Let’s Get Acquainted With Al-Qur’an

Chapter 6: Contradictions in al-Qur’an?  

As we read the title above, we will certainly be puzzled and will wonder; “Does contradictions really exist in al-Qur’an?”. Allah Subhanahu wa Ta’ala has answered this question long ago:

Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely, have found therein many a contradiction. [an-Nisa’ 4:82]

However, there are some books and websites that claim contradictions do exist in al-Qur’an.[1] They sited various examples to demonstrate their claims. Some of the examples obviously look contradicting so much so that it raises questions in the mind of the readers; “Is it true there are no contradictions in al-Qur’an?”

“Yes! There are absolutely no contradictions in al-Qur’an”. The so-called contradictions exist either due to the ignorance of the accuser or was deliberately presented in such a manner to agitate Muslims’ faith in al-Qur’an.

              In this chapter, the author will list the alleged contradictions and provide explanations to refute these claims. As there are a number of allegations and we would not be able to discuss all, the author will choose the “most contradicting verses” to focus on. From these examples the author will, at the end of the chapter, highlight a few methodologies to help the readers analyse whether there exist other contradictions in al-Qur’an that was not brought to light in this chapter.

Example of Contradictions 1 :  2 : 3 : 4 : 5 : 6 : 7 : 8 : 9 : 10 : 11 : 12 : 13 : 14

Techniques in resolving contradictions.

Example of Contradiction #1: What was created first; the earth followed by heaven or vice versa?

In verse 27-30 of an–Nazi’at, it says that the heaven was first created then only the earth:

Are you more difficult to create or is the heaven that He constructed?

He raised its height, and has perfected it.

Its night He covers with darkness and its forenoon He brings out (with light).

And after that He spread the earth.

[an-Nazi‘at 79:27-30]

But in verse 29 of al-Baqarah it says that the earth was created first, then the heaven:

He it is Who created for you all that is on earth.

Then He rose over (Istawa’) towards the heaven

and made them seven heavens and He is the All Knower of everything.

[al-Baqarah 2:29]

Explanation to Contradiction # 1

The truth is as in an-Nazi’at, the heaven was created first, then the earth. As for the verse of al-Baqarah, Allah Subhanahu wa Ta’ala did not say “then He created the heaven and rose over (Istawa’) towards the heaven…” instead Allah said “then He rose over (Istawa’) towards the heaven…”, which means that heaven has existed at that time. The word (خلق) “created” was not used for heaven in the verse in al-Baqarah. Thus when Allah “created for you all that is on earth”, heaven was created before that.

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Example of Contradiction #2: Who takes the soul? Is it the angel of death, the angels or Allah?

In verse 11 of as-Sajdah, it says that the soul is taken by the angel of death:

Say: “The angel of death, who is set over you, will take your souls.

Then you shall be brought to your Lord.”

[as-Sajdah 32:11]

However in verse 27 of Muhammad, it says that the angels are the one who take the soul:

Then how (will it be) when the angels will take their souls at death,

smiting their faces and their backs?

[Muhammad 47:27]

On the other hand, in verse 42 of az-Zumar, it says that Allah is the one who takes the soul:

It is Allah Who takes away your souls at the time of their deaths…

[az-Zumar 39:42]

Explanation to Contradiction #2

          The “leader” who is appointed to take human souls is the angel of death [as-Sajdah 32:11]. However, this angel does not do the job alone because other angels assist him [Muhammad 47:27]. But, neither the angel of death nor other angels will take the souls without the command of Allah Subhanahu wa Ta’ala [az-Zumar 39:42].

In other words, taking human souls is the right and authority of Allah. This is done through His angel of death or other angels. Truly, Allah is able to take human souls without the assistance of these angels. However, Allah ‘Azza wa Jalla has His own wisdom that could not be rationalised logically.

Therefore, the verses above are not contradicting, rather they are explaining one another.

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Example of Contradiction #3: How many groups of people will there be in the Hereafter, two or three groups?

