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In: Moderne Zugänge zum Islam
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Playing or gaming for money or other stake with the participants in such activity having no control over the outcome. Although related qurʾānic concepts (discussed below) include such terms as “playing, gaming” (l-ʿ-bl-ʿ-b ii, 280a ii, 281b iii, 400b ), “betting” (associated with q 30:1-4), and “the casting of lots” (qurʿa,qaraʿa ii, 280a in relation to q 3:44; 37:141), the most precise qurʾānic example of gambling is al-maysir.

in Encyclopaedia of the Qur'ān Online
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Substances, generally containing alcohol, the consumption of which causes a state of inebriation. Although Islamic law includes opiates, narcotics and other drugs under the category of “intoxicants,” the qurʾānic terminology is limited to terms for strong drink: sakarsakar ii, 556a v, 482a (q 16:67; cf. sukārā, “drunken,” in q 22:2; 4:43); raḥīq (the wine of the righteous in paradise, q 83:25; but the Qurʾān emphasizes that the contents of the cups of paradise will not result in headaches or madness [lā yunzifūna,q 56:19; cf. 37:47]); and the most often attestated term, al-khamr (lit. “wine”), mentioned six times in various contexts. Islamic jurisprudence ordinarily considers the qurʾānic usage of this term — particularly in q 2:219 and 5:90-1 — to refer to intoxicants in general, and not solely to wine. Through the interpretative method of analogy(qiyās), the word al-khamr is taken to mean every intoxicant (al-muskirmuskir ii, 556a ). One of the reasons why the word al-khamr is used as the qurʾānic terminus technicus for all intoxicants lies in the Qurʾān's proximity to the Semitic and, more generally, the Mediterranean cultural region where wine (al-khamr) was both the main intoxicant and an important element of Christian liturgy (see christians and christianity ). This can be seen in the textual evidence of the Qurʾān itself, e.g. in q 12 “Joseph” (Sūrat Yūsuf), where it is stated that one of the two prisoners to remain alive would pour out wine for his lord to drink (q 12:41; see joseph ). The context of this verse indicates that “wine” may be understood, in a cross-cultural interpretation, as the Dionysian symbol of life, for the prisoner had just dreamt that he had distilled wine from grapes (q 12:36), the meaning of his dream being that he would survive (see dreams and sleep ). Both symbolic and literal interpretation has been offered for qurʾānic imagery such as “and rivers of wine delicious to the drinkers” in paradise (q.v.; al-janna; see also garden ), mentioned in q 47:15. The Qurʾān speaks about the act of drinking wine and other drinks from goblets (see cups and vessels ) in paradise within an elaborated context of material culture. Divans, seats, goblets filled to the brink, “wherefrom they get no aching of the head nor any madness” (q 56:19), bodies decorated with jewelry, the conversations of the inhabitants of paradise: all this describes a qurʾānic ideal of beauty (q.v.) and perfected existence (see also material culture and the qurʾān; furniture and furnishings; instruments).

in Encyclopaedia of the Qur'ān Online
Plädoyer für eine dialogische Theologie
Der Islam habe seine Schwierigkeiten mit der Moderne und stehe in einem antagonistischen Verhältnis zum Westen – so hört man es allenthalben in Medien und zum Teil auch in der Wissenschaft. Vielen erscheint der Islam als eine Religion, die sich den emanzipatorischen Potenzialen der Moderne verweigert und sich den Werten der Freiheit, Demokratie und Selbstbestimmung sowie der bedingungslosen Anerkennung der Menschenrechte nur widerwillig öffnet. Der vorliegende Band lässt Muslime zu Wort kommen, die sich der Herausforderung der Moderne öffnen. Dadurch entsteht das Bild eines Islam, der in ein produktives Verhältnis zum Westen eintritt und zur Teilhabe an unserer freiheitlich-demokratischen Grundordnung einlädt. Zugleich entsteht das Bild eines selbstbewussten Islam, der unserer Kultur etwas zu geben hat und nicht ständig beweisen muss, dass er dazugehören darf.