Page 11 - Arabian Studies (II)
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THE GAME OF MAYSIR AND SOME

                       MODERN PARALLELS
                        by A. F. L. BEESTON




        ‘They will ask you about wine and may sir. Say, in both is great sin as
        well as benefits, but the sin is greater than the benefit’ (Qur. ii. 219).
        ‘Wine, may sir, betyl stones and divinatory arrows are an abomination
        of the work of the devil. . . . The devil wishes to disseminate enmity
        and hatred among you in wine and maysir* (ibid., v. 90—1).
           The commentators explain maysir as a verbal noun synonymous
        with qimar ‘gambling’. We are told moreover that some legists
        considered the disapproval of maysir to cover all games involving an
        element of chance, including backgammon and even chess (by which
        is perhaps meant that oriental variety of the game where the player’s
        choice of which piece to move was limited by a throw of dice). There
        seems to be evidence that this general application of the term to all
        games of chance was known in pre-Islamic times. For when Shanfara
        says, tafidu jinayatin tayasarna lahmahu, ‘aqiratuhu li-ayyiha humma
        awwalu ‘hunted down by ills which have gambled for his flesh, to be
        victim of whichever of them chances to befall first’, he must be
        envisaging a winner-take-all type of gambling, and not the dividing-up
        process to be described below, which is a highly specialized form of
        gambling. The same conclusion must be drawn from two phrases
        quoted in Zamakhsharl’s Asas al-balaghah, and cited in Anton
        Huber’s Vber das Meisir genannte Spiel (Inaug.-Diss., Leipzig 1883,
        p. 20), namely tayasarati, l-ahwa’u qalbahu ‘passions [for various
        maidens] have gambled for his heart’ and az ‘anin tayasarna qalbahu
        ‘maidens who have gambled for his heart’.
           But there are also allusions in early poetry to a very specialized
        form of gambling, and the later Muslim philologists devote much
        attention to it, to the extent of leaving the reader with the
        impression that they view all references to maysir as implying the
        specialized game. Zamakhshan’5 Kashshdf, for instance, although
        beginning with the explanation of the word as formally a verbal noun
        meaning ‘gambling’, immediately proceeds to describe one of the

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