Do the Qur’anic Verses Contradict One Another?

By Ghulam Ghaus Siddiqi, New Age Islam 8 May 2025 In recent times, social media platforms have become channels for spreading misconceptions about the Qur’an, with sceptics alleging contradictions through selective quotations and misinterpretations. These claims are not new; divine revelation has always faced opposition rooted in ignorance and prejudice. This article aims to refute such misconceptions, demonstrating the Qur’an's coherence and divine wisdom. Moreover, this is the beginning of a broader effort—future writings will address specific verses, clarifying misunderstandings caused by ignorance of Arabic, correct understanding, lack of context, or flawed interpretation. -------- Since the dawn of revelation, every divine message has had its challengers—those who stand in opposition, not out of understanding, but out of ignorance and pride. They argue, they deny, and they cast doubt—not guided by knowledge, nor led by a radiant book, nor shown the way by a trustworthy guide. They wander in darkness, yet claim to see. These opponents have always existed: people who either flatly denied the message or argued against it with baseless claims, not out of knowledge, nor from a sincere search for truth, but from arrogance, ignorance, or inherited prejudice. Such individuals speak confidently and argue passionately, but they are like wanderers in the night—lost without light. They possess neither the guiding clarity of a divine scripture, nor the wisdom of a righteous guide, nor the insight that comes from sincere contemplation. The Qur’an describes them aptly: “Among the people is he who disputes about Allah without knowledge, without guidance, and without an enlightening Book.” (Luqmān: 20) Islam, like the divinely revealed religions before it, has not been spared such objections. The Qur’an, as the final revelation, has faced repeated accusations: that its verses contradict, its rulings change without purpose, or that it fails to align with modern thought. Yet such criticisms are rarely grounded in a sincere quest for truth. They often arise from superficial readings, selective quoting, and deliberate neglect of context. One of the most repeated claims is that the Qur’an contains contradictions. This objection, however, reflects a failure to understand the structure and method of Qur’anic discourse. The Qur’an was revealed over twenty-three years, in varied circumstances, responding to real events, guiding communities, and building a comprehensive moral, legal, and spiritual framework. Its structure is not linear like man-made books, but layered—each verse complementing, clarifying, and expanding upon others. The Claim of Contradiction in The Qur’an Often Stems From: 1. Ignorance of abrogation (Naskh)—where some rulings are replaced with others for clear divine wisdom. 2. Lack of understanding of Arabic rhetoric, which includes repetition, ellipsis, emphasis, and context-dependent expression. 3. Neglect of historical and situational context (Asbāb Al-Nuzūl) in which verses were revealed. 4. Misreading apparent differences as contradictions, rather than as expressions of complementary meanings. Ironically, the very freedom that allows them to raise such objections is itself a gift from the Creator. Allah Almighty, in His infinite wisdom, has made this world a place of testing—a realm of choice. He has given every soul the freedom to believe or disbelieve. He did not compel faith, but opened the door for sincere hearts to find their way, and allowed rebellious ones to turn away if they so willed. The Qur’an declares: “So whoever wills—let him believe; and whoever wills—let him disbelieve...” (Al-Kahf: 29) But those who choose disbelief often feel the need to justify their rejection. They are not content simply to walk away—they must find faults, invent contradictions, or declare the scripture flawed. In doing so, they try to silence the voice of truth that echoes in their own hearts. Their attacks on the Qur’an become, in a sense, a veil—a cover for their own discomfort with the truth, and a defence mechanism for the path they have chosen. What they forget, or choose to ignore, is that faith is part of human nature. Allah has created every soul with an innate inclination toward truth—a spiritual compass known in Islam as fitrah. This fitrah draws the heart toward belief, toward purpose, and toward its Creator. When people attack the Qur’an, it is not merely an intellectual disagreement; it is often a deeper conflict between the soul's original nature and the desires of the ego. So no—there is no contradiction in the Qur’an. What exists, rather, is a contradiction within the hearts of those who refuse to see. There are those who make it their mission in life to discredit and dismantle faith—who adopt the tactics of doubt and defamation as a permanent way of thinking, assuming that these intellectually and spiritually bankrupt methods will somehow liberate them from the inner covenant their soul once made with God. They imagine that by casting off the burden of belief, they can also escape the responsibilities and moral obligations that naturally follow from it. In their view, these fragile, crumbling strategies of denial will serve as support structures—foundations upon which to anchor their weak and baseless arguments. But in embracing this illusion, they turn away from a truth deeply embedded in human nature: that the search for the true religion and the true God is not just a religious idea—it is a natural instinct. It is part of the very design of the human soul. As the Qur’an declares: “So set your face toward the religion, inclining to truth—the natural disposition (fitrah) with which Allah has created mankind. There is no altering the creation of Allah. That is the upright religion, but most people do not know.” (Ar-Rūm: 30) This inner calling—this longing to know the One who created us—is not a flaw, but a gift. It is a remedy for the emptiness we feel when disconnected from our Creator. It completes the soul. Without it, we remain incomplete, spiritually impoverished. The