(46) “Do not dispute with the People of the Book except in the best manner—except with those among them who act unjustly—and say, ‘We believe in what has been revealed to us and what has been revealed to you. Our God and your God is One, and to Him we submit.’”
The Most High forbids disputing with the People of the Book when the disputant lacks insight or when the dispute is not founded upon a sound principle. They must be debated only in the best manner: with good character, kindness, and gentle speech; by calling to the truth and presenting its beauty; and by refuting falsehood and exposing its ugliness through the most direct means of accomplishing this. The purpose must not be mere argument, defeating one’s opponent, or seeking superiority. Rather, it must be to clarify the truth and guide people. An exception is made for those among the People of the Book who act unjustly—those whose intentions and conduct make it evident that they have no desire for the truth and argue only to cause trouble and prevail. There is no benefit in debating such a person, for the very purpose of debate is then lost.
“And say, ‘We believe in what has been revealed to us and what has been revealed to you. Our God and your God is One.’” That is, your debate with the People of the Book should be founded upon belief in what was revealed to you and to them, belief in your Messenger and theirs, and belief that God is One. Your debate with them must not be conducted [in a manner] that thereby (1) impugns any of the divine Scriptures or any of the messengers. This is what an ignorant person does when debating opponents: he disparages everything they hold, whether true or false. This is unjust and contrary to both duty and the proper etiquette of debate. One must refute the falsehood held by an opponent and accept the truth he holds; the truth must not be rejected merely because he says it, even if he is an unbeliever.
Furthermore, conducting debate with the People of the Book according to this method requires them to acknowledge the Quran and the Messenger who brought it. For when discussion turns to the foundations of religion upon which the prophets and Scriptures agree, which both disputants accept and whose truths are established for them both, and which the earlier Scriptures and messengers—as well as the Quran and Muhammad, may Allah bless him and grant him peace—have explained, demonstrated, and proclaimed, it necessarily follows that all the Scriptures and all the messengers must be affirmed. This is one of Islam’s distinctive characteristics.
As for saying, “We believe in what one particular Scripture teaches, but not in what another teaches,” even though the latter is the truth confirming what came before it, this is injustice and inequity, and it ultimately amounts to rejection. For if a person rejects the Quran—which attests to those truths and confirms the Torah that preceded it—he has rejected the very thing in which he claims to believe.
Furthermore, for every line of proof by which (2) the prophethood of any prophet is established, equivalent or even stronger evidence establishes the prophethood of Muhammad, may Allah bless him and grant him peace. Every objection used to impugn Muhammad’s prophethood can likewise—or with even greater force—be directed against the prophethood of another. Once its invalidity regarding another prophet is established, its invalidity regarding him, may Allah bless him and grant him peace, is even more evident.
His words, “and to Him we submit,” mean that we yield and surrender ourselves to His command. Whoever believes ⦗633⦘ in Him, takes Him as his God, believes in all His Scriptures and messengers, submits to Allah, and follows His messengers is truly blessed; but whoever deviates from this path is wretched.