What are Satanic verses?

Sources

• ✓ 5:91 · Al-Maaida

  5:91 · Muhammad Marmaduke Pickthall

  إِنَّمَا يُرِيدُ ٱلشَّيْطَٰنُ أَن يُوقِعَ بَيْنَكُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ فِى ٱلْخَمْرِ وَٱلْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِ ۖ فَهَلْ أَنتُم مُّنتَهُونَ

  Satan seeketh only to cast among you enmity and hatred by means of strong drink and games of chance, and to turn you from remembrance of Allah and from (His) worship. Will ye then have done?

• ✓ Tafsir Ibn Kathir on 5:91

  Sunni

  Tafsir Ibn Kathir · 5:91

  Allah Almighty directs His believing servants away from intoxicants (al-khamr) and gambling (al-maysir), with "maysir" here specifically meaning games of chance or gambling, such as betting or drawing lots. It is reported from Amir al-Mu'minin Ali ibn Abi Talib that he said the game of chess (shatranj) is a form of maysir, which Ibn Abi Hatim narrates through a chain tracing back to Ali himself. Ibn Abi Hatim further reports on the testimony of several early authorities—including Lays, Ata, Mujahid, and Tawus—who said that all things associated with gambling fall under maysir, even children playing with nuts. Rashid ibn Sa'd, Hamza ibn Habib, and others extended this to include children's games with knucklebones or eggs. Musa ibn Uqbah relates from Ibn Umar that maysir is essentially the same as gambling. Similarly, Dhahhak reports from Ibn Abbas that maysir was gambling known even before Islam came, and God forbade these immoral and harmful practices. Malik narrated from Dawud ibn al-Husayn mentioning that before Islam, maysir among Arabs included bartering meat with goats and sheep. Al-Zuhri quotes al-Araj to say maysir and playing with lots (al-qidah) for wealth and fruit was common. Al-Qasim ibn Muhammad broadens the definition of maysir to any activity that distracts from the remembrance of God and prayer, which Ibn Abi Hatim confirms. Ibn Abi Hatim also reports from Ahmad ibn Mansur al-Ramadi narrating from Ali ibn Yazid, from Abu Umama, from Abu Musa al-Ash'ari, that the Prophet (peace be upon him) said, "Avoid these marked knucklebones which are severely rebuked because they are a form of maysir." This hadith is considered rare, and it seems the forbidding intended here refers to the game of nard (backgammon), for which we have well-known authentic hadith prohibiting it rigidly. One hadith from Buraidah ibn al-Husayb warns that whoever plays backgammon has hands stained as if dipped in pig flesh and blood. Abdullah ibn Umar stated that shatranj is worse than backgammon, while Ali and the four great Sunni Imams—Malik, Abu Hanifa, Ahmad ibn Hanbal, and to a lesser extent Shafi'i—prohibited it. Regarding the altars (al-ansab), Ibn Abbas, Mujahid, Ata, Said ibn Jubayr, and Hassan explained these were stones where idols were placed and sacrifices offered. The "azlam" were lots or arrows used in gambling. Allah says in the verse, “Rijsun min ‘amal ash-Shaytan” (an abomination from the work of Satan). Ali ibn Abi Talha explained this as a displeasure or wrath originating from Satan’s work. Sa’id ibn Jubayr called it sin, and Zayd ibn Aslam described it as evil from Satan’s handiwork. The command “Fajtanibuhu” (so avoid it) refers back to this abomination, instructing the believers to leave it behind. The phrase “La‘allakum tuflihun” (that you may succeed) serves as encouragement. The subsequent words emphasize: “Satan desires only to sow enmity and hatred among you through intoxicants and gambling, and to keep you from the remembrance of God and from prayer. Will you then desist?” This is a stern warning to believers. Regarding the prohibition of khamr (intoxicants), Imam Ahmad narrated from Abu Hurayrah that the ban was revealed in stages. Initially, when the Prophet ﷺ arrived in Medina, people still consumed intoxicants and gambled and asked him about it. Allah revealed the early verse in Surat al-Baqarah (2:219) mentioning a great sin in these but also some benefit. Then a stricter verse was revealed forbidding approaching prayer while intoxicated (Surat An-Nisa 4:43). Yet people continued drinking until they soberly came to prayer. Finally, the most severe verse came down (Surat al-Ma'idah 5:90), declaring intoxicants, gambling, idol arrows, and lots as abominations from Satan’s work and commanding avoidance. On hearing this, people responded that they would stop. When people asked about those who died while still drinking in ignorance, Allah revealed that no sin is upon such believers who acted righteously beforehand (5:91-92). The hadith narrations affirm that the Prophet ﷺ showed the gradual stages of this law’s revelation, indicating God’s mercy and wisdom. Various reports recount the Prophet ﷺ breaking liquor containers in Medina, ordering the destruction of intoxicants, and emphasizing that those who consume, sell, or deal in alcohol are cursed. There are also stern warnings that habitual drunkenness leads the person to lose his prayer’s acceptance and that persistent offenders risk God’s severe punishment. Ibn Abbas clarifies the types of liquor and forbidden substances as those intoxicating the mind, regardless of the source, including various preparations from grape, date, honey, wheat, and barley. The comprehensive narration collection covers the prohibitions, the legislative process, and the social context whereby the community abandoned alcohol and gambling as vices with Satanic origins harmful to individuals and society. This entire commentary culminates in highlighting Allah’s directive to abstain fully from these destructive acts to attain success in this life and the hereafter, as well as the unity and harmony of the Muslim community.