Qur’an reminds us of this essential truth: “O mankind, you are in need of Allah, while Allah is Free of need, Praiseworthy.” (Surah Fāṭir: 15) Yet the sceptic who relentlessly doubts forgets—or perhaps refuses to acknowledge—that belief in God is not mere conjecture. It is not based on guesswork or inherited tradition alone. It is a form of certainty—a truth supported by reason, revelation, and Fitrah. It is of the most solid and assured realities. No shallow ideology, no passing theory, and no dying falsehood can ever overturn the established laws of God. These divine patterns in the universe and human life are constant, unchanging, and beyond the reach of human manipulation. Still, some cling arrogantly to their scepticism, parading their doubts with pride as if they were grounded in unshakeable logic. They mock faith, scorn revelation, and treat their path of denial as if it rests upon solid ground. But this, too, is self-deception. Their claims lack substance. Their positions are not supported by genuine proof or sound reason. Among their tactics is the deliberate obfuscation of the meanings of the Qur’an. They distort its verses, twist their contexts, and mix truths with falsehoods in an attempt to cast confusion. But such attempts are transparent to those who reflect. This strategy of distortion—this attempt to "shuffle the deck"—is a worn-out scheme used by those who lack any deep understanding of the Arabic language, the very language in which the Qur’an was revealed. They fail to grasp not only the language itself, but its layered meanings, the richness of its vocabulary, the wisdom behind each verse, and the time, place, and circumstance in which each revelation was sent down. To truly engage with the Qur’an is to understand the spirit of the Arabic tongue: its grammar, its metaphors, its historical depth, and the divine purpose behind every word. No Contradiction among the Verses of the Qur’an One of the foundational beliefs of Ahl al-Sunnah wa’l-Jamā‘ah is that the Qur’an is the uncreated, eternal speech of Allah (Kalām Allāh Ghayr Makhlūq), free from contradiction, confusion, or inconsistency. The source of this perfection is none other than Allah Himself—the One whose knowledge encompasses all things, whose will is unchallengeable, and whose wisdom is complete. He is al- ‘Alīm (the All-Knowing), al-Ḥakīm (the All-Wise), and al-Qadīr (the All-Powerful). As such, His speech—like His essence and attributes—is free from flaw, contradiction, and error. Allah Most High states: “Do they not then reflect upon the Qur’an? Had it been from other than Allah, they would surely have found in it much contradiction.” (An-Nisā’: 82) This verse serves as a rational and theological axiom. If the Qur’an had been authored by a created being, it would contain internal inconsistencies—as all created things are subject to limitation and error. But the Qur’an, being the speech of Allah, is unified, harmonious, and consistent, reflecting the divine attributes of knowledge, wisdom, and mercy. Another reason for this coherence lies in the medium of its revelation: the Arabic language. Allah revealed the Qur’an in “clear Arabic language” (Qur’an 16:103) to a people whose literary excellence allowed them to recognize the miraculous nature of its style. Arabic’s precision, depth, and flexibility make it uniquely suitable for conveying divine revelation. Hence, a true understanding of the Qur’an requires mastery of classical Arabic, as affirmed by Imām al-Shāfi‘ī and other scholars of Usūl Al-Tafsīr. No Contradiction between the Verse of “Erasure and Confirmation” and the Verse of Qur’anic Preservation Let us examine two verses that sceptics often misuse: 1. “Indeed, it is We who sent down the Reminder, and indeed, We will be its guardian.” (Al-Ḥijr: 9) 2. “Allah eliminates whatever He wills and confirms, and with Him is the Mother of the Book.” (Ar-Raʿd: 39) Some, misunderstanding the second verse, imagine that parts of the Qur’an could be altered or erased, which contradicts the first verse promising preservation. However, this misunderstanding stems from ignorance of Sunni theology concerning al-Qadar (divine decree) and the preserved nature of revelation. According to the well-established doctrine of Ahl al-Sunnah wa’l-Jamā‘ah, divine decree operates on multiple levels: • Al-Lawḥ al-Maḥfūẓ (The Preserved Tablet) – in which all final, unchanging decrees are recorded. • Lawḥ al-Maḥw wa’l-Ithbāt (The Tablet of Erasure and Confirmation) – wherein conditional decrees related to human actions are written and may be changed according to divine wisdom and human deeds. The verse in Sūrah al-Raʿd refers to the second tablet. As stated by Imām al-Ṭabarī and others, it concerns worldly matters—such as sustenance, lifespan, illness, and ease—that may be changed depending on righteous deeds or sins, without any contradiction to Allah’s eternal knowledge. This is supported by the Hadith: “Nothing increases one’s lifespan except righteousness, and nothing repels divine decree except supplication (du‘ā’).” (Narrated by Ahmad and Hakim) For example, a person destined to die young may have that decree lifted if he engages in Sadaqah, maintains family ties, or prays fervently. Allah states: “Allah blots out what He wills and confirms what He wills, and with Him is the Mother of the Book.” (Ar-Raʿd: 39) This does not imply that the Qur’an was ever subject to deletion or loss. The "Umm al-Kitāb" (Mother of the Book) here refers to al-Lawh al-Mahfūz, in which the Qur’an is eternally preserved, as per the tafsīr of al-Qurṭubī and Ibn Kathīr. Allah has promised: “Indeed, it is We who sent down the Reminder, and indeed, We will be its guardian.” (Al-Ḥijr: 9) Therefore, these two verses speak of different realms: one of worldly, conditional destinies; the other of preserved, unchanging revelation. There is no contradiction—only perfect divine order. No Contradiction between the Verses of Intercession (Shafā‘ah) A second issue often misunderstood is the doctrine of intercession (shafā‘ah). Critics claim that some verses deny intercession altogether, while