There Are No Contradictions or Inconsistencies in the Qur’an – Part 2

By Ghulam Ghaus Siddiqi, New Age Islam 24 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. -------- The Qur’an is the divine speech of Allah Almighty, and there are many powerful reasons to believe it comes directly from Him. One of the clearest and strongest signs of its divine origin is the fact that it contains no contradictions or inconsistencies. In fact, the Qur’an itself points to this as a sign that it is truly from Allah. Allah Almighty says: “Do they not then reflect deeply upon the Qur’an? Had it been from anyone other than Allah, they would surely have found many contradictions in it.” (Surah An-Nisā’, 4:82) In this verse, Allah Almighty is encouraging us to take a deep look at the Qur’an, to really think about its message. He promises that anyone who does so with sincerity will realize that it could never be the words of a human being. That is because human speech, no matter how well-crafted, is never completely free from mistakes, contradictions, or changes in tone and clarity. But the Qur’an stands apart. It is perfectly consistent and flawless in every way—something that only divine speech could achieve. If you think about how human communication works, it makes sense. Human knowledge and creativity grow slowly over time. A person becomes wiser through learning, practice, experience, and reflection. That is why a beginner’s early writings or ideas might feel clumsy or unclear, but with time, their thinking becomes more mature and refined. Even so, this growth has limits. People’s thoughts and perspectives change depending on their age, their experiences, and their environment. As a result, any human-written work will reflect ups and downs. Some parts might be strong, others not so much. You might find contradictions, outdated ideas, unclear arguments, or even factual mistakes. And that is completely normal for anything written by a human. Because of this, no writer can ever claim their work is perfect or beyond question. Every writer must acknowledge the possibility of error and be open to new interpretations or corrections. But the Qur’an is different. It does not come from a limited human mind—it comes from Allah, the All-Knowing and All-Wise. That is why the Qur’an is free from all errors, contradictions, or changes over time. Its stories are always accurate, its guidance always relevant, and its predictions always come true. There is not even the possibility of error in the Qur’an, because it is protected by Allah Himself. Let us go back to the verse we started with: “Do they not reflect deeply on the Qur’an? Had it been from anyone other than Allah, they would surely have found many contradictions in it.” (Surah An-Nisā’, 4:82) This verse clearly tells us that the consistency of the Qur’an, both in its wording and its message, is a powerful proof that it is from Allah. Scholars have explained that the word "Ikhtilaf" (used in the verse) carries two meanings: disparity (differences in style or quality) and contradiction (conflicts in meaning). So What Does That Mean? 1. No disparity in style: From beginning to end, the Qur’an maintains a consistent level of beauty, eloquence, and depth. It does not have high points and low points like human speech often does. Every verse shines with the same level of excellence. 2. No contradiction in meaning: The teachings of the Qur’an are fully in harmony. No verse cancels out or contradicts another. All its messages fit together and support the same truth, guiding people toward what is right and just. This level of consistency—across language, meaning, and guidance—is simply not possible in a human-authored text, especially one revealed over 23 years in different situations and contexts. It is a clear sign of the Qur’an’s divine origin. Despite this, some critics—often with shallow understanding or biased intentions—have tried to use this very verse to cast doubt on the Qur’an. They argue that if we find contradictions in it, then we can say it is not from God. So they search for verses that seem, on the surface, to be contradictory and use them to raise doubts. For people with strong faith and proper knowledge, these arguments have no weight. But for those who are unfamiliar with the Qur’an, or who feel distant from religion, such doubts can sometimes shake their confidence. That is why it is so important to address these misunderstandings with clarity and wisdom, so that everyone can stay firmly connected to their faith and remain confident in the divine truth of the Qur’an. The idea that the Qur’an contains contradictions is not new. In fact, our great scholars from centuries ago already dispelled these kinds of doubts in depth. They wrote books with titles like Mushkil al-Qur’an (Complexities in the Qur’an) and Dafʿ al-Shubahāt (Refutation of Doubts), where they examined verses that