Verses 18 – 19 of al-Balad states that there will be two groups of people, first on the right and second on the left:

They are those on the Right Hand (i.e. the dwellers of Paradise),

but those who disbelieved in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.),

they are those on the Left Hand (the dwellers of Hell).

[al-Balad 90:18-19]

In verse 7 of al-Waqiah, it says there will be three groups of people:

And you (all) will be in three groups.

[al-Waqi’ah 56:07]

Explanation to Contradiction #3

Consider a father having his lunch. When his elder son was asked: “What is your father doing?” He answered: “He is having lunch.”  When his second son was asked the same question, he answered: “He is enjoying the rice with fish curry and sambal belacan.” It seems there is a contradiction between the answers given by his sons. In reality, there is no contradiction. The eldest was just telling us in general what his father was doing while the second son answered in more detail.

Going back to our discussion; verse 7 of al-Waqiah actually gives the details of the generalisation in verses 18 – 19 of al-Balad. The verses in al-Balad are referring to the group of believers on the right and the group of disbelievers on the left. The believers on the right are further divided into two groups; those who are moderately honoured and those who are highly honoured. The full version of verse 7 of al-Waqiah:

And you (all) will be in three groups.

So those on the right Hand (i.e. those who will be given their Records in their right hands - how (fortunate) will be those on the Right Hand! (As a respect for them, because they will enter Paradise).

And those on the Left Hand (i.e. those who will be given their Record in their left hands) - how (unfortunate) will be those on the Left hand! ( (As a disgrace for them, because they will enter Hell).

And those foremost (in Islamic faith of Monotheism and in performing righteous deeds) in the life of this world on the very first call for to embrace Islam) will be foremost (in Paradise).

These will be the nearest (to Allah).

[al-Waqi’ah 56:7-11]

Therefore, there is no contradiction except for specification of a general verse.

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Example of Contradiction # 4 : How long did it take to create the universe? Was it 6 days or 8 days?

In verse 54 of al-A’raaf it was mentioned as 6 days:

Indeed your Lord is Allah, Who created the heavens and the earth in Six Days.

[al-A’raaf 7:54]

But then in verse 9 - 12 of Fussilat it was mentioned as 8 days; 2 days for the earth, 4 days for all that is on the earth and 2 days for the 7 heavens (2+4+2=8):

Say “Do you verily, disbelieve in Him Who created the earth in two Days?

And you set up rivals (in worship) with Him?

That is the Lord of the ‘Alamin (mandkind, jinn and all exists).  

He placed therein (i.e. the earth) firm mountains from above it, and He blessed it,

and measured therein its sustenance (for its dwellers) equal for all those who ask in four Days.

 Then He rose over (Istawa’) towards the heaven when it was smoke, and said to it and to the earth:

“Come both of you willingly or unwillingly.” They both said: “We come willingly.”

Then He completed and finished from their creation (as) seven heavens in two Days

and He made in each heaven its affair.

And We adorned the nearest (lowest) heavens with lamps (stars) to be adornment

as well as to guard (from devils by using them as missiles against the devils).

Such is Decree of Him the All-Mighty, the All-Knower.

[Fussilat 41:9-12]

Explanation to Contradiction # 4

Verse 54 of al-A’raaf explains the duration for the whole creation while verses 9 – 12 of Fussilat split the creations into its categories. The accumulation of the period of each category does not necessarily become the total duration for the whole creations because Allah is able to do two or more things simultaneously.

Thus when Allah explains that the creation of the earth in 2 days, all that is on the earth in 4 days and 7 layers of the heavens in 2 days, it did not happen separately but simultaneously. The important point is, each category of creations is not meant to be accumulated separately.[2] There exists no contradiction in the above example except for detailing something that is generalised.

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Example of Contradiction # 5: Is every creation obedient to Allah?

Verse 26 of ar-Rum says “Yes”:

To Him belongs whatever is in the heavens and the earth. All are obedient to Him.

