Contradictions in the Quran: Difference between revisions

A recurring criticism of the Quran is that it contains contradictory pronouncements, as is argued of many other religious scriptures. The occurrence of these contradictions, critics argue, is particularly problematic in the case of the Quran because the Islamic tradition holds it to be the direct, unmediated word of Allah, or God. Indeed, Quran 4:82 makes the confident assertion: "Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah, they would have found within it much contradiction."

Critics hold that at least some of these contradictions are irresolvable through any reasonable interpretation and that, to resolve them, exegetes must resort to incredible interpretations. While some of the proposed contradictions, critics admit, may be resolved through the doctrine of abrogation, whereby Allah is said to override his previous instructions (through, for instance, permitting alcohol at one point and prohibiting at another), many other contradictions are not resolvable in this manner. Indeed, the Islamic tradition holds that the doctrine of abrogation is only applicable in cases of law and not theology - what Allah says at any point with regards to the divine, the hereafter, history, the day of judgement, or other such non-legal matters, must (and, the tradition holds, does) always hold true. Critics, however, have stated that many, including some of the most problematic, of the proposed contradictions are precisely of the theological, and not legal, variety.

A similar discussion exists between critics and Islamic scholars surrounding supposed contradictions contained in the hadiths.

Parallel narrative passages

Many stories in the Quran are repeated in other surahs. This risks ample opportunity for a human author or editor to unwittingly introduce contradictions between the parallel narratives. Indeed this is the case. Most of the examples in this section are from the Quran Variants website where they are discussed in more depth, with further insights and examples.
Narrative Contradictions in the Quran (pdf)

Due to the columns, if viewing on a mobile phone this section is best viewed by clicking desktop mode at the bottom of the page.

The forgiveness of Adam

Academic scholars have noticed that the author or editor of the Quran appears to have combined in verses 2:36-39 the stories of Adam in 7:22-25 and 20:121-124, with the awkward result that Allah tells Adam and company to go down from paradise twice, in verses 2:36 and 2:38.^[1]

Moreover, a contradiction was thereby created regarding the timing of Adam's forgiveness by Allah. In Surah 20, Adam is forgiven before the command to descend from paradise (part of a longer section narrated chronologically). In Surah 7 Adam requests forgiveness from Allah, but it does not say whether Allah did forgive him. Instead, it immediately proceeds to the command to descend in 7:24. Surah 2 appears to fix the ambiguity in surah 7 by inserting the descent command seen in surah 7:24 into 2:36 (the whole verse is used word for word by 2:36 in the Arabic text) before Allah's forgiveness which "Then" follows immediately afterwards (Arabic: fa^[2]). However, the first part of the command, to descend as enemies of one another is also in 20:123 where the forgiveness has already occurred in the previous verse.

Timing of Allah's instructions to Noah

Two passages telling the story of Noah disagree as to when he was given the instructions about who and what to save in the ship. In 11:40, he receives the instructions when the flood is commanded. In 23:27, instead he receives these instructions earlier, at the same time as he is instructed to build the ark.

Abraham and the idols

Quran 37:87-97 contains a simpler version of the story in which Abraham smashes the idols in Quran 21:57-68. The two versions conflict in terms of where the events take place. In surah 37, everything takes place at the location of the idols. After some dialogue, we see in verse 90 “Then they turned away from him, departing” (fatawallaw ʿanhu mud'birīna); Abraham then smashes the idols; and “Then they came toward him, hastening” (fa-aqbalū ilayhi yaziffūna). Lane's Lexicon entry for the conjunction fa used at the start of 37:94 explains that in such usage as we see here, fa conveys proximate and uninterrupted succession.^[2]

In contrast, the longer surah 21 version has the people return to find the smashed idols but Abraham is no longer present there. They send a party to bring him, and then back amidst the idols he shows them the folly of their ways. So in that version it is Abraham who comes to them.

Abraham and the Angels

The parallel Guests of Abraham stories in the Quran have been analysed in depth in a paper by Joseph Witztum in order to determine the relative chronology of the parallel passages.^[3] Four contradictions between them are particularly notable here and discussed below.

Various contradictions are apparent in these parallels (the first 3 discussed by Witztum in his paper).

1) In Surah 11 and Surah 51 Abraham's fear comes after the angels do not take the food and it is at that point that they reassure him of their mission (either to the people of Lot or to bring him the good tidings). In surah 15 however, Abraham expresses his fear as soon as they arrive exchanging greetings of peace.

