31 common contradiction in quran refuted

 1- The number of days in which the heavens and the earth were created: (1) There is no contradiction in the Qur’an regarding the number of days in which the heavens and the earth were created. It states that the creation of the heavens and the earth was completed in six days.

Surah (9:41 to 12) mentions that the creation of the earth took place in two days and that God created the rivers and forests, etc. on the earth (after its creation) in four days, and that He created the heavens in two days (Surah 10 contradicts Surah 41 (2+4+2=8 days).

The answer: This question is related to the Almighty’s saying: {Say: Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds. And He placed therein firm mountains above it and blessed it and measured therein its sustenance in four days, equal for those who ask. Then He directed Himself to the heaven while it was smoke and said to it and to the earth, “Come, willingly or by compulsion.” They said, “We have come, willingly.” So He made them seven heavens in two days and inspired in each heaven its command.} Yes, by adding these days together without understanding and knowledge, the total is eight. God mentioned in many places in the Qur’an that He created the heavens and the earth in six days. What the questioner thought was a contradiction is not a contradiction, because the first four days are the result of adding two Two.. God created the earth initially in two days, then He placed firm mountains in it and placed its blessings of water, crops, and whatever He stored in it of provisions in two more days, so it was four days. So God Almighty says: {And He placed therein firm mountains from above it and blessed it and measured therein its sustenance in four days - equal for those who ask}, these four days are the result of the first two days and two more days, so the total is four. These four are not four separate days in addition to the first two days.. and this is where the questioner made the mistake.. Then Allah created the heavens in two days, so the total is six days by adding four and two.. and there is no contradiction in the Quran in any way.. Then if the Quran was fabricated as the questioner claims, then Muhammad, peace be upon him, would not have been ignorant, for example, that two, four, and two equal eight, and that he said in another place in the Quran that Allah created the heavens and the earth in six days.. Can a sane person imagine that someone who would forge a message of this size, and a book of this form, could make such a mistake that a child in the first year of elementary school would not make?! There is no doubt that whoever thinks that the Messenger fabricated this great Quran and then fell into such an alleged mistake is one of the most base people in mind and understanding. The fact is that the questioner does not understand the Arabic language, and an eloquent Arab could say: I visited America, so I toured the state of Georgia in two days, and I finished my tour in the state of Florida in four days, then I returned to London. There is no doubt that this person only stayed in America for four days, not six days, because his saying: in two days in four days means two days in Georgia and two days in Florida.











This verse that we are dealing with also resembles the saying of the Messenger, may God bless him and grant him peace, that each one of you is gathered in his mother’s womb for forty days as a drop of semen, then he is a clot in a similar period, then he is a lump of flesh in a similar period. All of this is in only forty days, not in one hundred and twenty days as those who understood it incorrectly understood. The saying of the Messenger (in a similar period) means in these forty days. Similar to it here is the saying of God Almighty: {And He placed therein firm mountains from above it and blessed it and measured therein its sustenance in four days} meaning two days more than the first two days.



2- The amount of days with God, so is one day equal to a thousand years or fifty thousand years with God? The answer: It is easy and simple, which is that the days with Allah are different, and the Day of Resurrection is a specific day, and its duration is fifty thousand years of the days of this world, as Allah the Almighty said: {A questioner asked about a punishment to befall the disbelievers, which cannot be averted from Allah, Owner of the Ascending Paths. The angels and the Spirit ascend to Him during a Day whose duration is fifty thousand years.} As for the rest of the days with Allah, each day is one thousand years of the days of this world, as Allah the Almighty said: {And indeed, a day with your Lord is like a thousand years of those which you count.} It is known that the days on the planets differ according to their size and movement, so what prevents the Day of Resurrection from being longer than the rest of the days.







3- Allah the Almighty informs us about Noah, peace be upon him, and his son. In Surah Al-Anbiya: verse 76, it is mentioned that Noah and his family were saved from the flood, but Surah Hud: verses 32 to 48) it is mentioned that one of Noah’s sons drowned? The answer: Exception is a well-known style in the Arabic language, where the speaker mentions the exception in general, then excludes from it whomever he wants to exclude. The exception can come separately, or it can come connected. In Surat Al-Anbiya, God Almighty said about Noah: {And Noah, when he called before, and We responded to him and saved him and his family from the great distress.} And God Almighty explained what is meant by his family in other verses, and it is only those of them who believed, as God Almighty informed in Surat Hud that He said to Noah: {Load therein of every kind two mates and your family, except for those against whom the word has preceded and those who believe. And none believed with him except a few.} Allah the Almighty ordered him to carry his family with him, except for those whom Allah had previously decreed would perish. Allah had previously known that his son would perish with those who perished because he was not a believer. Allah did not decree salvation for anyone with Noah except for the people of faith only, and his son was not a believer. Therefore, there is no contradiction between what Allah the Almighty said in Surat Al-Anbiya that He saved Noah and his family, and what came in Surat Hud that He drowned Noah’s son because Noah’s son was not from his family, as Allah the Almighty said to Noah when he asked him about his son {O Noah, indeed he is not of your family}. Therefore, there is no contradiction, praise be to Allah, in the Book of Allah, which falsehood cannot approach from before it or behind it.







