This is a story from the age of the prophet Muhammad sallallahu alaihi wa sallam. Ibn Ubairiq, probably a hypocrite, committed theft in the house of companion Rifa‘ah r.a. and deposited the stolen property with a Jew. When asked about the theft, he attributed the theft to the Jew from whose possession the stolen property was recovered. Rifa‘ah r.a., the victim of the theft, and his family were accusing Ibn Ubairiq, the real culprit. Since the property was recovered from the Jew, and some of its traces were found all the way from the house of Rifa‘ah to the house of the Jew, (which were artificially created by the culprit) the Holy Prophet (S.A.W) was, in the beginning, inclined to hold the Jew guilty. He also reprimanded Rifa‘ah for accusing Ibn Ubairiq. The present verses were revealed to disclose the real facts. The Jew was, accordingly, acquitted, and Ibn Ubairiq was convicted. But he managed to escape to Makkah, and after joining the infidels he died in a miserable condition.

Verse 108 warns the culprits that they cannot hide themselves from Allah.

Allah says:

وَ لَا تَكُنْ لِّلْخَآىِٕنِیْنَ خَصِیْمًا.

Do not be an advocate for those who breach trust. - Surah Nisa (4): 105

Allah Ta'ala also says:

وَ لَا تُجَادِلْ عَنِ الَّذِيْنَ يَخْتَانُوْنَ اَنْفُسَهُمْ, اِنَّ اللّهَ لَا يُحِبُّ مَنْ كَانَ خَوَّانًا اَثِيْمًا.

Do not argue on behalf of those who betray themselves. Allah does not like anyone who is a sinful betrayer. - Surah Nisa (4): 107

It is very bad to commit a crime then shift blame onto an innocent person; A believer cannot do that. In this regard, the Quran says:

وَ مَنْ يَّكْسِبْ خَطِیْٓئَةً اَوْ اِثْمًا ثُمَّ يَرْمِ بِهٖ بَرِیْٓـًٔا فَقَدِ احْتَمَلَ بُهْتَانًا وَّ اِثْمًا مُّبِيْنًا.

A person who commits a fault or wrongdoing, then shifts its blame to an innocent person, he indeed takes the burden of a false imputation and a glaring sin. - Surah Nisa (4): 112

Another valuable lesson from the verse is that a believer cannot stand with someone who is in the wrong, let alone becoming their advocate. Imam Qurtubi r.a. said-

وَفِي هَذَا دَلِيلٌ عَلَى أَنّ النِّيَابَةَ عَنِ الْمُبْطِلِ وَالْمُتّهَمِ فِي الْخُصُومَةِ لَا تَجُوزُ، فَلَا يَجُوزُ لِأَحَدٍ أَنْ يُخَاصِمَ عَنْ أَحَدٍ إِلّا بَعْدَ أَنْ يَعْلَمَ أَنّهُ مُحِقّ.

According to this verse, it proves that represening a criminal and an accused person is not valid (until it is ascertained that he is in the right.) Therefore it is not permissible to advocate for someone unless his integrity is proved. -Tafsir Qurtubi 5/377

We can learn another lesson from verse 107 of Surah Nisa. A believer can not support a person or group once their wrongdoing becomes clear. Imam Qurtubi r.a. has quoted the words of some Ulama-

قَالَ الْعُلَمَاءُ: وَلَا يَنْبَغِي إِذَا ظَهَرَ لِلْمُسْسلِمِينَ نِفَاقُ قَوْمٍ أَنْ يُجَادِلَ فَرِيقٌ مِنْهُمْ فَرِيقًا عَنْهُمْ لِيَحْمُوهُمْ وَيُواد عَفِيل.

When the wrongdoing of someone has become clear, it is not permissible for anybody to advocate on his favor in order to protect him. - Tafsir al-Qurtubi 5/378

The core message of the Qur'an to us is clear: always uphold justice and honesty, avoid falsehood and injustice. It is mentioned in another verse more clearly:

يٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا كُوْنُوْا قَوّمِيْنَ بِالْقِسْطِ شُهَدَآءَ لِلّهِ وَ لَوْ عَلٰۤی انْفُسِكُمْ اَوِ الْوَالِدَیْنِ وَ الْاَقرَبِيَ

O believers! Be upholders of justice- witnesses for Allah, even if it is against you or against your parents and relatives. - Surah Nisa (4): 135

Therefore, in both our personal and social lives, we have to uphold what is right in all cases. We must stand firm for truth and justice, even though it goes against our relatives or even ourselves.

Just as the partiality of injustice can exist in worldly matters, it can also exist in religious affairs as well. Just as it may be the case of individuals, it may also be the case of certain tribes or groups. A believer must never tolerate injustice. What is the benefit of injustice? Today I may be able to escape the eyes of people, but what will I do in front of Allah in the field of Hashr? Will I be able to escape the eyes of Allah at that moment? Will I be able to establish injustice then? Allah says:

هٰۤاَنْتُمْ هٰۤؤُلَآءِ جٰدَلْتُمْ عَنْهُمْ فِی الْحَیٰوةِ الْدُنْیَا فَمَنْ يُّجَادِلُ اللهَ عَنْهُمْ يَوْمَ الْقِيٰمَةِ اَمْ مَّنُ يكون عَلَیْهِمْ وَكِیْلًا.

Your power is only that you argue (with people) in favor of them (i.e. wrongdoers and traitors) in the worldly life. But on the Day of Resurrection, who will argue with Allah in their favor or who will be their advocate? - Surah Nisa (4) 109

So, the important lesson from the verse is to stay away from helping someone in committing wrongdoing or a crime. It is equally vital to exercise caution in religious matters. If someone presents wrong mas'alas or wrong beliefs and thoughts, he should be avoided. A believer cannot continue to accompany someone after their mistake is confirmed, even in worldly matters. He cannot agree with the wrong decisions of a person or group, because, these actions contradict the beliefs of a believer.