وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَاحْذَرُوا فَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّمَا عَلَى رَسُولِنَا الْبَلَاغُ الْمُبِينُ ﴿۹۲﴾ لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا إِذَا مَا اتَّقَوْا وَآمَنُوا وَعَمِلُوا الصَّالِحَاتِ ثُمَّ اتَّقَوْا وَآمَنُوا ثُمَّ اتَّقَوْا وَأَحْسَنُوا وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ ﴿۹۳﴾ يَا أَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ اللَّهُ بِشَيْءٍ مِنَ الصَّيْدِ تَنَالُهُ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ اللَّهُ مَنْ يَخَافُهُ بِالْغَيْبِ فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ ﴿۹۴﴾

﴾92﴿ Wa atee'ul laaha wa atee'ur Rasoola wahzaroo; fa in tawal laitum fa'lamooo annamaa 'alaa Rasoolinal balaaghul mubeen
﴾93﴿ Laisa 'alal lazeena aamanoo wa 'amilus saalihaati junaahun feemaa ta'imooo izaa mat taqaw wa aamanoo wa 'amilus saalihaati summat taqaw wa aamanoo summat taqaw wa ahsanoo; wallaahu yuhibbul muhsineen
﴾94﴿ Yaaa aiyuhal lazeena aamanoo la yabluwannnakumul laahu bishai'im minas saidi tanaaluhooo aideekum wa rimaahukum liya'lamal laahu mai yakhaafuhoo bilghaib; famani' tadaa ba'da zaalika falahoo 'azaabun aleem

﴾92﴿ And dobey Allah Almighty and obey the Messenger and avoid the opposite of both, So, if you turn away, then know that Messenger is responsible to convey the revelation in clear terms
﴾93﴿ There is no sin on those who believe and act in the manner of the Prophet, may Allah's prayers and peace be upon him, in what they have eaten, While they keep themselves from polytheism and have complete faith and act in the way of the Prophet, may Allah's prayers and peace be upon him, they keep themselves from what is forbidden and have faith forever, then they keep themselves from doubts and do good deeds. Allah Almighty loves those who do good
﴾94﴿ O believers: Allah Almighty will test you with something from hunting that reaches your hands and your spears, So that Allah the Exalted knows the person who is afraid of Him while not seeing (unseen), so whoever transgresses the limit, after this, he will surely suffer a painful punishment

[92] This also pertains to the ruling on wine and gambling, and the emphasis is made in three ways:
First, by commanding obedience;
Second, by commanding avoidance;
Third, by implying that one becomes deserving of punishment and that excuses are not accepted.
(Wa aṭī‘ullāha wa aṭī‘ur-rasūl) — This refers generally to all commands and prohibitions, and the matter of wine and gambling is included within it. The repetition of "Obey the Messenger" indicates that, for clarification and explanation regarding wine, it is necessary to refer to the sayings (ahadith) of the Prophet (May Allah bless him and give him peace).
(Wa’ḥdharū) — Beware of opposing Allah and His Messenger. In Arabic, iḥtirāz (caution) implies avoiding something out of fear, and ijtināb (avoidance) carries the meaning of abandoning something because of fear.
[93] This verse answers a question that Imam Bukhari and Imam Tirmidhi have mentioned: After the prohibition of wine and gambling, some companions asked about the state of those companions who were martyred at Uhud while they had consumed wine and possessed wealth from gambling. This verse was revealed as a response.
Note: There are many interpretations regarding the repetition of taqwā (God-consciousness):
First opinion:
The first taqwā refers to abstaining from what is unlawful during the time wine and gambling were still permitted.
The second taqwā refers to avoiding hypocrisy and showing off (riyā’ and sum‘ah).
The third refers to refraining from attributing actions to oneself out of vanity and pride.
Second opinion:
The first taqwā refers to avoiding disbelief and polytheism.
The second to avoiding major sins. The third to avoiding minor sins and doubtful matters.
As for the repetition of imān (faith), there are also several interpretations:

First opinion: The first imān refers to the fundamentals of faith.
The second to the increase or strengthening of faith.
The third to its continuity until death.
Second opinion:
The first imān is the belief in the oneness of Allah (tawḥīd). The second is belief in the prohibition of wine and gambling.
The third is patience and steadfastness in upholding this belief.
The repetition of righteous deeds (‘amal ṣāliḥ) also points to two levels:
The first refers to obligatory acts and duties (farā’iḍ and wājibāt). The second to recommended and voluntary acts (sunan and mustaḥabbāt).
[94] Since in verse 87 Allah mentioned things that are always lawful, and in verse 90 He mentioned things that are permanently forbidden after their prohibition, now He mentions those things that are forbidden due to a specific place or condition, but lawful at other times and places. These are referred to as divine restrictions (taḥrīmāt ilāhiyyah).
(Yā ayyuhā alladhīna āmanū la-yabluwannakumu-llāh) — “O you who believe, Allah will surely test you”: All divine rulings that humans are obligated to follow are considered tests. If the means of disobedience are near and obedience is difficult, the trial is more severe.
In the following words (tanāluhu)—“that your hands can reach”—the test is mentioned through easy-to-catch game animals, even though Allah has made them forbidden. This is similar to the test of Bani Israel, where they failed; but this ummah, in general, passes such tests—except those whom Allah wills otherwise.
This address is directed to believers who are in the sacred precinct (ḥaram) or are in a state of iḥrām (the sacred state during pilgrimage).
(Bi-shay’in minaṣ-ṣayd) — Khāzin and Zamakhsharī mention that the phrase “a portion of game” indicates that this trial is small and easy in comparison to greater tribulations that often lead to many failing.
(Tanāluhu aydīkum) — means small chicks, eggs, or animals that are weak in movement and can be caught by hand. It also includes catching game by setting traps or nets.
(Wa rimāḥukum) — refers to large game animals that are strong and must be hunted using spears or weapons, as they cannot be caught by hand.
(Liya‘lama-llāh) — “So that Allah may know”: this is the purpose of the test. The meaning here is to manifest and distinguish who truly fears Allah. Although Allah already knows everything, this is for it to become clear among people.
(Man yakhāfuhu bil-ghayb) — “who fears Him in the unseen”: this refers to true faith, where a person refrains from hunting forbidden game due to fear of Allah’s anger and punishment, even when no one else sees them.
(Famani‘ta dā) — this refers to someone who hunts in the state of iḥrām or within the sacred sanctuary (ḥaram), which is prohibited.