4- The verses revealed about Gabriel, peace be upon him. They say: There are conflicting points of view regarding Muhammad’s claim to prophethood. In Surat An-Najm (53:6-15), it is mentioned that Allah Himself inspired Muhammad. Surah An-Nahl (16:102, 26:192-194) mentions that the “Holy Spirit” descended to Muhammad. Surah (15:8) mentions that the angels (more than one) descended to Muhammad. Surah (2:97) mentions that the angel Gabriel (only one). Neither the Qur’an nor the Gospels mention anything that says that the “Holy Spirit” is Gabriel. The answer is:



Allah the Almighty said in Surat An-Najm (53:3-12) about His Messenger Muhammad, may Allah bless him and grant him peace: {Nor does he speak from [his own] inclination. It is only a revelation revealed to him, taught to him by one of great strength, possessing a mighty force. Then he rose and was at the highest horizon. Then he drew near and came down and was two bow lengths away or even nearer.} [Surat An-Najm: 53] This is a description of Gabriel, the faithful Holy Spirit, who descended upon Muhammad, may Allah bless him and grant him peace, at Hira, and brought him the revelation from his Lord. The Messenger of Allah, may Allah bless him and grant him peace, saw him in the form in which Allah created him, and he had six hundred wings twice: once in Mecca at the beginning of the revelation, and a second time when he ascended with the Prophet, may Allah bless him and grant him peace, to the heavens, as mentioned in the hadith of Sayyida Aisha, may Allah be pleased with her, the Mother of the Believers, in the two Sahihs (Bukhari and Muslim) with the agreed-upon chain of transmission. Gabriel mentioned in Surat An-Najm (53) is the same one mentioned by God in Surat An-Nahl (14), where God Almighty says: {Say: The Holy Spirit has brought it down from your Lord in truth to strengthen those who believe and as guidance and good tidings to the Muslims} (16:102). God called him a spirit because he descends with what revives dead hearts, which is God’s revelation to His messengers. He described him as the (Holy) spirit, meaning the holy one, free from lying or deception. He is the one whom God sanctified, raised him up, and elevated his status, peace be upon him.



5- There is no contradiction in the Lord’s statement about the creation of man, once from clay, another time from water, and another time from sperm. The answer: Allah, the Most High, mentioned in His Noble Book , which falsehood cannot approach from before it or from behind it, that He began the creation of man by creating the father of mankind, Adam, whom He created from dust, which became clay that He kneaded with water, then a fermented clay, then Allah formed him by creating him with His hands, the Most High. Then Adam, in his clay form, became clay like pottery, which is clay when it dries and dries. Then Allah breathed the spirit into him and he became a living human being. Then He ordered the angels to prostrate to him after he became like that. Then Allah created from one of his ribs his wife Eve (as mentioned in the Prophetic hadith). She is a female created from the bones of her husband. And Allah creates whatever He wills from whatever He wills, however He wills. Then when Adam disobeyed by eating from the tree that Allah forbade him to eat from, Allah sent him down to Earth. Then Allah made Adam’s reproduction from the meeting of the man’s water and the woman’s water. The Arabs call the semen that the man ejaculates into the womb of the female water, and Allah called it in the Quran “despised water.” All of that is found in the Holy Quran . This poor man thought that these were conflicting opinions, and he thought that all of that were conflicting opinions and did not understand that the creation of Adam was not like the creation of Eve, for Adam was created from clay, and Eve was created from Adam’s rib, and that every human being was created from a female and a male, from despised water, and that Jesus, peace be upon him, was created from a female without a male, as Allah the Almighty said about Jesus, “Indeed, the likeness of Jesus before Allah is like that of Adam. He created him from dust; then He said to him, ‘Be,’ and he was.” The diversity of human creation in these forms was so that Allah could show His servants His complete power, for He creates whatever He wills from whatever He wills, however He wills. He created the first human being, Adam, from clay without a female or male, and He created Eve from a male without a female, and He created Jesus from a female without a male, and He created the rest of creation from the meeting of a male and a female. So glory be to He who has complete power and effective will. All this indicates the independent creation of man and that he does not belong to the animals of this earth. If evolution is true, it only occurs in the animals and living things of this earth. As for man, he was created independently in heaven, even though God created him from the clay of this earth. This is what science and contemplation of the universe support. This is what the objector to the Qur’an has objected to.













The Generous. Now we come to what he objected to the collection and preservation of the Qur’an with, as well as his objection to what he thought contradicted the truth and knowledge of the words of the Messenger of God,


may God bless him and grant him peace. As for what God mentioned in Surat Al-Hijr, verse 28, God did not mention in it that the angels descended upon the Prophet with revelation, as this ignorant person understood when he said (And Surat (15:8) mentioned in it that the angels, who were more than one, descended upon Muhammad).

