Tafsir of Al-Mu'minoon 23:96

This means: Repel the evil with the good deed that is the best of the good deeds used for repelling. This is achieved by doing good to the one who has done evil to you, as much as you are able. A level of goodness below that is simply to treat him well in a general sense; and below that, it is merely to pardon his offense. In this, there is an encouragement for him—may the blessings and peace of Allah be upon him—towards the excellence of character that befits his noble status, the extent of which is manifest. This is more eloquent than saying "repel with a good deed" due to the use of "the best" (ahsan). The superlative comparison here is literal according to what we have mentioned, and this is a sound interpretation of the verse.

It is also permissible to consider the comparison as being between the good deed and the evil deed, in the sense that the good deed possesses more goodness in the category of good deeds than the evil deed possesses in the category of evil deeds. This holds true for every comparison between opposites, such as their saying, "Honey is sweeter than vinegar," where they mean that it is more distinguished among the sweet varieties than vinegar is among the sour varieties. Of this nature is the story told of Ash'ab the jester, who said, "I and Al-A'mash grew up in the care of so-and-so; he kept rising and I kept falling until we reached the same level." He meant their equality in reaching the extreme, as he reached the limit in descending and Al-A'mash reached the limit in ascending. Based on both interpretations, it is necessary that this [repelling] be nothing but good, and likewise the evil deed.

Ibn Abi Hatim and Abu Nu'aym in al-Hilya narrated from Anas that he said regarding the verse: "It is when a man says to his brother something that is not in him, and the other replies: 'If you are lying, then I ask Allah the Exalted to forgive you; and if you are speaking the truth, then I ask Allah the Exalted to forgive me.'"

It has been said: "That which is better" is the testimony that there is no god but Allah, and "the evil" is polytheism (shirk). 'Ata and al-Dahhak said: "That which is better" is the greeting of peace (salam), and "the evil" is obscenity. Others said: The former is exhortation, and the latter is vice. Some preferred to keep it general, considering what was mentioned to be by way of example.

It is said that the verse is abrogated by the Verse of the Sword. It is also said that it is established (muhkama), because the aforementioned repelling is required as long as it does not lead to the disparagement of religion or the degradation of one’s honor.

This means: We are most knowing of their describing you, or of that which they describe you with, when you are the opposite of it. In this, there is a warning to them of retribution and punishment, a consolation for the Messenger of Allah—may the blessings and peace of Allah be upon him—and guidance for him—upon him be blessings and peace—to entrust his affair to Him, the Almighty and Majestic. The apparent meaning of this is that the verse is a verse of truce, so understand.