[ar-Rum 30:27]

But then verse 14 of an-Nisa’ says that disobedient exists and Allah will punish them:

And whosoever disobeys Allah and His Messenger (Muhammad sallAllahu ‘alaihi wassalam),

and transgresses His Limits, he will cast him into the Fire, to abide therein;

and shall have a disgraceful moment.   

[an-Nisa’ 4:14]

Explanation to Contradiction # 5

Take for example, a father telling his children: “All of you must go to school this morning”, but later he turns to one of them and says: “But Umar doesn’t have to go since he has a fever.” It looks like there is a contradiction in his command. However, the contradiction can be dismissed when understood that formerly the command is for all them. It is an exceptional for Umar since he has a fever.

Returning to our discussion, verse 26 of ar-Rum refers to the original rule where all creations obey Allah Subhanahu wa Ta’ala. Verse 14 of an-Nisa’ explains an exception to this rule, where human being is given a choice whether to follow the guidance of Allah (Islam, al-Qur’an and His Messengers) or ignore the guidance and eventually they become obedient or disobedient to Allah.

This exception or in other word, freedom to choose, is explained by another verse:

Then if there comes to you guidance from Me,

then whoever follows My Guidance he shall neither go astray, nor shall be distressed.

But whosoever turns away from My Reminder (i.e. neither believes in this Qur’an nor acts on its teachings) verily, for him is a life of hardship, and We shall raise him blind on the Day of Resurrection.

[Ta-Ha 20:123-124]

Therefore, there is no contradiction exists here except for an exception of the main rule.

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Example of Contradiction # 6: Accuser of chaste women for adultery, will he be punished or forgiven?

In Verse 23 of an-Nur, punishment will be imposed:

Verily, those who accuse chaste women, who never even think of anything touching their chastity

and are good believer – are cursed in this life and in the Hereafter,

and for them will be great torment.

[an-Nur 24:23]

Verse 4 - 5 of an-Nur, however, forgive them:

And those who accuse chaste women and produce not four witnesses, flog them with eighty stripes,

and reject their testimony forever. They indeed are the Fasiqun (liars, rebellious, disobedient to Allah).

Except those who repent thereafter and do righteous deeds; (for such) verily, Allah is Oft-Forgiven, Most Merciful. [an-Nur 24:4-5]

Explanation of Contradiction # 6

Imagine a mother scolding her children: “Who broke this vase? Tell me now or else…!” Then the father interferes: “Unless he admits and apologises straight away”. It seems the statement from the mother and the father contradict each other. But actually they are not. The mother refers to the basic rule and the father limits its boundary only to whom who does not admit and apologise. Therefore, whoever broke the vase will be punished unless he admits it and apologise quickly.

The same explanation goes to the above example of contradiction. Verse 23 of an-Nur refers to the basic law where whoever accuses chaste women of committing adultery he or she will be punished. Verse 4 - 5 then limits the relevancy of verse 23 where the punishment is only for accuser who refuses to repent. Those accusers who repent and do righteous good deeds, they will not be punished.

Thus there is no contradiction in those verses except limitation to the basic law.

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Example of Contradiction # 7: Several numeral errors and contradictions in al-Qur’an: Is one period equivalent to 50,000 years or 1,000 years?

Verse 4 of al-Ma’arij indicates one period equivalent to 50,000 years:

The angels and the Ruh ((Jibrael)(Gabriel)) ascend to Him in a Day the measure whereof is fifty thousand years.

[al-Ma‘arij 70:04]

In verse 5 of as-Sajdah however, one period equivalent to 1,000 years:

He manages and regulates (every) affair from the heavens to the earth;

then it (affair) will go to Him, in one Day, the space whereof is a thousand years of your reckoning

(i.e. reckoning of our present world’s time).

[as-Sajdah 32:05]

Also in verse 47 of al-Hajj it indicates one period equivalent to 1,000 years:

And they ask you to hasten on the torment! And Allah fails not His Promise.

And verily, a day with your Lord is as a thousand years of what you reckon.

