Commentary

This is the third verse of Surah al-MaÕidah where a number of fundamental and subsidiary injunctions and rulings have been described. The first problem relates to lawful and unlawful animals. As for animals whose meat is harmful for human beings - whether physically, for it may pose the danger of disease in the human body, or spiritually, for it may hold the danger of spoilage in human morals or its many emotional states - these the QurÕan has classed as evil declaring them to be unlawful. Then there are animals which have no physical or spiritual harmfulness, these the QurÕan has declared to be good, pure and lawful.

The first prohibition in this verse is that of dead animals. These refer to animals which die without having been slaughtered, either because of some sickness or because of their natural death. The meat of such dead animals is extremely harmful for human consumption, not simply 'medicallyÕ, but spiritually as well.

    However, the Holy Prophet has exempted fish and locust as reported in Ahadith narrated in the Musnad of Ahmad, Ibn Majah, Darqutni and al-Baihaqi and elsewhere.

The second thing declared unlawful in this verse is blood. By saying: (Or, flowing blood - 6:145) in another verse of the Holy QurÕan, it was made clear that blood here means blood which flows. For this reason, liver and spleen, despite being blood, stand exempted from the purview of this injunction. The Hadith referred to a little earlier where fish and locust have been exempted from the purview of 'MaitahÕ or carrion also carries the exemption of liver and spleen from the definition of blood.

The third thing declared unlawful is the flesh of swine. 'Lahm' or flesh means the whole body of the swine which includes fat, ligaments, everything.

The fourth prohibition is that of an animal which has been invoked upon with (a name) other than that of Allah (dedicated in this manner, or slaughtered). And, at the time of slaughtering it as well, the act of invoking any name other than that of Allah will amount to flagrant Shirk, which is the ascribing of partners, sharers or associates in the pure divinity of Allah. This animal, thus slaughtered, shall fall under the injunction of a dead animal with the consensus of Muslim jurists. This is what was done by the disbelievers of Arabia when they slaughtered animals invoking the name of their idols, or as some ignorant people would do when they would slaughter animals in the name of some saint or savant. It is also possible that someone does invoke the name of Allah at the time of slaughtering but actually offers it for one other than Allah making that sacrifice for the pleasure of whatever that non-Allah is. If so, this too, according to a consensus of Muslim jurists, is unlawful under the injunction of (what has been invoked upon with [a name] other than that of Allah).

The fifth category made unlawful is that of an animal which has been strangulated to death, or which has choked itself to death while struggling out of some trap. Though Munkhaniqah (dead by strangulation) and Mawqudhah (dead by blow) are included under the broad QurÕanic term of 'Maitah'(carrion), but they have been mentioned here particularly because the people of Jahiliyyah took them to be permissible.

The sixth category of animals is Mawqudhah (dead by blow). It means an animal which has been killed by some hard blow, the kind of blow that comes from being hit by a staff, rod or rock. Should an arrow strike and kill its game in a manner that the arrow does not hit it with the sharp arrow head but does end up killing it just the same from the force of the blow itself, then, this too will be counted as Mawqudhah and will, as such, be unlawful. Sayyidna 'Adi ibn Hatim ÑÖé Çääñç Ùæç said to the Holy Prophet : 'There are times when I hunt with an arrow heavy in the middle. If the game is killed with this arrow, can I eat it?Õ He said: 'If the animal has been killed by a blow from the heavy side of the arrow, it is included under Mawqudhah - do not eat it (and if it has been hit by the sharp-edged point and it has wounded the game, then, you can eat it). Al-Jassas has reported this narration in Ahkam al-QurÕan citing his own chain of authorities. Here, the condition is that the arrow should have been released from the bow after having said Bismillah.

The game killed by a gun bullet has also been ruled by Muslim Jurists as included under the category of 'Mawqudhah' and is, therefore, unlawful. Imam al-Jassas reports from Sayyidna 'Abdullah ibn 'Umar that he used to say: which means that an animal killed by gun shot is the 'Mawqudhah'; therefore, it is unlawful. Imams Abu Hanifah, Shafi'i, Malik and others are all in agreement with this view (al-Qurtubi).

The seventh category is called 'al-Mutaraddiyah' (killed by a fall). It means that an animal which dies by falling from a mountain, mound or a high building, or which dies by falling into a well or some similar depth is also unlawful. Therefore, says a report from Sayyidna 'Abdullah ibn Mas'ud: If you see a game standing on top of a mountain and you shoot your arrow at it after reciting Bismillah and the hit of the arrow causes the game to fall down and die, then, do not eat it.