2) Abraham's wife receives the good tidings either directly (Surah 11) or indirectly, having overhead the tidings given to Abraham (Surah 51). Her immediate reaction is the same in both versions.

3) In 51:28 (and 15:53) Abraham is only given tidings of a learned boy (singular), which his wife overhears, whereas in 11:71 his wife is directly given tidings both of Isaac and of Jacob. Again, it is notable that her same immediate reaction is given in 51:29 and 11:72, so these are portraying the same moment.

4) In 11:70 the angels calm Abraham's fear by telling him that they have been sent to the people of Lot. Later, in verse 74, he argues with them on behalf of the people of Lot (qawmi lūṭin, again) perhaps having already understood their intention earlier. In surahs 15 and 51 the angels instead respond to Abraham's fear by giving him the good tidings, and it is only later in 15:57 and 51:31 that he seems to learn of their mission to the people of Lot when he asks “Then what” (famā) is their next business.

Lot and the angels

After the business with Abraham and his wife, the angels visit Lot and his family to save them from the destruction coming to the people there.

Three contradictions are evident in these parallel passages.

1) In surah 15, the angels tell Lot when they first arrive that they are there to save him and his family from the punishment to come. A mob arrives trying to take the visitors and Lot attempts to placate them by offering his daughters. In Q. 11, the sequence of events is very expressly the other way around: the mob events occur first, which leads to the angels explaining how they will save Lot and his family. Although 15:67 starts with the "And" conjunction (like some of the previous verses), the suspicion of contradiction in Q. 15 is well justified from the textual sequence of the elements (this is, after all, a narrative), and from what naturally reads like the angels explaining themselves upon their arrival in the first few verses. This is even apparent from the way Lot addresses them as "people unknown" (qawmun munkarūna) in 15:62, mirroring the way Abraham addressed the angels when he greeted them in 51:25 (see above).

2) Another contradiction concerns the context in which the angels tell Lot of their mission to save him and his family. In 15:61-66, the angels reveal this in response to Lot addressing them as people unknown / strange when they first arrive, alluding in verse 63 to Lot's pleadings to the people in other passages. In 11:80-81, instead the angels reveal their mission in order to ease the fear Lot expresses about the mob.

3) Finally, the accounts conflict in sequencing the elements of Lot's appeal to the mob. In 11:78 he says “these are my daughters” then asks them to “fear Allah and do not disgrace me”. In 15:68-71 instead he asks them to “fear Allah and do not disgrace me”, the mob responds, and then comes the “These are my daughters” element.

Response from Lot's people

Two passages make exclusive statements about the response of Lot's people to his arguments before the visit of the angels. Both verses come across as sweeping statements on the response of Lot's people to his pleadings, perhaps reflective of Muhammad's own experiences, except that each uses categorically exclusive language ("the answer of his people was not but they said...").

Moses meets Allah at the fire

In this example, three accounts of Moses talking with Allah at the fire bear only a passing resemblance to one another. It is worth noting that Quran 4:164 says regarding the nature of the interaction “And Allah spoke to Moses with [direct] speech". Al-Razi notes in his commentary for 20:12 that the Mu’tazilites, Al-Ash’ari and al-Maturidi had different theological views on whether the words of Allah came from via the bush itself, and whether they were audible.

All three versions have “O Moses, Indeed, I am Allah” (or "your Lord") as a common element in the Arabic. However, there is otherwise little attempt at consistency in the variant stories. In surah 27, Allah is introduced as “Lord of the worlds” in the 3rd person and introduces himself with the common element along with another title. In surah 28 we see the opposite sequence with the “Lord of the Worlds” title used in the 1st person after the common introduction.

Moses expresses his fears and asks Allah about Aaron

In this sequence contradiction, Allah has revealed himself at the fire to Moses, who expresses his worries and makes a request. In the surah 26 version, Moses expresses his fear that the people of Pharaoh will deny him; he requests that he be assisted by his brother, Aaron; and finally, Moses mentions that the Egyptians want revenge for someone he had killed. However, in the surah 28 version, these three elements occur in the reverse order.

Regardless of differences that could be simply put down to the vagaries of translation from ancient languages or alternative paraphrases and shortening for brevity, the information content and sequencing is more fundamental and susceptible to contradiction, particularly when the Quran claims that such and such was said by a person on a particular occasion.

