Al-Ankaboot (The Spider)

46. “And do not dispute with the People of the Book save in the best way, except for those of them who act unjustly, and say: ‘We believe in what has been sent down unto us and sent down unto you, and our God and your God is One, and to Him do we submit’.”

Islam accepts the change of ideas, correct debates between the followers of different schools of thought, cultures and nations. A dispute is accepted that the content of which and the style of its words are the best.

In the former holy verses, the words were mostly about the method of tackling the obstinate haughty, and ignorant ‘idol-worshippers’ that, because of their conjectures, they were spoken to with a harsh logic, and their objects of worship were considered weaker than the spider’s web.

In the verses under discussion, the words are about the disputation with the ‘People of the Book’ which must be milder, because, at least, they had heard a part of the Divine prophets, instructions and the heavenly Books and they had some more receptivity for a logical debate, and every one must be talked with according to the standard of his wisdom, knowledge and morals.

At first, it says:

“And do not dispute with the People of the Book save in the best way…”

The Qur’anic phrase: /la tujadilu/ (do not dispute) is derived from /jidal/ which originally means: ‘To spin thread’ and ‘fastening it’.

This term is also used for a firm building and the like; and when two persons begin disputing, in fact, each of them tries to turn the other from his thought. This action is called ‘disputation’; a wrestling is also called in Arabic /jidal/. The purpose of it, here, however, is logical discussions and argumentations.

The application of the Qur’anic phrase /’allati hiya ahsan/ (the best way) is a very inclusive phrase which envelopes all of the correct and suitable ways of discussion, including the expressions, the content of the speech, its tone, and other acts accompanied with it.

Thus, the concept of this sentence is that the expressions must be uttered politely, the tone of speech must be friendly and its content must be reasonable, the voice must be free from shouting and any roughness and rudeness which cause the aspersion of honour. Also the gesticulations, which are usually the complement of man’s statement, all must be performed with the same method and style.

How beautiful are the expressions of the Qur’an that they carry a great deal of meaning by a very short sentence!

All these are for the sake that the aim of disputation and discussion is not self superiority and putty the other party to shame, but the aim is effect of the word and its penetration in the depth of the mind of the opposite party; and the best way for reaching this aim is this very method of the Qur’an.

Many a time it happens that if the speaker states in a way that the opposite party takes it as his own thought not as the speaker’s thought, he may show inclination sooner since a man is interested in his own thoughts as he is interested in his children.

It is just for the same reason that the Qur’an propounds many issues in the form of question and answer so that their answers come out from the inside of the addressee’s mind and he considers it as his own thought.

But, of course, every law has usually an exception, too. For example, this very general principle in Islamic argumentation for some instances may be rendered as the sign of weakness and despicableness, or the opposite party may be so proud that this kind of humane treatment increases his dare and boldness.

Therefore, continuing the verse, as an exception, it says:

“…except for those of them who act unjustly…”

These are those who acted unjustly both to themselves and to others, and concealed many verses of Allah in order that people would not be acquainted with the characteristics of the Prophet of Islam (S).

These are those who constantly acted unjustly and trod on the commands of Allah where they were against their interests.

These are those who acted unjustly and brought forth some superstitions similar to that of the polytheists who called Jesus, or Ezra, as Allah’s child.

And, finally, those who often acted unjustly and, instead of logical argument, used swords, betook to force, and tended to naughtiness and conspiracy.

Then, at the end of the verse, the Qur’an introduces one of the clear examples of ‘dispute in the best way’, which can be a living sample for this discussion, where it announces:

“…and say: ‘We believe in what has been sent down unto us and sent down unto you, and our God and your God is One, and to Him do we submit’.”

What a beautiful meaning, and what an interesting tone! It is the tone of Unity and faith unto whatever has been sent down from the side of Allah, and deleting all bigotries and separations; and, finally, the Unity of the object of worship and submitting to Allah without any reservation.

This is an example of ‘disputation in the best way’ that whoever hears it will be attracted to it. This shows that Islam is not the seeker of a group, and is not the seeker of disunion, the call of Islam is the call of unity and being submitted to any right word.

There are many examples of this discussion in the Qur’an.

Among them is the sample to which Imam Sadiq (as) refers in a tradition where he says:

“Disputation in the best way is like the subject which has been mentioned at the end of Surah Ya-Sin about the rejecters of Resurrection, when they brought the rotten bones before the Prophet (S) and said:

‘…Who will give life to the bones when they are rotten?’¹

He (S) answered:

‘…He will give life to them Who brought them into existence at first…’²

‘He Who has made for you the fire (to burn) from the green tree…’”3 ,4