His saying, the Most High: "Allah does not like the publicizing of evil speech except by one who has been wronged. And Allah is Hearing and Knowing." "If you disclose good or conceal it or pardon an offense, then indeed, Allah is Forgiving and Competent." "Indeed, those who disbelieve in Allah and His messengers and want to distinguish between Allah and His messengers and say, 'We believe in some and disbelieve in others,' and want to adopt a way in between that." "It is those who are the true disbelievers, and We have prepared for the disbelievers a humiliating punishment."

Love in the witness is a desire that is accompanied by appreciation and inclination of belief; thus, the apparent actions of the lover are according to that. And the publicizing of evil speech does not have anything of that from Allah, the Most High; rather, He wants the occurrence of the reality from Him; and He does not love it in itself.

And publicizing means revealing something; and from it is the publicizing in the saying of Allah, the Most High: "Show us Allah openly" [An-Nisa: 153]; and from it is their saying: "The well has been revealed"; when it has been dug until it brings forth its water.

And the readers have differed in His saying, the Most High: "Except for one who has been wronged"; and the reading of the majority of the people is with the 'dh' (ض) being pronounced as a 'dhamma' (ضمة) and the 'lam' (ل) being broken (كسرة); and Ibn Abu Ishaq, and Zayd ibn Aslam, and Al-Dahhak ibn Muzahim, and Ibn Abbas, and Ibn Jubair, and Ata ibn Al-Sa'ib, and Abdul-Ala ibn Abdullah ibn Muslim ibn Yasar, and Muslim ibn Yasar, and others read: "Except for one who has wronged"; with the 'dh' (ض) being pronounced as a 'fatha' (فتحة) and the 'lam' (ل) being pronounced as a 'fatha' (فتحة). And the interpreters have differed regarding the reading with the 'dh' (ض) being pronounced as a 'dhamma' (ضمة); so one group said: The meaning is that Allah does not like anyone to publicly declare evil speech; except for one who has been wronged; so it is not disliked for him to publicize it. Then this group differed in the manner of publicizing evil; and what is permissible of that; so Al-Hasan said: It is a man who wrongs another man; so he does not invoke against him; but let him say: "O Allah, help me against him; O Allah, bring forth my right; O Allah, resolve between me and what he intends of my oppression." And Ibn Abbas and others said: It is permissible for one who has been wronged to invoke against the one who has wronged him; and if he is patient, it is better for him. And Mujahid and others said: It is in the guest who has been wronged in his hospitality; for he may publicly declare evil speech against the one who did not honor him; thus it has been permitted for him to speak about it; and this verse was revealed regarding that; and its implication is the mention of oppression; and the clarification of the wrongdoing in hospitality and otherwise. And Ibn Abbas and Al-Suddi said: There is no harm for one who has been wronged to take revenge against the one who has wronged him with something equivalent to his wrongdoing; and to publicly declare evil speech against him.

Qadi Abu Muhammad - may Allah have mercy on him - said:

So these sayings are on four levels: The saying of Al-Hasan; a supplication in defense; and that is the least of the levels of evil speech; and the saying of Ibn Abbas; a supplication against the oppressor in general in the type of supplication; and the saying of Mujahid; the mention of wrongdoing and oppression; and the saying of Al-Suddi; taking revenge with something that is equivalent to the wrongdoing.

And Ibn Al-Mustaneer said: "Except for one who has been wronged"; its meaning is: except for one who has been compelled to publicly declare evil speech; whether disbelief or something like it; then that is permissible; and the verse is regarding compulsion.

And the interpreters differed regarding the reading with the opening of the dhāl and the lām. Ibn Zayd said: The meaning is: except for one who has wronged in a saying or in an action; so make it known to him with evil of the saying; in the meaning of the prohibition of his action; and the reprimand; and the response to him. He said: And that is because when Allah, glorified and exalted is He, informed about the hypocrites that they are in the lowest depth of the Fire; that was a declaration of evil of the saying. Then He said to them after that: "What does Allah do with your punishment?" [An-Nisa: 147]; the verse; in the meaning of reassurance; and calling to gratitude; and faith. Then He said to the believers: And Allah does not love for anyone to make known evil of the saying except for one who has wronged in his persistence upon hypocrisy; for it is said to him: Are you not the hypocrite, the disbeliever, who has for you in the Hereafter the lowest depth? And similar to this from the sayings. And a group said: The meaning of the words is: And Allah does not love for anyone to make known evil of the saying; then he made an exception that is disconnected; its estimation is: But whoever has wronged, he makes known the evil; and he is wronging in that. And the grammatical analysis of "whoever" can be in some of these interpretations accusative; and it can be nominative; as a substitute for "anyone" that is estimated; and "Hearing"; "Knowing": two attributes suitable for making known evil; and for wrongdoing as well; for He knows it and will punish for it.

And when He, glorified and exalted is He, mentioned the excuse of the oppressed to make known evil to his oppressor; He followed that with the mention of the display of good and its concealment; and the pardon for evil and the promise upon it by His saying: "Indeed, Allah is Forgiving and Capable"; a promise of concealment; necessitated by eloquence; and He encouraged pardon; as He mentioned that it is His attribute; along with the ability to take revenge; so in these simple words are many meanings for whoever contemplates them.

And His saying, glorified and exalted is He: "Indeed, those who disbelieve in Allah and His messengers"; to the end of the verse; was revealed concerning the Jews and Christians; because in their disbelief in Muhammad - blessings and peace be upon him - they are as if they have disbelieved in all the messengers; and their disbelief in the messengers is disbelief in Allah; and they differentiated between Allah and His messengers; in that they said: We believe in Allah; and we do not believe in so-and-so; and so-and-so; from the prophets.

And their saying: "We believe in some and disbelieve in some"; it was said: Its meaning is: from the prophets; and it was said: It is the affirmation of some of them for Muhammad in that he is a prophet; but not to the Children of Israel; and similar to this from their divisions which were obstinacy and evasion.

And His saying: "Between that" [An-Nisa: 143]; meaning: between faith; and Islam; and blatant, manifest disbelief; then He informed, glorified and exalted is He, about them that they are truly the disbelievers; so that no one should think that the amount they have of faith will benefit them; and the rest of the verse is a warning.