Because, here too, the probability exists that the animal did not die with a hit from the arrow. May be, it died from the shock of the fall - if so, it will be counted under the category of 'Mutaraddiyah' (dead by a fall). Similarly, if an arrow is shot at a bird and it falls down in water, its eating has also been prohibited for the same reason that probability exists that the hunted bird had died by drowning (al-Jassas).

It should also be noted that Sayyidna 'Adiyy ibn Hatim too has reported the same ruling from the Holy Prophet (al-Jassas).

The eighth category is that of 'An-Natihah' (dead by goring). It refers to an animal which has died in some collision such as by bumping against a train or vehicle, or it has been gored by butting against another animal.

The ninth category is of an animal which died when torn apart by some beast.

After describing the unlawfulness of these nine categories, an exception has been mentioned. It was said:  . It means: If you find any of these animals alive and you slaughter it properly, then, it becomes lawful - eating it is permissible. 

This exemption cannot be applied to the first four categories, because in Maitah (carrion) and Dam (blood), the very possibility does not exist; and as for Khinzir (swine) and what falls under : ma uhilla li-ghayrillah (what has been invoked upon with [a name] other than that of Allah), they are unlawful in themselves - slaughtering or not slaughtering them is equally irrelevant. Therefore, there is a consensus of Sayyidna 'Ali, Ibn 'Abbas, Hasan al-Basri, Qatadah and other righteous elders on the view that this exemption applies to categories after the first four, that is, to the 'Munkhaniqah' (dead by strangulation) and what comes after it. So, it comes to mean that, should the animal be found alive under all these circumstances with commonly discernable signs of life, and slaughtered with the name of Allah while in the same condition, then, it is lawful - whether dead by strangulation, dead by blow, dead by a fall, dead by goring or that which a beast has eaten. Any of these slaughtered while sensing signs of life in it shall become lawful.

Under the tenth category, an animal which has been slaughtered at an altar is unlawful. The altar refers to slabs of rocks placed around the Ka'bah which the people of Jahiliyyah took as objects of worship and they would bring animals near the altars and sacrifice them dedicated to these rock slabs. They thought it was worship.

The people of Jahiliyyah used to eat all these kinds of animals, animals which are evil. The Holy QurÕan declared all of them to be unlawful.

The eleventh practice declared unlawful in this verse is the determining of shares with arrows: al-istiqsam bi al-azlam. The Arabic word, 'al-azlam' used in the QurÕan is the plural of zalam. This was an arrow used to determine shares during the days of Jahiliyyah. They were seven in number. One would have 'yes' and the other would have 'no' or some similar words written on them. These arrows were kept in the custody of the keeper of the Ka'bah.

When someone wanted his fortune told or wished to find out whether doing something in the future will be beneficial or harmful, they would go to the keeper of the Ka'bah, present money gift to him in anticipation of his service, who would, then, take out these arrows from the quiver one by one. If the arrow so drawn turned out to be the one with the word 'yes' on it, they thought that doing what they wanted to do was beneficial; and if, the arrow drawn had a 'no' on it, they drew the conclusion that they should not do what they wanted to do. The reason why this has been mentioned in the context of unlawful animals is that small groups of pagan Arabs used to have a joint slaughter of a camel or some other animal but, rather than divide up shares from the meat to all participants in accordance with the number of shares originally subscribed to, they would decide it by drawing these arrows. Obviously, by doing that, someone would remain totally deprived, someone else would get too much and there would be someone getting less than what was his right. Therefore, the unlawfulness of this procedure was explained alongwith the unlawfulness of animals.

'UlamaÕ say that all methods used to divine future happenings or to find out what is 'Ghayb' (Unseen) - whether divination through numbers ('ilm al-Jafr or Jafar), or palm-reading, or the taking of omen - fall under the injunction of 'determining shares with arrows.'

The Arabic term for 'determining shares with arrows' is sometimes used for Qimar or gambling as well wherein rights are determined by the methods of lots or lottery. This too is Haram (unlawful) on the authority of the QurÕan which prohibits it under the name, 'Maisir' (gambling). Therefore, righteous early elders Sa'id ibn Jubayr, Mujahid and Al-Sha'bi said that the way the pagan Arabs used arrows to determine shares, people of Persia and Asia Minor used chessmen and pieces of backgammon for the same purpose. They all fall under the injunction about arrows.

