فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ وَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ وَلَا تَزَالُ تَطَّلِعُ عَلَى خَائِنَةٍ مِنْهُمْ إِلَّا قَلِيلًا مِنْهُمْ فَاعْفُ عَنْهُمْ وَاصْفَحْ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ ﴿۱۳﴾ وَمِنَ الَّذِينَ قَالُوا إِنَّا نَصَارَى أَخَذْنَا مِيثَاقَهُمْ فَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ فَأَغْرَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَى يَوْمِ الْقِيَامَةِ وَسَوْفَ يُنَبِّئُهُمُ اللَّهُ بِمَا كَانُوا يَصْنَعُونَ ﴿۱۴﴾ يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَنْ كَثِيرٍ قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ ﴿۱۵﴾

﴾13﴿ Fabimaa naqdihim meesaa qahum la'annaahum wa ja'alnaa quloobahum qaasiyatai yuharrifoonal kalima 'ammawaadi'ihee wa nasoo hazzam mimmaa zukkiroo bih; wa laa tazaalu tattali'u 'alaa khaaa'inatim minhum illaa qaleelam minhum fa'fu 'anhum wasfah; innal laaha yuhibbul muhsineen
﴾14﴿ Wa minal lazeena qaalooo innaa nasaaraaa akhaznaa meesaaqahum fanasoo hazzam mimmaa zukkiroo bihee fa aghrainaa bainahumul 'adaawata walbaghdaaa'a ilaa yawmil Qiyaamah; wa sawfa yunabbi'uhumul laahu bimaa kaanoo yasna'oon
﴾15﴿ yaaa Ahlal kitaabi qad jaaa'akum Rasoolunaa yubaiyinu lakum kaseeram mimmmaa kuntum tukhfoona minal Kitaabi wa ya'foo 'an kaseer; qad jaaa'akum minal laahi noorunw wa Kitaabum Mubeen

﴾13﴿ So by their breaking our covenant, we cursed them and turned their hearts hard, they turn the words of Allah Almighty from their places And they forgot a large part of what was expressed, and you will always be informed of their betrayal (shortcomings) except for a few of them And you will always be informed of their treachery (defects), except for a few of them, so ignore them and turn away (from blaming them) Indeed, Allah loves those who do good
﴾14﴿ And from those who said, without a doubt, we are Christians, we took a firm promise from them, so they forgot a part of what was revealed to them So, We caused enmity (in apparrent) and hatred (in heart) between them until the Day of Resurrection and soon Allah informs them of what they used to do
﴾15﴿ O People of the Book: surely Our Messenger has come to you, revealing to you many (matters) of what you were hiding from the Book of Allah, the Exalted And you turn away from many of them, surely there has come to you from Allah, the Exalted, a light and a clear book

[13] Under this mention, five worldly punishments are described due to breaking a covenant. (Qāsiyah) refers to those upon whom neither admonition, fear, nor glad tidings have any effect; they perceive good as evil and evil as good. (Yuḥarrifūna al-Kalim) is a consequence of their hardened hearts, which is why it is mentioned without conjunction. This distortion is meant in a spiritual sense, meaning they interpret matters in such a way that they justify polytheism, disbelief, innovations, and sin. This is also mentioned in verse 75 of Surah Al-Baqarah: (An Mawāḍiʿihī) referring to an appropriate and true meaning, indicating that spiritual distortion and reprehensible interpretation are intended. (Wa Nasū Ḥaẓẓan) means that the portion of the Torah and Gospel containing monotheism and the mention of the final messenger was abandoned as if it were completely forgotten, even though some parts were still accepted. This corresponds to the verse (Afa Tu'minūna Bi-Baʿḍi al-Kitāb wa Takfurūna Bi-Baʿḍin) or it implies that due to their distortion, their memory weakened, and they forgot much of Allah’s book and divine religion. (Fa'fu ʿAnhum) refers either to a small group of believers or to those who broke the covenant. The meaning of forgiveness here is to pardon the offense they committed against the Prophet (May Allah bless him and give him peace), meaning not to seek retribution, just as the Noble Prophet (May Allah bless him and give him peace) forgave the sorcerer and the woman who poisoned him. (Waṣfaḥ) means to turn away from reproaching them after forgiving.
[14] In this mention, the second example of breaking a covenant is given. Their breach of the covenant is mentioned along with a worldly punishment, and this refers to the Christians after the mention of the Jews. (Qālū Innā Naṣārā) indicates that they themselves chose the name "Nazarenes," claiming that they were the supporters of Jesus (peace be upon him). This name was not given by Allah, but it refers to those Christians who broke the covenant. (Fa Nasū Ḥaẓẓan) Here, the breaking of the covenant is described as forgetfulness because, unlike the Jews, their breach was not initially apparent but resulted from ignorance. In contrast, the Jews broke their covenant despite having knowledge. (Ḥaẓẓan Mimmā Dhukkirū) refers to the matter of monotheism. (Fa Aghraynā Baynahumu al-ʿAdāwata wa al-Baghḍāʾa) The word "Aghraynā" is derived from "Ghirā," meaning adhesion, implying that enmity arose among them so strongly that they became entangled with one another due to hatred and ignorance, or that enmity clung to them. This indicates that sectarian divisions among them became more pronounced than among the Jews. Initially, the Jacobites, Nestorians, and Melkites emerged with differing views about Jesus (peace be upon him), and later, other sects formed, leading to much conflict and strife among them. (Ilā Yawmi al-Qiyāmah) refers to the time of the descent of Jesus (peace be upon him), which is near the Day of Judgment.
[15] From this verse onward, up to verse 41, the second section discusses the detailed conditions of the People of the Book who broke their covenant. In this passage, there are two addresses directed to the People of the Book and one to the believers. In verse 15, the address is a call to obey the final Messenger and the Quran, emphasizing their greatness. (Yā Ahl al-Kitāb) refers to the People of the Book in a general sense, whether it be the Torah or the Gospel, encompassing both Jews and Christians. (Wa Yaʿfū ʿAn Kathīr) refers to Allah’s pardoning, meaning the omission or disregard of mentioning certain matters—those that do not pertain to the final religion and have been abrogated in this faith. Since both aspects are extensive, the intended meaning is general abundance. (Qad Jāʾakum Min Allāh) encourages adherence to the Quran by highlighting two of its attributes. The first is "light", as the Quran illuminates the truth and dispels the darkness of ignorance. The second is (Wa Kitābun Mubīn), where "Mubīn" is an attribute describing the Quran, meaning either that it is inherently clear in its rulings or that it makes things clear to others.