How should Moses describe Allah to Pharaoh?

Quran 20:47-49 narrates Allah's instructions to Moses at the fire and his first encounter with Pharaoh, ending with a display of miracles and Pharaoh's subsequent scheming. In this passage, Allah tells Moses to say that he and Aaron are "messengers of your Lord" and the account of their first encounter begins with Pharaoh asking, "So who is the Lord of you two, O Moses?". However, in Quran 26:16-23 Allah instructs them to use a different title, "Lord of the worlds", which Pharaoh then enquires upon at the start of the narration of their first encounter, again before the display of miracles and Pharaoh's subsequent scheming. Similarly, Quran 7:104 narrates "And Moses said, "O Pharaoh, I am a messenger from the Lord of the worlds" on their first encounter.

Pharaoh and his Chiefs

Coming after Moses has impressed Pharaoh with the miracles of the serpent and white hand, both surah 7 and 26 immediately then describe a discussion between Pharaoh and his chiefs. In surah 7, Pharaoh asks his council what do they instruct/advise (famādhā tamurūna?), but in surah 26, the same question is transferred from his mouth to the council, apparently asking themselves (in both versions the addressee of the question is plural, and the addressee of the answer is singular i.e. Pharaoh).

The whole dialogue is identical in Arabic, except for the addition of "by his magic" (bisiḥ'rihi) in verse 26:35 and "send" (ib'ʿath) instead of its synonym (arsil) in 26:36.

This contradiction (and the awkwardness of the surah 7 version) has attracted the attention of numerous academic scholars. Joseph Witztum notes that Muslim exegetes proposed that both Pharaoh and his chiefs asked the same question in the same way despite it being portrayed at the same place in the same dialogue in both versions. Judging the attempted harmonization attempt to be "far from compelling", instead he observes that the mala (chiefs) are a theme of surah 7, mentioned eight times (three of which are in an Egyptian context) and speaking in all but one of them. That compares with this one time in surah 26.^[4] It is then easy to see how dialogue could accidentally be transferred into their mouths at some point during composition, editing or transmission. Indeed, it is not uncommon for small details to be merged, transferred or substituted between repeated narratives.^[5]

Who believed in Moses?

Some days later, Moses defeats the magicians at the arranged contest by performing the snake miracle again. Three surahs narrate that the magicians then professed their belief in Moses, even defying threats made towards them from Pharaoh. However, surah 10 narrates the same occasion but only mentions the tricks by the magicians without a miracle from Moses. It says that then none believed Moses except for youths/offspring from his people.

There was some discussion by exegetes as to whether “his people” in 10:83 refers to the people of Moses or (awkwardly as al-Tabari notes, since he is only named subsequently) the people of Pharaoh. Regardless, it contradicts the other surahs in which the magicians now believed in him.

Were Pharaoh's army covered by or thrown into the sea?

In the verses shown on the left column, particularly 10:90, we are told that the Egyptians pursued the Israelites across the sea “until when” (ḥattā idhā) they were drowned. They had pursued them across a "dry path through the sea" (20:77), “Then” (fa - see Lexicon note above) the sea covered them (20:78) which had towered on each side (26:63).

However, verses 28:40 and 51:40 on the right column state instead that Allah took (akhadhnāhu) Pharaoh and his army then threw them (fanabadhnāhum) into the sea (fī l-yami).

This contradiction has a parallel in the Biblical book of Exodus, which is discussed in detail by Pamela Barmash.^[6] Exodus 14:23-28 contains a prose narrative of the episode, considered by academic scholars to be composed of a number of sometimes contradictory sources. The Egyptians follow the Israelites into the midst of the sea. God “shakes off” (naar) the Egyptians in the midst of the sea as they flee the returning waters. Then it says the returning waters cover their chariots, horsemen and all the forces of Pharaoh. The next chapter, Exodus 15, contains the poetic “Song of the Sea”, in which the piled up waters return and cover the Egyptians in verses 8-10, but elsewhere employs a repeated refrain that God has hurled them into the sea as well as other poetic imagery of shattering them with his fist and of burning them like straw. These images combine to give a metaphor of God as a warrior. Barmash observes that “A historical account is replaced by poetic articulation of religious exuberance”.

