Tafsir of Al-`Ankabut 29:46

"And do not argue with the People of the Scripture" (the Jews and the Christians; it is also said: specifically the Christians of Najran) "except in a way that is best" (meaning, using the method that is most excellent, such as countering harshness with gentleness, anger with self-restraint, hostility with counsel, and vehemence with patience, as He, the Exalted, says: Repel with that which is better).

"Except those who commit injustice among them" (by persisting in aggression and obstinacy, refusing counsel, and remaining unaffected by gentleness; thus, employ severity against them). Ibn Jarir narrated from Mujahid that those who commit injustice are those who affirmed [the belief in] a child or a partner [for God], or said, "The hand of Allah is chained," or "Allah is poor," or those who harmed the Messenger of Allah, peace be upon him. This severity which the verse implies permission for does not reach the level of warfare against those unjust People of the Scripture in any of the ways their injustice is manifested, because the apparent fact that the Surah is Meccan implies this verse is Meccan, and warfare, by common consensus, was not ordained in Mecca. Furthermore, severity is not confined to warfare, as is clear.

It is said: The meaning is, do not argue with those under a covenant who pay the jizya except in a way that is best; however, as for those who commit injustice by renouncing the covenant and withholding the jizya, then the argument with them is by the sword. Ibn Jarir, Ibn al-Mundhir, and Ibn Abi Hatim narrated something similar from Mujahid, but this is challenged on the grounds that the Surah is Meccan, whereas war and the jizya were ordained in Medina; it is far-fetched that the verse serves as an explanation for a ruling that would come later, and there is no evidence for this specification.

It is also said: It is possible that the proponent of this view holds the verse to be Medinan, while the Surah is considered Meccan based on the majority of its verses, or that the person holds that war was indeed ordained in Mecca at the end, and this Surah was among the last revealed there, even if the fighting did not actually occur—and the lack of occurrence does not negate the legitimacy of the decree.

Ibn Zayd holds that the intent by "People of the Scripture" is the believers among the People of the Scripture, and "in a way that is best" is to agree with them regarding the reports they convey about their predecessors, and by "those who commit injustice" are those who remained in their disbelief. This, as you see, is [a weak interpretation].

There is disagreement regarding whether the verse is abrogated. Abu Dawud in his Nasikh, along with Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim, and Ibn al-Anbari in Al-Masahif, narrated from Qatadah that he said: "In this verse, arguing with the People of the Scripture was forbidden, then it was abrogated by His, the Exalted, saying: Fight those who do not believe in Allah and the Last Day... [Surah At-Tawbah: 29]," and there is no argument more intense than the sword. It is stated in Majma' al-Bayan: The correct view is that it is not abrogated, because the "argument" mentioned is synonymous with debate, and doing so in the "best way" is the obligation that excludes any other approach.

Some prominent scholars have said: Arguing in the best manner pertains to the early stages of the call to faith, as it precedes warfare; thus, neither total abrogation nor the absence of fighting is necessary. As for the claim that the prohibition implies all times, and therefore necessitates abrogation, this does not hold, for it is refuted by the fact that those who are fought, such as those who withhold the jizya, fall under the category of the "excepted," so there is no abrogation; rather, it is a contiguous specification. The claim that this implies the legitimacy of war in Mecca is incorrect, because the subject is silent on that matter—so reflect upon this.

Ibn Abbas recited: "Ala bi-allati..." (using Ala as a particle of notification and opening), the estimation being: "Behold! Argue with them in the way that is best."

"And say: We believe in that which has been revealed to us" (the Quran) "and that which was revealed to you" (the Torah and the Gospel). This statement is a type of argument in the way that is best. Sufyan ibn Husayn said: "This is arguing with them in the way that is best." Al-Bukhari, An-Nasa'i, and others narrated from Abu Hurayrah that he said: "The People of the Scripture used to read the Torah in Hebrew and interpret it in Arabic for the people of Islam. The Messenger of Allah, peace be upon him, said: 'Neither believe the People of the Scripture nor disbelieve them, but say: We believe in that which has been revealed to us and revealed to you.'" Belief and disbelief are not [the only] contradictions, as it is possible for both to be suspended [regarding the disputed parts].

"And our God and your God is one" (having no partner in divinity) "and we are submissive to Him" (specifically obedient, as indicated by the advancement of "to Him"). There is an allusion here to their taking of their scholars and monks as lords instead of Allah, the Exalted.