Do not lean towards the wicked, or you will be caught in the flames of Hell, and have none to befriend you other than God, nor will you be given help.
And do not incline towards the unjust, for the fire will touch you – and you do not have any supporter other than Allah – then you will not be helped.
And lean not on the evildoers, so that the Fire touches you -- you have no protectors apart from God -- and then you will not be helped.
And do not incline towards, nor rely upon, those who are bent on evildoing lest the fire [of the hereafter] touch you: for [then] you would have none to protect you from God, nor would you ever be succoured [by Him].
And lean not toward those who do wrong, lest the Fire should touch you, and ye have no protectors beside Allah nor ye would then be succoured.
And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor you would then be helped.
And do not incline towards those who do wrong, or the Fire may touch you; and you will have no protectors besides God, and you will not be saved.
And do not incline towards the wrong-doers lest the Fire might seize you and you will have none as your protector against Allah; and then you will not be helped from anywhere.
And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allah, nor would you then be helped.
And incline not toward those who do wrong lest the Fire touch you, and ye have no protecting friends against Allah, and afterward ye would not be helped.
Do not incline toward the wrongdoers, lest the Fire should touch you, and you will not have any friend besides Allah; then you will not be helped.
And do not incline to the wrongdoers lest you are touched by the Fire, for then you shall not be helped. You have no guardians other than Allah.
And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped.
Do not be inclined towards the unjust ones lest you will be afflicted by the hell fire. Besides God, no one can be your protector nor will anyone be able to help you.
And do not incline to those who are unjust, lest the fire touch you, and you have no guardians besides Allah, then you shall not be helped.
Wal<u>a</u> tarkanoo il<u>a</u> alla<u>th</u>eena <i><u>th</u></i>alamoo fatamassakumu a<b>l</b>nn<u>a</u>ru wam<u>a</u> lakum min dooni All<u>a</u>hi min awliy<u>a</u>a thumma l<u>a</u> tun<u>s</u>aroon<b>a</b>
Do not incline toward those who do wrong, lest the Fire touch you. For [then] you would have none to protect you from God, and you will not be helped.
And incline not to those who do wrong, or the Fire will seize you; and ye have no protectors other than Allah, nor shall ye be helped.
وَلَا تَرْكَنُوٓا۟ إِلَى ٱلَّذِينَ ظَلَمُوا۟ فَتَمَسَّكُمُ ٱلنَّارُ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِنْ أَوْلِيَآءَ ثُمَّ لَا تُنصَرُونَ
Do not incline to the disbelievers who do wrong by being kind to them or showing them love, or the fire of Hell will afflict you because of such inclination; and you will not have any friends besides Allah to save you from it. Then you will not find anyone to help you.
Do not incline to the disbelievers who do wrong by being kind to them or showing them love, or the fire of Hell will afflict you because of such inclination; and you will not have any friends besides Allah to save you from it. Then you will not find anyone to help you.
<p>To keep human beings protected from this disorder and corruption, another guideline has been provided in the second verse (113): وَلَا تَرْ‌كَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ‌ (And do not incline towards the wrongdoers, lest the Fire should catch you). The word: لَا تَرْ‌كَنُوا (la tarkan u) comes from the verbal noun رکون : Rukun which means a slight tilt towards one side having confidence in and approval of it. Therefore, the sense of the verse is: ` Whoever indulges in injustice and oppression ruins his or her life, worldly and spiritual both - this is a fact everyone knows. But, the slightest of tilt or inclination towards the unjust, placing confidence in them, being pleased with them, could also push man to the edges of the same abyss.'</p><p>What is the meaning of this ` tilt' and ` inclination'? There are some statements of Sahabah (Companions) and Tabi` in (Successors) about it in which there is no contradiction or difference. They are all correct in their respective places.</p><p>Sayyidna Qatadah (رح) said, it means, ` do not have friendship with the unjust and do not follow what they say.' Ibn Jurayj said, ` do not nurse a leaning of any kind towards the unjust.' Abu al-'Aliyah said, ` do not like everything they do.' (Qurtubi) Al-Suddiyy said, ` do not court the favor of the unjust through servile flattery (mudahanah), that is, do not observe silence or show your approval at their evil deeds.' ` Ikrimah said, ` do not sit in the company of the unjust.' Qadi al-Baidawi said, ` following them in personal looks, fashion, and ways of living are all included under this very prohibition.'