After explaining the unlawfulness of determining shares with arrows al-Tafsir al-Mazhari has particularly pointed out that the QurÕanic statement: (This is sin) which follows immediately after this injunction means that this method of divination or determining of shares is an act of sin which leads people astray. After that, it was said:

Today those who disbelieve have lost hopes of (damaging) your faith. So do not fear them, and fear Me.

This verse was revealed to the Holy Prophet on the day of 'Arafah of the Last Hajj in the tenth year of Hijrah. This was a time when the conquest of Makkah and almost of all Arabia was complete. Islamic law prevailed all over the Peninsula. Thereupon, reference was made to the assessment of disbelievers that Muslims were much lower in number as against them and that they were weak too based on which they planned to eliminate them. Now that they do not have those ambitions any more nor do they have the power to pose a challenge, Muslims have been asked to feel secure against them and go on to spend their energy in obeying and worshipping their Lord:

Today, I have perfected your religion for you, and have completed My blessing upon you, and chosen Islam as Din for you.

The combination of circumstances in which this verse was revealed is special. Imagine. This is the day of 'Arafah, the foremost day out of the days of the entire year and by chance this 'Arafah fell on a Jumu'ah (Friday) the merits of which are well-known. The place is nothing less than the plain of 'Arafat, close to the Mount of Mercy (Jabl ar-Rahmah) which, on the day of 'Arafah, is the chosen spot of the incessant descent of Mercy from Allah Almighty. The time is after 'Asr, which is a blessed time even during normal days, specially so on Friday wherein comes the hour when prayers are answered as confirmed by many authentic reports and this is the time for it. Then, this being the day of 'Arafah as well, it is all the more likely that prayers shall be answered particularly at this hour and time.

This is the largest and the first great gathering of Muslims for their Hajj. Participating in it are some one hundred and fifty thousand noble Sahabah, the Companions, may Allah be pleased with them all. And present with his Companions is the Holy Prophet who is the very mercy of all universes sitting on his mount, the she-camel 'Adba' under the legendary Mount of Mercy busy with his Wuquf in 'Arafat, now a great basic rite of Hajj.

It is under the canopy of these blissful merits and blessings and mercies that this verse is being revealed to the Holy Prophet . Spot witnesses to this spectacle, the noble Companions said: When this verse came in the mode of Wahy (revelation) to the Holy Prophet what happened was what had transpired earlier too: The weight released by the descending Revelation could be perceived as the she-camel was crouching under that weight, so much so that she was compelled to sit down.

Sayyidna Ibn 'Abbas says that this verse is almost the last verse of the Holy QurÕan; no verse dealing with Ahkam (Injunctions) was revealed after that. The only exception here is that of some verses of persuasive nature which have been identified as having been revealed after this verse. After the revelation of this verse, the Holy Prophet lived in this mortal world for only eighty one days, for this verse was revealed on the ninth day of Dhil-Hijjah in the Hijrah year 10 and it was on the twelfth day of the month of Rabi' al-Awwal in the eleventh year of Hijrah that the Holy Prophet Þ departed from this mortal world.

That this verse was revealed in such elegant setting with a very special concern has its secret in the message it conveys which is a great news, a solemn reward and an abiding hallmark of distinction for Islam and Muslims and for the Ummah at large. In a nutshell, the message is that the ultimate standard of True Faith and Divine Blessing which was to be bequeathed to human beings in this world has reached its perfection on that great day. This is, so to say, the climax of the divine blessings in the shape of a True Faith which began with Sayyidna Adam and continued in later times when the children of Adam in every period and every area kept receiving a part of this blessing in proportion to their prevailing conditions. Today, that Faith and that Blessing in its final form has been bestowed upon the Last of the Prophets, the Rasul of Allah and to his Ummah.

It goes without saying that this bestowal primarily highlights the excellence and distinction of the last and the foremost Prophet, Sayyidna Muhammad al-Mustafa Õäé Çääñç Ùäéç èÓäå among the community of prophets, messengers and apostles. But, it also proves that the Ummah has a distinct status among other Traditional Communities.