[al-Hajj 22:47]

Explanation of Contradiction # 7

1,000 years or 50,000 years; the meaning for the verses above does not emphasises on the numbers but they refer to a long period of time. Nevertheless, if the number were to be considered, they are still not contradicting nor there was an error. Each verse refers to different situation.

Take for example Ahmad who moves in a distance of 100 meter. At one time he took 15 second while at another time he took 70 second to cover such distance. Apparently there was a different in timing. However, the time difference can be erased if we look at the situation where the occasions took place. In the first occasion, Ahmad was taking part in a 100 meter sprint event in his school sports day. The second occasion is when Ahmad was walking with his mother in the garden. In both time frames, Ahmad was moving in a distance of 100 meter but in different occasions which took him two different time frames for the same distance.

Back to the verses in al-Qur’an above, each verse refers to different occasions. The period which equals to 50,000 years is refering to the Hereafter where disbelievers demand for their torments. This situation can be traced out when referring to the discussion in the whole verse right from the beginning:

A questioner asked concerning a torment about to befall upon the disbelievers,

which none can avert, from Allah, the Lord of the ways of ascent.

The angels and the Spirit (Gabriel) ascend to Him in a Day the measure whereof is fifty thousand years.  

[al-Ma‘arij 70:1-4]

Whereas the period that equal to 1,000 years, as in verse 5 of as-Sajdah refers to our time in the present world. Verse 47 of al-Hajj however refers to the period “… with your Lord (Allah)” and this is definitely different from our timing in the present world.

Therefore there is no numeral error or contradiction in the above verses because each refers to different situations.[3]

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Example of Contradiction # 8: Will there be interactions to one another in the Hereafter?

Verse 101 of al-Mukminun says no, there will not be:

Then, when the Trumpet is blown, there will be no kinship among them that Day,

nor will they ask of one another.

[al-Mu’minun 23:101]

Nonetheless, in verse 25 of at-Thur it says, yes:

And some of them draw near to others, questioning.

[ath-Thur 52:25]

Verse 27 of as-Shaffat also says yes:

And they will turn to one another and question one another.

[ash-Shaffat 37:27]

Explanation of Contradiction # 8

Again, contradiction can be erased by identifying the scenario of the verses above. Verse 101 of al-Mukminun refers to the Doom’s Day when all human will be resurrected and assembled for their trials. The condition is so horrifying that they just could not ask or answer each other:

And behind them is, Barzakh (a barrier) until the Day when they will be resurrected.

Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. Then, those whose scales (of good deeds) are heavy, they are the successful.

And those whose scales (of good deeds) are light, they are those who lose their ownselves, in Hell will they abide. [al-Mu’minun 23:100-103]

Verse 25 of at-Thur refers to the scenario in the Heaven. Where the background can be identified by referring to the first part of the story:

Verily, the Muttaqun (the pious) will be in the Gardens (Paradise) and Delight.

Enjoying in that which their Lord has bestowed on them,

and (the fact that) their Lord saved them from the torment of the blazing Fire.

[ath-Thur 52:17-18]

Verse 22 of as-Shaffat also refers to a different scenario that is when the wrongdoers are on their way to Hell. The background can be identified by referring to the earlier part of verse 22:

 (It will be said to the angels): “Assemble those who did wrong, together with their companions (from the devils)

and what they used to worship, “Instead of Allah, and lead them on to the way of flaming Fire (Hell).

[ash-Shaffat 37:22-23]

Thus, clearly there is no contradiction because each case refers to different backgrounds.

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Example of Contradiction # 9: Will shirk (set up partners in worshipping Allah) be forgiven?

In verse 48 of an-Nisa’ says it will never be forgiven:

Verily, Allah forgives not that partners should be set up with Him (in worship),

but He forgives except that (anything else) to whom He wills;

and whoever sets up partners with Allah in worship,

he has indeed invented a tremendous sin.

[an-Nisa’ 4:48]

But then according to verse 153 of an-Nisa’, when the followers of Prophet Moses did the shirk (by worshipping a calf) they were forgiven:

Then they worshipped the calf even after clear proof, evidences, and signs had come to them.