might seem contradictory at first glance and offered well-reasoned, satisfying explanations. In this article, we aim to follow their footsteps, gathering these so-called “contradictions” and presenting clear responses, based on the valuable insights of those respected early scholars. Before We Begin: Some Important Things to Understand Before we dive into the actual objections and their responses, it is important to understand a few foundational points. These will help us recognize why certain verses may appear contradictory on the surface—but in reality, they’re not. 1. The Role of Eloquence in the Qur’an One of the basic principles of eloquence (Balāghah) is that speech should suit the occasion. That means a topic may be presented differently depending on the situation. Sometimes something is expressed briefly (Ijmāl), and other times it is explained in detail (Tafsīl). This variation does not mean there is a contradiction. It just reflects different styles of communication. For example, if one verse simply says: “Establish prayer” (Aqīmūṣ-ṣalāh) And another verse says: “And establish prayer at the two ends of the day” (Wa Aqimiṣ-Ṣalāta Ṭarafayi-n-Nahār) There is no contradiction between two verses. The first gives a general command, and the second gives more detail. The two go hand in hand. 2. Absolute vs. Conditional Statements Sometimes, a command in the Qur’an is given in an unrestricted way (Mutlaq), and the same command appears elsewhere with a condition, restriction, or added detail (Muqayyad). To some, this might seem like a contradiction, but it is not. Scholars of Islamic law (Fiqh) and the principles of jurisprudence (Uṣūl al-Fiqh) have long explained how to reconcile such verses. There is a structured method (Taṭbīq) for understanding how general and specific rulings complement each other. 3. General Commands and Exceptional Cases: In the Qur'an, there are instances where rulings are stated in an absolute way (Mutlaq), and others where they are presented with exceptions (Istithnā’). It is essential to recognize that the presence of an exception does not create a contradiction; rather, it reflects the nuanced nature of divine legislation. The exception is inherently included within the broader framework of the general command, even if it is not always explicitly stated. This allows for the accommodation of specific circumstances, demonstrating Allah’s wisdom in addressing varying situations. A powerful example of this can be found in the Qur'anic verses regarding the preservation of the Qur'an in the heart of the Prophet Muhammad (peace be upon him) and its recitation on his tongue. The general principle is introduced in absolute terms in one verse: • "Indeed, it is upon Us to collect it and recite it." (Sūrah Qiyāmah: 17) This verse conveys that Allah Almighty takes full responsibility for the preservation of the Qur'an, ensuring that it remains securely lodged within the Prophet’s heart and that its recitation is sustained on his blessed tongue. The language here is absolute and unequivocal: the Qur'an will be collected and recited, and Allah guarantees its preservation in the Prophet’s memory without fail. However, in another verse, the preservation of the Qur'an is qualified by an exception: • "We will make you recite, [O Prophet], and you will not forget, except what Allah should will." (Sūrah Al-A‘lā: 6-7) This verse introduces a nuanced exception, specifying that the Prophet (peace be upon him) will indeed never forget the Qur'an, except in cases where Allah chooses to abrogate a verse or a portion of it. The abrogation (naskh) of a verse is a divinely ordained process, wherein Allah may remove certain verses from being part of the Qur'anic canon. Understanding the Relationship Between the Two Verses: The first verse, from Sūrah Qiyāmah, presents the general rule that the Qur'an will be preserved, and this preservation includes the Qur'an being safeguarded in the Prophet's heart and its recitation uninterrupted. In contrast, the second verse from Sūrah Al-A‘lā acknowledges that while the Qur'an will remain preserved in the Prophet's heart, there might be instances where Allah chooses to abrogate certain verses. The abrogation, however, does not mean a contradiction in the preservation of the Qur'an. Instead, it demonstrates that abrogation is a part of the divine will and is included within the broader framework of preservation. Therefore, the second verse does not contradict the first; rather, it clarifies the exception to the general rule. The preservation of the Qur'an remains intact except in those cases where Allah wills the abrogation of specific verses, which is an entirely different matter from erasure or forgetting. No Contradiction: In classical Tafsir, scholars explain that there is no contradiction between verses that appear to present absolute commands and those that mention exceptions. The