يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ ﴿۵۱﴾ فَتَرَى الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَى أَنْ تُصِيبَنَا دَائِرَةٌ فَعَسَى اللَّهُ أَنْ يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِنْ عِنْدِهِ فَيُصْبِحُوا عَلَى مَا أَسَرُّوا فِي أَنْفُسِهِمْ نَادِمِينَ ﴿۵۲﴾ وَيَقُولُ الَّذِينَ آمَنُوا أَهَؤُلَاءِ الَّذِينَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ إِنَّهُمْ لَمَعَكُمْ حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُوا خَاسِرِينَ ﴿

﴾51﴿ Yaaa aiyuhal lazeena aamanoo laa tattakhizul Yahooda wan nasaaraaa awliyaaa'; ba'duhum awliyaaa'u ba'd; wa mai yatawallahum minkum fa innahoo minhum; innal laaha laa yahdil qawmaz zaalimeen
﴾52﴿ Fataral lazeena fee quloobihim maraduny yusaari'oona feehim yaqooloona nakhshaaa an tuseebanaa daaa'irah; fa'asallaahu ai yaatiya bilfathi aw amrim min 'indihee fa yusbihoo 'alaa maaa asarroo feee anfusihim naadimeen
﴾53﴿ Wa yaqoolul lazeena aamanooo ahaaa'ulaaa'il lazeena aqsamoo billaahi jahda aimaanihim innahum lama'akum; habitat a'maaluhum fa asbahoo khaasireen

﴾51﴿ O believers: Do not take Jews and Christians as friends, some of them are the same (in disbelief) as others, And whoever loves them is one of you, then indeed he is one of them indeed Allah Almighty does not give success to the stubborn people
﴾52﴿ So you see those who have a disease in their hearts hurrying in their friendship, saying that we are afraid of an accident happening to us, Therefore, it is almost certain that Allah Almighty will bring victory or something else from their side, so they will regret what they have hidden in their hearts (friendship with disbelievers)
﴾53﴿ And the believers say: Are they the ones who swear hard oaths by Allah, the Most High, that they are your companions, their actions were wasted, so they became the losers

[51] From this verse begins the second section of the second chapter, up to verse 66. In this verse, there is a prohibition against forming alliances with the Jews and Christians. This is the seventh contract from among the contracts of the believers. Then there is rebuke for the hypocrites who act against this contract. The connection between this verse and the previous one is that since the Prophet was commanded to be cautious of the Jews and Christians out of fear of their temptation, it becomes a necessary obligation for the believers to avoid them, so they do not go astray. The Jews and Christians are people who seek the judgment of ignorance, and thus the verse declares disassociation from them. "O you who believe"—this attribute of faith requires the abandonment of alliances with the Jews and Christians. "As allies"—a similar ruling regarding disbelievers in general appears in verse 28 of Surah Al-Imran: "They are allies of one another." This is a reason for the previous command, and alliance with them means mutual support against Muslims, as well as imitation in acts of disbelief—even though there is enmity among them as proven by verse 113 of Surah Al-Baqarah. From this verse, the principle is derived that "Kufr is one religion" (i.e., disbelievers are united in their stance against Islam). "And whoever among you takes them as allies..."—from this, the hadith is derived: "Whoever imitates a people is one of them." What is meant here is resemblance in their religious matters.
[52] This is a rebuke directed at the hypocrites for violating the previous covenant, and it mentions their excuse—then refutes it.
"Marad" (disease) here refers to doubt, hypocrisy, and love for the disbelievers. "Yusāri‘ūna fīhim" means they hasten in alliance with them (i.e., in befriending them). The haste here is due to their lack of foresight—they do this thoughtlessly, without considering the harm that such alliances might bring.
"Yaqūlūna" introduces the hypocrites’ excuse: they say they do this because a "dā’irah" (misfortune or calamity) might befall the Muslims. This refers to any disaster brought by the turning of fate, especially the dominance of the disbelievers or the weakening of the believers. It can also mean famine and hunger—they fear that if things go badly, the Jews and Christians will not provide them with grain or aid.
"Bil-fatḥ" refers to the victory of Islam over the disbelievers. "Aw amrin min ‘indih" refers to either an increase in sustenance for the believers or the exposure of the secrets of the disbelievers.
"Fa-yuṣbiḥū"—the use of the term “they become” in the morning is symbolic. It expresses how the state of the hypocrites was like darkness, and then when the light of truth (like morning) appears, their true deficiency is exposed. They will then regret their friendship with the Jews and Christians.
[53] This statement of the believers is expressed in a tone of astonishment after the reality of the hypocrites becomes clear.
"Jahda aymānihim" refers to their swearing strong oaths by Allah to the polytheists (i.e., the hypocrites swearing to the disbelievers), with great emphasis. Though they customarily swear by things other than Allah, in this case they swear by Allah with intensity to convince them.
"Khāsirīn" (the losers) indicates a state worse than mere regret. Regret alone relates to the loss of worldly desires, but loss (khasārah) includes the ruin of both worldly and religious affairs. Along with disgrace in this world, their deeds have been nullified—thus they are ultimate losers in both this life and the hereafter.