(Even) so We forgave them. And We gave Musa (Moses) a clear proof of authority.

[an-Nisa’ 4:153]

Explanation of Contradiction # 9

Shirk is a grave sin except when the person (who did the shirk) repents. When he repents, Allah Subhanahu wa Ta’ala will forgive his sin. The people of Moses who worshipped the statue of a calf had repented and thus Allah forgave them. Their repentance was not mentioned in verse 153 of an-Nisa’ but in verse 148-149 of al-A’raaf:

And the people of Musa (Moses) made in his absence, out of their ornaments, the image of a calf (for worship).

It had a sound (as if it was mooting).

Did they not see that it could neither speak to them nor guide them to the way?

They took it (for worship) and they were Zalimin (wrongdoers).

And when they regretted and saw that they had gone astray, they (repented and) said:

“If our Lord have not mercy upon us and forgive us, we shall certainly be of the losers”.

[al-A’raaf 7:148-149]

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Example of Contradiction # 10: Are all angels obedient to Allah?

Verses 49 – 50 of an-Nahl says they are:

And to Allah prostrate all that is in the heavens and all that is in the earth,

of the moving (living) creatures and the angles,

and they are not proud (i.e. they worship their Lord (Allah) with humility).

They fear their Lord above them, and they do what they commanded.

[an-Nahl 16:49-50]

But then in verse 34 of al-Baqarah, when they were ordered to prostrate to Adam, all the angels did except Iblis:

And (remember) when we said to the angels: “Prostrate yourselves before Adam.”

And they prostrated except Iblis (Devil), he refused and was proud and was one of the disbelievers

(disobedient to Allah).

[al-Baqarah 2:34]

Explanation to Contradiction # 10

It is true that all angels are obedient to the commands-prohibitions of Allah Subhanahu wa Ta’ala. When they were ordered to prostrate to Adam ‘alaihissalam all angles prostrated and no angels were left out:

So all the angels prostrated themselves, all of them together.

[al-Hijr 15:30]

While Devil (Iblis) who did not (do so), is not an angel, but he is from genie (Jin) who has the choice whether to obey or not to. This is explained in other verse:

And (remember) when We said to the angels: “Prostrate yourselves unto Adam.”

So they prostrated themselves except Iblis (Devil). He was one of the jinn.

[al-Kahfi 18:50]

The question is if Devil (Iblis) is not part of angels why then was he punished when he did not prostrate himself to Adam? Was not the command only for the angles and not the genie (Jin)?

The answer is, in Arabic language, when there are two groups where one is bigger than the other, the command for the bigger group is also meant for the smaller group. At that time the angels formed a bigger group while the genie formed a smaller group. Therefore, when the command to prostrate to Adam ‘alahissalam was exclaimed to the angels, it was meant for the genie too.

The devil knew this. That was why when he was asked “What prevented you from prostrating yourself when I (Allah) commanded you?”, Devil did not answered “I did not prostrate because the command was only for the angels but I am a genie.” Instead, Devil admitted that he was considered in the command but he refused to prostrate because he felt that he was better than Adam in creation. Look at the following verses:

Then We told angles, “Prostrate yourselves to Adam”’ and they prostrated themselves,

except Iblis (Devil), he refused to be of those who prostrated themselves.

(Allah) said: “What prevented yourself, when I commanded you?”

Iblis said: “I am better than him (Adam), You created me from fire, and him You created from clay.”

(al-A’raaf 7:11-12)

As such there is no contradiction in those verses except the ignorance of the difference between angels and genie, and the rules of the Arabic language.

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Example of Contradiction # 11: What was actually said by the people of Lot to reject his message?

Verse 82 of al-A’raaf:

And the answer of his people was only that they said: “Drive them out of your town.

Verily, these are men who want to be pure (from sins)!”

[al-A’raaf 7:82]

Verse 56 of an-Naml:

There was no other answer given by his people except that they said:

“Drive out the family of Lut (Lot) from your town.