others affirm it. However, the Sunni understanding reconciles these verses with clear principles rooted in Allah’s exclusive right to allow intercession as He wills. Allah says: “Say: To Allah belongs [the right to grant] all intercession.” (Az-Zumar: 44) “You have no protector or intercessor besides Him.” (As-Sajdah: 4) These verses negate any independent power of intercession. No prophet, angel, or saint may intercede on their own authority against the will of Allah. However, intercession with Allah’s permission is clearly affirmed: “Who is it that can intercede with Him except by His permission?” (Al-Baqarah: 255 – Ayat al-Kursī) This balance is central to Sunni theology. Allah is the sole sovereign, and intercession only takes place by His leave (bi-idhnihi). He bestows this honour on those He loves—especially the Prophet Muhammad (peace be upon him). The Prophet (peace be upon him) will intercede on the Day of Judgment for major sinners among the Muslims, as affirmed in authentic Ahadith. For instance: “My intercession is for those among my Ummah who committed major sins.” (Narrated by Abū Dāwūd and al-Tirmidhī; Sahih) Thus, intercession is not a contradiction to tawhīd—it is a manifestation of Allah’s mercy and justice, granted to the beloved servants who hold elevated status with Him. It neither bypasses divine authority nor violates divine decree. As Allah says: “There is no intercessor except after His permission.” (Yūnus: 3) And in another verse: “And they cannot intercede except for the one whom He approves.” (Al-Anbiyā’: 28) Hence, there is no contradiction. All intercession is ultimately from Allah, through His permission, in a manner consistent with His justice and mercy. The Qur’an, as revealed by Allah and preserved without change, contains no contradictions. Apparent tensions vanish when interpreted through the sound methodology of Sunni scholars, grounded in Arabic linguistics, tafsīr, and the established doctrines of tawhīd, qadar, and ʿaqīdah. Every verse aligns with the others, each supporting and clarifying the whole. As Imām al-Bayhaqī wrote in his al-I‘tiqād, the Qur’an is “the speech of Allah, uncreated, free from contradiction, affirmed by consensus, and preserved by His will.” In light of this, the believers are commanded to reflect deeply on the Qur’an, submit to its truth, and reject all doubts or misinterpretations that challenge its divine harmony. “And none will grasp it except the people of knowledge.” (Al-‘Ankabūt: 43) No Contradiction between the Clear and Allegorical Verses in the Qur’an The Glorious Qur’an, in its divine eloquence and perfect composition, draws attention to a foundational principle in understanding its verses: some are clear and decisive (muhkamāt), while others are allegorical or metaphorical (mutashābihāt). Far from implying confusion or contradiction, this classification demonstrates the depth, richness, and layered guidance of the Qur’anic discourse. Allah, Exalted is He, states: “It is He who has sent down to you [O Prophet] the Book. In it are verses that are clear and definitive—they are the foundation of the Book—while others are allegorical. But those in whose hearts is deviation follow what is allegorical, seeking discord and seeking its [hidden] interpretation. No one knows its true interpretation except Allah. And those firmly grounded in knowledge say, ‘We believe in it. All of it is from our Lord.’ And none take heed except those of sound understanding.” (Āl ʿImrān: 7) The term “Umm”, meaning “mother” or “origin,” signifies that the muhkam verses are the foundational references of the Book. They serve as the anchor and interpretive lens for the mutashābih verses, which may carry metaphorical or figurative meanings beyond immediate clarity. This structured hierarchy ensures that the Qur’an remains internally consistent and immune to distortion—provided one follows the method prescribed by Allah: to understand the allegorical in the light of the decisive, and to submit one’s intellect to revelation. Resolving Apparent Contradiction Regarding the Cause of Death Consider the example of how the Qur’an attributes the act of causing death: • To the Angel of Death: “Say: The Angel of Death who has been given charge over you will take your souls. Then to your Lord you will be returned.” (As-Sajdah: 11) • To the assisting angels (messengers): “When death comes to one of you, Our messengers take him, and they do not fail in their duties.” (Al-Anʿām: 61) • To Allah Himself: “Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for whom He has decreed death and releases the others for a specified term…” (Az-Zumar: 42) A superficial reading may suggest contradiction—how can the act of taking life be attributed to multiple agents? But returning to the principle of interpreting the mutashābih through the muhkam, we understand that the verse affirming Allah as the taker of souls is muhkam, and thus primary. It establishes that Allah alone is the true and ultimate cause of death. The Angel of Death and his assistants are merely instruments (asbāb) through which Allah’s decree is executed. They do not act independently, nor possess intrinsic authority; rather, they carry out their roles with complete obedience and in accordance with Allah’s command. This layered attribution does not denote independent agency, but rather reflects a hierarchical structure of cause and effect within divine will (al-irādah al-ilāhiyyah). Just as Allah causes rain but assigns angels to oversee its descent, so too does He cause death but appoints intermediaries to carry it out. This aligns perfectly with the Sunni doctrine of tawhīd al-afʿāl (the Oneness of Allah’s actions): all effects in the cosmos are ultimately caused by Allah, and all secondary causes function only through His permission. Reconciling the Verse on “The Best of Creators” Another oft-cited example of alleged contradiction arises from the verse: “So blessed is Allah, the Best of Creators.” (Al-Mu’minūn: 14) One might erroneously assume that this implies the existence of multiple creators, especially since the phrase “Ahsan