This is why some Jewish scholars came to Sayyidna 'Umar and told him: Your QurÕan has a verse which, if it was revealed to Jews, would have given them an occasion to celebrate its revelation through a festival. Sayyidna 'Umar asked: Which verse is that? They, in response, recited this very verse (). Sayyidna 'Umar said: Yes, we know where and when this verse was revealed. The hint was that the particular day was a day of doubled rejoicing (Eid) for Muslims, one for 'Arafah and the other for Jumu'ah (Friday).

The Islamic Principle of Celebrating Festive Occasions

This reply given by Sayyidna 'Umar also carries a hint towards a cardinal Islamic principle which, of all peoples and religions of the world, is the hallmark of Islam alone. It is common knowledge that peoples from every nation and every religious group commemorate their particular historical events conditioned by their respective self-view. Such days which return each year acquire the status of a major festival with them.

Somewhere the celebration is about the birth or death anniversary of a great person. Elsewhere, it would be a day of coronation, or the day of the conquest of some country or city, or some acclaimed historical event. The net outcome of all such celebrations is no more than increasing the image of particular individuals. Islam is against the cult of personality. It has bypassed the customs of the age of ignorance by eliminating the commemoration of persons and by introducing the commemoration of principles and objectives as standard practice.

Sayyidna Ibrahim, , the patriarch of prophets, was given the title of "Friend of Allah." The Holy QurÕan paid tributes to him on his success against trials. The verse: (and when his Lord put Ibrahim to a test with certain Words! And he fulfilled them) (2:124) means exactly this. But, no anniversary of his birth or death was ever celebrated, nor that of his son, Isma'il , nor that of his mother, nor any kind of memorial was established to perpetuate their memory.

Of course, there were things of significance in their deeds, things related to the objectives of religion and faith. This legacy was worth the best of preservation and commemoration and this legacy was not only preserved but made mandatory for all succeeding generations as an obligatory part of their religion and faith. Sacrifice. Circumcision. Running between the hills of Safa and Marwah. Throwing pebbles at three places in Mina. All these are living, ever-reminding monuments to the deeds of the same righteous elders which they performed by sacrificing their personal desires and natural needs aiming for nothing but the pleasure of Allah Almighty. Right there, in these deeds, there is a lesson for all peoples of all times that human beings should sacrifice everything, even the dearest of the dear, for the good pleasure of Allah.

So, this was how Islam abstained from celebrating days devoted to the birth and death of prominent men, or women, no matter how great, or the days highlighting their personal lives and times. Celebrated instead, were days centered around their deeds, specially those pertaining to some particular act of worship, for example, Laylatul-BaraÕah (the Night of Deliverance from Sin), Ramadan al-Mubarak (the Blessed Month of Ramadan), Laylatul-Qadr (the Night of Power), Yowm al-'Arafah (the Day of 'Arafah), Yowm al-'Ashura (the Day of 'Ashura) etc. As for 'Id, the well-known Muslim Festival of Rejoicing, it was limited to only two and that too was made purely religious in nature. The first 'Id ('Idul-Fitr) was set in between at the end of the month of Ramadan al-Mubarak and at the begining of the Hajj months while the second 'Id ('Idul-Adha) was appointed to be celebrated after the completion of the Hajj pilgrimage.

To sum up, let us return to the reply given by Sayyidna 'Umar which so succinctly declared that 'Ids in Islam do not follow historical events as among Jews and Christians. This was the custom of Jahiliyyah, the first age of ignorance when the passing of some major historical event would be turned into a festival. Now, as witnesses to the modern Age of Ignorance, we can see how wide-spread this urge to celebrate has become. The limit is that Muslims themselves have started imitating other nations indulging in practices contrary to their way.

Christians started celebrating a Festival commemorating the birth of Sayyidna 'Isa . With their example before them, some Muslims introduced another 'Id, the Festival of the birth of the Holy Prophet, may peace be upon him, and the blessings of Allah. Devoting a day to take out processions on streets with activities neither reasonable nor valid and filling a night with displays of lamps and lights, they took this to be an act of worship. For this there is no basic justification in the words and deeds of the Sahabah, the noble Companions, or the Tabi'in, the Successors to the Companions, or the large body of the righteous elders of the Muslim Community.

The truth of the matter is that this practice of celebrating days would pass with nations which lack individuals with superior merits and achievements. When lucky, they would find a couple or few suitable enough with a record of something special they may have done and commemorating them would become a matter of national pride for them.