Rather, the verses are like this: {And they said} - meaning the disbelievers - {O you to whom the message has been sent down, indeed you are mad. Why do you not bring us the angels, if you should be of the truthful?} So Allah rejected the statement of the disbelievers, those who hastened the angels’ descent with punishment upon them, which is what Allah threatened them with if they persisted in their denial, as Allah the Most High said: {We do not send down the angels except with the truth, and then they were not reprieved.} That is, Allah does not send down the angels except with the truth, and when they descend, they descend with punishment upon them. This means that they were not given respite, and the fact is that Allah gave them respite in order to establish the proof against them, and He, glory be to Him, did not wish to hasten the punishment that would wipe them out as happened to previous nations, rather Allah wished to punish them with punishments that would not eradicate them. He sent down the angels at Badr and other battles of the Messenger as a disgrace to the disbelievers and a victory for the Messenger and the believers.

As for the verse in Surat Al-Baqarah (2:97), it is an explicit text that Gabriel, peace be upon him, is the one who sent down the Qur’an upon the Messenger of Allah, may Allah bless him and grant him peace. Allah the Almighty said: {Say: Whoever is an enemy to Gabriel - indeed, he has brought it down to your heart by Allah's permission, confirming what was before it and as guidance and good tidings for the believers.} This is a response to the Jews who hated Gabriel, and that he came down to fight them and destroy them. So Allah informed them that this angel is the angel of the Lord, and that he is the one who brought down the Qur’an to the heart of Muhammad, may Allah bless him and grant him peace. Allah described Gabriel in the Qur’an as the Holy Spirit , meaning the holy spirit, as He the Almighty said: {Say: The Holy Spirit has brought it down from your Lord in truth.} We have already mentioned the meaning of the Holy Spirit.



12- His saying (And verily, a day with your Lord is like a thousand years of those which you count) Al-Hajj. And He said in another verse (He directs the affair from the heaven to the earth, then it will ascend to Him in a Day the extent of which is a thousand years of those which you count) Al-Sajdah. And He said in another verse (The angels and the Spirit ascend to Him in a Day the extent of which is fifty thousand years, so be patient with gracious patience) Al-Ma’arij. They said: How can this be a decisive statement when it contradicts one another? The answer: As for His saying (And verily, a day with your Lord is like a thousand years of those which you count) this is from the days in which God created the heavens and the earth, each day is like a





thousand years. And as for His saying (He directs the affair from the heaven to the earth, then it will ascend to Him in a Day the extent of which is a thousand years), that is because Gabriel used to descend upon the Prophet, may God bless him and grant him peace, and ascend to the heaven in a day the extent of which is a thousand years, and that is because from the heaven to the earth is a journey of five hundred years, so a descent of five hundred and an ascent of five hundred years, so that is a thousand years.

And as for His saying (The angels and the Spirit ascend to Him in a Day the extent of which is fifty thousand years, so be patient with gracious patience), that is because the time of the punishment for the disbelievers is on the Day of Resurrection. The angels and Gabriel, peace be upon him, will ascend on that day, which will be fifty thousand years long. So where is the contradiction??!!!



15- Moses’ saying (Glory be to You! I repent to You, and I am the first of the believers) Al-A’raf. The magicians said (Indeed, we hope that our Lord will forgive us our sins, if we were the first of the believers) Ash-Shu’ara’. The Prophet, may God bless him and grant him peace, said (Indeed, my prayer, my sacrifice, my life and my death are for God, Lord of the worlds, until His saying, “And I am the first of the Muslims”) Al-An’am. They said, How could Moses say, “And I am the first of the believers,” when Abraham, Jacob, and Isaac were believers before him? How could Moses say, “And I am the first of the believers,” when there were many Muslims before him, such as Jesus and those who followed him? They doubted the Qur’an and said that it is contradictory. The answer: As for Moses’ saying (And I am the first of the believers), when he said, “My Lord, show me, that I may look at You,” He said, “You will not see Me” (Al-A’raf). No one sees Me in this world except that he dies. So when his Lord revealed Himself to the mountain, He made it crumble and Moses fell unconscious. When he regained consciousness, he said, “Glory be to You! I repent to You, and I am the first of the believers” (Al-A’raf), meaning the first of the believers, that no one sees You in this world except that he dies. As for the magicians’ saying (If we are the first of the believers), Meaning the first to believe in Moses from the people of Egypt from the Copts. As for the saying of the Prophet, may God bless him and grant him peace, “And I am the first of the Muslims,” meaning from the people of Mecca, this is an interpretation of what the heretics doubted.