al-Khāliqīn” takes a comparative form. Yet when this is considered alongside the unequivocal verse: “That is Allah, your Lord! There is no deity but He, the Creator of all things. So worship Him, and He is Guardian over everything.” (Al-Anʿām: 102) —it becomes clear that only Allah is the true Creator (al-Khāliq), and there is none beside Him who possesses creative power in the absolute sense. The term “creators” in the first verse refers to people who fashion, form, or make things in a metaphorical or restricted sense—such as artisans or inventors—yet they do not bring anything into existence from non-existence (ikhrāj min al-ʿadam), which is the exclusive domain of Allah. In contrast, Allah’s act of creation is ex nihilo, without prior material, and with perfect knowledge, power, and will. This is underscored in the story of Prophet ʿĪsā (peace be upon him), who says: “Indeed, I have come to you with a sign from your Lord: I will create for you from clay the shape of a bird, then breathe into it, and it will become a bird—by Allah’s permission.” (Āl ʿImrān: 49) Here, the phrase “by Allah’s permission” (bi-idhnillāh) is crucial. It indicates that this act, though extraordinary, is not an independent creation by ʿĪsā (ʿalayhi al-salām), but rather a miracle granted to him by the will of Allah. As Ahl al-Sunnah maintain, the prophets do not act autonomously in the performance of miracles; rather, Allah manifests His power through them as signs (āyāt). Therefore, when Allah is described as “the Best of Creators,” it is in a rhetorical context affirming His supremacy over all those who imitate the act of creation in a limited, metaphorical sense. None can rival the originality, perfection, and divine will embedded in Allah’s act of creation. Thus, the statement is not a theological endorsement of multiple creators, but a linguistic device (i.e., comparative for rhetorical emphasis) that magnifies the majesty of the one true Creator. In light of these examples, it becomes evident that the Qur’an is free from contradiction, both in its verses and its message. What may appear conflicting at first glance is, upon deeper reflection and proper interpretive method—grounded in the principles of tawhīd, submission, and Sunni orthodoxy—found to be fully harmonious. The clear verses provide the interpretive foundation, while the allegorical expand our understanding through metaphor, parable, and profound allusion. It is only those with deviant hearts who seek confusion, whereas those grounded in knowledge say, “All of it is from our Lord.” Indeed, the unity of the Qur’anic message mirrors the Oneness of its Sender: perfectly coherent, consistent, and complete. No Contradiction in Qur’anic Verses on the Doctrine of “Between Two Extremes”: Neither Compulsion nor Complete Free Will At first glance, the verse from Surah an-Nisā’ (4:78) might seem to suggest that all outcomes, both good and evil, are solely the will of Allah, with no room for human agency: “If good befalls them, they say, ‘This is from Allah,’ but if evil befalls them, they say, ‘This is from you.’ Say, ‘All is from Allah.’” (An-Nisā’: 78) Such a verse could lead to the misunderstanding that human beings have no influence over either good or evil outcomes, and that everything is entirely a result of divine will. However, two critical concerns arise from this interpretation: 1. How can evil be attributed to Allah, the All-Merciful, when He Himself says: “My mercy encompasses all things” (Al-A‘rāf: 156) And when Allah is the source of all beauty and perfection, how can evil be attributed to Him, since nothing but goodness flows from His essence? 2. If both good and evil actions are ascribed to Allah, does this not negate human responsibility entirely? To address these concerns, we turn to the next verse in Surah an-Nisā’ (4:79), which provides a necessary clarification: “And whatever evil befalls you is from yourself.” (An-Nisā’: 79) This verse restores the balance between divine sovereignty and human responsibility. While Allah is the Creator of all things, and all occurrences in existence unfold by His will and permission, it is crucial to understand that humans are not exempt from moral responsibility for their actions. Although every action takes place by divine permission, humans retain the ability to choose their actions, making them accountable for their choices. The Principle of Divine Permission and Human Agency The key to resolving the apparent contradiction lies in understanding the distinction between two types of divine will: 1. Cosmic or Ontological Will (Takwīnī): This refers to the will of Allah in bringing things into existence, including actions, events, and occurrences. All things, including good and evil, occur only by Allah’s power and permission. 2. Legal or Moral Will (Tashrī‘ī): This relates to Allah’s commands and prohibitions, reflecting what Allah has legislated as good or evil, permissible or forbidden. Thus, while Allah allows both good and evil actions to occur in the world, He does not morally endorse everything that happens. Instead, He grants human beings the capacity to act, while simultaneously providing guidance in the form of divine commands and prohibitions. Human beings are accountable for their moral choices, even though they act within the limits of Allah’s cosmic will. For example, while Allah has granted the power of speech to humans, the morality of speech depends on whether it aligns with divine guidance. Truthful speech is pleasing to Allah, while falsehood is prohibited, even though both occur by Allah’s permission. The Relationship between Divine Will and Human Action This relationship is further clarified in the verse: “You did not kill them, but Allah killed them. And you did not throw when you threw, but Allah threw—that He might test the believers with a good trial. Surely, Allah is All-Hearing, All-Knowing.” (Al-Anfāl: 17) In this verse, Allah acknowledges the actions of the believers in battle—their participation in fighting and throwing—yet attributes the ultimate cause of their success to His will. While they acted