If this custom of celebrating days were to be practiced in Islam, we would have to begin with more than one hundred and twenty thousand prophets each of whom has a big roster of wonderful achievements to his credit. Celebrating the birthday of and commemorating the achievements of each would be very much in order. After past prophets, peace be upon them, let us move to the Last of them and look at his pure and pristine life. When you do that there would not remain even one day which could turn out to be devoid of one or the other achievement which deserves to be celebrated. From his childhood to his youth, he was an epitome of moral perfections (or a paradigm of virtues, as termed by some modern Muslim writers in the West) whereby he was considered the most trustworthy person in the whole country of 'Arabia. Are these embellishments not worthy enough for Muslims to celebrate? Then, there is the Revelation of the Holy QurÕan, the event of Hijrah, the Battle of Badr, and Uhud, and Khandaq, and Hunayn, and Tabuk, and the Conquest of Makkah. Add to these all other battles in which the Holy Prophet participated. Each deserves a celebration. Similarly, there are thousands of his miracles; each one of them needs commemoration. One needs insight to look at the life of the Holy Prophet which would bring an honest person to come to the conclusion that his good life - not just a day from it, rather every hour in it - is most worthy of being commemorated, celebrated and rejoiced in.

After the Holy Prophet , think of some one hundred and twenty thousand of his noble Companions each one of whom is really a living miracle of their master. Would it not be unjust to ignore them and avoid celebrating their achievements? If we pursue this practice still further on, we shall be looking at those who followed after the noble Companions - righteous elders, men of Allah, scholars, masters and guides - whose number would shoot up to millions. If commemorative days have to be celebrated, how could one leave them out? Would it not be an injustice to them? Or, a failure to recognize intellectual merit or spiritual excellence? And if, left with not much choice, Muslims were to decide to celebrate memorial days for everyone, they would have a calendar of activities all full of celebrations with no day free - in fact, they would have to celebrate several commemorations, festivals and 'Ids every hour of every day!

No wonder the Prophet of Islam and all his Companions ignored this custom as outmoded pagan practice from the days of Jahiliyyah! Sayyidna 'Umar, the second Khalifah of Islam, may Allah be pleased with him, alludes to this very approach in his policy statement made before the Jews.

This Verse carries the good news that Allah has given to the noble Prophet and his Community three rewards: Perfection of Faith, Completion of Divine Blessing and the Shari'ah of Islam as the Chosen Way for the Muslim Community.

1. Sayyidna 'Abdullah ibn 'Abbas, and others with him, explain that Perfection of Faith refers to the perfection of all limits, obligations, injunctions and refinements in personal and social behaviour as necessary for the True Faith. Now there is no need to add to it, nor there remains any probability of a shortfall (Ruh al-Ma'ani). For this reason, no new injunction from among the total corpus of injunctions was revealed after this. As already pointed out earlier, the few verses which were revealed later on carry either some subjects of persuasion or were a reiteration of injunctions already revealed.

What has been said here is not contrary to the function of the most-authentically qualified jurists of Islam (Mujtahid Imams) through which they could explicate and elaborate injunctions of the Shari'ah related to new and unprecendented events and circumstances as based on their highest possible effort and judgement (Ijtihad). The reason is simple - because the Holy QurÕan which has laid down the limits and obligations of religious injunctions has also, at the same time, determined the principles of Ijtihad. Pursuant to this authority, all rules and regulations deduced by Ijtihad right through the Last Day will be considered as if they are, in a way, the very injunctions of the QurÕan itself - because they are subordinate to the principles given by the QurÕan.

To sum up, we can say that 'Perfection of Faith', as explained by Sayyidna 'Abdullah ibn 'Abbas, is the perfection of all injunctions of the Faith. It needs no addition, while the probability of any shortfall through abrogation just does not exist - because, soon after, the ongoing process of Wahy (revelation) was to be discontinued following the passing away of the Holy Prophet Õäé Çääñç Ùäéç èÓäå from this mortal world; and no injunction of the Holy QurÕan can be abrogated without a Divine revelation (Wahy). As for the apparent multiplicity of sub-injunctions that generated from jurists under the principle of Ijtihad was, in reality, no multiplicity as such. It was, rather, the explication and elaboration of the QurÕanic injunctions.

2. 'Completion of Blessing' means the rise of Muslims and the fall of their antagonists - which was manifested through the Conquest of Makkah, the eradication of the customs of Jahiliyyah and through the absence of all disbelievers from the Hajj that year.