24- The Almighty’s saying: (I swear by this city) and they claim that this verse contradicts the Almighty’s saying: (and this secure city) The answer: (I swear by this city) His saying (I swear by this city) is an extra “la” and the meaning is I swear (by this city) and we have already discussed this in the interpretation of “I swear by the Day of Resurrection” and from the extra “la” in speech other than the oath and the saying of the poet: I remembered Layla and I was overcome with passion and the core of my heart almost did not crack, meaning it cracked. And from that is his saying: What prevented you from prostrating, meaning from prostrating. Al-Wahidi said: The commentators agreed that this is an oath by the sacred city, which is Mecca. As for the Almighty’s saying: (and this secure city), the commentators also agreed in this verse that the city is Mecca and there is no disagreement on this. Abu al-Abbas ibn Surayh narrated that a man asked some scholars about the Almighty’s saying: {I swear by this city} (al-Balad/1), so He, the Almighty, informed that He does not swear by this city, then He swore by it in His saying: {and this secure city} (al-Tin/3). So Ibn Surayh said: Which of the two matters would you prefer: Should I answer you and then interrupt you? Or should I interrupt you and then answer you? He said: Rather interrupt me and then answer me. He said: Know that this Qur’an was revealed to the Messenger of Allah, may Allah bless him and grant him peace, in the presence of men and among a people who were the most eager of people to find fault with it and to criticize it. If this was a contradiction to them, they would have commented on it and hastened to respond to it. But the people knew and you were ignorant, so they did not deny what you denied. Then he said: The Arabs sometimes insert “la” in the middle of their speech and its meaning is nullified. So where is this alleged contradiction????

















25- Surah Al-Baqarah, verse 29: (It is He who created for you all that is on the earth. Then He directed Himself to the heaven and made them seven heavens. And He is Knowing of all things.)

Surah Fussilat, verses 9-12: (Say, "Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds. And He placed therein firm mountains above it and blessed it and measured therein its sustenance in four days - equal for those who ask. Then He directed Himself to the heaven while it was smoke and said to it and to the earth, "Come, willingly or by compulsion." They said, "We have come willingly." So He completed them as seven heavens in two days and inspired in each heaven its command. And We adorned the lowest heaven with lamps and as protection. That is the determination of the Almighty, the Knowing.)

Surah An-Nazi'at, verses 27-30: (Are you more difficult in creation or is the heaven which He constructed? He raised its ceiling and proportioned it. And He covered its night and brought forth its brightness. And the earth, after that, He spread it out.) Surah Al-Baqarah and Surah Fussilat mention Allah's creation of the earth first, then the heaven. While Surah An-Nazi'at mentions the creation of the heaven first, then the earth. The answer is easy and simple. First: Ad-Dahi does not mean creation, which Allah mentioned at the end of Surah An-Nazi'at, verse twenty-seven (And the earth, after that, He spread it out).





Second: Allah created the earth in two days, then He created the heaven. Then He turned to the heaven and proportioned them in two more days. Then He spread the earth and spread it out, meaning He brought forth from it water and pasture, and created the mountains, camels, hills, and what is between them in two more days. That is His saying (He spread it out). So where is this alleged contradiction???



26- What do you say about the saying of Allah, the Most High, narrating about Moses (Then he threw down his staff, and behold, it was a clear serpent). And the Almighty said in another place (And throw down your staff. But when he saw it writhing as if it were a jinn, he turned back and did not look back). The serpent is the great serpent, and the jinn is the small serpent. So how can the two descriptions differ when the story is the same? And how is it possible for the staff to be in one state with the description of a great serpent and with the description of a small one? And how do you remove the contradiction from this statement? The answer: The first thing we say is that what the questioner thought about the two verses being news of one story is false. Rather, the two states are different. The state in which he reported that the staff had the description of a jinn was at the beginning of the prophethood and before Moses went to Pharaoh, and the state in which the staff became a snake was when he met Pharaoh and delivered the message. The recitation indicates that. And if the two stories differ, then there is no question that some of the commentators have taken up the answer to this question, either because they thought that the story was the same or because they believed that it is not permissible for a single staff to change in two states, sometimes to the description of a jinn and sometimes to the description of a snake, or by way of proof in the argument, and if the state was the same as he thought, there would not have been between the two verses. Contradiction: This is the best way to answer it, because the first two could only be due to error or negligence. They mentioned two ways, each of which removes any doubt about its interpretation. One of them is that the Almighty likened it to a snake in one of the two verses because of the enormity of its creation, the size of its body, and the terror of its appearance. He likened it in the other verse to the jinn because of the speed of its movement, its activity, and its lightness. So, although it is in the body of a snake and its size, the activity of the jinn and its speed of movement are combined for it. This is more amazing in the chapter of miracles and more eloquent in breaking the norm, and there is no contradiction with it between the two that came after. It is not necessary that if he likened it to a snake it should have all the characteristics of a snake, and if he likened it to a jinn it should have all his characteristics. Allah the Almighty said: (And there will be passed around among them vessels of silver and goblets, glass, glass of silver) Allah the Almighty did not mean that the silver is glass in reality, but rather He described it thus because it has the clarity, transparency and delicacy of glass, even though it is made of silver. The Arabs may liken one thing to another in some aspects, so they liken a woman to a gazelle and a cow, and we know that there are characteristics in gazelles and cows that are not desirable for women to have, but the likening occurred in one characteristic rather than another and in one aspect rather than another.









