Those who believe and perform good deeds will not be held guilty for what they have eaten (in the past) if they fear God and believe, and do good things and are conscious (of God) and believe, and still fear and do good, for God loves those who do good.
Upon those who accepted faith and did good deeds, there shall be no sin for whatever they have consumed in the past, provided they fear and continue to believe and do good deeds, then again fear and continue to believe, and then again fear and remain virtuous; and Allah loves the virtuous.
There is no fault in those who believe and do deeds of righteousness what they may eat, if they are godfearing, and believe, and do deeds of righteousness, and then are godfearing and believe, and then are godfearing and do good; God loves the good-doers.
Those who have attained to faith and do righteous deeds incur no sin by partaking of whatever they may, so long as they are conscious of God and [truly] believe and do righteous deeds, and continue to be conscious of God and to believe, and grow ever more conscious of God, and persevere in doing good: for God loves the doers of good.
No sin is on those who believe and work righteous works for that which they have eaten when they have abstained, and believed and work righteous works, and shall again abstain and believe, and shall again abstain and do well; and Allah loveth the well-doers.
Those who believe and do righteous good deeds, there is no sin on them for what they ate (in the past), if they fear Allah (by keeping away from His forbidden things), and believe and do righteous good deeds, and again fear Allah and believe, and once again fear Allah and do good deeds with Ihsan (perfection). And Allah loves the good-doers.
Those who believe and do righteous deeds will not be blamed for what they may have eaten, provided they obey, and believe, and do good deeds, then maintain piety and faith, then remain righteous and charitable. God loves the charitable.
There will be no blame on those who believe and do righteous deeds for whatever they might have partaken (in the past) as long as they refrain from things prohibited, and persist in their belief and do righteous deeds, and continue to refrain from whatever is forbidden and submit to divine commandments, and persevere in doing good, fearing Allah. Allah loves those who do good.
Those who believe and do righteous good deeds, there is no sin on them for what they ate, if they have Taqwa and believe and do righteous good deeds, and they (again) have Taqwa and believe, and then (once again) have Taqwa and perform good. And Allah loves the good-doers.
There shall be no sin (imputed) unto those who believe and do good works for what they may have eaten (in the past). So be mindful of your duty (to Allah), and believe, and do good works; and again: be mindful of your duty, and believe; and once again: be mindful of your duty, and do right. Allah loveth the good.
There will be no sin upon those who have faith and do righteous deeds in regard to what they have eaten [in the past] so long as they are Godwary and faithful and do righteous deeds, and are further Godwary and faithful, and are further Godwary and virtuous. And Allah loves the virtuous.
No blame shall be attached to those who believe and did good works in regard to any food they have eaten, so long as they ward off (the forbidden) and believe, and do good deeds, then they fear and believe, and again, so long as they fear and do fine deeds. Allah loves the generous.
There is not upon those who believe and do righteousness [any] blame concerning what they have eaten [in the past] if they [now] fear Allah and believe and do righteous deeds, and then fear Allah and believe, and then fear Allah and do good; and Allah loves the doers of good.
The righteously striving believers will not be blamed for what they have eaten, if they maintain piety, do good deeds, have faith, and be charitable. God loves the generous people.
On those who believe and do good there is no blame for what they eat, when they are careful (of their duty) and believe and do good deeds, then they are careful (of their duty) and believe, then they are careful (of their duty) and do good (to others), and Allah loves those who do good (to others).
Laysa AAal<u>a</u> alla<u>th</u>eena <u>a</u>manoo waAAamiloo a<b>l</b><u>ssa</u>li<u>ha</u>ti jun<u>ah</u>un feem<u>a</u> <u>t</u>aAAimoo i<u>tha</u> m<u>a</u> ittaqaw wa<u>a</u>manoo waAAamiloo a<b>l</b><u>ssa</u>li<u>ha</u>ti thumma ittaqaw wa<u>a</u>manoo thumma ittaqaw waa<u>h</u>sanoo wa<b>A</b>ll<u>a</u>hu yu<u>h</u>ibbu almu<u>h</u>sineen<b>a</b>
Those who believe and do good deeds will not be blamed for what they may have consumed [in the past], so long as they fear God and believe in Him and do good works; so long as they fear God and believe in Him, so long as they fear God and do good deeds. For God loves those who do good.
