يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ ﴿۹۰﴾ إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَعَنِ الصَّلَاةِ فَهَلْ أَنْتُمْ مُنْتَهُونَ ﴿۹۱﴾

﴾90﴿ Yaaa aiyuhal lazeena aamanooo innamal khamru walmaisiru wal ansaabu wal azlaamu rijsum min 'amalish shaitaani fajtaniboohu la'al lakum tuflihoon
﴾91﴿ Innamaa yureedush Shaitaanu ai yooqi'a bainakumul 'adaawata wal baghdaaa'a fil khamri wal maisiri wa yasuddakum 'an zikril laahi wa 'anis Salaati fahal antum muntahoon

﴾90﴿ O believers: wine, gambling, worship of tombs, and fortune-telling are impure, It is from the work of Satan, so avoid it to be successful
﴾91﴿ It is not except that Satan wants to sow enmity and hatred among you in drinking wine and gambling And it prevents you from the remembrance of Allah Almighty and from prayer, So are you from the abstainers ones

[90] Its connection to the previous verse is that Allah said: “Do not prohibit the good things which Allah has made lawful for you”, and since some people considered wine and gambling among the good things, Allah refuted that by declaring they are not good. (O you who believe!)—Qurtubi said that during the time of ignorance, such habits were common, and after embracing Islam, some traces of those habits remained among certain believers. Hence, the address is made with the title of faith, indicating that true faith contradicts such practices. (Indeed, intoxicants...)—Its explanation has appeared earlier in verse 219 of Surah Al-Baqarah. According to Musnad Ahmad, the prohibition of wine came in stages: first in verse 219 of Surah Al-Baqarah, which led some companions to abandon it while others still used it. Then verse 43 of Surah An-Nisa forbade it during prayer times, so people drank it outside those times. Finally, this verse was revealed, and all the companions stopped. Wine refers to anything that obscures the mind. The hadith in Musnad Ahmad also states that selling it and taking its price is prohibited. (And gambling)—Every kind of gambling, since money is gained easily through it, it was named maysir. Qurtubi says that even children playing games like marbles and taking items from one another fall under gambling. (And stone altars)—Plural of nusub or nasb, meaning something erected or set up. In Islamic terms, it refers to any designated place where people perform rituals like prostration, circumambulation, sacrifices, or vows. (And divining arrows)—Mentioned earlier in the surah in the context of seeking decisions through arrows. (Filth)—Linguistically refers to anything impure or repulsive, whether logically or religiously. It often applies to hidden evils not apparent to common people—hence, hypocrites are described as “filth” in verse 95 of Surah At-Tawbah. “Najis” is used for things that are clearly impure, like idolaters in verse 28 of the same surah. (From the work of Satan)—Meaning done by satanic humans and jinn, or made appealing to people through whispers. (So avoid it)—The pronoun refers to all mentioned items collectively or to the impurity.
[91] This emphasizes the prohibition of wine (intoxicants) and gambling, noting that they are causes of both worldly and religious corruption.
(Al-‘Adāwah) — refers to hostility such as insults, physical assault, and even murder. In the case of wine, when someone becomes intoxicated, they often utter foul and abusive language, which leads to enmity. In gambling, people may lose their wealth—some even go so far as to put their family members up as collateral—so when those family members end up with someone else, it causes deep resentment and conflict.
(Al-Baghdā’) — refers to hidden hatred and jealousy. Such hatred breaks bonds and causes damage to relationships, corrupting social life.
(Wa yaṣuddakum ‘an dhikrillāh) — this part highlights the religious corruption caused by wine and gambling. Wine causes joy of the self and immersion in physical pleasure, which leads one to neglect the remembrance of Allah. Gambling leads to temporary gain, creating arrogance; and if the gambler loses, they seek deceitful means to recover their loss.
(Fahal antum muntahūn) — this is a rhetorical question used in the form of a strong command, emphasizing prohibition. For this reason, it is narrated from ‘Umar (may Allah be pleased with him) in a report by Abu Dawood, that when this verse was revealed, he said: “We have desisted” (i.e., we have stopped).