27- (There is no changing the words of Allah) contradicts His statement: (And when We substitute a verse for another verse…)
(There is no changing His words) contradicts His statement: (We do not abrogate a verse or cause it to be forgotten except that We bring forth one better than it)
(Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian) contradicts His statement: (Allah blots out what He wills and confirms, and with Him is the Mother of the Book)

The answer:

The first image of the imaginary contradiction between the verse of Yunus (There is no change in the words of Allah) and the verse of An-Nahl (And if We substitute a verse for another verse…) does not exist except in their imaginations and it seems that they are completely ignorant of the meaning of contradiction. Contradiction is one of the rulings of reason, and it occurs between two universal matters that never come together in existence in one place, and never rise above that place, rather one of them must exist and the other must not exist, such as death and life. A person is either alive or dead and they cannot rise from him at the same time, and it is impossible for him to be alive and dead at the same time; because opposites do not come together in one place. It is impossible for a person to be neither alive nor dead at the same time, and there is no image of any form of rational contradiction in the entire Qur’an except what the ignorant or the stubborn claim. Finding a contradiction between the two aforementioned verses is impossible; because the Almighty’s saying in Surat Yunus (There is no change in the words of Allah) means there is no change in the decree of Allah that He decrees in the affairs of beings, and the meaning of change here expands to include the laws of Allah and His cosmic laws. Among them are the chemical and physical laws and the resulting interactions between the elements of existence, or the changes that occur to them. Such as heating iron or metals and their expansion by heat, and their freezing and contraction by cold. These are the words of Allah Almighty. The Qur’an has expressed them in other places as... the laws to which all beings are subject, human, animal, plant and inanimate objects. Everything in existence flows and interacts according to the divine laws or His comprehensive words, which no power in existence can change or disrupt their effect in the universe. This is what is meant by “the words of Allah,” which we find no change or transformation. Among these words or laws and divine laws that are effective willingly or unwillingly is the Almighty’s saying: (Every soul will taste death). Is it possible for anyone, no matter who he is, to disrupt this divine law and stop the “sword of death” and grant all living beings immortality in this worldly life? The words of Allah, then, are an expression of His judgment on beings, His laws that are consistent in existence, and His laws that are effective in creation. There is no contradiction in reason, in transmission, or in tangible reality between the meaning of the verse: (There is no change in the words of Allah) and the verse: (And when We substitute a verse in place of another verse...). Because the meaning of this verse is: If We remove a verse, that is, We stop the ruling based on it, and We replace it with another verse, that is, We replace the ruling based on its content with the ruling based on the first. The ignorant polytheists said: You are only a slanderer. So each of the two verses has a meaning in a place other than the meaning and place of the other. The verse in Surah Yunus (There is no change in the words of Allah) and the verse in Surah An-Nahl (And when We substitute a verse in place of a verse...) each of them has a special position, but these spiteful people made words mean verses, or they made verses mean words falsely and slanderously, to make people think that there is a contradiction in the Qur’an . Far from it, far from what they imagine. As for the two verses (There is no changer of His words) and (We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it), they were mentioned in the previous table. These two verses are innocent of contradiction, as the sun’s disk is innocent of its black color. The verse of the Cave (“There is no changer of His words”) means there is no changer of His laws and regulations in creation. This is what the scholars who investigate believe, and it is supported by tangible reality and studied science. Even if what is meant by “His words” is His verses revealed in the Noble Book,
