On those who believe and do deeds of righteousness there is no blame for what they ate (in the past), when they guard themselves from evil, and believe, and do deeds of righteousness,- (or) again, guard themselves from evil and believe,- (or) again, guard themselves from evil and do good. For Allah loveth those who do good.
لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جُنَاحٌ فِيمَا طَعِمُوٓا۟ إِذَا مَا ٱتَّقَوا۟ وَّءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ ثُمَّ ٱتَّقَوا۟ وَّءَامَنُوا۟ ثُمَّ ٱتَّقَوا۟ وَّأَحْسَنُوا۟ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ
There is no sin on those who have faith in Allah, and do good actions to gain closeness to Him, for drinking alcohol before it was made unlawful, as long as they now stay away from it, being mindful of Allah’s anger, having faith in Him and doing good actions, and then increase in their awareness of Allah until they worship Him as if they see Him. Allah loves those who worship Him as if they see Him, because they are aware that Allah is always watching them. This leads believers to improve their actions.
There is no sin on those who have faith in Allah, and do good actions to gain closeness to Him, for drinking alcohol before it was made unlawful, as long as they now stay away from it, being mindful of Allah’s anger, having faith in Him and doing good actions, and then increase in their awareness of Allah until they worship Him as if they see Him. Allah loves those who worship Him as if they see Him, because they are aware that Allah is always watching them. This leads believers to improve their actions.
<p>Sequence of Verses</p><p>A report from Sayyidna Abu Hurairah ؓ appearing in the Musnad of Ahmad, quoted in Al-Lubab, says: When the Verse forbidding drinking and gambling had been revealed, some people asked the Holy Prophet ﷺ that there were many people who drank wine and lived off earnings from gambling and then died before these were forbidden.	What would happen to them, now that we know about these being حَرَام haram? Thereupon, the verse : لَيْسَ عَلَى الَّذِينَ آمَنُوا	(On those who believe and do good deeds, there is no sin ...) was revealed.</p><p>In a verse appearing earlier (87): يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّ‌مُوا طَيِّبَاتِ ( O those who believe, do not make unlawful good things ...), the making of good things unlawful was prohibited. Now, in the verse (94) : يَا أَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ اللَّـهُ بِشَيْءٍ ( those who believe, Allah shall certainly test you with some ... ), it is said that it is Allah Who has that absolute power to declare particular things unlawful in particular circumstances. (Bayan al Qur'an)</p><p>Commentary</p><p>Scholars have said that there are several degrees of Taqwa (abstaining from what is likely to harm the purity of one's faith). Similarly, the degrees of faith and belief are also different in terms of personal strength and weakness. The touchstone of experience and the inviolable authority of the Shari’ ah both prove that the more one progresses in the remembrance of Allah (Dhikr), concern for life here and hereafter (Fikr), good deeds (Al-Amalus-Salih) and Jihad in the way of Allah (Al-Jihad fi Sabilillah), the more filled his heart is with the fear of Allah and the awe of His greatness and majesty, with his faith and belief becoming firm and fortified more than ever. Thus, there are degrees of one's ascent onto the pathways of Allah (referred to as Sayrilallah by spiritual masters). The considered repetition in verse 93 of the basis of Taqwa (fear of Allah) and 'Iman (faith) is a pointer in this direction. Finally, at the end of the verse, what stands identified is the seeker's last station - Ihsan (righteousness at its best) - and the re-ward for it too, which is, the love of Allah. (Tafsir Usmani)</p><p>Rulings:</p><p>1.	The game صَید (Sayd) which is حرام haram (unlawful) in the حرَم Haram (the precincts of the Sacred Mosque) and in اِحرَام Ihram (the state of consecration for Hajj or ` Umrah) is general in sense. It may be eatable, that is, a Halal (lawful) animal, or one uneatable, that is, a حَرَام haram (unlawful) animal (as generalized in the verse).</p><p>2.	Sayd صَید ، that is, game, is the name of animals which are wild and who habitually do not live close to human beings. Thus, as for those which are naturally domesticated, such as, sheep, goats, cows and camels, slaughtering and eating them in Ihram is correct.