</p><p>Qadi al-Baidawi also said that this verse exudes the highest imaginable degree of severity in the matter of prohibition and unlawfulness of injustice and oppression. The reason is that it not only prohibits friendship, and all other cordial relationships, with the unjust but, going farther ahead, it also prohibits the least possible inclination to-wards them, or even sitting with them.</p><p>Imam ` Abdur-Rahman ibn ` Amr Al-Awza` i said, ` with Allah Ta` ala no one is as detested as the ` Alim (religious scholar) who, for the sake of his worldly interest, goes to meet someone unjust. (Mazhari)</p><p>According to Tafsir al-Qurtubi, this verse tells us that it is obligatory (wajib) to abstain from the company of those who disbelieve (kafirs), those who disobey (sinners) and those who innovate in the established religion (practitioners of bid'ah) - unless they have to be met under some compulsion. The truth of the matter is that company and social setting play a major role in one's betterment or corruption. Therefore, the famous Hasan al-Basri said about the two words of these two verses that Allah Ta` ala has compressed the entire religion within the two letters: لَا (la: do not). The first one appears in the first verse: لَا تَطغَوا (la tatghaw: do not cross the limits - 112) and the second one appears in the second verse: لَا تَرکَنُوا (la tarkanu: And do not incline towards the wrongdoers - 113). The first ` la' or ` do not' prohibits the crossing of the limits set by the Shari’ ah of Islam while the other prohibits the company of wrongdoing people - and this is the essence of the whole religion.</p>
To keep human beings protected from this disorder and corruption, another guideline has been provided in the second verse (113): وَلَا تَرْ‌كَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ‌ (And do not incline towards the wrongdoers, lest the Fire should catch you). The word: لَا تَرْ‌كَنُوا (la tarkan u) comes from the verbal noun رکون : Rukun which means a slight tilt towards one side having confidence in and approval of it. Therefore, the sense of the verse is: ` Whoever indulges in injustice and oppression ruins his or her life, worldly and spiritual both - this is a fact everyone knows. But, the slightest of tilt or inclination towards the unjust, placing confidence in them, being pleased with them, could also push man to the edges of the same abyss.'What is the meaning of this ` tilt' and ` inclination'? There are some statements of Sahabah (Companions) and Tabi` in (Successors) about it in which there is no contradiction or difference. They are all correct in their respective places.Sayyidna Qatadah (رح) said, it means, ` do not have friendship with the unjust and do not follow what they say.' Ibn Jurayj said, ` do not nurse a leaning of any kind towards the unjust.' Abu al-'Aliyah said, ` do not like everything they do.' (Qurtubi) Al-Suddiyy said, ` do not court the favor of the unjust through servile flattery (mudahanah), that is, do not observe silence or show your approval at their evil deeds.' ` Ikrimah said, ` do not sit in the company of the unjust.' Qadi al-Baidawi said, ` following them in personal looks, fashion, and ways of living are all included under this very prohibition.'Qadi al-Baidawi also said that this verse exudes the highest imaginable degree of severity in the matter of prohibition and unlawfulness of injustice and oppression. The reason is that it not only prohibits friendship, and all other cordial relationships, with the unjust but, going farther ahead, it also prohibits the least possible inclination to-wards them, or even sitting with them.Imam ` Abdur-Rahman ibn ` Amr Al-Awza` i said, ` with Allah Ta` ala no one is as detested as the ` Alim (religious scholar) who, for the sake of his worldly interest, goes to meet someone unjust. (Mazhari)According to Tafsir al-Qurtubi, this verse tells us that it is obligatory (wajib) to abstain from the company of those who disbelieve (kafirs), those who disobey (sinners) and those who innovate in the established religion (practitioners of bid'ah) - unless they have to be met under some compulsion. The truth of the matter is that company and social setting play a major role in one's betterment or corruption. Therefore, the famous Hasan al-Basri said about the two words of these two verses that Allah Ta` ala has compressed the entire religion within the two letters: لَا (la: do not). The first one appears in the first verse: لَا تَطغَوا (la tatghaw: do not cross the limits - 112) and the second one appears in the second verse: لَا تَرکَنُوا (la tarkanu: And do not incline towards the wrongdoers - 113). The first ` la' or ` do not' prohibits the crossing of the limits set by the Shari’ ah of Islam while the other prohibits the company of wrongdoing people - and this is the essence of the whole religion.