The Qur’an : “It is likewise unchangeable from creation, for it remains preserved as Allah the Almighty revealed it, until Allah inherits the earth and all that is on it. As for the verse of the Cow: (We do not abrogate a verse), what is meant by the verse in it is the miracle that Allah performs through the hands of His Messengers. And its abrogation is its removal after it has occurred. And what is meant is not the verse of the Qur’an , and this is what the investigators of the people of interpretation believe. As evidenced by the Almighty’s saying in the same verse: (Do you not know that Allah is over all things competent?). And Allah the Almighty has informed His servants about His support of His Messengers with miracles and the succession of those miracles; because they are from the making of Allah, and Allah is over all things competent. So the two verses, as you see, each has its own position, and there is not the slightest contradiction between them, let alone a contradiction between them. As for the last two verses mentioned in the table, which are the verse of Al-Hijr: (Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian) and the verse of Thunder: (Allah blots out what He wills and confirms) then they do not… There is also a contradiction between them; because the first verse is a statement from Allah that He will protect the Qur’an from being changed, distorted, and altered, and from all the plagues of loss, and His statement has been true, so the Qur’an has remained preserved from everything that touches it, which touched the books of the messengers who came before Him in temporal existence, the most famous of which is the Torah and its appendices, and the Gospel that Allah revealed to Jesus, peace be upon him. As for the second verse: (Allah blots out what He wills and confirms) it is a statement from Allah that He alone is the One who controls the affairs of His servants without anyone limiting His control. His will is absolute, and His judgment is effective. He gives life and causes death, enriches and impoverishes, makes healthy and sick, makes happy and miserable, gives and withholds, and no one can reverse His judgment, and no one can question His rule (He is not questioned about what He does, but they will be questioned). So where is the alleged contradiction between these two verses, I wonder? The contradiction would have occurred if one verse had cancelled the meaning of the other. As for the meaning of the two verses, each of them is walking a parallel path, different from the path of the other, then saying that there is a contradiction between them is a kind of madness and feverish delirium. But what do we say when hatred and envy speak, and reason hides behind the darkness of spiteful ignorance? We will suffice with this brief and crushing response , based on what was mentioned in the table mentioned above. 28- (A group of the former peoples * And a few of the latter peoples) contradicts the Almighty’s saying: (A group of the former peoples * And a group of the latter peoples). Answer: Allah the Almighty said in Surat Al-Waqi’ah: (When the Inevitable comes to pass (1) There is no lie about its occurrence (2) Lowering and raising (3) When the earth is shaken with a mighty shaking (4) And the mountains are crushed (5) And become scattered dust (6) And you will be three kinds (7) So the companions of the right - what are the companions of the right? (8) And the companions of the left - what are the companions of the left? (9) And the foremost - the foremost.) Allah the Almighty divided mankind on the Day of Resurrection into three kinds: 1- The companions of the The right (the right) 2- The people of the left (the left) 3- The foremost, the foremost I will review the Qur’anic verses and you will know that this contradiction does not exist except in their blind imagination and I will suffice with the first two sections, which are: The foremost, the foremost and the people of the right (the right) because the alleged contradiction is centered in these two sections: First: The foremost, the foremost:
































Allah the Almighty said about the forerunners, the forerunners: (And the forerunners, the forerunners. Those are the ones brought near. In the Gardens of Pleasure. A multitude of the former peoples. And a few of the later ones.)

Allah the Almighty described in these verses that the forerunners, the forerunners, and those who have the highest levels of bliss in Paradise, are a multitude of the former peoples (i.e. many of the former peoples), because the former peoples were contemporaries of the Messenger, may Allah bless him and grant him peace, and their degrees of faith were among the strongest degrees. And Allah the Almighty said (and a few of the later ones), because the later generations cannot be compared in strength of faith to those who were contemporaries of the Messenger, may Allah bless him and grant him peace . Second: The Companions of the Right Hand: Allah the Almighty said about the Companions of the Right Hand: (And the Companions of the Right Hand - what are the Companions of the Right Hand? - In (By thornless lote trees, And layered banana trees, And extended shade, And water poured forth, And abundant fruit, Neither cut off nor withheld, And raised couches. Indeed, We created them a new creation, And made them virgins, Lovely companions of equal age, For the companions of the right, A multitude of the former peoples, And a multitude of the later peoples.) Allah, the Most High, described in these verses that the companions of the right hand are a multitude of the former peoples (i.e., many of the former peoples as well). ) And a group of others (and others also share in that) so there is no contradiction between the two verses at all,,, this verse (a group of the former peoples * and a few of the latter peoples) specifically refers to the forerunners of the forerunners, and this verse (a group of the former peoples * and a group of the latter peoples) specifically refers to the people of the right (the right)
















29- Prohibition of alcohol in this world Permissibility of alcohol in the Hereafter O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than God], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful (Surat Al-Ma’idah 5:90). The parable of Paradise, which has been promised to the righteous, is that there are rivers of water that never stagnates, rivers of milk whose taste never changes, and rivers of wine delicious to those who drink. (Surah Muhammad 47:15)

Answer:

I don't know, where is this contradiction between the two verses?? The first verse talks about wine in this world and the second verse talks about wine in the afterlife.. So it is clear that the questioner does not know what the contradiction means?? Contradiction is between two opposites at the same time, like water and fire, night and day

As for wine in these two verses, it is mentioned in two places, one in this world and one in the afterlife. There is no contradiction between the two verses at all.

30 - The enemies of Islam said: There is a verse in the Qur’an that forbids hypocrisy, and another verse that forces people to be hypocrites. As for the verse that forbids hypocrisy - according to them - it is the Almighty’s saying: (And give tidings to the hypocrites that they will have a painful punishment.)

As for the verse that forces people to be hypocrites - according to them - it is the Almighty’s saying: (And the Jews say, “Ezra is the son of God,” and the Christians say , “The Messiah is the son of God.” That is their statement from their mouths; they imitate the saying of those who disbelieved before. May God destroy them! How are they deluded?)

Answer:

It is impossible for anyone with the slightest bit of intelligence or discernment to understand that the first verse contains a prohibition and the second verse contains compulsion. It seems quite clear that those who raise these doubts are in dire need of someone to teach them reading and writing according to the method of weighing, storing, and planting.

