabs were very sensitive to modesty, chastity, honour and integrity and this was a great quality in them. However, at the same time they were very fond of liquor and gambling. For this reason, bouts of liquor drinking and scuffles would cost them a lot. Wherever a person intoxicated with liquor attacked the honour of someone, belittled someone, teased someone or cheated in gambling (and such things are part and parcel of liquor and gambling), they would unsheathe their swords in the blink of any eye. This skirmish between two individuals would become a brawl between tribes and nations and such a progression of revenge after revenge would take place that this would not just be spread over months and years; even after a century this fire would seldom be extinguished. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 2, 590) 464 A mention of prayer after the remembrance of God is a mention of the specific after the general. Liquor and gambling make a person indifferent to the remembrance of God, and when a person is in this state Satan gets the better of him. It then becomes impossible to get out of his clutches. The result of this is that Satan lures him away and wipes out in him forever the courage to come face to face with the actual realities of life. 467 The interrogative nature of the sentence is actually meant to connote a directive. While explaining the reason for adopting this style instead of giving the directive in plain words, Imām Amīn Aḥsān Iṣlāḥī writes: … This style incorporates in the directive the elements of reprimand, advice, emphasis, warning and conclusive communication of the truth. Reflection will show that this style is pointing to the fact that the details of the evils of liquor and gambling have been explained to them at many instances in different aspects so that no doubt remains in this regard for anyone; hence they should speak up if they shall abstain now or not. Obviously, all these elements could not have been conveyed by a directive given in plain words. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 2, 591) 466 In other words, the obligation of the Prophet (sws) stands completed; it is now their responsibility. If they do not understand, they should get ready to face the consequences. 467 This is the answer to a secondary question: if liquor is such a detestable thing, what would happen to people who used to drink it before this and have died? There is no option left to them for repentance and reformation. The Qur’ān has answered this question by saying that the Almighty does not punish people in such matters if the truth has not been conclusively delivered to them. Thus people who adhered to piety in all circumstances and followed all the directives of God with full faith and sincerity will not be held accountable for consuming these things at the time when the Almighty had not revealed a clear directive about them. www.javedahmedghamidi.org/#!/quran?chapter=5&paragraph=40&type=Ghamidi