by their own volition, the real source of victory lies with Allah, as He empowered them and determined the outcome. This underscores the principle that humans act as instruments of divine will, yet retain moral responsibility for their actions. Another verse reinforces this idea: “O you who believe, if you support Allah, He will support you and make your feet firm.” (Surah Muhammad: 7) Here, Allah promises support to the believers, provided they act in accordance with His guidance. This verse illustrates that while Allah’s power and support are the true cause of success, humans are still responsible for their efforts and decisions. Between the Extremes of Compulsion and Absolute Freedom The Qur’anic worldview maintains a position between two extremes: jabr (compulsion) and tafwīd (complete free will). Islam teaches that man is neither compelled in his actions nor left entirely to his own devices. Rather, his actions occur by Allah’s will and power, yet he retains moral accountability for his choices. This balanced view is rooted in the concept of qadar (divine predestination), which holds that while Allah has preordained all events in the universe, human beings are given the freedom to choose within the framework of Allah’s will. The existence of evil in the world does not contradict Allah’s perfect justice, for He allows evil to occur as part of His divine wisdom, but He does not morally endorse it. Instead, He holds humans responsible for their actions and offers guidance through His revelation. Thus, Islam rejects both fatalism, where humans have no control over their actions, and libertarianism, where humans are entirely independent of divine will. The true understanding of human agency in Islam is that humans are endowed with the capacity to choose their actions, and with that capacity comes moral responsibility. Allah, in His wisdom, guides and empowers them to act within His divine framework, while holding them accountable for their choices. The Qur’an’s teachings on divine will and human responsibility strike a delicate balance. While everything in existence occurs by the will and permission of Allah, humans retain their moral agency and are held accountable for their actions. This framework upholds both the sovereignty of Allah and the responsibility of humans, ensuring that neither compulsion nor complete free will prevails. Instead, humans act within the divine will, choosing their paths, and are thus accountable for their choices on the Day of Judgment. By understanding the Qur’anic verses in this context, we can reconcile apparent contradictions and affirm the Islamic understanding of human freedom, divine sovereignty, and moral accountability. The Difference in Context and Timing of Qur’anic Verses on Combat: Reconciling Between Defence and Peace To address the perceived contradiction between the Qur’anic verses that call for self-defence and fighting in the path of Allah for the protection of the faith, and those that promote peace, tolerance, and reconciliation, it is important to understand the historical context in which these verses were revealed. Classical Sunni scholars, drawing from the tafsir (exegesis) of the Qur'an, have emphasized that the verses about combat were revealed in response to specific situations of aggression, persecution, and the need to defend the nascent Muslim community. These verses were not intended to promote unprovoked violence but were rather a call to protect Islam and the believers in times of existential threat. 1. Defensive Nature of Combat Verses The verse “And kill them wherever you find them, and expel them from where they expelled you, for fitnah (persecution) is worse than killing. And do not fight them at the Sacred Mosque unless they fight you there. But if they fight you, then kill them—such is the recompense of the disbelievers.” (Al-Baqarah: 191) clearly situates the command for fighting within the context of persecution. Classical scholars like Peer Karam Shah Azhari explain that the term fitnah refers to severe oppression and religious persecution, a condition that was rampant during the early years of Islam when the Muslims were under physical, social, and economic attack from the Quraysh and their allies. Fitnah in this context was worse than killing because it entailed the destruction of faith, a far greater harm in Islamic thought. The classical scholar Al-Qurtubi in his Tafsir mentions that the command to fight was given as a means of self-defence to protect the believers from this fitnah and to preserve the very essence of their faith and religious practice. Ibn Abi Hatim narrates that this verse was revealed at a time when Muslims were facing severe oppression in Makkah, and this fighting was a response to fitnah and the forced hindrance of their religious duties. 2. The Qur'an’s Emphasis on Peace and Coexistence Despite the verses that call for combat, the Qur’an emphasizes peace, tolerance, and reconciliation when the aggressors cease hostilities. This is evident in “And if they incline to peace, then incline to it as well and place your trust in Allah. Indeed, He is the All-Hearing, All-Knowing.” (Al-Anfāl: 61). Classical Sunni scholars, including Al-Tabari and Ibn al-Jawzi, have explained that this verse demonstrates the Qur’an's preference for peace. The tafsir of Al-Qurtubi elaborates that Muslims are instructed to respond positively when the enemy seeks peace, showing that warfare in Islam is not a matter of conquest or aggression but a defensive action. Ibn Kathir also notes that the Prophet Muhammad (peace be upon him) was constantly encouraging peace during times of warfare, and the treaties of Hudaybiyyah and others were examples of this peaceful inclination, even when the Muslim community was in a position of strength. 