key to resolving these apparent contradictions lies in understanding the context and the scope of each verse. The general command of preservation is intact, and the exception acknowledges that some verses may be abrogated, but this in no way affects the overall preservation of the Qur'an as a whole. For instance, Ibn Kathir and Al-Tabari both point out that verses mentioning abrogation (Naskh) are not in contradiction with verses about the Qur'an's preservation. Rather, abrogation is a divine process that aligns with Allah’s plan for the Qur'an to be revealed in stages, sometimes replacing earlier rulings with later ones. In this context, both verses fit within the overarching divine strategy for the Qur'an’s preservation and transmission, showing the Qur'an’s adaptability and its suitability for different circumstances. Thus, while the verse in Sūrah Qiyāmah speaks absolutely about the preservation of the Qur'an, the verse in Sūrah Al-A‘lā introduces a conditional exception regarding abrogation. However, there is no contradiction between these two verses because the exception is already inherent in the general command of preservation. The Qur'an, as a whole, remains preserved in its entirety, and any abrogation is part of Allah’s divine plan. This understanding is consistent with classical interpretations and showcases the harmonious balance between general rulings and exceptional cases in the Qur'an’s message. 4. Different Aspects of a Single Event Sometimes a single event has many layers or unfolds in multiple stages. Depending on the context, the Qur’an may mention one stage in one verse and a different stage elsewhere. This variation does not mean contradiction—it is simply a more complete picture when taken together. The best example of this is the creation of Prophet Ādam (peace be upon him). The Qur’an mentions different materials as the source of his creation: · Soil (turāb) · Sticky clay (ṭīn lāzib) · Sounding clay (ṣilṣāl) At first glance, this might seem confusing. But in reality, these materials represent different stages in the process. Prophet Ādam’s creation went through all of these phases, so each verse highlights a different part of that journey. Instead of being contradictory, they give us a fuller understanding of how Allah created him. When we properly understand the principles of language, context, and the structure of divine speech, it becomes clear that the Qur’an is free from contradiction. What may seem like a conflict at first is often just a case of different styles, stages, or contexts being presented. Our scholars have preserved this understanding through deep study and explanation, and by continuing that tradition today, we can see just how perfect and consistent the Qur’an truly is. When Is a Contradiction Really a Contradiction? Sometimes, people claim that two verses in the Qur’an—or any two statements—contradict each other. But scholars have made it clear that not every difference between two statements counts as a real contradiction. In fact, for something to truly be a contradiction (Taʿāruḍ), eight specific conditions must be met. If even one of these conditions is missing, then it is not a contradiction at all. Let us go through these eight conditions one by one: 1. Same Subject (Waḥdat Mawḍū‘) For two statements to be truly contradictory, they must be about the exact same subject—the same person, object, group, or idea. If each statement talks about a different subject, even if the statements sound opposite, there is no contradiction, because they are simply not talking about the same thing. Simple example: • “Zayd is standing.” • “Umer is not standing.” These might sound like conflicting actions—one person is standing, the other is not—but there is no contradiction here. Why? Because: • The subjects are different: one is Zayd, the other is ʿUmar. • Each statement is making a claim about a separate individual, so they can both be true at the same time without any conflict. Even if the actions or descriptions are opposite, if the people or things being described are different, there is no clash. 2. Same Predicate (Waḥdat Maḥmūl) For two statements to truly contradict each other, they must have the same subject and also make claims about the same quality, action, or description—this second part is known as the predicate (maḥmūl). If the predicate—that is, the thing being said about the subject—is different in each statement, then there is no contradiction, even if both are talking about the same person. Simple example: • “Bakr is a scholar.” • “Bakr is not a poet.” These statements both talk about Bakr, but they describe two different things about him: • One is saying he is a scholar, • The other is saying he is not a poet. Since being a scholar and being a poet are two completely different attributes, there is no conflict between these statements. Both can be true at the same time. It is only a contradiction if the two statements make opposing claims about the same exact attribute. For example: • “Bakr is a scholar.” • “Bakr is not a scholar.” Now we have a true contradiction—both are talking about the same person and making opposite claims about the same quality (his being a scholar). 