Verily, these are men who want to be pure!” 

[an-Naml 27:56]

Verse 29 of al-Ankabut:

But his people gave no answer except that they said:

“Bring Allah’s Torment upon us if you are one of the truthful.”

[al-Ankabut 29:29]

Explanation to Contradiction # 11

When we read about the prophets in al-Qur’an, it needs to be noted that it covers three things:

1. Human being who interacts,

2. The scenario where the interaction took place and,

3. The factors initiating the human beings’ interaction and the scenario.

When apparently it looks as if there is contradiction in the histories of the prophets, they need to be analysed base on the three things mentioned above. This is because it may have happened to different individuals and/or different scenarios and/or caused by different factors. Normally, it is the similarities or differences that make the narrations seem contradicting.

The words uttered by the people of Lot ‘alaihissalam in the above verses are true. The difference or contradiction exists because they were uttered in different scenarios. This is because Prophet Lot did not convey the message to his people only once but repeatedly. Each time he conveys the message his people will reject them by saying different words as stated in the above verses.

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Example of Contradiction # 12: What did Prophet Moses said when he saw a fire behind Mount Tursina?

Verse 10 of Ta-Ha:

When he saw a fire, he said to his family:

“Wait! Verily, I have seen a fire; perhaps I can bring you some burning brand therefrom,

or find some guidance at the fire.” 

[Ta-Ha 20:10]

Verse 7 of an-Naml:

Behold! Moses said to his family:

"I perceive a fire; soon will I bring you from there some information,

or I will bring you a burning brand to light our fuel, that ye may warm yourselves. [

an-Naml 27:07]

Verse 29 of al-Qasas:

Then, when Musa (Moses) had fulfilled the term, and was  travelling with his family,

he saw a fire in the direction of Tur (Mount). He said to his family:

“Wait, I have seen a fire; perhaps I may bring to you from there some information,

or a burning fire-brand that you may warm yourselves.” 

[al-Qasas 28:29]

Explanation to Contradiction # 12

All the above were uttered by the Prophet Moses ‘alaihissalam in the same scenario when he saw a fire behind Mount Tursina. However, because he was too happy and nervous, he repeatedly reminded his wife to wait while he went to see what was actually behind Mount Tursina. Even though the utterances were different but the meanings were the same.

This is normal for human being, when feeling too happy and at the same time feeling nervous and full of hope, he will utter different words though he meant the same thing.

This was what happened to Prophet Moses ‘alaihissalam. What more when he was walking alone with his wife in a cold night. The fire behind Mount Tursina brought happiness, with hope that they will be able to use it to warm them (see the last sentence of an-Naml 27:07 and al-Qasas 28:29). But it also made him nervous as who had started the fire, what was its purpose and so on.

In the example above, the contradiction can be eliminated by looking at the factor behind the event.

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Example of Contradiction # 13: What was said by Allah to Prophet Moses at Mount Tursina?

Verses 11-12 of Ta-Ha:

And when he came to it (the fire), he was called by name:

“O Musa (Moses). Verily I am your Lord! So take off your shoes; you are in the sacred valley, Tuwa.”

[Ta-Ha 20:11-12]

Verses 8-9 of an-Naml:

But when he came to it, he was called: “Blessed is whosoever is in the fire, and whosoever is around about it!

And Glorified is Allah, the Lord of the ‘Alamin (mankind, jinn and all that exists).

O Musa (Moses)! Verily, it is I, Allah, the Almighty, the All-Wise.”

[an-Naml 27:8-9]

Verses 30-31 of al-Qasas:

So when he reached it (the fire), he was called from the right side of the valley, in the blessed place, from the tree: “O Musa (Moses)! Verily, I am Allah, the Lord of the ‘Alamin (mankind, jinn and all that exists)! And throw your stick” But when he saw it moving as if it were a snake, he turned in flight, and looked not back.

(It was said:) “O Musa (Moses)! Draw near, and fear not.

Verily, you are of those who secure.”