</p><p>However, animals that have been exempted by a specific rule can be trapped and killed. It is Halal, for example, the hunting of sea (or water) game as permitted by Allah Ta` a1a: أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ‌ (lawful for you is the game of the sea). This applies to some land animals, crawlers and birds as well, such as, the wolf, the biting dog, the crow, the kite, the snake and the scorpion. Similarly, permissible is the killing of an attacking beast. Their exemption has been mentioned in Hadith. This tells us that the letter Alif-Lam in' اَلصَیدُ ' (Al-Sayd - 5:95) is that of Ahd.1</p><p>1. The Lam of ` Ahd indicates that the word is used in a restricted sense and not in a general sense. Here it means that all types of games are not prohibited, but the prohibition is restricted to some of them. (Muhammad Taqi Usmani)</p><p>3.	It is permissible for a Muhrim (person in Ihram) to eat from Halal game which has been hunted in a state other than that of lhram and in a place other than that of the sacred precincts of the حَرَم Haram - subject to the condition that this person (in Ihram) has not been an assistant or adviser or guide in the hunting and killing of that game. This is exactly what the Hadith says. In addition to that, there is an indication towards this rule in the words: لَا تَقتُلُوا (la taqtulu: do not kill) in this verse (95) - because what is said here is "la taqtulu" (do not kill) and not لَاتَاکُلُوا ` la ta'kulu' (do not eat).</p><p>4.	The way it is obligatory (Wajib) to pay compensation (Jaza' ) against killing land game in the sacred precincts of the Haram (Sacred Mosque) intentionally, similarly, it is also obligatory (Wajib) if done by mistake or forgetfulness. (As deduced in Ruh al Maini)</p><p>5.	The compensation (Jaza' ) which becomes obligatory (Wajib) the first time shall remain equally obligatory (Wajib) in such killing a second or a third time as well.</p><p>6.	The substance of the compensation (Jaza' ) is that, after having determined the (facts of) time and place of the killing of this animal, one should get an estimate of the cost of this animal from two just person, which is better, but, it is also permissible that he can have only one just person do it. Then, there are other details: If the killed animal is inedible (that is, حَرَام haram), then, this obligatory cost will not be more than the cost of a she-goat.</p><p>And if the animal was edible (that is, Halal), then, whatever the estimate (of cost), the whole of it will be obligatory (Wajib). Now, beyond these two situations, he has three options: (1) Whether he buys an animal at this price keeping in view the (standard) conditions which govern a sacrificial animal, and after slaughtering it properly within the sacred precincts of the حَرَم Haram (the Sacred Mosque and its environs), distributes it to persons poor and needy; or, (2) gives grains equivalent to the price of the animal, in accordance with the conditions of Sadaqatul-Fitr, at the rate of 1/2 Sa` per poor and needy person; or, (3) keeps as many fasts as would be the number of poor and needy persons to whom the amount of grains could reach at the rate of 1/2 Sa` per person. As for the distribution of the grains and the keeping of fasts, there is no restriction that these be done with-in the sacred precincts of the Haram. And in case the obligatory (Wajib) amount is a price less than 1/2 Sa`, then, one has the choice of either giving it to a poor and needy person, or keep a fast. Similarly, if one is left with less than 1/2 SW even after giving at the rate of 1/2 Sa` per poor and needy person, still then, one has the choice of either giving the remainder to one poor and needy person, or keep a fast. The weight of 1/2 Sa` is the equivalent of 1.75 Seers or 1.62 kg approximately (usually rounded as a matter of precaution).</p><p>7.	If in lieu of giving the share of the number of poor and needy persons arrived at in the said estimate, one were to feed them two meals of the day, to their fill and satisfaction, that too will be permissible.</p><p>8.	If an animal matching the cost arrived at in the estimate was selected for slaughter - but, some amount was left over - then, in this remainder, on'e has the choice of either buying another animal, or giving grain against it, or fasting in terms of the distributability of the grains. As compensation (Jaza' ) is obligatory in killing, similarly, in the case of such an animal becoming wounded, an estimate would have to be taken to determine how low the price of the animal has become as a result of its being wounded. Once again, in this amount of the cost, the same three options will be permissible.