3. Same Time (Waḥdat Zamān) In order for two statements to truly contradict each other, they must both be referring to the same time period. If one statement talks about what is happening now, and the other describes what happened before or will happen later, then there is no contradiction—just a difference in timing. Let us look at a basic example: • “It is raining today.” • “It was not raining yesterday.” These two statements are both perfectly accurate. • The first describes what is happening today—rain. • The second describes what happened yesterday—no rain. There is no conflict because the timeframes are different. Weather changes from day to day, and so do many other conditions in life. So, unless two statements claim opposite things at the same exact time, they can both be true. 4. Same Place (Waḥdat Makān) For two statements to truly contradict each other, they must both be referring to the same place. If one statement is talking about a person or event in one location, and the other is talking about the same subject in a different location, then there is no contradiction. It is simply a matter of different settings or contexts. Consider this simple example: • “Imām Ṣāḥib is in the mosque.” • “Imām Ṣāḥib is not in the market.” These two statements are completely compatible: • The first tells us where Imām Ṣāḥib is (the mosque), • The second tells us where he is not (the market). There is no clash because both statements are talking about different places. It is just like saying: • “The car is in the garage.” • “The car is not on the road.” Both can be true at the same time. One tells you where something is, the other tells you where it is not—and as long as the places are different, there is no contradiction. 5. Same Type of Action or Ability (Waḥdat Quwwat wa Fi‘l) For two statements to truly contradict each other, they must be talking about the same thing in the same way—either both about someone’s capability (quwwah) or both about their actual behaviour or action (fi‘l). If one statement speaks about what a person is capable of doing, and the other talks about what they are currently doing, then there is no contradiction—because ability and action are not the same. Here is a simple example: • “Zayd can do this task right now.” • “Zayd is not doing this task right now.” These statements describe two different aspects of Zayd: • The first tells us about his potential or ability—he is able to do the task if he chooses to. • The second tells us about his current action—what he is or isn't doing at the moment. There is no conflict between these two facts. A person can have the ability to do something but still choose not to do it. For instance: • A teacher can explain a concept but may choose not to if it's not the right time. • A driver can start the car but may not do so if they're waiting for someone. 6. Same Whole or Part (Waḥdat Juz’ wa Kull) For two statements to genuinely contradict each other, they must both be referring to the same thing in the same way—either both talking about the whole of something or both talking about the same specific part of it. If one statement is about the entire thing, and the other refers to only part of it, or they refer to different parts, then there is no contradiction. Let us consider a simple example: • “Some parts of the night are bright.” • “Some parts of the night are not bright.” At first glance, these might seem contradictory—but when we think about it, both can easily be true. Why? Because the night is not uniform from beginning to end. Some parts may be illuminated by moonlight, city lights, or even the early stages of dawn. Other parts might be pitch black, especially during a new moon or when there is cloud cover. Since the statements are referring to different parts of the same night, there is no conflict. Another example: • “This book is very interesting.” • “Some chapters in this book are difficult to follow.” Again, no contradiction here. The first sentence is speaking about the book as a whole, while the second is referring to specific parts (some chapters). It is entirely possible for a book to be overall enjoyable and still contain parts that are more complex or less engaging. 