The Quran

حُرِّمَت عَلَيكُمُ المَيتَةُ وَالدَّمُ وَلَحمُ الخِنزيرِ وَما أُهِلَّ لِغَيرِ اللَّهِ بِهِ وَالمُنخَنِقَةُ وَالمَوقوذَةُ وَالمُتَرَدِّيَةُ وَالنَّطيحَةُ وَما أَكَلَ السَّبُعُ إِلّا ما ذَكَّيتُم وَما ذُبِحَ عَلَى النُّصُبِ وَأَن تَستَقسِموا بِالأَزلامِ ۚ ذٰلِكُم فِسقٌ ۗ اليَومَ يَئِسَ الَّذينَ كَفَروا مِن دينِكُم فَلا تَخشَوهُم وَاخشَونِ ۚ اليَومَ أَكمَلتُ لَكُم دينَكُم وَأَتمَمتُ عَلَيكُم نِعمَتي وَرَضيتُ لَكُمُ الإِسلامَ دينًا ۚ فَمَنِ اضطُرَّ في مَخمَصَةٍ غَيرَ مُتَجانِفٍ لِإِثمٍ ۙ فَإِنَّ اللَّهَ غَفورٌ رَحيمٌ

Muhammad Asad

FORBIDDEN to you is carrion, and blood, and the flesh of swine, and that over which any name other than God's has been invoked,¹ and the animal that has been strangled, or beaten to death, or killed by a fall, or gored to death, or savaged by a beast of prey, save that which you [yourselves] may have slaughtered while it was still alive; and [forbidden to you is] all that has been slaughtered on idolatrous altars.² And [you are forbidden] to seek to learn through divination what the future may hold in store for you:³ this is sinful conduct. Today, those who are bent on denying the truth have lost all hope of [your ever forsaking] your religion: do not, then, hold them in awe, but stand in awe of Me! Today have I perfected your religious law for you, and have bestowed upon you the full measure of My blessings, and willed that self-surrender unto Me shall be your religion.'⁴ As for him, however, who is driven [to what is forbidden] by dire necessity⁵ and not by an inclination to sinning - behold, God is much-forgiving, a dispenser of grace.

See 2 : 173.
The nusub (sing. nasibah) were the altar-stones set up in pre-Islamic times around the Ka'bah on which the pagan Quraysh used to sacrifice animals to their idols. However, from the story of Zayd ibn 'Amr ibn Nufayl (Bukhari) it appears that not only sacrificial animals but also such as were, destined for common consumption were often slaughtered there for the sake of a supposed "blessing" (see Fath al-Bari VII, 113). Some philologists consider the form nusub a singular, with ansab as its plural (cf. verse 90 of this surah). In either case the term denotes an association with all manner of practices which could be described as "idolatrous", and should not be taken merely in its literal sense. Cf. in this respect also verse 90 of this surah, and the corresponding note 105.
Lit., "to aim at divining [the future] by means of arrows". This is a reference to the divining-arrows without a point and without feathers used by the pre-Islamic Arabs to find out what the future might hold in store for them. (A comprehensive description of this practice may be found in Lane III, 1247.) As is usual with such historical allusions in the Qur'an, this one, too, is used metonymically: it implies a prohibition of all manner of attempts at divining or foretelling the future.
According to all available Traditions based on the testimony of the Prophet's contemporaries, the above passage - which sets, as it were, a seal on the message of the Qur'an - was revealed at 'Arafat in the afternoon of Friday, the 9th of Dhu'l-Hijjah, 10 H., eighty-one or eighty-two days before the death of the Prophet. No legal injunction whatsoever was revealed after this verse: and this explains the reference to God's having perfected the Faith and bestowed the full measure of His blessings upon the believers. Man's self-surrender (islam) to God is postulated as the basis, or the basic law, of all true religion (din): This self-surrender expresses: itself not only in belief in Him but also in obedience to His commands: and this is the reason why the announcement of the completion of the Qur'anic message is placed within the context of a verse containing the last legal ordinances ever revealed to the Prophet Muhammad.
Lit., "in [a condition of] emptiness' (fi makhmasah). This is generally taken to mean "in extreme hunger"; but while this expression does, in the first instance, signify "emptiness caused by hunger", the reference to divination in the above verse points to a metonymical use of the term makhmasah as well: that is to say, it covers here not merely cases of actual, extreme hunger (which makes the eating of otherwise prohibited categories of meat permissible, as is explicitly stated in 2:173) but also other situations in which overwhelming; extraneous forces beyond a person's control may compel him, against his will, to do something that is normally prohibited by Islamic Law - as, for instance, to use intoxicating drugs whenever illness makes their use imperative and unavoidable.