It is quite clear that they are foreign-speaking, and are only good at gibberish and stuttering, because they are ignorant of the Arabic language, the language of the miraculous revelation. Despite these disgraces, they set themselves up to criticize the Qur’an , which has baffled mankind and jinn.

There is no prohibition in the first verse, because prohibition in the language of revelation has a well-known linguistic style, which is the entry of the prohibitive “la” on the present tense verb, such as: Do not do such-and-such.

Another method takes its place: Do not do it, combining warning and prohibition, and there is no compulsion in the second verse. These spiteful people have ignored that compulsion is an attribute of actions, not of words. Shouldn’t they have been ashamed of committing these shameful foolishnesses? The first verse: (And give tidings to the hypocrites that they will have a painful punishment) carries a warning and a threat. As for prohibition, it does not exist in it. The second verse records, through “news,” the deviation of the Jews and Christians in belief, and their disbelief in the belief of monotheism, which is the foundation upon which the messages of God Almighty were established. There is no hypocrisy in this verse at all, but it contains a symbol that when the Jews and Christians attributed “buildings” to God, they were not confident in what they were saying, and despite this, they continued to deceive themselves. How could the Qur’an have forced them to this “modern” hypocrisy while at the same time calling for their destruction because of the ugliness of their associating partners with God: “May God destroy them.”

31 - No intercession

Say, "To Allah belongs all intercession. His is the dominion of the heavens and the earth, and then to Him you will be returned." (Surat Az-Zumar 39:44).

Indeed, your Lord is Allah, who created the heavens and the earth in six days, then He established Himself on the Throne. He directs the affair. There is no intercessor except after His permission. That is Allah, your Lord, so worship Him. Will you not then be reminded? (Surat Yunus 10:3).

There is intercession

from God, who created the heavens and the earth and what is between them in six days, and then established Himself on the Throne. You have no protector or intercessor besides Him. Will you not then remember? (Surat As-Sajdah 32:4).

Answer:

We must take the whole verse and not cut off a part of it, because the ruling on something is a branch of its concept. The beginning of the verse is God Almighty’s saying: “Or have they taken intercessors besides God? Say, “Even if they do not possess anything and do not reason.” Say, “To God belongs all intercession. His is the dominion of the heavens and the earth, then to Him you will be returned.” And when God alone is mentioned, the hearts of those who do not believe in the Hereafter are filled with disgust, but when those other than Him are mentioned, at once they rejoice.” Surah Az-Zumar

The verse criticizes the polytheists for taking idols as intercessors for them instead of Allah. Allah the Almighty made it clear that they do not own anything, and that intercession is for Him alone, glory be to Him. As for the second verse, which is believed to contradict the first verse, there is no contradiction or difference between them. If we decide that there is no intercession except for Allah the Almighty alone, and the one who decided this is Allah the Almighty, then when He the Almighty decided that there are those who intercede, He restricted this intercession from some humans and angels to His permission, glory be to Him, and His pleasure. So intercession from other than Allah the Almighty is restricted to the pleasure of Allah the Almighty and His permission, so their intercession is from His intercession, glory be to Him.

32- The Qur’an is clear

And We certainly know that they say, “It is only a human being who teaches him.” The language of the one they refer to is foreign, while this is a clear Arabic language. (Surat An-Nahl 16:103)

The Quran is similar

It is He who has sent down to you, [O Muhammad], the Book. In it are verses that are entirely clear - they are the foundation of the Book - and others are unspecific. But as for those in whose hearts is deviation, they follow that of it which is unspecific, seeking discord and seeking an interpretation of it. But none knows its interpretation except Allah and those firmly rooted in knowledge. They say, "We believe in it. All is from our Lord." And none will be reminded except those of understanding. (Surat Al Imran 3:7)

Answer:

The meaning of the word mubin is clear, and clarity is not for all people. Scholars of interpretation and linguists have more knowledge of the meanings of the verses than others. There are those who are more knowledgeable than them, and there are those who are less knowledgeable. The important thing is that there are verses that are similar and not many people know about them. This does not negate the clarity of the Qur’an and the ease of its language, which suits everyone who reads it.

33- How did the people of Thamud perish, and how did the people of Aad perish???

