Tafsir of Al-A'raf 7:199

(Take the middle path): This means what is easy, smooth, and readily available from the character of the people. This is the view held by Ibn Umar, Ibn al-Zubayr, Aisha, Mujahid (may Allah be pleased with them all), and others. Ibn Abi al-Dunya narrated it from Ibrahim ibn Adham, attributing it to the Messenger of Allah (may Allah bless him and grant him peace). "Taking" here is a metaphor for acceptance and contentment; that is, be content with what is easy from the people in terms of their deeds and what they offer readily, without imposing hardship or demanding from them effort that burdens them, so that they do not become repelled. An example of this is the saying: "Take the middle path from me, and you will have me for a long time."

It is also possible that "the middle path" (al-'afw) is meant in its literal sense: "Take pardon from the sinners"—meaning, forgive them. This contains a metaphorical representation (isti'arah makniyyah), as forgiveness is likened to a tangible object that is sought and then "taken." A group of the predecessors held this view, and it is supported by what Ibn Jarir, Ibn al-Mundhir, and others narrated from al-Sha'bi, who said: "When Allah the Exalted revealed: 'Take the middle path...' to the end of the verse, the Messenger of Allah (may Allah bless him and grant him peace) said: 'What is this, Gabriel?' He replied: 'I do not know until I ask the All-Knowing.' He then departed and returned, saying: 'Allah the Exalted commands you to forgive those who wronged you, give to those who deprived you, and join ties with those who severed them from you.'"

Ibn Marduyah narrated something similar from Jabir. Perhaps the essence of this narration explains the essence of the verse; otherwise, the application is problematic, as is not hidden. Al-Qutb exerted effort to match the words of the narration to the words of the verse, but it remains obscure. According to Ibn Abbas, the intent of "the middle path" is the surplus of people's wealth—that is, take whatever they offer you. This was before the obligation of Zakat. It is also said that the "middle path" is what remains of wealth after providing for one's expenses; al-Jawhari interpreted it this way, and al-Suddi also adopted it. Abu al-Shaykh narrated from him that he said: "This verse was revealed, so a man would keep from his wealth what sufficed him and give the surplus in charity, then Allah abrogated this with the [obligation of] Zakat."

(And command what is good): That is, the good that is approved of in actions, for that is closer to being accepted by people without rejection. It is stated in Lubab al-Ta’wil that the meaning is to command everything that Allah the Exalted has commanded you with and made known to you through revelation. 'Ata said: "The intent of 'the good' (al-'urf) is the word 'There is no god but Allah,'" though this is a specification without a compelling reason.

(And turn away from the ignorant): Meaning, do not retaliate against the foolish with the likes of their foolishness, do not dispute with them, treat them with forbearance, and overlook what displeases you from them. According to al-Suddi, this is a command to refrain from fighting, which was later abrogated by the verse of the sword (Verse of the Sword). However, there is no necessity to claim abrogation in this verse, as is not hidden from the one who contemplates. Many have mentioned that there is no verse in the Quran more comprehensive regarding noble character than this verse.

Its essence, as they say, is the endeavor to maintain good companionship with people, the intent to exert effort in being kind to them, accommodating them, and overlooking their shortcomings. They considered the essence of the narration mentioned earlier to be similar to this, except that the Quran’s subject matter is general, while the narration's is specific, and every group has known its source. It is not hidden how well-placed this command is after the mention of the absurdities and ugly deeds of the polytheists, which were unbearable to endure. Since "the ignorant" is placed in the position of referring to those polytheists—given that the discourse is about them, documenting their refusal to return to the truth and losing all hope in them—the ends of the speech are perfectly joined. Furthermore, it is reported from Ibn Zayd that when the words of Allah the Exalted: "And turn away from the ignorant" were revealed, the Messenger of Allah (may Allah bless him and grant him peace) asked: "How, O my Lord, regarding anger?" Then the words of the Glorified and Exalted were revealed: [Verse of Surah Fussilat].