The words of the QurÕan used here show that 'Ikmal' (perfection) has been coupled with 'Din' (Faith) while the word 'Itmam' (Completion) goes with 'Ni'mah' (blessing) - though both words are obviously synonymous and are generally used interchangeably. But, in fact, there is a difference in the sense they both carry. This has been explained by Imam Raghib al-Isfahani in his Mufradat al-QurÕan by saying that the 'Ikmal and Takmil' (Perfection) of something means that the purpose and objective behind it has been accomplished (perfection of something carries exactly the same sense in English, specially at a time when spoken of, as 'al-yowm' (today) in the verse already indicates). The other word, 'Itmam' (Completion) means that nothing else is needed any more. Thus, 'Perfection of Faith' tells us that the purpose of sending Divine Law and the injunctions of Faith into this world stands fulfilled and perfected today; and 'Completion of Blessing' means that Muslims do not have to depend on anyone anymore. Allah has Himself given them supremacy, power, authority. They can use these to promulgate and implement the imperatives (Ahkam, Injunctions) of this True Faith.

Also noteworthy here is the arrangement in the Verse where 'Din' (Faith) has been attributed to Muslims while the attribution of 'Ni'mah' (Blessing) is towards Almighty Allah. This is because 'Din' (Faith) is demonstrated by what the members of the Community do while the consummation of 'Ni'mah' (Blessing) is directly from Almighty Allah (Ibn al-Qayyim, Tafsir).

The meanings as established here also clarify that the Perfection of Faith 'today' does not mean that, earlier, the Faith of the blessed prophets was imperfect. Quite contrary to that, the 'Din' (Faith) of every prophet and messenger was perfect and complete in terms of the relevant period of time (Tafsir al-Bahr al-Muhit with reference to al-Qaffal al-Marwazi). In other words, it means that the period in which a Law or Faith was sent by Allah to a prophet, it was in itself perfect and complete for that period and for the people who belonged to it. But, the future projection, that the Faith quite perfect for that period and its people will not remain perfect for later periods and peoples, was already there in the ultimate Knowledge of Almighty Allah - He knew that it would be abrogated and another Faith and Law will take its place. This is contrary to the case of the Shari'ah of Islam which was sent last of all since it is perfect from all sides and angles. It is neither specified for any particular time nor is it restricted to any particular area, country or people. Instead of all that, Islam is a Shari'ah which is perfect and complete for every period and every area and every people for all times to come right upto the Last Day.

3. The third reward which has been bestowed upon the Muslim Community through this Verse is that Allah has, by His creational prerogative, authority and wisdom, chosen the Faith of Islam for this Ummah which is perfect and complete in all its aspects - and on which depends the ultimate Salvation.

Certainly great was the message this Verse gave to the Muslim Community which was thus blessed with the finest gift they could ever dream of: the gift of the Din of Islam - the last and the most perfect Faith, after which there is no Faith to come and in which there shall be no addition or deletion. When this Verse was revealed, Muslims had good reason to be jubilant about Allah's mercy which descended upon them in that manner. But, Sayyidna 'Umar was found in tears. The Holy Prophet asked him the reason for his tears. He replied: This Verse seems to indicate that now your stay in this world is very short, because with the perfection of Islam, the need of a Rasul to be present also stands fulfilled! The Holy Prophet agreed with him (Tafsir ibn Kathir and al-Bahr al-Muhit). Time showed that the Holy Prophet departed from this mortal world only after eighty one days this event took place.

Unlawfulness of Animals: Exception under Compulsion

Towards the end of the Verse, the statement: ( But, whoever is compelled by severe hunger with no way out) relates to animals the unlawfulness of which has been mentioned in the earlier part of the Verse. The purpose of the sentence is to exclude a particular condition from the general rule. If a person is subjected to severe hunger to a point where death becomes likely, then, under this condition, were he to eat a little from unlawful animals mentioned in the Verse, there will be no sin on him. But, the condition is that the purpose of such eating should not be to have one's fill or to enjoy it. Instead of doing that, one should eat just about what would remove the state of compulsion.

This is exactly what the words: (having no inclination to sin) following immediately mean, that is, this act should be free from any inclination to commit a sin. Contrary to that, the purpose should only be limited to get relief from the excruciating state of compulsion. Towards the end of the Verse, the statement:  (Allah is Most-Forgiving, Very-Merciful) makes a pointed reference to the fact that these unlawful things are still unlawful as they already were, but only such a person has been given leave because of the state of compulsion he may be in.