3. Combat as a Last Resort and in Self-Defence Furthermore, the Qur’an explicitly states that Muslims are not to initiate combat, but only to respond to aggression. This is clearly articulated in “But if they cease, then indeed, Allah is Forgiving and Merciful.” (Al-Baqarah: 192). In his Tafsir, Ibn Kathir highlights that the verse reflects the principle of cessation of hostilities as soon as the enemy stops their aggression. It emphasizes that fighting is not for expansion or conquest but solely for self-defence. Al-Qurtubi points out that this is a clear indication that Muslims should not continue fighting if the aggressors stop. The cessation of hostilities is always in the hands of the aggressors, and once they cease, the Muslims are instructed to stop fighting as well. The classical jurist Ibn Qudamah affirms this in his al-Mughni, explaining that self-defence is the primary justification for fighting in Islam, and even then, it is always subject to the cessation of aggression. 4. Generalization of Early Combat Verses It is a serious misinterpretation to generalize the combat verses revealed in the context of early Islamic history and apply them to kill civilians in modern times. The early battles, such as those of Badr and Uhud, were triggered by the aggression and persecution of the disbelievers, not a desire for conquest. Al-Nawawi, a famous Sunni scholar, underscores in his al-Majmu that the fighting commanded in the Qur'an was always a defensive measure in a time of extreme persecution, and it was not an open-ended call for warfare. Applying these verses to modern times or wherever Islam and Muslims are not under immediate threat, would be incorrect. These verses were specific to a context of extreme persecution and should not be applied as a justification for aggression or conquest in the present times. 5. Rejection of Aggression and Malicious Narratives The accusation that Islam was spread "by the sword" is a distortion of the historical record and is categorically refuted by the Qur’an itself. The Qur’an commands Muslims to fight only in self-defence, and any narrative suggesting that Islam promoted aggression is not in line with the teachings of the classical scholars or the Qur'an. “Fight in the way of Allah those who fight you, but do not transgress. Indeed, Allah does not love transgressors.” (Al-Baqarah: 190) Ibn Hajar al-Asqalani in his Fath al-Bari emphasizes that the command to not transgress is crucial: the Qur’anic injunction here is to avoid exceeding the bounds of self-defence. The directive to fight is not a call for aggression but rather a restriction of violence to the very circumstances of self-defence. This was reflected in the life of the Prophet Mustafa (peace be upon him), who consistently sought peace and only resorted to warfare when absolutely necessary. “Fight them until there is no more persecution and the religion belongs to Allah. But if they cease, then there is no hostility except against the oppressors.” (Al-Baqarah: 193) Imam Al-Razi, in his al-Tafsir al-Kabir, affirms that this verse underlines the cessation of hostilities once the reason for fighting—persecution—is eliminated. The responsibility for the continuation of conflict lies with the oppressors, and once they cease, there is no further justification for hostility. The Qur’an’s call for combat is always understood within the classical Sunni tradition as a defensive and conditional measure, revealed in specific historical circumstances. Scholars like Ibn Kathir, Al-Tabari, Al-Qurtubi, and Al-Nawawi have consistently explained that the verses on combat were not an invitation to aggression, but a directive to protect the Muslim community from persecution. Every call to fight is contextualized by the overarching themes of peace, tolerance, and reconciliation, demonstrating that Islam, in its essence, is a religion of peace. Does Naskh (Abrogation) Imply Contradiction in the Qur’an? One of the persistent misunderstandings concerning the Qur’an—particularly among modern critics and readers unfamiliar with traditional Islamic scholarship—is the claim that the presence of nāsikh (abrogating) and mansūkh (abrogated) verses reflects contradiction within the sacred text. According to orthodox Sunni theology and legal methodology, such claims arise from a misreading of the doctrine of naskh and a failure to grasp the nature of divine revelation. Here we must clarify the classical Sunni position on naskh, demonstrating that it is not a contradiction but a reflection of divine wisdom, mercy, and the pedagogical method through which Allah nurtured the early Muslim community. 1. The Qur’an Is Free from Contradictions The Qur’an unequivocally declares its own consistency and coherence: “Do they not reflect upon the Qur’an? Had it been from other than Allah, they would have found in it much contradiction.” (Sūrat al-Nisāʾ 4:82) This verse is a cornerstone in the creed (ʿaqīdah) of Ahl al-Sunnah wa al-Jamāʿah. It asserts that the Qur’an, being the uncreated speech (kalām) of Allah, is flawless and internally harmonious. Classical theologians like Imam al-Ṭahāwī (d. 321 AH) in al-ʿAqīdah al-Ṭaḥāwiyyah affirmed that the Qur’an is eternal and perfect, bearing no contradiction because it reflects the attributes of the All-Wise and All-Knowing. 2. Understanding Naskh in Sunni Tafsīr and Usūl al-Fiqh What is Naskh? In the disciplines of usūl al-fiqh (principles of jurisprudence) and tafsīr (exegesis), naskh refers to the divine replacement of a previous legal ruling with a subsequent one. This process occurred during the Prophet’s (peace be upon him) lifetime to address the changing needs and capacities of the early Muslim community. Imam al-Shāfiʿī (d. 204 AH), in his foundational work al-Risālah, emphasized that naskh is a divinely instituted legislative tool, not a sign of contradiction. It applies to legal rulings (ahkām), not to core beliefs (ʿaqāʾid), and is rooted in divine wisdom. Allah, who possesses eternal knowledge (ʿilm) and will (irādah), revealed rulings progressively in accordance with what was best for the Ummah at each stage. Imam Fakhr al-Dīn al-Rāzī (d. 606 AH), in Tafsīr al-Kabīr, reiterated that divine commands correspond to specific contexts and times. Changing a ruling does not imply change in Allah’s knowledge or intent but highlights His perfect timing and comprehensive wisdom. 