"And do not incline towards the wrongdoers, lest the Fire should catch you." (11:113)

What is the meaning of this 'tilt' and 'inclination'? There are some statements of Sahabah (Companions - radiallahu anhum ajma'een) and Tabi'een (Successors - rahmatullahi alaihim) about it in which there is no contradiction or difference. They are all correct in their respective places.

1) Sayyidna Qatadah رضي الله عنه said, it means, 'do not have friendship with the unjust and do not follow what they say.'

2) Ibn Jurayj رضي الله عنه said, 'do not nurse a leaning of any kind towards the unjust.'

3) Abu al-'Aliyah رضي الله عنه said, 'do not like everything they do.' (Qurtubi)

4) Al-Suddiyy رضي الله عنه said, 'do not court the favour of the unjust through servile flattery (mudahanah), that is, do not observe silence or show your approval at their evil deeds.'

5) 'Ikrimah رضي الله عنه said, 'do not sit in the company of the unjust.'

Qadi al-Baidaawi رضي الله عنه said, 'following them in personal looks, fashion, and ways of living are all included under this very prohibition.'

Qadi al-Baidawi رضي الله عنه 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 towards them, or even sitting with them.

Imam 'Abdur-Rahman ibn 'Amr Al-Awza'i رضي الله عنه 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 the Tafsir of Imam al-Qurtubi رضي الله عنه, this verse tells us that it is obligatory (waajib) 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. (Ma'ariful Qur'an)