The Qur’an says about the people of Thamud: The Qur’an says that Thamud was destroyed by the tyrant (As for Thamud, they were destroyed by the tyrant) (Al-Haqqah: 5). Then it says that Thamud was struck by a thunderbolt of punishment (As for Thamud, We guided them, but they preferred blindness to guidance. So the thunderbolt of humiliating punishment seized them for what they used to earn) (Fussilat: 17). Then it confirms that Thamud was destroyed by a thunderbolt like that of ‘Aad: (But if they turn away, then say, “I have warned you of a thunderbolt like that of ‘Aad and Thamud”). (Fussilat: 13) Were the people of Thamud destroyed by a tyrant or by lightning? Were the people of Aad destroyed by lightning or by strong winds? Did the people of Aad and the people of Thamud destroy in the same way or in two different ways? As for the people of Aad, the Qur’an differed about how many days God took to destroy the people of Aad. Did the destruction take one continuous day of misfortune??? (The people of ‘Aad denied, so how was My punishment and My warnings?) (Al-Qamar: 18) (Indeed, We sent upon them a furious wind on a day of continuous ill-omened misfortune.) (Al-Qamar: 19) Rather, it took days of ill-omened misfortune. It did not take a day or two, but at the very least three days. (As for ‘Aad, they were arrogant upon the land without right and said, “Who is mightier than us in strength?” Did they not see that Allah, who created them, was mightier than them in strength? And they used to deny Our signs.) (Fussilat: 15) (So ​​We sent upon them a furious wind during days of misfortune that We might make them taste the punishment of disgrace in the life of this world. And the punishment of the Hereafter will surely be more disgraceful, and they will not be aided.) (Fussilat: 16) Rather, the matter took seven nights and eight days. (And as for the ‘Aad, they were destroyed by a furious, violent wind.) (Al-Haqqah: 6) (He subjected it to them for seven nights and eight days in succession, and you would see the people therein fallen down.) (As if they were hollow trunks of palm trees) (Al-Haqqah: 7) Finally, were the people of Aad prostrate (lying on the ground) or like hollow trunks of palm trees (standing)???

Answer:

First: Before answering these alleged differences , we must note that this suspicion is based on complete ignorance of the Arabic language.

The first question for this ignorant person says:

Did the people of Thamud perish by a tyrant or by lightning? Did the people of Aad perish by lightning or by strong winds? Did the people of Aad and the people of Thamud perish in the same way or in two different ways?

We must first clarify the meaning of the words tyrant and thunderbolt.

Meaning of the word tyrant Al-Qurtubi says: It contains an implied meaning; that is, by the tyrannical act . Qatada said: That is, by the tyrannical shout; that is, exceeding the limit . Mujahid said: By sins. Al-Hasan said: By tyranny; it is a source like the lie and the consequence andthe well-being. That is, they were destroyed by their tyranny and disbelief. It was said: The tyrant is the one who hamstrung the camel; Ibn Zayd said. That is, they were destroyed by what their tyrant did by hamstringing the camel, and it was one, but they were all destroyed because they were satisfied with his action and filled it with him. Al-Shawkani said : The tyrant is the shout that exceeded the limit, and it was said by their tyranny and disbelief, and the root of tyranny is exceeding the limit. The meaning is that Thamud were destroyed by the tyrant, that is, because of their disbelief that exceeded the limit.








As for thunderbolt: it is the name of the deadly pestilence, i.e. the deadly torment from the dictionary of Lisan al-Arab: The person was struck by a thunderbolt and he is struck by a thunderbolt, he fainted and lost his mind from a sound he heard like a severe thud. And he was struck by a thunderbolt and a thunderbolt and he is struck by a thunderbolt: he died. Muqatil said in the saying that a thunderbolt struck him: thunderbolt is death, and others said: every deadly torment, and there are three languages ​​for it: thunderbolt, thunderbolt, and thunderbolt; It was said: Thunderbolt is torment, and thunderbolt is overwhelming, and thunderbolt is like fainting that takes a person from heat and other things. The meaning of this is that we can say that the verse (Say: I have warned you of a thunderbolt like the thunderbolt of Aad and Thamud) means I have warned you of a torment like the torment of Aad and Thamud. Thus, the thunderbolt of Aad is the torment and destruction that befell them. This is in response to his statement: Were Aad struck by thunderbolt or by strong winds? - So there is no difference here because we saw that thunderbolt is the name of the destroyer and annihilator,,, so the winds that God sent upon the people of Aad were destroying and annihilating, so the people of Aad were struck by the destructive winds and the people of Thamud were struck by the overwhelming shout that exceeded the limit and by their tyranny .

The second question for this ignorant person:

How many days did it take for the people of Ad to perish? (Al-Qamar 19) or more (Fussilat 16) and (Al-Haqqah 7)?

- "On a day of continuous ill omen." The one called Newman concludes from this verse that the punishment is for one day, and the meaning is clear, for the beginning of the punishment in Surat Al-Qamar was on an unlucky day, and then this punishment continued on unlucky days .The third question for this ignorant person: Were the people of Aad prostrate (falling to the ground) or like empty palm trunks (standing)? What is mentioned in the Almighty’s saying: (As if they were trunks of palm trees uprooted): uprooted from its place of growth. Likewise, the meaning of empty is the same as the meaning of uprooted in the Almighty’s saying: (You will see the people therein fallen down as if they were trunks of palm trees, empty). It is said to it when it is uprooted empty because it is empty from its place of growth in which it used to grow and its place of growth is empty from it. The meaning of empty is that it is emptied, just as a house becomes empty if it is emptied of its people. (See the Lisan al-Arab dictionary) - There is no difference here because the winds that God directed against the people of Aad made them fall down like the trunks of palm trees that were hollowed out from their roots, so hollow does not mean standing.