3. Naskh as a Manifestation of Divine Wisdom Classical Sunni scholars consistently viewed naskh as a sign of Allah’s hikmah (wisdom), not contradiction. It was used as a means to gradually elevate the believers, test their sincerity, and adapt rulings to circumstances without compromising the integrity of revelation. Imam al-Qurtubī (d. 671 AH), in his al-Jāmiʿ li-Ahkām al-Qurʾān, explained that naskh served several pedagogical and spiritual functions: • Preparing believers step-by-step for more advanced rulings (e.g., prohibition of alcohol). • Providing ease and flexibility in response to hardship. • Encouraging obedience and spiritual growth. Imam al-Juwaynī (d. 478 AH), in al-Burhān fī Uṣūl al-Fiqh, argued that naskh is entirely compatible with Allah’s justice and benevolence, as it reflects changing external conditions rather than divine inconsistency. 4. A Coherent and Preserved Qur’an Even when a legal ruling is abrogated, the verse containing it is often preserved in the mushaf (written Qur’an). This preservation is purposeful: • The text may still offer moral, historical, or spiritual insight. • The Qur’an is more than law; it is also a literary, spiritual, and theological miracle. Imam al-Suyūṭī (d. 911 AH), in al-Itqān fī ʿUlūm al-Qurʾān, noted that retaining abrogated verses serves to remind believers of the stages of revelation and the divine wisdom in progressive legislation. Both nāsikh and mansūkh verses remain part of the divine message—complete and free from flaw. 5. Confusing Chronology with Contradiction The allegation of contradiction based on naskh stems from a confusion between chronological progression and logical inconsistency. Just as human legal systems adapt over time without being considered contradictory, the Qur’an’s legal evolution reflects contextual responsiveness—not internal conflict. A prime example is the gradual prohibition of alcohol, revealed in stages across: • Sūrat al-Baqarah 2:219 (discouragement), • Sūrat al-Nisāʾ 4:43 (prohibition during prayer), • Sūrat al-Mā’idah 5:90 (complete prohibition). This stepwise approach demonstrates measured and merciful guidance, not contradiction. Clarifying the Meaning of Naskh in the Qur’an The oft-cited verse on abrogation states: “Whatever verse We abrogate or cause to be forgotten, We bring forth one better than it or similar to it. Do you not know that Allah is capable of all things?” (Sūrat al-Baqarah 2:106) The word nansakh linguistically carries multiple meanings: removal, transfer, or even preservation through transcription—as seen in: “This is Our Book, which speaks against you with truth. Indeed, We were recording what you used to do.” (Sūrat al-Jāthiyah 45:29) Also, the Qur’anic term "āyah" (verse) has various usages: • A verse of the Qur’an (2:252), • A divine miracle (7:73), • A historical sign or moral lesson (3:13), • A legal ruling (Hukm Sharʿī) (24:58). Thus, the Qur’an’s reference to abrogation can imply replacement of legal rulings according to wisdom, not contradiction or deletion of divine truth. Unchangeability of Allah’s Word Contrary to misunderstandings, the Qur’an insists on the unchangeable nature of Allah’s words: “The Word of your Lord has been perfected in truth and justice. None can alter His words.” (Sūrat al-Anʿām 6:115) “The decree from Me cannot be changed.” (Sūrat Qāf 50:29) “Falsehood cannot approach it from before or behind. [It is] a revelation from the All-Wise, the Praiseworthy.” (Sūrat Fuṣṣilat 41:42) “He has not placed therein any deviance.” (Sūrat al-Kahf 18:1) These verses confirm the consistency and inimitability of the Qur’an, invalidating claims of internal contradiction. Conclusion: The Sunni Position on Naskh From the perspective of classical Sunni creed and methodology, naskh does not indicate contradiction but: • A dynamic, purposeful, and compassionate legislative process. • A response to human circumstances guided by divine foreknowledge. • A sign of divine mercy and precision—not confusion or inconsistency. The Qur’an is perfect, preserved, and internally coherent. Misunderstandings of naskh often stem from neglecting classical scholarship and the broader Qur’anic epistemology. To question the Qur’an’s consistency because of naskh is to misunderstand both divine revelation and the depth of Sunni legal and theological tradition. Examples of Abrogation in the Qur’an: A Manifestation of Divine Wisdom Abrogation (naskh) in the Qur’an does not imply contradiction or cancellation in a negative sense. Instead, it demonstrates the Qur’an’s dynamic legislative nature, accommodating the evolving needs of the Muslim ummah during the life of the Prophet (Peace be upon him). Below are three illustrative examples, each reflecting a distinct type of naskh mentioned in classical tafsīr and usūl al-fiqh: 1. Change of the Qiblah (Direction of Prayer) This is a case of replacing one ruling with a similar one, where the form of the command changed, but its purpose remained constant—to face the direction Allah commands in prayer. “We have certainly seen the turning of your face, [O Prophet], toward the heaven, and We will surely turn you to a Qiblah with which you will be pleased. So turn your face toward al-Masjid al-Ḥarām...” (Surat al-Baqarah, 2:144) Initially, Muslims were commanded to face Bayt al-Maqdis (Jerusalem) during prayer. This direction was later abrogated by the command to face the Kaʿbah in Makkah. The shift did not signal a flaw or change in divine will but served a greater purpose—affirming the spiritual identity of the Muslim ummah and fulfilling the Prophet’s heartfelt supplication. 2. Abrogation with a Better and Easier Ruling This is an example of abrogation by substitution with a more merciful command, reflecting divine compassion. “…So repent to your Creator and kill yourselves. That is better for you in the sight of your Creator…” (Surat al-Baqarah, 2:54) This refers to the Children of Israel, who were commanded to undergo self-inflicted punishment as an act of collective repentance for worshipping the golden calf. However, the Islamic message, in its final and universal form, prescribes sincere tawbah (repentance) as sufficient for atonement: “O you who believe! Turn to Allah with sincere repentance…” (Surat al-Taḥrīm, 66:8) This shift embodies the Qur’anic principle mentioned in 2:106—replacing a previous ruling with one that is “better” in mercy, ease, and suitability for the final ummah. 