وَلَقَد صَرَّفنا في هٰذَا القُرآنِ لِلنّاسِ مِن كُلِّ مَثَلٍ ۚ وَكانَ الإِنسانُ أَكثَرَ شَيءٍ جَدَلًا

Certainly We have made this Quran interspersed with every kind of parable for mankind. But man is the most disputatious of creatures.

EXEGESIS

Ṣarrafnā (we have made interspersed) from taṣrīf means to change direction or to change the state of something.^{‎[1]Tahqiq, ṣ-r-f.} Here it has the meaning of explaining something in different ways and from different angles.^{‎[2]Nemuneh, 12/470. See also Tabrisi, 6/736; Tantawi, 8/539.} In other words, to relate various examples for the same concept in a way that makes it understandable.^{‎[3]Tibyan, 7/60.}

Mathal (parable), means likeness or an example. Examples are of course meant to make something easier to understand and more relatable.

Shayʾ (thing) can be used for both insentient and sentient beings, even for Allah as in the verse, Say: ‘What thing (shayʾ) is greatest as witness?’ Say: ‘Allah’ (6:19). Also the singular shayʾ is used but the plural is intended, as if to say if all things were to be mentioned one by one, man would be the most disputatious of them.^{‎[4]Muhit, 7/193.}

Jadal (disputation) is to debate something with someone in order to overcome them in argumentation.^{‎[5]Nemuneh, 12/471.} The aim of the jadal is to overcome the disputant in debate by any means, even by false premises.

EXPOSITION

As we previously read, there will be no hope for the guilty to avoid the consequences of their actions on the Day of Judgement, which appear as the punishment of hell. We are reminded therefore that God has given every chance to man to avoid that fate in this life. The primary warning and guidance is of course through the revelation of God, sent down to His Messenger, All praise belongs to Allah, who has sent down the book to His servant and did not let any crookedness be in it. [A book] upright, to warn of a severe punishment from Him (verses 1-2).

Certainly We have made this Quran: the Quran is explicitly mentioned here, most likely to specifically call to mind the beginning of the surah and to remind the reader of the main theme of the ‘true account’.^{‎[6]See the Introduction.}

Interspersed with every kind of parable for mankind: this means every example and parable that man requires for the sake of guidance and faith, not that every single example imaginable is mentioned in the Quran.^{‎[7]Tibyan, 7/60; Alusi, 8/283.} As we explained, a parable is meant to make a concept easier to understand, so that no one could say that they did not comprehend the message of God. This is why as we read in the previous verse, there is no maṣrif – no way for the guilty to circumvent the punishment of hell on the Day of Judgement – because there are no excuses left. The revelation has descended and the guidance has been made complete. This is the apparent link between ṣarrafnā and maṣrif.

One of the key ingredients of the beauty and appeal of the Quran is that one need not be a specialist or learned scholar to benefit from its teachings and guidance. Certainly We have made the Quran simple for the sake of admonishment (54:17). There are layers of depth to the Quran that even a lifetime of study cannot hope to fully uncover, yet that does not render it inaccessible to the layman.

But man is the most disputatious of creatures: this is one of the many verses that mentions man in a very critical way. Whilst the Quran holds man in high regard, he also has weaknesses which, if indulged, can make him a very lowly creature.

This surah refers to a flaw of man, his disputatious nature, as it links to the concept of limited knowledge present in the main theme. Man has been given superior knowledge compared to other creatures, and a great potential. This is one of the reasons why the angels were ordered to prostrate to him as we read a few verses earlier. In some cases, in the stead of knowledge, man only possesses foolish pride, overestimating his own intelligence and knowledge. This belies the fact that his knowledge is not knowledge at all, but false conjecture.

Ignorance and short-sightedness cause man to dispute with others, including his Lord. God gives the ‘true account’; however, many would unfortunately not accept it and dispute with God even though their own knowledge is far inferior. When man is tempered in guidance and faith, he will gain the wisdom and patience necessary to overcome his flaws. This is soon explored more in the story of Prophet Moses (a) that follows.

INSIGHTS FROM HADITH

1. In a report attributed to the Prophet through Anas ibn Mālik, he said that on the Day of Judgement a person will be presented with his book of actions and he will deny the actions being his. Then the angels will be brought as witnesses, which he will also deny, and so with the protected tablet. He will claim that the witness must be from himself. At this point his own tongue and body will give witness against him. This is the meaning of man is the most disputatious of creatures.^{‎[8]Qurtubi, 11/5.}

REVIEW OF TAFSĪR LITERATURE

Some scholars have mentioned specific people who are supposedly meant by man in this verse, such as Naḍr ibn Ḥārith or Ubayy ibn Khalaf al-Jumaḥī.^{‎[9]Baghawi, 3/200; Qurtubi, 11/5; Muhit, 7/193.} Such cases can only be considered examples though, as the address of the verse is general.

Rāzī relates that some have asserted that the verse is proof that the prophets would also argue with people since disputation (jadal) is always two-sided.^{‎[10]Razi, 21/475.} While it is true that the prophets would present logical proofs and arguments – dispute with them (jādilhum) in a manner that is best (16:125) – that does not seem to be the point of the verse. Rather, the verse is pointing to the fact that some people will always come up with some argument to excuse their lack of faith and to justify their own actions and beliefs, despite any proof that comes to them.

Mudarrisi deliberates that man is the most disputatious of creatures because he is composed of varying conflicting parts. His various desires pull him to different directions and affect his thinking, hence he is always in a state of internal and external conflict.^{‎[11]Mudarrisi, 6/436-437.}

INSIGHTS FROM OTHER TRADITIONS

1. Jesus said all these things to the crowds in parables. And without a parable He did not speak to them, to fulfil what was spoken by the prophet, saying: “I will open My mouth in parables; I will say things which have been kept secret since the foundation of the world.”^{‎[12]Matthew 13:34-35.}
2. With many such parables He spoke the word to them as they were able to hear it. Without a parable He did not speak to them. But when they were alone, He expounded on all things to His disciples.^{‎[13]Mark 4:33-34.}
3. Welcome him who is weak in faith, but not for the purpose of arguing over opinions.^{‎[14]Romans 14:1.}

[1] Tahqiq, ṣ-r-f.
[2] Nemuneh, 12/470. See also Tabrisi, 6/736; Tantawi, 8/539.
[3] Tibyan, 7/60.
[4] Muhit, 7/193.
[5] Nemuneh, 12/471.
[6] See the Introduction.
[7] Tibyan, 7/60; Alusi, 8/283.
[8] Qurtubi, 11/5.
[9] Baghawi, 3/200; Qurtubi, 11/5; Muhit, 7/193.
[10] Razi, 21/475.
[11] Mudarrisi, 6/436-437.
[12] Matthew 13:34-35.
[13] Mark 4:33-34.
[14] Romans 14:1.