[al-Qasas 28:30-31]

Explanation to Contradiction # 13

Allah Subhanahu wa Ta’ala’s words to Prophet Moses ‘alaihissalam (in the above verses) were all in the same scenario. However, since Allah wanted to convince Prophet Moses ‘alaihissalam that he was appointed as His Messenger, Allah had said it repeatedly in different words but carried the same meaning. This is necessary because not only that being a Messenger is a very important job but also Prophet Moses ‘alaihissalam never expected it.

This manner normally happen in our daily lives. To convince people with something new and substantial, we will try various ways. If we need to explain to those who still in doubt we will repeat ourselves in different words and ways.

This is what had happened to Prophet Moses ‘alaihissalam when he reached Mount Tursina to find the fire that he saw before. Therefore the contradiction can be eliminated by understanding the factor which has been the cause of the different expressions by Allah Subhanahu wa Ta’ala to Prophet Moses ‘alaihissalam.

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Example of Contradiction # 14: Was it one or more angels that came to see Maryam?

Verses 17-19 of Maryam mentioned only one angel:

She placed a screen (to screen herself) from them; then We sent to her Our Ruh (angel Jibrael (Gabriel)),

and he appeared before her in the form of a man in all respects.

She said: “Verily, I seek refuge with the Most Gracious (Allah) from you, if you do fear Allah.”

(The angel) said: “ I am only a messenger from your Lord, (to announce) to you the gift of a righteous son.”

[Maryam 19:17-19]

Verse 45 of Ali Imran mentioned there were more than one angel:

 (Remember) when the angel said: “ O Maryam (Mary)! Verily, Allah gives you the glad tidings of a Word

(“Be!” – and he was! i.e. ‘Isa (Jesus) the son of Maryam (Mary)) from Him,

his name will be the Messiah ‘Isa (Jesus), the son of Maryam (Mary),

held in honour in this world and in the Hereafter,

and will be one of those who are near to Allah.”

[Ali Imran 3:45]

Explanation to Contradiction # 14

Both verses above refer to two different scenarios. It was because, to tell Maryam that she will begotten without a man was something enormous, and even impossible for the ordinary human nature. As to convince and at the same time comfort her, this matter was informed to her twice, i.e. through angel Gabriel (Jibrail) ‘alaihissalam who transformed himself into a human, and through other angels. It is not important which happened first or later.

Thus the above contradiction can be erased by understanding that they actually happened in different situations.

Those are all the 14 examples of “the most controversial” contradictions which mostly brought forward and addressed by the Orientalists and the Christian missionaries. It is not denied that there exist more contradictions that had and will be brought forward and addressed by them. The best way to handle their effort on this issue is not by explaining each contradiction that they addressed but instead by understanding methods to eliminate the contradictions.

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Techniques in resolving contradictions.

When confronted with verses that are said to be contradicting each other, we should:

1. Check the translation or the meaning of those verses – is it true that there is contradiction in the verses. Sometimes, contradiction claimed is simply due to inaccurate translation, misunderstanding or own addition in words. (refer to Example of Contradiction #1)

2. Check whether the verses are supporting each other. This happen when:

• The verses is explaining each other (Refer to Example for Contradiction #2)

• One verse that explains the details of another verse (Refer to Example of Contradiction #3 & 4)

• A verse that gives the exception of the original ruling in another verse (Refer to Example of Contradiction #5)

• A verse that limits the supremacy of another verse (Refer to Example of Contradiction #6)

3. Identify the background of these verses (Refer to Example of Contradiction #7 & 8)

4. Master the discussion of those verses and find further explanation either from another verse or authentic hadeeth (the tradition) of Rasulullah Shallahu ‘alaihi Wassalam (Refer to Example of Contradiction #9 & 10)

5. When the contradiction refers to the narrations of prophets, focus the analyses on the three following factors, either it is the same or different:

• The human being who interacts

• The scenario where the interaction took place

• The factors initiating the human beings’ interaction and the scenario.

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CONTENTS

Hafiz Firdaus Abdullah