</p><p>9.	The animal the hunting of which is حَرَام haram (unlawful) for a Muhrim (one in the consecrated state of Ihram), its slaughtering is حَرَام haram too. If the Muhrim were to slaughter it, its legal status will be that of carrion, dead animal. (In ` la-taqtulu,: [ do not kill ] there is a hint towards slaughter being like killing).</p><p>10.	If the place where the animal was killed was a forest, then, the estimate will be made in terms of the habitation close to it.</p><p>11.	Pointing to, guiding along or assisting in hunting is حَرَام haram (unlawful) as hunting itself.</p>
Sequence of VersesA report from Sayyidna Abu Hurairah ؓ appearing in the Musnad of Ahmad, quoted in Al-Lubab, says: When the Verse forbidding drinking and gambling had been revealed, some people asked the Holy Prophet ﷺ that there were many people who drank wine and lived off earnings from gambling and then died before these were forbidden.	What would happen to them, now that we know about these being حَرَام haram? Thereupon, the verse : لَيْسَ عَلَى الَّذِينَ آمَنُوا	(On those who believe and do good deeds, there is no sin ...) was revealed.In a verse appearing earlier (87): يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّ‌مُوا طَيِّبَاتِ ( O those who believe, do not make unlawful good things ...), the making of good things unlawful was prohibited. Now, in the verse (94) : يَا أَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ اللَّـهُ بِشَيْءٍ ( those who believe, Allah shall certainly test you with some ... ), it is said that it is Allah Who has that absolute power to declare particular things unlawful in particular circumstances. (Bayan al Qur'an)CommentaryScholars have said that there are several degrees of Taqwa (abstaining from what is likely to harm the purity of one's faith). Similarly, the degrees of faith and belief are also different in terms of personal strength and weakness. The touchstone of experience and the inviolable authority of the Shari’ ah both prove that the more one progresses in the remembrance of Allah (Dhikr), concern for life here and hereafter (Fikr), good deeds (Al-Amalus-Salih) and Jihad in the way of Allah (Al-Jihad fi Sabilillah), the more filled his heart is with the fear of Allah and the awe of His greatness and majesty, with his faith and belief becoming firm and fortified more than ever. Thus, there are degrees of one's ascent onto the pathways of Allah (referred to as Sayrilallah by spiritual masters). The considered repetition in verse 93 of the basis of Taqwa (fear of Allah) and 'Iman (faith) is a pointer in this direction. Finally, at the end of the verse, what stands identified is the seeker's last station - Ihsan (righteousness at its best) - and the re-ward for it too, which is, the love of Allah. (Tafsir Usmani)Rulings:1.	The game صَید (Sayd) which is حرام haram (unlawful) in the حرَم Haram (the precincts of the Sacred Mosque) and in اِحرَام Ihram (the state of consecration for Hajj or ` Umrah) is general in sense. It may be eatable, that is, a Halal (lawful) animal, or one uneatable, that is, a حَرَام haram (unlawful) animal (as generalized in the verse).2.	Sayd صَید ، that is, game, is the name of animals which are wild and who habitually do not live close to human beings. Thus, as for those which are naturally domesticated, such as, sheep, goats, cows and camels, slaughtering and eating them in Ihram is correct.However, animals that have been exempted by a specific rule can be trapped and killed. It is Halal, for example, the hunting of sea (or water) game as permitted by Allah Ta` a1a: أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ‌ (lawful for you is the game of the sea). This applies to some land animals, crawlers and birds as well, such as, the wolf, the biting dog, the crow, the kite, the snake and the scorpion. Similarly, permissible is the killing of an attacking beast. Their exemption has been mentioned in Hadith. This tells us that the letter Alif-Lam in' اَلصَیدُ ' (Al-Sayd - 5:95) is that of Ahd.11. The Lam of ` Ahd indicates that the word is used in a restricted sense and not in a general sense. Here it means that all types of games are not prohibited, but the prohibition is restricted to some of them. (Muhammad Taqi Usmani)3.	It is permissible for a Muhrim (person in Ihram) to eat from Halal game which has been hunted in a state other than that of lhram and in a place other than that of the sacred precincts of the حَرَم Haram - subject to the condition that this person (in Ihram) has not been an assistant or adviser or guide in the hunting and killing of that game. This is exactly what the Hadith says. In addition to that, there is an indication towards this rule in the words: لَا تَقتُلُوا (la taqtulu: do not kill) in this verse (95) - because what is said here is "la taqtulu" (do not kill) and not لَاتَاکُلُوا ` la ta'kulu' (do not eat).4.	The way it is obligatory (Wajib) to pay compensation (Jaza' ) against killing land game in the sacred precincts of the Haram (Sacred Mosque) intentionally, similarly, it is also obligatory (Wajib) if done by mistake or forgetfulness. (As deduced in Ruh al Maini)5.	The compensation (Jaza' ) which becomes obligatory (Wajib) the first time shall remain equally obligatory (Wajib) in such killing a second or a third time as well.6.	The substance of the compensation (Jaza' ) is that, after having determined the (facts of) time and place of the killing of this animal, one should get an estimate of the cost of this animal from two just person, which is better, but, it is also permissible that he can have only one just person do it. Then, there are other details: If the killed animal is inedible (that is, حَرَام haram), then, this obligatory cost will not be more than the cost of a she-goat.And if the animal was edible (that is, Halal), then, whatever the estimate (of cost), the whole of it will be obligatory (Wajib). Now, beyond these two situations, he has three options: (1) Whether he buys an animal at this price keeping in view the (standard) conditions which govern a sacrificial animal, and after slaughtering it properly within the sacred precincts of the حَرَم Haram (the Sacred Mosque and its environs), distributes it to persons poor and needy; or, (2) gives grains equivalent to the price of the animal, in accordance with the conditions of Sadaqatul-Fitr, at the rate of 1/2 Sa` per poor and needy person; or, (3) keeps as many fasts as would be the number of poor and needy persons to whom the amount of grains could reach at the rate of 1/2 Sa` per person. As for the distribution of the grains and the keeping of fasts, there is no restriction that these be done with-in the sacred precincts of the Haram. And in case the obligatory (Wajib) amount is a price less than 1/2 Sa`, then, one has the choice of either giving it to a poor and needy person, or keep a fast. Similarly, if one is left with less than 1/2 SW even after giving at the rate of 1/2 Sa` per poor and needy person, still then, one has the choice of either giving the remainder to one poor and needy person, or keep a fast. The weight of 1/2 Sa` is the equivalent of 1.75 Seers or 1.62 kg approximately (usually rounded as a matter of precaution).7.	If in lieu of giving the share of the number of poor and needy persons arrived at in the said estimate, one were to feed them two meals of the day, to their fill and satisfaction, that too will be permissible.8.	If an animal matching the cost arrived at in the estimate was selected for slaughter - but, some amount was left over - then, in this remainder, on'e has the choice of either buying another animal, or giving grain against it, or fasting in terms of the distributability of the grains. As compensation (Jaza' ) is obligatory in killing, similarly, in the case of such an animal becoming wounded, an estimate would have to be taken to determine how low the price of the animal has become as a result of its being wounded. Once again, in this amount of the cost, the same three options will be permissible.9.	The animal the hunting of which is حَرَام haram (unlawful) for a Muhrim (one in the consecrated state of Ihram), its slaughtering is حَرَام haram too. If the Muhrim were to slaughter it, its legal status will be that of carrion, dead animal. (In ` la-taqtulu,: [ do not kill ] there is a hint towards slaughter being like killing).10.	If the place where the animal was killed was a forest, then, the estimate will be made in terms of the habitation close to it.11.	Pointing to, guiding along or assisting in hunting is حَرَام haram (unlawful) as hunting itself.