بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
Do not incline to the wrongdoers, or else the Fire will seize you. Then you will have no protectors besides Allah, nor will you be helped. (11:113)
`Ali bin Abi Talhah said that Ibn `Abbas said, "Do not compromise with them." Ibn Jarir said that Ibn `Abbas said, "Do not side with those who do wrong."
This means, "Do not seek assistance from wrongdoers, because it will be as if you are condoning their actions (of evil)."
In this verse, leaning on means inclination, comfort, friendliness and mercy. Allah (تَبَارَكَ وَتَعَالَ) forbids such an act, because if you incline towards the wrongdoer and believed in him, he would involve you with him. But if you keep away from him and do not lean on him, he would feel that you lean on a strong base. Therefore, do not lean on him until he understands that you have confidence in Allah and His Ability to take on the wrongdoer. At that time, he would feel weakened. One of the evils of the present life is leaning on the wrongdoers and helping them in their wrongdoing. He who does so does not notice that Allah is capable to cause the collapse of the wrongdoer and of all his tyranny and power.
Why does Allahتَبَارَكَ وَتَعَالَ warn us not to lean on the wrongdoer?
This is because we did not confront him. Rather, we have assisted him in his wrongdoing, and if he had been challenged in the first time he has committed an act of injustice, he would have desisted from his wrongdoing. What encouraged him was people’s assistance to him, out of fear, and he did not find anyone who can challenge him. One of the highest degrees of supporting the wrongdoer is finding someone who beautifies his wrongdoing to people. Such beautification helps to propagate injustice. Leaning on the wrongdoer has several forms, and any prevalent injustice in the world today was due to people’s assistance to the wrongdoer and beautification of his deeds; and had they challenged him from the very beginning, his injustice would not have prevailed.
Allah proceeds to say: {You have no protectors apart from Allah {Hud'. 113), meaning that there is no one who can protect you, except Allah .Therefore, do not lean on those who do wrong nor seek their assistance. For Allah is your only helper and supporter, therefore, obey him and do not go beyond Him in search for another protector
If the sin transgresses against others, then denouncing it is more urgent then an evil which affects only the person who does it. What matters is that the Muslim’s heart should remain aware and denounce the evil even if he is unable to take action or speak out against it. But the one who can change the evil by taking action or speaking out against it should not fail to do so.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
Denouncing evil in one's heart is obligatory for everyone, because everyone can do it. What is means is hating the evil and keeping away from those who do it when one is unable to denounce it by taking action or speaking out, because Allaah says (interpretation of the meaning):
“And when you (Muhammad صلى الله عليه وسلم) see those who engage in a false conversation about Our Verses (of the Qur’aan) by mocking at them, stay away from them till they turn to another topic. And if Shaytaan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zaalimoon (polytheists and wrongdoers)” [al-An’aam 6:68]
And Allaah says in Soorat al-Nisa’ (interpretation of the meaning): “And it has already been revealed to you in the Book (this Qur’aan) that when you hear the Verses of Allaah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them” [al-Nisa’ 4:140]
And He says (interpretation of the meaning):
“And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity” [al-Furqan 25:72] i.e., they do not witness it or attend such gatherings.
Fataawa al-Shaykh Ibn Baaz (3/212, 213).
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