وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ ﴿۳۴﴾ وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ ﴿۳۵﴾ وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ ﴿۳۶﴾

﴾34﴿ Wa laa tastawil hasanatu wa las saiyi'ah; idfa' billatee hiya ahsanu fa'izal lazee bainaka wa bainahoo 'adaawatun ka'annahoo waliyun hameem
﴾35﴿ Wa maa yulaqqaahaaa illal lazeena sabaroo wa maa yulaqqaahaaa illaa zoo hazzin 'azeem
﴾36﴿ Wa immaa yanzaghannaka minash Shaitaani nazghun fasta'iz billaahi innahoo Huwas Samee'ul 'Aleem

﴾34﴿ And good and evil are not equal. Repel (evil) with that which is best, then suddenly the one between whom and you was enmity will become as if he were a devoted friend
﴾35﴿ And this trait is not granted except to those who are patient, and it is not granted except to those who have a great share (of virtue)
﴾36﴿ And if a whisper from Satan touches you, then seek refuge in Allah. Indeed, He is the All-Hearing, the All-Knowing

[34] In this verse, two etiquettes are mentioned: 1. "And not equal are" (wa-lā tastawee) — meaning, it is essential for the caller to know the difference between good and evil thoroughly, so he can command good and forbid evil. "Al-ḥasanah" refers to Tawhid and the Sunnah, while "as-sayyi’ah" refers to shirk, innovations, and immoral acts. Alternatively, it could mean that ḥasanah refers to good character and sayyi’ah to bad character.
2. "Repel [evil] with that which is best" (idfa‘ bi-llatī hiya aḥsan) — this is an addition to the previous point, meaning to repel shirk, bid‘ah, and sins with what is best — i.e., with the statement of Tawhid and Sunnah. It implies: counter the issue with another issue (i.e., respond with knowledge and wisdom), and do not resort to insults or arguments. Alternatively, it means: defend yourself against the anger, insults, and oppression of enemies with patience, forbearance, forgiveness, and generosity.
"Then the one between you and him is enmity" — this expresses the benefit, fruit, and result of this method of calling: that the enemy becomes a close friend (walī) and a sincere companion (ḥamīm).
Question: All the Prophets (peace be upon them) upheld these etiquettes beautifully — especially our Prophet (May Allah bless him and give him peace) was fully adorned with these etiquettes — yet some of his enemies, like Abu Jahl and Abu Lahab, did not become his friends?
Answer: The enemy referred to in this verse is the one whose enmity arises from ignorance, not the stubborn and hostile kind. The use of the indefinite form ‘adāwah (enmity) indicates a specific type, as supported by the verse in Surah Al-‘Ankabūt (29:46), where an exception is made for those who are hostile by nature — they are excluded from the command to argue in the best manner.
[35] In this verse, the greatness of this trait is mentioned — that repelling (evil) in the best manner is a characteristic of those who are patient and the people of Paradise.
"Dhu ḥaẓẓin ‘aẓīm" — the intended meaning is Paradise. From this, it becomes clear that the one who calls to the truth and is adorned with these qualities has a great share with Allah the Exalted.
And ignorant people consider those with a great share to be insane or madly possessed — but this belief is worthless and false.
[36] In this verse, another etiquette is mentioned for the caller: "And if an evil suggestion comes to you from Satan" — meaning, when opponents resort to insults and abuse, then a satan — whether human or jinn — may whisper to you, urging you to insult them in return or prepare for a fight.
"Then seek refuge in Allah (fa’sta‘idh bi-llāh)" — seeking refuge with Allah is commanded in two situations in the Qur'an:
1. At the beginning of reciting the Qur'an, as in Surah An-Naḥl (16:98).
2. At times of anger and grief, as in Surah Al-A‘rāf (7:200).