لَا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا ﴿۱۴۸﴾ إِنْ تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَنْ سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا ﴿۱۴۹﴾ إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَنْ يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَنْ يَتَّخِذُوا بَيْنَ ذَلِكَ سَبِيلًا ﴿۱۵۰﴾ أُولَئِكَ هُمُ الْكَافِرُونَ حَقًّا وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُهِينًا ﴿۱۵۱﴾

﴾148﴿ Laa yuhibbullaahul jahra bis sooo'i minal qawli illaa man zulim; wa kaanallaahu Samee'an 'Aleemaa
﴾149﴿ in tubdoo khairann aw tukhfoohu aw ta'foo 'an sooo'in fa innal laaha kaana 'afuwwan Qadeeraa
﴾150﴿ Innal lazeena yakkfuroona billaahi wa Rusulihee wa yureedoona ai yufarriqoo bainal laahi wa Rusulihee wa yaqooloona nu'minu biba'dinw wa nakfuru biba' dinw wa yureedoona ai yattakhizoo baina zaalika sabeelaa
﴾151﴿ Ulaaa'ika humul kaafiroona haqqaaw; wa a'tadnaa lilkaafireena 'azaabam muheenaa

﴾148﴿ Allah does not like the public mention (or speaking aloud) of evil words, except by one who has been wronged.
And Allah is All-Hearing, All-Knowing.
﴾149﴿ If you disclose a good deed or keep it hidden, or pardon an evil (done to you), then surely Allah is Pardoning, All-Powerful.
﴾150﴿ Surely those who disbelieve in Allah and His Messengers and seek to make a distinction between Allah and His Messengers, and say, “We believe in some and disbelieve in others,” and want to adopt a way in between .
﴾151﴿ Those are the true disbelievers, and We have prepared for the disbelievers a humiliating punishment.

[148] This means that if a hypocrite utters a word of disbelief and then makes excuses for it, Allah has said that except in the case of being wronged (when compelled under threat of death), uttering words of disbelief without compulsion is not permissible and falls under this noble verse.
Likewise, cursing (praying for evil) is not permissible, except that if the oppressed prays against the oppressor, it is quickly accepted.
[149] The meaning is: if you utter a good word (religious speech) openly, or intend it in your heart, or you erase evil words and deeds, this is good.
Or if someone does evil to you and you pardon him, that too is good, because Allah, despite having all power, pardons — and a human is weak, so for him to forgive is especially praiseworthy.
[150] From this verse up to verse (169) is the second section, in which the evil traits of the People of the Book are mentioned.
It also mentions the reasons why some of Allah’s blessings were withheld from them, and answers one of their questions with two responses: the first is a binding argument, mentioning their evils; the second is a factual answer.
(Yufarriqū bayna Allāhi wa rusulih) — making a distinction between Allah and His messengers means saying, “I accept Allah’s ruling but not the ruling of the Messenger,” like those who deny hadith.
In this, four evil qualities are mentioned.
(An yattakhidhū bayna dhālika sabīlan) — Majdi said: this includes the “Great King” who created a mixed religion of kufr and Islam, and Prince Dara who also complained of this. Even now, some ignorant people have such thoughts.
[151] In this verse, one trait is mentioned, and it is a warning about the Hereafter.
(Ḥaqqan) — for emphasis, meaning they are truly and certainly disbelievers.