3. Forgotten or Superseded Revelations (nunsihā) These are rulings or messages sent to previous prophets that were not transmitted to the Final Prophet (peace be upon him) and hence not included in the Qur’anic revelation. Their absence is part of divine wisdom, not oversight. “Indeed, We sent messengers before you (O Prophet)—among them are those We have related to you, and among them are those We have not related to you…” (Surat Ghāfir, 40:78) This corresponds to the phrase in the abrogation verse (2:106), “or cause to be forgotten (nunsihā)”, indicating that some previous laws were left out intentionally, either because they were no longer needed or because their time had passed. The Prophet (peace be upon him) was only given what was necessary for the final message. These examples reflect the varied forms of naskh: replacement with a similar ruling, substitution with a better and more merciful command, and omission of previously revealed laws. In each case, abrogation served a clear divine purpose and was enacted in harmony with Allah’s eternal knowledge and mercy. Far from implying contradiction, these examples reinforce the Qur’an’s internal coherence and legislative sophistication, fully aligned with the needs of its recipients. Conclusion From all that has been discussed above, it becomes clear that there is no contradiction or inconsistency in the verses of the Qur’an. When we approach the Qur’an with proper reflection and understanding—grounded in the meanings and purposes of the Arabic language, the language of revelation—apparent contradictions vanish. The Qur’an’s eloquent and layered structure, its guidance rooted in divine wisdom, and the rich context of its revelation all point to a harmonious and coherent message. The accusations of contradiction often stem from a lack of understanding—whether of the linguistic subtleties of Arabic, the historical context of the verses, or the foundational principles of Sunni theology. By embracing the scholarly methodologies established by the great scholars of the past, we can confidently affirm that the Qur’an is free from contradiction, a divine revelation that is consistent, coherent, and timeless. For the believer, this understanding only deepens our faith in the Qur'an as the eternal and unaltered Word of Allah. It strengthens our conviction in its divine origin and its unparalleled ability to guide humanity through all ages and circumstances. And for the sincere seeker, it is an invitation to approach the Qur'an with an open heart and a quest for deeper knowledge, knowing that the true meaning of its verses is accessible to those who approach it with humility, intellect, and sincerity. In the end, the Qur’an is a light, an eternal guidance that requires no defence other than sincere reflection, sound interpretation, and a heart open to its transformative message. May Allah grant us the wisdom to reflect upon His Book with clarity, the patience to understand its meanings, and the strength to live by its teachings. “Indeed, this Qur’an guides to that which is most suitable…” (Al-Isrā’: 9) ------- Bibliography: 1. Al-ʿAqīdah al-Ṭaḥāwiyyah – by Imam al-Ṭahāwī (d. 321 AH) 2. Al-Risālah – by Imam al-Shāfiʿī (d. 204 AH) 3. Tafsīr al-Kabīr – by Imam Fakhr al-Dīn al-Rāzī (d. 606 AH) 4. Al-Jāmiʿ li-Ahkām al-Qurʾān – by Imam al-Qurtubī (d. 671 AH) 5. Al-Burhān fī Uṣūl al-Fiqh – by Imam al-Juwaynī (d. 478 AH) 6. Al-Itqān fī ʿUlūm al-Qurʾān – by Imam al-Suyūṭī (d. 911 AH) 7. هل من تنافي وتضاد في الآيات القرآنية؟ https://islamwhy.com/contents/view/details?id=1005&cid=0 8. كتاب دعاوى الطاعنين في القرآن الكريم = الطعن في القرآن الكريم والرد على الطاعنينعبد المحسن المطيري https://shamela.ws/book/9438/319#p1 9. دفع إيهام الاضطراب عن آيات الكتاب محمد الأمين الشنقيطي] https://shamela.ws/book/18007 List of Quranic verses Cited: 1. Sūrat al-Nisāʾ 4:82 – "Do they not reflect upon the Qur’an? Had it been from other than Allah, they would have found in it much contradiction." 2. Sūrat al-Baqarah 2:106 – "Whatever verse We abrogate or cause to be forgotten, We bring forth one better than it or similar to it. Do you not know that Allah is capable of all things?" 3. Sūrat al-Jāthiyah 45:29 – "This is Our Book, which speaks against you with truth. Indeed, We were recording what you used to do." 4. Sūrat al-Baqarah 2:252 – Reference to āyah (verse) of the Qur'an. 5. Sūrat al-Aʿrāf 7:73 – Reference to āyah as a divine miracle. 6. Sūrat Āl ʿImrān 3:13 – Reference to āyah as a historical sign or moral lesson. 7. Sūrat al-Nisāʾ 4:43 – Prohibition during prayer as part of the gradual prohibition of alcohol. 8. Sūrat al-Māʾidah 5:90 – Complete prohibition of alcohol. 9. Sūrat al-Anʿām 6:115 – "The Word of your Lord has been perfected in truth and justice. None can alter His words." 10.Sūrat Qāf 50:29 – "The decree from Me cannot be changed." 11.Sūrat Fuṣṣilat 41:42 – "Falsehood cannot approach it from before or behind. [It is] a revelation from the All-Wise, the Praiseworthy." 12.Sūrat al-Kahf 18:1 – "He has not placed therein any deviance." 13.Sūrat al-Baqarah 2:144 – Change of the Qiblah (Direction of Prayer) from Bayt al-Maqdis to Kaʿbah. 14.Sūrat al-Baqarah 2:54 – Reference to the Children of Israel and collective repentance. 15.Sūrat al-Taḥrīm 66:8 – "O you who believe! Turn to Allah with sincere repentance..." 16.Sūrat Ghāfir 40:78 – Reference to messengers not mentioned in the Qur'an. 17.Sūrat al-Isrāʾ 17:9 – "Indeed, this Qur’an guides to that which is most suitable…” … A regular columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a classical Islamic scholar [Aalim, Faazil and Mutakhassis Fi al-Adab al-Arabi wa al-Ulum al-Shariah] with a Sufi background and an English-Arabic-Urdu Translator. URL: https://www.newageislam.com/debating-islam/quranic-verses-contradict/d/135466 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism