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Qurʾān Bukhārī Muslim Nasāʾī Abū Dāwūd Tirmidhī Ibn Mājah Mālik Aḥmad Dārimī Ḥākim Ibn Ḥibbān Ṭabarānī Nasāʾī's Kubrá Bayhaqī al-Luʾluʾ wa-al-Marjān Ibn Rajab's Fifty Riyāḍ al-Ṣāliḥīn Aḥmad's Zuhd Suyūṭī
quran:5:95 –

O you who have believed, do not kill game while you are in the state of ihram. And whoever of you kills it intentionally - the penalty is an equivalent from sacrificial animals to what he killed, as judged by two just men among you as an offering ˹to Allah˺ delivered to the Ka'bah, or an expiation: the feeding of needy people or the equivalent of that in fasting, that he may taste the consequence of his deed. Allah has pardoned what is past; but whoever returns ˹to violation˺, then Allah will take retribution from him. And Allah is Exalted in Might and Owner of Retribution.  

O you who believe, do not slay game while you are in the state of pilgrimage inviolability, for the hajj or the ‘umra; whoever of you slays it wilfully, then the compensation shall be (read fa-jazā’un, ‘then the compensation ˹shall be˺’, followed by a nominative ˹mithlu, ‘the like of’˺) that is to say, a compensation is incumbent on him, and that is, the equivalent of what he has slain, of flocks, in other words, a similar creature (a variant reading has an annexation construction for jazā’, ‘compensation’, ˹sc. fa-jazā’u mithli, ‘then the compensation of’˺), to be judged, that is, the equivalent ˹is to be judged˺, by two just men among you, both possessing astuteness, with which they are able to identify the nearest ˹animal˺ in equivalence to it ˹the slain animal˺. Ibn ‘Abbās, ‘Umar and ‘Alī, may God be pleased with them, all adjudged a beast of sacrifice ˹as redemption˺ for an ostrich ˹slain˺; Ibn ‘Abbās and Abū ‘Ubayda adjudged a cow ˹as redemption˺ for wildebeest or wild ass; ˹‘Abd Allāh˺ Ibn ‘Umar and ˹‘Abd al-Rahmān˺ Ibn ‘Awf, a sheep for a gazelle, and, as Ibn ‘Abbās, ‘Umar and others did, ˹a sheep˺ also ˹as a redemption˺ for ˹slaying˺ pigeons, because they ˹pigeons˺ resemble these ˹sheep˺ in taking scoops of water ˹when drinking˺; an offering (hadyan is a circumstantial qualifier referring to jazā’, ‘compensation’) to reach the Ka‘ba, that is, to be taken into the Sanctuary, sacrificed there and given as a voluntary offering to its needy ˹residents˺, and it cannot be sacrificed wherever ˹else˺ it may be (bāligha l-ka‘ba, ‘to reach the Ka‘ba’, is in the accusative because it is an adjectival qualification of what precedes, even if it stands as an annexation, since such an annexation is only morphological and not ˹valid˺ as a ˹grammatical˺ characterisation); if there is no equivalent beast of flock for the game slain, as in the case of a small bird or locusts, then the person is obliged ˹to compensate˺ with ˹equivalent˺ value. Or, it is incumbent on him ˹to make˺, an expiation: other than compensation, and if he should find the means then this ˹expiation˺ is, food for the poor, ˹food˺ to be taken from the principal food of the town, equivalent to the value of the compensation, being one mudd measure for each poor person (a variant reading has kaffāra, ‘expiation’, in an annexation with the following noun ˹sc. kaffāratu ta‘āmin, ‘the expiation of food’˺ as an explication ˹of kaffāra, ‘expiation’˺); or, it is incumbent on him ˹to compensate with˺, the equivalent of that, food, in fasting, so that he fasts one day for every mudd measure ˹that he is unable to provide˺; but if he has the means to ˹provide the food˺ then it is incumbent on him to do so, so that he may taste the evil consequence, the burden of the compensation, of his deed, the one he has perpetrated. God has pardoned what is past, of game slain before it was prohibited; but whoever offends again, God will take vengeance on him; God is Mighty, His way will prevail, Lord of Retribution, against those who disobey Him. Unintentional slaying ˹of game˺ is also included with intentional slaying in what has been mentioned ˹of required compensation or expiation˺.
القرآن:٥:٩٥ –

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ ۚ وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا لِيَذُوقَ وَبَالَ أَمْرِهِ ۗ عَفَا اللَّهُ عَمَّا سَلَفَ ۚ وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ ۗ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ  

{يا أيها الذين آمنوا لا تقتلوا الصيد وأنتم حُرُم} محرمون بحج أو عمرة {ومن قتله منكم متعمِّدا فجزاءٌ} بالتنوين ورفع ما بعده أي فعليه جزاء هو {مثلُ ما قتل من النعم} أي شبهه في الخلقة وفي قراءة بإضافة جزاء {يحكم به} أي بالمثل رجلان {ذوا عدل منكم} لهما فطنة يميزان بها أشبه الأشياء به، وقد حكم ابن عباس وعمر وعلى ؓ في النعامة ببدنة، وابن عباس وأبوعبيدة في بقر الوحش وحماره ببقره وابن عمر وابن عوف في الظبي بشاة وحكم بها ابن عباس وعمر وغيرهما في الحمام لأنه يشبهها في العَبِّ {هديا} حال من جزاء {بالغ الكعبة} أي يبلغ به الحرم فيذبح فيه ويتصدق به على مساكينه ولا يجوز أن يذبح حيث كان ونصبه نعتا لما قبله وإن أضيف لأن إضافته لفظية لا تفيد تعريفا فإن لم يكن للصيد مثل من النعم كالعصفور والجراد فعليه قيمته {أو} عليه {كفارةٌ} غير الجزاء وإن وجده هي {طعامُ مساكين} من غالب قوت البلد ما يساوى قيمته الجزاء لكل مسكين مد، وفي قراءة بإضافة كفارة لما بعده وهي للبيان {أو} عليه {عدل} مثل {ذلك} الطعام {صياما} يصومه عن كل مد يوما وإن وجده وجب ذلك عليه {ليذوق وبال} ثقل جزاء {أمره} الذي فعله {عفا الله عما سلف} من قتل الصيد قبل تحريمه {ومن عاد} إليه {فينتقم الله منه والله عزيز} غالب على أمره {ذو انتقام} ممن عصاه، والحق بقتله متعمداً فيما ذكر الخطأ.