فَأَثَابَهُمُ اللَّهُ بِمَا قَالُوا جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاءُ الْمُحْسِنِينَ ﴿۸۵﴾ وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَئِكَ أَصْحَابُ الْجَحِيمِ ﴿۸۶﴾ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ ﴿۸۷﴾

﴾85﴿ Fa asaabahumul laahu bimaa qaaloo Jannnaatin tajree min tahtihal anhaaru khaalideena feehaa; wa zaalika jazaaa'ul muhsineen
﴾86﴿ Wallazeena kafaroo wa kazzaboo bi Aayaatinaaa ulaaa'ika Ashaabul Jaheem
﴾87﴿ Yaaa aiyuhal lazeena aamanoo laa tuharrimoo taiyibaati maaa ahallal laahu lakum wa laa ta'tadooo; innal laaha laa yuhibbul mu'tadeen

﴾85﴿ So Allah Almighty rewarded them for their words, which they said, Paradise, which goes under them, the streams are eternal there, and this is the reward of the righteous
﴾86﴿ And those who disbelieved And they believed our verses to be false, they are the people of hell
﴾87﴿ O believers: do not forbid what Allah the Exalted has made lawful for you and do not exceed the limit, indeed Allah Almighty does not like transgressors

[85] This is a promise of the Hereafter.
"Because of what they said." Question: From this, is it understood that Paradise is attained merely by confession, which is the belief of the Karamiya group who say faith is only through confession?
Answer: Khazin and Razi have said that their sincerity was previously mentioned with two qualities: first, weeping, and second, recognition of the truth, which indicates complete affirmation of the heart. Then, speech was mentioned afterward, and they were described as doers of good.
Additionally, Nishapuri has said that in this context, "speech" means belief, and in many places, "speech" refers to creed.
[86] This is a warning of the Hereafter for those who possess qualities contrary to the previously mentioned ones.
[87] From here begins the second section up to the end of the surah.
(Connection) Since earlier the praise of priests and monks was mentioned, an objection arises that among them, due to monasticism, there is also the forbidding of good things. The essence of the answer is: protect yourselves from that for your own sake.
"Do not forbid the good things which Allah has made lawful for you."
Forbidding by other than Allah occurs in four forms:
First, one who, due to denial, considers what Allah has made forbidden as lawful, and what He made lawful as forbidden.
Second, out of belief and fear of associating partners, meaning someone forbids something lawful upon himself (which is attributed to a deity) with the belief that if he makes it lawful, the deity will harm him—like the practices of Bahirah, Saibah, and others.
Third, something lawful in the clear texts of Shari’ah, but some corrupt scholars, through blind imitation (without evidence), declare it forbidden.
Therefore, this prohibition of "do not forbid" includes all these types.
"Do not forbid" means: do not hold the belief that they are forbidden, do not declare them forbidden by tongue, and do not refrain from them in practice in the same manner as one avoids the forbidden.