Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(And if they wrangle with thee) concerning sacrifices and Allah's divine Oneness, because of their saying: " that which Allah immolates is more lawful than what you immolate with your own knives ", (say: Allah is best aware of what ye do) in the practice of your religion, whether it is a question of sacrifices or other things.
Allah tells us that He has made Mansak for every nation. Ibn Jarir said, "This means that there are Mansak for every Prophet's nation.'' He said, "The origin of the word Mansik in Arabic means the place to which a person returns repeatedly, for good or evil purposes. So the Manasik (rites) of Hajj are so called because the people return to them and adhere to them.'' If the phrase "For every nation We have ordained religious ceremonies'' means that every Prophet's nation has its religious ceremonies as ordained by Allah, then the phrase "So let them (the pagans) not dispute with you on the matter'' refers to the idolators. If the phrase "For every nation We have ordained religious ceremonies'' means that it is the matter of Qadar (divine decree), as in the Ayah,
وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا
(For each nation there is a direction to which they face)2:148 Allah says here:
(which they Nasikuh) meaning, which they must act upon. The pronoun here refers back to those who have these religious ceremonies and ways, i.e., they do this by the will and decree of Allah, so do not let their dispute with you over that divert you from following the truth. Allah says:
(So unto this then invite, and stand firm as you are commanded, and follow not their desires but say: "I believe in whatsoever Allah has sent down of the Book.'') 42:15
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
That is, "The Community of every Prophet".
Here the Arabic word mansak has been used in its most comprehensive sense which also includes "sacrifice" (v. 34). It means service, worship, in short, "the whole way of life". The same theme has been expressed in V: 48: "We prescribed a law and a way of life for each of you".
That is, "Now you have brought a way of life just as the former Prophets brought "ways of life" for their people. Therefore the people have no right to dispute with you concerning the "Law" you have brought".
This confirms the explanation given in E.N. 117 above.
In order to understand the significance of this paragraph, we should keep in view vv. 55- 57 with which this is connected.