وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا لَا مُبَدِّلَ لِكَلِمَاتِهِ وَهُوَ السَّمِيعُ الْعَلِيمُ ﴿۱۱۵﴾ وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ ﴿۱۱۶﴾ إِنَّ رَبَّكَ هُوَ أَعْلَمُ مَنْ يَضِلُّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ ﴿۱۱۷﴾ فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِنْ كُنْتُمْ بِآيَاتِهِ مُؤْمِنِينَ ﴿۱۱۸﴾

﴾115﴿ Wa tammat Kalimatu Rabbika sidqanw wa 'adlaa; laa mubaddila li Kalimaatih; wa Huwas Samee'ul 'Aleem
﴾116﴿ Wa in tuti' aksara man fil ardi yudillooka 'an sabeelil laah; iny yattabi'oona illaz zanna wa in hum illaa yakhrusoon
﴾117﴿ Inna rabbaka Huwa a'lamu mai yadillu 'an sabeelihee wa Huwa a'lamu bilmuhtadeen
﴾118﴿ Fakuloo mimmmaa zukirasmul laahi 'alaihi in kuntum bi Aayaatihee mu'mineen

﴾115﴿ And the word of your Lord has been perfected in truth and justice. None can change His words, and He is the All-Hearing, the All-Knowing over all things.
﴾116﴿ And if you follow most of those on earth, they will lead you away from the path of Allah. They follow nothing but conjecture, and they do nothing but guess.
﴾117﴿ Indeed, your Lord knows best who strays from His path, and He knows best those who are rightly guided.
﴾118﴿ So eat from that upon which the Name of Allah has been mentioned, if you truly believe in His commandments.

[115] This is the reason why judgment must be made by the Book of Allah: because the truthfulness and justice of this Book are complete. No one can alter it, and there is no other book like it. For this reason, it is the rightful ḥakam (arbiter).
(صِدْقًا) – It is truthful in its reports and narratives.
(عَدْلًا) – It is just in its commands and prohibitions.
(كَلِمَتُ رَبِّكَ) – This is a name for the Qur’an. It is in the singular form, considering it as a collective whole—meaning the entire Book of Allah is uniform in its truth and justice.
(لَا مُبَدِّلَ لِكَلِمَاتِهِ) – Here, the word kalimātihi (His words) is in plural form, pointing to the fact that not even a single word of it can be altered. Similar expressions are found in verse 27 of Surah Al-Kahf and verse 64 of Surah Yunus.
[116] The reasoning of the people of truth has been mentioned—now the argument of the opponents is being addressed. This is a refutation of their false reasoning, which is based on the majority, following conjecture, and relying on baseless assumptions.
They follow ẓann (conjecture) in matters of belief, and kharṣ (guesswork without evidence) in actions. Likewise, following conjecture is the method of misguided scholars, and acting upon baseless guesses (kharṣ) is the way of blind imitators (muqallidīn).
[117] Previously, the contrast between the misguided and the righteous was mentioned through reasoning and argument. Now, their distinction and difference are described from the perspective of Allah’s knowledge.
Allah the Exalted’s knowledge encompasses both groups, and His knowledge of them necessitates that He will hold each accountable and grant reward or punishment accordingly.
[118] From this point until the end is the second section of the Surah, and it consists of three parts. The first part extends up to verse 135. In this section, there is a refutation of declaring things unlawful (ḥarām) without Allah's command, of making vows (nadhar) to other than Allah, two obstacles in the path of da‘wah (conveying the message) are mentioned, a contrast between two groups is drawn, and there is a warning of the Hereafter.
Its connection to what came before is that after refuting the baseless arguments of the ignorant, now the focus shifts to refuting their false rulings on what is lawful and unlawful—which is a practical form of shirk (associating partners with Allah).
(فَكُلُوا) – Meaning: consider lawful and do not declare unlawful what Allah’s name has been mentioned upon—whether during a vow or during slaughter. This verse refutes making things ḥarām by other than Allah’s command.
(ذُكِرَ اسْمُ اللَّهِ) – This shows that if the name of someone other than Allah is mentioned upon something, it becomes unlawful, as Shurbīnī has written.
(مُؤْمِنِينَ) – Meaning: true belief in the divine signs demands that when it comes to declaring things lawful or unlawful, you must accept only what comes from Allah the Exalted, and not from anyone else.