Moses berates Aaron about the golden calf

After the golden calf incident, Aaron makes two very different pleadings in surahs 7 and 20 after Moses grabs him. It is possible with some awkwardness to harmonise that he gave the two different excuses, one after the other, though it is further worth noting that in both accounts Aaron's protest begins with the common address “O son of my mother” as Moses grabs him.

Command to the children of Israel upon reaching a town

In very similar passages in which Muhammad is asked to mention an episode occurring some time after the exodus from Egypt, parallel verses invert the order in which Allah quotes himself telling the children of Israel to enter a city gate bowing humbly and request relief of their burdens. Ironically, the next verse in each case complains about Allah's words being changed.

The destruction of Thamud

In 54:26, Allah tells the prophet Salih that tomorrow the people of Thamud will know he is not a liar. If this refers merely to the sending of the she-camel the next day, that would contradict other parallel passages where the she-camel does not lead to them accepting Salih as truthful. See 91:11-14 also shown below, where the same root for liar appears as a verb (kadhabūhu) in “But they denied him and hamstrung her” after Salih presents the she-camel, and at the end of 11:65 where it appears as a noun (makdhūbin). Tommaso Tesei has noted that 91:13-14 is likely a later editing or interpolation, the long sentences breaking the metre of the otherwise short verses in that surah and turning verse 15 into theological nonsense (who could think Allah would fear anything?).^[7]

"They will know tomorrow who is the insolent liar" could instead mean that the people of Thamud are to be destroyed that next day and thereby learn that Salih is not a liar. However, according to verse 65 of the surah 11 story, their destruction will instead come three days after they hamstrung the she-camel.

Al-Razi and Al-Qurtubi mention a view that “tomorrow” is just a turn of phrase to indicate the future. Such an explanation is very dubious given that the next verse promises a specific event (the sending of the she-camel) and given that a clearly literal timescale is given to the same people in 11:65.

The destruction of Aad

In a remarkably careless mistake, 41:13 warns that not only Thamud, but both Aad and Thamud were destroyed by a thunderbolt. The next few verses mention a screaming wind sent to Aad over a number of days as a punishment (though without stating that this wind ultimately destroyed them), and goes on to mention the thunderbolt which seized the people of Thamud.

Thamud's sudden destruction by a thunderbolt is narrated also in Quran 51:44, where the thunderbolt seized Thamud as they looked on. The word thunderbolt in these verses is sa'iqatan, which can refer to the sound of a thunderbolt or the lightning bolt itself.^[8] Similarly, the instantaneous death of the people of Thamud by a thunderous blast (ṣayḥatan) appears in surah 11 and surah 54 quoted above in the previous section, and by a single blast (ṭāghiyati) in Q. 69:5. They were killed by an earthquake in Q. 7:78, though the word l-rajfatu, needn't mean a literal earthquake, and can mean a convulsion or jolting according to Lane's Lexicon. Thus with some harmonising effort we have a story of sudden thunderous death for the people of Thamud.

However, all other descriptions of Aad's destruction except for 41:13 say that it was by means of a violent wind over a day or number of days, which uprooted its people like trees and left only ruined homes.

In an attempt to rescue the contradiction, Al-Tabari in his tafsir for 41:13 claims that sa'iqatan (thunderbolt) is a catch all term for anything that destroys something, while al-Qurtubi claims that the wind was the sa'iqatan.

There is possibly a second contradiction concerning the destruction of Aad. Some point to the fact that whereas 41:16 says the wind was sent in "days of misfortune" and 69:7 says the wind was imposed for "seven nights and eight days in succession", 54:19 says it was sent on a "day [singular] of continuous misfortune". Exegetes discussed the word "continuous" in 54:19. Al-Tabari and al-Zamakhshari said the misfortune continued until they were destroyed. Al-Razi mentioned the relevant verses and in order to harmonize them, interpreted "continuous" as indicating further days. He considered two views, that "continuous" relates to the word day or to the word misfortune, preferring the former. The verse itself mentions a "day" singular and the preceding Arabic about when the wind was sent is the same in this verse as in Q. 41:16, which then instead says "days":

arsalnā ʿalayhim rīḥan ṣarṣaran fī yawmi naḥsin mus'tamirri We sent upon them a screaming wind in a day of continuous misfortune

arsalnā ʿalayhim rīḥan ṣarṣaran fī ayyāmin naḥisātin We sent upon them a screaming wind in days of misfortune

Lane's Lexicon has some discussion of the word mus'tamirrin ("continuous") as it is used in this verse and in Q. 54:2 where it is used in the phrase (“passing magic”) in the same grammatical form.^[9]

Allah

Where is Allah?

