Except for him who has been wronged. [[Mahamud said: "Its meaning is that Allah does not love the open declaration of evil speech except for him who has been wronged, which is that he calls upon the oppressor and mentions him for what is in him of evil..." Ahmad said: "The reason for the difference is that the oppressor does not fall under the exception as Allah, the Exalted, is sanctified from being in the heavens or in the earth, so it is impossible for him to be included in the exception. Likewise, the exception does not include the one from whom the exception is made in your saying: 'Zaid did not come to me except for Amr.' And the words of Al-Zamakhshari in this section do not convince me of what justifies his metaphorical usage due to the obscurity of his expression, and Allah knows best His intent.]] The exception from the declaration that Allah does not love is the declaration of the wronged. It is that he calls upon the oppressor and mentions him for what is in him of evil. It was said: It is that he begins with cursing and responds to the one who curses (AND WHOEVER DEFENDS HIMSELF AFTER BEING WRONGED). It was said: A man hosted a group but they did not feed him, so he became a complainer. He was admonished for complaining, and then this verse was revealed. And it was recited (EXCEPT FOR HIM WHO HAS BEEN WRONGED) in the active form for the sake of separation. That is, the oppressor is indeed engaging in what Allah does not love by declaring evil. And it is permissible for (HIM WHO HAS BEEN WRONGED) to be in the nominative case, as if it were said: Allah does not love the declaration of evil except the oppressor, in the language of one who says: 'Zaid did not come to me except for Amr,' meaning he did not come to me except for Amr. And from it (NO ONE IN THE HEAVENS AND THE EARTH KNOWS THE UNSEEN EXCEPT ALLAH). Then He encouraged forgiveness and that no one should declare evil against another, even if it is in the context of defending oneself, after He allowed the declaration of it and made it beloved, encouraging what is more beloved to Him, better in His sight, and more included in generosity, humility, and servitude. And He mentioned the showing of good and concealing it as a reminder [[The term 'reminder' may be a misprint and its original form might be 'alerting' as clarified (A).]] for forgiveness, then He connected it to both as a consideration of it and a reminder of its status, and that it has a place in the realm of good as a medium [[The term 'medium' means intermediate. (A)]] . The evidence that forgiveness is the intended goal by mentioning the showing of good and concealing it is His saying: FOR INDEED, ALLAH IS FORGIVING AND CAPABLE, meaning He forgives the sinners despite His ability to take revenge, so you should follow the way of Allah.