One of the 124 verses claimed to be abrogated, is, believe it or not, 2:83!
Ibn Al-Jawzi wrote about that in his book, "Nawaasikh Al-Qur'aan," as follows,
ذكر الآية الرابعة: قوله تعالى "وقولوا للناس حسنا". اختلف المفسرون في المخاطبين بهذا على قولين: الأول أنهم اليهود والتقدير من سألكم عن شأن محمد صلى الله عليه وسلم فاصدقوه وبينوا له صفته ولا تكتموا أمره، قاله ابن عباس وابن جبير وابن جريج ومقاتل. والثاني أمة محمد صلى الله عليه وسلم ثم اختلف أرباب هذا القول، فقال الحسن مروهم بالمعروف وانهوهم عن المنكر، وقال أبو العالية وقولوا للناس معروفا، وقال محمد ابن علي بن الحسين كلموهم بما تحبون أن يقولوا لكم، فعلى هذا الآية محكمة وذهب قوم إلى أن المراد بذلك مساهلة المشركين في دعائهم إلى الإسلام، فالآية عند هؤلاء منسوخة بآية السيف. وهذا قول بعيد لأن لفظ الناس عام فتخصيصه بالكفار يفتقر إلى دليل ولا دليل ها هنا، ثم إن إنذار الكفار من الحسنى
He quotes several interpretations of "Say good to people" all make the verse not abrogated. Then he says that some claimed that the sentence means "Be easy on the polytheists when calling them to Islam" and thus it is abrogated by the sword verse. He dismisses that claim saying that the words are general and cannot be limited to the disbelievers without evidence and there is no such evidence here.
I just wonder why it was hard to interpret "Say good to people!" What is there that needs further elaboration? Abul-Aaliya understood it just fine. He said it means "Say to people what is recognized as good."
He also says that giving the believers a warning is a "speaking good." Thus, the claim that it is abrogated by the sword verse is invalid even if 2:83 implies going easy on the polytheists. Besides, the context addresses the Children of Israel which was pointed out by Ibn Abbaas and others.
Al-Khazraji, in his book نفس الصباح في غريب القرآن وناسخه ومنسوخه, volume 1, pages 196-197, reports that `Ataa' opined that 2:83 was not abrogated and the words "say good to people" means "command the recognized as good and forbid the objectionable".
Dr. Zayd, in his book النسخ في القرآن الكريم, volume 2, pages 45-48 (items 758-763) refutes this case on three bases,
- Different addressees: Verse 2:83 addresses the Children of Israel, while the sword verse address Muslims.
- Different people the addressees are referenced to: Verse 2:83 refers to all people, while the sword verse refers to the polytheists.
- No contradiction: Muslims are to say good even to their enemies and even in battle.
Ibn Salaama tells an interesting story about this verse: Ibn Jurayj said to `Ataa' ibn Abi-Rabaah, "Your talks are attended by the good and by the wicked. May I be harsh with the wicked?" He replied, "No. Do you not recite 2:83?"
In his book, الناسخ والمنسوخ في القرآن الكريم, page 11, Dr. Husayn Nassaar reports Dr. Subhi As-Saalih's opinion about this claim as follows,
Dr. Subhi As-Saalih wrote:
The weirdest thing is how exegetes allowed themselves to say that abrogation occurs even in reported historical fact! How can any mind envision a replacement of a historical fact, complete with all events and words that took place in it? They claim that the sword verse is abrogating. And what about the claim about 2:83, which is clear from its context that it is a report about when the Children of Israel took the Covenant.
Abu-Abdillah Shu`la, in his book صفوة الراسخ في علم المنسوخ والناسخ, pages 100-101, mentions that Al-Hasan and Ath-Thawri both understood the verse to be addressing Muslims to call on people to do what'God ordered done and avoid what God forbade.Who said what:
Ibn Jabeer (At-Tabari),
Qataada (according to Aş-Şa`di),
Muhammad ibn Ali ibn Al-Husayn (Al-Baaqir), (may have been ibn Al-Hasan, per Ibn Salaama),
`Ataa' ibn Abi-Rabaah,
Ar-Raazi (according to Aş-Şa`di and quoted in detail from his exegesis, volume 3, page 178, by Dr. Zayd),
Dr. Mustafa Zayd,
Dr. Subhi As-Saalih.