Verses such as 2:255 (the famous throne verse) and other anthropomorphic verses have long been a topic of controversy and debate as to what extent they should be taken metaphorically. For the Asharis they were beyond human understanding.^[10] To critics, this lack of clear resolution is unsurprising given the apparent contradiction between verses that describe Allah in a location and those that imply he is everywhere.

Upon a throne (arsh and kursi)

Everywhere

Can Allah be seen?

No

Yes

Could Allah have a son?

Yes

No

Is it possible to have a son without a consort?

Yes

No

Can only Allah see the unseen?

Yes

No, Solomon can too

Is Allah kind and merciful?

Yes

No

Does Allah forgive everything?

Yes

No

Does Allah forgive worshipping other gods/shirk?

No

No

Yes

Yes

Angels and demons

How many angels helped Muhammad at Badr?

Three thousand

One thousand

Some claim that one of these could refer to the battle of Uhud, but that was a defeat for the Muslims.

Allah only sends angels with a message

Who could Allah send as messengers (rasulan)?

Not angels

Only men from amongst a community

Both angels and men

Creation

Which was created first; the Heaven or Earth?

The Heaven

Earth

Earth

How long did it take Allah to create heaven and earth?

6 days

8 days

What was the first man created from?

Dust

Clay

How long does it take Allah to create?

A long time

An instant

Day of Judgement (Qiyamah)

How long will the unbelievers think they remained on Earth?

An afternoon or morning

An hour

Ten days

A day or part of a day

Will disbelievers speak on Qiyamah?

No

No

Not willingly, their body parts will speak the truth

Yes, and they can speak lies. Various verses describe dialogue taking place between disbelievers and believers or Allah or angels on the day of resurrection. For example:

Will the disbelievers be blind on the day of resurrection?

Yes

No

Where do disbelievers receive their record book on Judgment day?

On their back

On the left hand

Evil

Does evil come from Allah?

Yes

No

Heaven and Hell

Is there a fate other than Heaven or Hell?

No

Yes, there exists purgatory too

Is intercession possible on the last day?

No

No

Yes

Yes

Will non-Muslims go to hell forever?

Not necessarily

Not necessarily

Not eternal (Huqb is seventy or eighty years, and every day of it is like one thousand years according to your reckoning in this life—Ibn Kathir)

Yes

Yes

What will be the food in hell?

Only thorns, or dhari

Only pus

Also zaqqum, hell fruit (see also in Quran 44:40-46 and Quran 56:41-52)

Mankind

Could someone bear another's burden?

In some verses the Quran states that no person will bear the sins of another. Academic scholar Gabriel Said Reynolds notes that the Quranic story of Cain and Abel contradicts the maxim. Abel states in Quran 5:29 "Indeed I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire." (though Ibn Kathir has a report that some companions said this refers rather to Cain's sin of murdering him and to Cain's previous sins). Regarding this type of contradiction, Reynolds cites such verses as 4:111, 6:164, 17:13-15, 20:12, 39:7, 53:38-42 where each person bears only their own sin, compared to 5:29, 16:25, and 20:13 where someone will bear another's sin.^[11] Here are some of those verses and similar examples:

No

No

No

No

Yes (notice how directly this contradicts the previous example, 17:15)

Yes

Yes

Yes

Who takes people's souls?

One angel

Many angels

Allah

Muslims

Who was the first Muslim?

Muhammad (some translations add [among you] in square brackets, which is a commentary not present in the Arabic)

Noah

Lot and his family

During the time of Abraham

The disciples of Jesus

How strong is a believer?

One Muslim is more powerful than 10 non-Muslims

One Muslim can overcome two non-Muslims

Can you eat non-halal meat?

Yes

No

How bad is drinking wine?

These verses are traditionally explained as gradual abrogation, while critics see a contradiction as a result of the author changing his mind over time.

It is a wholesome drink

No prohibition on getting drunk as long as you're not praying

It is Satan's handiwork, leave it aside

It is a severe sin

How many sacred months are there?

Four

One

Non-Muslims

Can people be compelled to follow Islam?

No

No

Yes

Yes, unless the disbelievers pay you.

Will Allah reward the good deeds of everyone?

No

Yes

Who sends disbelievers astray?