7. Same Condition (Waḥdat Sharṭ) For two statements to be truly contradictory, they must apply under the same condition or circumstance. If the conditions under which each statement is true are different, then the two can easily coexist without any conflict. Let us look at a basic example: • “Zayd loses control when he’s angry.” • “Zayd does not lose control when he’s serious.” These two statements describe Zayd’s behaviour, but under different emotional states: • In the first, Zayd is angry—an emotionally charged and unstable condition. • In the second, Zayd is serious—a calm and thoughtful state. Clearly, there is no contradiction here. The condition has changed, and so the behaviour has changed as well. It is just like saying: • "Water boils at 100°C." • "Water does not boil at 25°C." Same subject (water), but different conditions (temperature), so the results differ—and that's perfectly logical. Why this matters in understanding the Qur’an: When looking at verses that may appear to conflict, we have to ask: Are these verses referring to the same situation or condition? The answer is no. For instance, one verse might state a general rule or guideline, while another provides an exception—based on a particular situation, context, or condition (like illness, danger, travel, etc.). If you do not consider the underlying condition, it might seem like a contradiction—but once the context is clear, the verses are actually in harmony. Another example: • “Fasting is obligatory for you.” • “Those who are sick or on a journey may postpone their fast.” Someone might claim this is a contradiction—but it’s not. The command to fast applies in normal conditions, and the exception applies in specific circumstances. Once the condition is understood, the difference makes perfect sense. 8. Same Relationship (Waḥdat Nisbah) For two statements to genuinely contradict each other, they must be talking about the same kind of relationship or connection between the subject and the object. If the relationship being described in each statement is different—even if the names or people involved are the same—then there is no contradiction. Let us look at an example: • “Zayd is Bakr’s son.” • “Zayd is Khalid’s father.” At first glance, someone might think, “Wait—how can Zayd be someone’s son and someone else’s father?” But when we look closer, it becomes clear that each statement is referring to a completely different relationship: • In the first, Zayd is in the position of a child (a son). • In the second, Zayd is in the position of a parent (a father). These two statements are not in conflict because they are talking about different types of relationships with different people. It is entirely possible—and very common—for someone to be both a son and a father at the same time. Let us take another example: • “Aisha is Sara’s student.” • “Aisha is Zaynab’s teacher.” Again, no contradiction. The first statement talks about Aisha's relationship with Sara (she learns from her), while the second talks about Aisha's relationship with Zaynab (she teaches her). The roles and relationships are different, so there’s no conflict. Why This Matters Only when all eight of these conditions are present in a pair of statements can we say that a real contradiction exists. In most cases where people claim the Qur’an has contradictions, one or more of these conditions are missing. That is why the contradiction is not valid. As we continue exploring this topic, Inshā’Allāh, we will look at actual examples where doubts have been raised, and we will respond to them clearly—showing how these eight conditions help resolve the confusion. … Bibliography Abdullah al-Yazdi, Allamah. Sharh al-Tahdhib. Arabic. Maktaba al-Bushra, 1429 AH / 2009 CE. Baig Azhari, Maulana Habibullah. "Qurani Aayaat Mein Koi Ikhtilaf Wa Taarud Nahi." Mahnama Ashrafia, March-April 2024. Al-Zarkashi, Badr al-Din Muhammad ibn Bahadur. Al-Burhan fi ‘Ulum al-Qur’an. Ibn Kathir, Ismail ibn Umar. Tafsir al-Qur'an al-‘Azim (Tafsir Ibn Kathir). Cairo: Dar al-Taybah. Al-Tabari, Abu Jaʿfar Muhammad ibn Jarir. Jāmiʿ al-Bayān ʿan Ta’wīl Āy al-Qurʾān. Cairo: Dar al-Maʿarif. Al-Mahalli, Jalal al-Din and Al-Suyuti, Jalal al-Din. Tafsir al-Jalalayn. Edited by Muhammad ‘Abd al-Salam Harun. Beirut: Dar al-Ma‘rifah. Al-Jurjani, Ali ibn Muhammad. Dalā’il al-I‘jāz (The Proofs of the Qur’an’s Miraculousness). Al-Zamakhshari, Muhammad ibn Umar. Al-Kashshaf ‘an Haqā’iq at-Tanzil wa ‘Uyun al-Aqāwīl fi Wujūh at-Tawīl (Tafsir al-Kashshaf). Ibn al-‘Arabi, Muhammad ibn al-Hasan al-Shaybani. Ahkam al-Qur’an. Al-Razi, Fakhr al-Din. Al-Tafsir al-Kabir (Mafatih al-Ghayb). Al-Qurtubi, Muhammad ibn Ahmad. Al-Jami‘ li-Ahkam al-Qur’an. Edited by Muhammad Abu al-Fadl Ibrahim. Beirut: Dar al-Fikr. Sayyad Muhammad bin Alawai Malki Al Hasani. Zubdat al-Itqan fi ‘Ulum al-Qur’an (The Essence of Mastery in the Sciences of the Qur’an). Al-Suyuti, Jalaluddin. Al-Itqan fi ‘Ulum al-Qur’an (Mastery in the Sciences of the Qur’an). Shah Wali Allah (Ahmad) bin Abdulrahim. Al-Foz-ul-Kabeer fi Usool-ul-Tafseer. … Part 1 of the Article: Do the Qur’anic Verses Contradict One Another? 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/contradictions-inconsistencies-quran-part-2/d/135654 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