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laysa ʿalā lladhīna ʾāmanū wa-ʿamilū ṣ-ṣāliḥāti junāḥun fī-mā ṭaʿimū ʾidhā mā ttaqaw wa-ʾāmanū wa-ʿamilū ṣ-ṣāliḥāti thumma ttaqaw wa-ʾāmanū thumma ttaqaw wa-ʾaḥsanū wa-llāhu yuḥibbu l-muḥsinīna
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.
— Ali Quli Qarai
Surah Al-Ma’idah, Verse 92
92. " And obey Allah and obey the Messenger, and beware but if you turn away, then know that Our Messenger's duty is only conveyance (of the Message) Manifest."
The governmental and political commandments of the Messenger of Allah (S) are similar to, and the same as, the commandments of Allah, and for this reason it is obligatory to obey them. Those who refrain to obey the command of Allah deserve to be punished. So, there is no responsibility upon the Messenger of Allah save conveying the message of Allah and stating it manifestly. The verse says:
Surah Al-Ma’idah, Verse 93
93. "On those who have Faith and do good deeds, there is no sin in regard to what they ate (before prohibition) so long as they are virtuous and faithful and do good deeds, then still they be virtuous (upon prohibited things) and believe (in their prohibition), then they are virtuous (due to prohibited things) and do good; and Allah loves the doers of good."
When the verse of prohibitions of gambling and drinking wine was revealed, there were some people who asked about their condition regarding to the time before that revelation or the condition of those who had not heard of that ordinance yet and were living in some far distances. The verse answers them implying that those who have believed and have done good deeds but have not received this ordinance, if they have drunk wine or have devoured from the income of gambling, there is no sin on them. The verse says:
Yet, this ordinance has conditioned that such people should be virtuous, have Faith, and do good actions. Here is the continuation of the verse:
This subject is repeated once more in the verse, when it says:
And, for the third time this meaning is repeated, with a little difference, of course. It says:
So, at the end of the verse, it says:
Each of these three senses of virtuousness refers to a stage of feeling responsibility and piety. However, the great commentators of both outstanding sects of Islam: Sunnites and Shi'ites, have vastly explained upon the commentary of this verse, especially about the phrase /fi ma ta'imu/ (in regard to what they ate), and mentioning the subject of 'virtue' for three times in their commentary books. In order to observe conciseness here, we have not narrated those detailed explanations, but you can refer to their commentary books, some of which are as follows:
Tafsir-i-Al-Mizan, Ali-ibn-'Ibrahim, Al-Kashif, Majma'-ul-Bayan, At-Tibyan, 'Atyab-ul-Bayan, Nur-uth-Thaqalayn, Abul-Futuh-i-Razi, Manhaj-us-Sadiqin, As-safi, Mulla-Sadra, Shubbar, Ayyashi, Ibn-i-'Abbas, Furat-ul-Kafi, At-Tafsir by Imam Hasan-'Askari, Jawami'-uj-Jami', Jami'-ul-Bayan by Muhammad-ibn-Jarir-i-Tabari, Vol. 5 PP. 36 - 37, Zad-ul-Masir-Fi-'Ilm-ut- Tafsir by Ibn-ul-JauZi, Vol. 2, P. 419, Tafsir-i-Ibn-i-Kathir, Vol. 2, PP. 91 - 92, Tafsir-ul-kabir by Fakhr-i-Razi; Parts 11 - 12, P. 83.