Allah

Allah

Allah

Satan

Satan

Satan

Themselves

Themselves

Themselves

For whom is salvation?

For all pious theists

For all pious theists

For Muslims only

For Muslims only

How should unbelievers be treated?

Kindly

Kindly

They must be attacked

How to deal with an infidel in the family?

Be kind

Abandon them

People of the Book

Should Muslims have Christians for friends?

Yes

Yes

No

Will Jews and Christians be saved from hell?

Yes

Yes

No

No

Sex

Is incest okay?

No

Adam's children did it

Can multiple wives be dealt with justly?

Both verses use the word "justly" (taʿdilū).

Yes

No

Qur'an

Who brought revelation to Muhammad?

The Holy spirit

Angel Jibreel

Is the Quran clear?

Yes

Yes

Yes

Yes

No

No, letters such as those at the start have an incomprehensible meaning

Miscellaneous

How long does it take to wean?

30 months (perhaps including 9 months pregnancy)

24 months

Gabriel Said Reynolds notes that the idea of two years of suckling comes from the Babylonian Talmud Ketubbot 60a.^[12]

What are the shares in an inheritance?

As is much discussed in some detail on external websites, the Quranic inheritance laws can in many situations result in the total shares being greater than 100 percent. This was so problematic that the 'awl system had to be created after Muhammad's death to work around the issue.

As well as the above mentioned issue (and the many scenarios for which the Quran provides no answer at all), there are various contradictions concerning the shares of brothers and sisters. Inheritance shares are stipulated for siblings only when the deceased has no surviving parents or children, but contradictory instructions occur in the two verses where this situation is addressed, Quran 4:11-12 and Quran 4:176 (incidentally, the latter verse is oddly appended to the very end of surah al-Nisa). Both these verses set rules for the estate of someone who has "neither ascendants nor descendants" (kalālatan, l-kalālati). In a book dedicated to the exegetical history of this word, Pavel Pavlovitch has established that its original meaning was lost by the last quarter of the first century, with early figures admitting their inability to understand the word, as further evidenced by various narrations and interpretations generated during and after that period. Generally, jurists inferred it to mean a person who dies without a child, nor, it was ultimately decided, surviving parents. A later proposal in the mid 2nd century was that the word instead meant the non-parent or child relatives of the deceased, and that it is the direct object of the preceding verb in verse 12.^[13] Either way, the inheritance shares for siblings of a childless deceased person in verse 176 are incompatible with the shares that siblings can receive in verse 12.

- According to verse 12, a brother or sister would each receive a sixth share, but verse 176 says that a brother will have double the share of a sister.
- According to verse 12, multiple siblings will split a third share between them (a sixth each or less), but verse 176 says two sisters will split a two-thirds share.
- According to verse 12, if there is only a sister she will receive a sixth share, but verse 176 says she will receive a half share.
- According to verse 12, if there is only a brother, he will receive a sixth share, but verse 176 says that a brother inherits the entire estate if his sister dies and has no child.

To solve the contradictions, Imam Malik in Al-Muwatta 27:7 is narrated as saying that the generally agreed way of doing things in his experience was to interpret verse 12 as relating to half-siblings by the mother of the deceased, whereas verse 176 was interpreted as relating to siblings by the same father as the deceased. There is no support for these interpretations whatsoever in the verses, which simply refer to brothers and sisters. Al-Tabari in his commentary for verse 12 includes a narration that Sa'd bin Waqas used to add the words "from the mother's side" in his recitation of that verse. It is not obvious why such additional words would not be included in the accepted text or readings of the Quran if they were authentic. Critics further point out that it would be very odd for the situation of half-siblings to be addressed early in Surah al-Nisa and that of full-siblings only in a verse appended to the very end of the surah.

See Also

• Mary, the sister of Aaron, in the Qur'an
• Contradictions in the Hadith

Translations

• A version of this page is also available in the following languages: Czech. For additional languages, see the sidebar on the left.

External links

• Narrative Contradictions in the Quran (Direct pdf download link) - Quran Variants
• Contradictions in the Qur'an - Contradictions in the Qur'an, Answering Islam
• 1000 Mistakes - Website dedicated to mistakes in the Qur'an
• A Guide To Quranic Contradictions - By Abul Kasem, April 20, 2008
• The Last Verse of the Quran That It Was Not - Mumin Salih, Islam Watch, September 27, 2009

References