And do not argue on behalf of those who deceive themselves

Meaning: they betray themselves. The betrayal of others is made a betrayal of their own selves because its consequence and harm return upon them. It is also possible that "sin" is referred to as betrayal; thus, the meaning of "they deceive themselves" is that they wrong themselves by acquiring sins and committing offenses. It is also said that "betrayal" is a metaphor for "harm," and there is no distance in that interpretation.

The intent behind the "relative pronoun" (those who) is either the thief, the one who denied the trust, and their likes, as anyone who aids them is a partner in the sin and the betrayal. The address is directed to the Prophet (may Allah bless him and grant him peace), and he—upon him be prayer and peace—is the intended recipient of the prohibition. The prohibition of a thing does not necessitate that the one prohibited has already committed the prohibited act. It is sometimes said that this is of the category of: "If you were to associate partners with Allah, your deeds would surely become worthless." From this, it is said that the meaning is: "Do not argue, O human."

The suspension of "love"—the intent of which is hatred and displeasure—by using the hyperbolic form is not for the sake of specifying [these individuals], but to clarify the excessiveness of the Banu Ubayriq and their people in betrayal and sin. Abu Hayyan said: "The hyperbolic form was used in both [words] to exclude the one who commits sin and betrayal only once, or the one from whom it occurred out of negligence and without intent," though this is weak.

The Khawwan (betrayer) is followed by the Athim (sinner). It is said this is for emphasis, and it is also said that the first refers to the theft or the denial of the trust, while the second refers to the accusing of the innocent. This has been narrated on the authority of Ibn Abbas (may Allah be pleased with them both). The attribute of betrayal was placed before the attribute of sin because it is the cause of it, or because their occurrence followed that order, or for the sake of the harmony of the endings [of the verses], as has been said.