Responding to the contradiction in the Qur’an regarding the good news of Jesus to Mary, peace be upon them

 The content of the doubt:

Some skeptics imagine that there is a contradiction between the words of the Almighty: “ So she took a veil to protect her from them. Then We sent to her Our Spirit, and he appeared to her as a well-proportioned man (17). She said, ‘Indeed, I seek refuge in the Most Merciful from you, if you should be fearing God.’ (18) He said, ‘I am only the messenger of your Lord to give you a pure boy.’ (19) She said, ‘How can I have a boy when no man has touched me, nor am I unchaste?’ (20) He said, ‘Thus said your Lord: It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed.’ ” (Maryam) And His - the Almighty - saying: " When the angels said, 'O Mary, indeed Allah gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary - distinguished in this world and the Hereafter and among those brought near (45) And he will speak to the people in the cradle and in maturity and will be among the righteous (46).' She said, 'My Lord, how can I have a son while no man has touched me?' He said, 'Thus does Allah create what He wills. When He decrees a matter, He only says to it, "Be," and it is.'" (47) " (Al Imran). They ask: How does the Qur'an mention many contradictory statements in describing one situation? And they use this as evidence - in their imagination - that the Qur'an is not from Allah, the Blessed and Exalted, as long as it contains this contradiction! The

way to invalidate the doubt:

There are many statements regarding the good tidings to Mary of Jesus - peace be upon him - because the situation contains within it multiple situations, so it cannot be expressed in one sentence, and these multiple situations include:
· Mary's - peace be upon her - speech to Gabriel - peace be upon him - and his informing her that he will give her a pure boy by the command of Allah - the Almighty -.
· The angels - through Gabriel - peace be upon him - give Mary the good news of her son’s name, characteristics and miracles.

Details:
These statements are gathered in one situation, but it is a long situation that contains two consecutive situations:
Surah Maryam presented the first situation (in which the angel appeared to Mary and she was terrified by him, then the general good news), then Surah Al Imran presented the second situation (in which the good news was detailed by mentioning the son’s name, characteristics and miracles), as we will detail below:
1. Mary’s speech to Gabriel - peace be upon him - and his telling her that God will give her a pure boy:
Gabriel - peace be upon him - appeared to Mary while she was in the sanctuary in the form of a human being of the utmost beauty, so Mary was afraid and said: “ She said, ‘Indeed, I seek refuge in the Most Merciful from you, if you should be fearing God (18)’ ” (Maryam), she wanted to seek refuge in God, and asked him: Is he a good person who knows God and fears Him? Then his answer came to reassure her that he feared God and was pious to Him: “ He said, ‘I am only the Messenger of your Lord to give you a pure boy (19)’ ” (Maryam). The Virgin Mary [1] was surprised by that, as no human had touched her before, and she had not married, so how could she give birth without marriage?! So she said to the Messenger of her Lord: “ She said, ‘How can I have a boy when no human has touched me, nor am I unchaste?’ ” (Maryam). The Trustworthy Spirit (Gabriel) said: “ He said, ‘Thus says your Lord: It is easy for Me, and We will make him a sign to the people and a mercy from Us, and it is a matter [already] decreed.’” (21) ”(Mary), Mary’s mind received the words of the faithful spirit. Didn’t he tell her: This is the command of God? And everything is carried out if God - the Almighty - commands it. Then what is strange about her giving birth without being touched by a human being? God Almighty created Adam without a father or a mother; since there was no male or female before the creation of Adam, and Eve was created from Adam, so she is from a male without a female. And God creates Jesus, son of Mary, from a female without a father, and it is usual for a human being to have a father and a mother, since a miracle occurs when God Almighty permits it to occur.

2. The angels - through Gabriel - peace be upon him - gave Mary the good news of the Messiah, and the miracles and signs that he was distinguished by in detail:

3. Gabriel - peace be upon him - came to the Virgin Mary, and mentioned to her the attributes that God - the Almighty - had bestowed upon this boy in detail, saying: “ When the angels said, O Mary, indeed God gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary - distinguished in this world and the Hereafter and among those brought near (45) And he will speak to the people in the cradle and in maturity and among the righteous (46)” (Al Imran), which increased Mary’s astonishment at this good news, for how could she have known his name before she carried him in her womb! And she knew that he would be distinguished by God and by the people! And that he would speak to the people as an infant and as an old man? However, the question now is: If speaking in the cradle is a miracle and a sign of Mary’s innocence, then what is the matter with speaking in maturity and is it considered a miracle?!
We say that if there was a miracle in the cradle for the innocence of Mary, peace be upon her, then the talk about old age is a miracle and a sign of the innocence of Jesus, peace be upon him, from the alleged crucifixion among the Christians, that the crucifixion - as they claim - was in his youth, but the Qur’an with this wording “old age” proves the error of this belief and clearly explains that the stage of Jesus’ speech, peace be upon him, has not yet occurred; for Jesus was raised to the heavens and will descend before the Hour as a just judge who calls to Islam and rules according to its law and that he will be among the righteous?! “ How can I have a son ?” [2] .
A careful look at the content of the verses in Surat Maryam shows that the talk about the good news of Jesus, peace be upon him, and his qualities that God Almighty has distinguished him with came in a general manner, so the only thing mentioned of these qualities was that he was pure, meaning: cleansed from every defect, and the rest of the talk focused on the form in which Gabriel, peace be upon him, came to Mary, and Mary sought refuge from him, and her astonishment at this divine command that Gabriel brought.
As for the verses mentioned in Surat Al Imran, the focus was on detailing the attributes with which Allah - the Almighty - distinguished this boy whom the Virgin Mary was given the good news of. Among his attributes were that he is: a word from Allah, the Messiah, honorable in this world and the hereafter, one of those brought near, speaking to people in the cradle and as an adult, and one of the righteous. Although the situation is the same, the situation is different, and each situation has its own saying, as scholars of rhetoric and literature say.
Ibn Ashour said: And describing Jesus with “ a word ” (Al Imran: 45) means: a special word that is different from what is usual in the formation of the fetus, i.e. without the usual causes, and his saying: “from him ” is from the metaphorical beginning, i.e. without the usual means of offspring, and this is indicated by his saying: “ When He decrees a matter ” (Al Imran: 47), and the meaning of “ the Messiah ” is : anointed with the anointing oil [3]... and it is the scented oil that God ordered Moses to take to pour on the head of his brother Aaron when He made him a priest for the Children of Israel. So the Messiah became for them the meaning of: king, and the prominent: the one with prestige, which is: precedence over the likes and dignity among the people, and it is a description derived from the face, which is the best of his visible parts, and the most comprehensive of the means of perception and management of affairs. And He specified
his speaking in two states: the state of being in the cradle, and the state of being an adult, although he speaks in between; these two states have more specificity to God’s honoring of him. As for his speaking to the people in the cradle, it is because it is unusual and a harbinger of his prophethood. As for his speaking to them as an adult, it is intended to call the people to the Sharia. So speaking is used explicitly and implicitly in consideration of the specific evidence for the two meanings, which is what is related to the verb from the two genitives.
And He conjoined to it “ and of the righteous ” (Al Imran: 46). The genitive is an adverb in the place of the state, and the righteous are those whose characteristic is righteousness that never leaves them, and righteousness: is the uprightness of deeds and purity of the soul [4] .
Based on this, there is no support for those who claim that there is a contradiction between the verses of Surat Maryam and Surat Al Imran.

Conclusion:
The relationship between the verses of Surat Maryam and Surat Al Imran that talk about the good news of Jesus is a general and detailed relationship:
The general: What came in Surat Maryam about the characteristics of this boy whom God - the Almighty - will give to Mary without a father, and he did not mention from these characteristics except that he is a “pure boy”, meaning: free from every defect, with the talk about the characteristic that Gabriel - peace be upon him - came to the Virgin Mary with, and Mary sought refuge from him.
· Al-Mufassal: What came in Surat Al Imran about these qualities that Allah - the Almighty - distinguished this boy with whom He made him a sign for the people, he is a word from Allah, he is the Messiah, and a respected one in this world and the hereafter, and one of those brought near, and he speaks to the people in the cradle and as an adult, and one of the righteous, and due to the difference in the situation, the statement differed, for every situation has a statement as the scholars of rhetoric and literature say.

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[1] The Virgin: the virgin, and it is the title of the Lady Mary, peace be upon her.
[2] Stories of the Prophets, Muhammad Metwally Al-Shaarawy, Dar Al-Quds, Cairo, 1st ed., 1426 AH / 2006 AD, pp. 417: 423, with modification. Stories of the Prophets, Abdul Wahhab Al-Najjar, Dar Al-Turath, Cairo, 1st ed., 1985 AD, pp. 449: 452, with modification.
[3] Anointing oil: is perfumed oil.
[4] Al-Tahrir and Al-Tanwir, Muhammad Al-Taher Ibn Ashur, Dar Sahnoon for Publishing and Distribution, Tunis, D. T, Vol. 3, Part 3, pp. 245-247, with some modifications.