Absence Of Contradiction In The Qur’an Is A Proof That It Is A Heavenly Book

It is an established fact that there are definite contradictions in a fake product, while this is absent from a genuine work. God cited this as reason to claim Qur’an to be His work. He said:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

“If Qur’an was the word of anyone else, then it must have contradictions in it” (4:82).

Description Of Some Of The Abstract Verses Of The Qur’an

There were so many Verses in the Qur’an that heretics, atheists and men of superficial knowledge could not grasp. They then started singing the old tune of contradictions in the Qur’an. The respected author of this Risalah has mentioned a few Verses that have been cited above. He has also referred to a lengthy hadith of Imam Ali (‘a) for clarification.

He indicated that he intended to write a book on the topic. We do not know if he was successful in completing that book, as we were not able to find any such book amongst his repertoire. Hence, we have referred to a relevant section of a hadith of Imam Ali (‘a) that tackles this issue, in the following text.

Once a heretic asked Amir Al-Mu’minin (‘a) about Verses that were interpreted as contradictory to others. He gave satisfying answers to all those questions. The answers to these were mentioned in great detail in the book Kitab at-Tawhid, with the view that the author would write a book on this topic.

The man came to Imam Ali (‘a) and said, “I am in confusion about the word of God, and I want you to rectify the situation for me.” Imam asked him, why he doubted the word of God? He replied that why should he not, when parts of it were contradicting the other. Imam replied that Qur’an reinforced its chapters rather than opposing it. However, he had not been granted with that much of acumen so as to benefit from it.

Imam (‘a) then asked him to present those conflicting Verses. The man started presenting the following Verse:

فَذُوقُوا بِمَا نَسِيتُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا إِنَّا نَسِينَاكُمْ وَذُوقُوا عَذَابَ الْخُلْدِ بِمَا كُنتُمْ تَعْمَلُونَ

“So, taste, because you neglected the meeting of this day of yours; surely We forsake you; and taste the abiding chastisement for what you did” (32:14).

And, in another place He says that:

وَمَا كَانَ رَبُّكَ نَسِيًّا

“… and your Lord is not forgetful” (19:64).

Is this not a conflict? he asked. Imam replied that the people referred to here, had disregarded God in this world. They did not obey Him. Therefore, on the day of Qiyamah God will also overlook them by not granting His favours to them, as if they never existed, and for this reason God had employed the word “Nasiyyun” for Himself. To sum it up, it meant that they will be treated according to their deeds. After listening to this reply the man said, “God has cleared my blockage, may the Lord reward you for this act.”

Imam (‘a) then asked him to present another Verse. The man said that God has said:

يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا ‎

“The day on which the spirit and the angels shall stand in ranks; they shall not speak except he whom the Beneficent Allah permits and who speaks the right thing” (78:38).

It is quoted elsewhere that the heathens would say:

ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ إِلَّا أَن قَالُوا وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ

“Then their excuse would be nothing but that they would say: By Allah, our Lord, we were not polytheists” (6:23).

At another place in the Qur’an, it was said:

ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍ وَيَلْعَنُ بَعْضُكُم بَعْضًا وَمَأْوَاكُمُ النَّارُ وَمَا لَكُم مِّن نَّاصِرِينَ

“Then, on the resurrection day some of you shall deny others, and some of you shall curse others” (29:25).

This shows that criminals would be able to speak on the Day of Judgement, when in another place it was mentioned that their mouths would be sealed.

Imam replied that all these happenings will not be taking place at the same venue and at the same time as the Day of Judgement will be around 50,000 earthly years and as a result they would talk, argue and curse each other. Some will seek repentance for the others, and at certain place some immoral people will be barred from speaking, as suggested by the Qur’an. This was by no means a contradiction as the man was proposing with his limited understanding.

The investigator became pleased with the answer and repeated the sentences that he had said earlier. Imam asked him, if he had doubts on another Verse of the Qur’an.

The man continued. He said that God says:

وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ

“[Some] faces on that day shall be bright” (75:22).

إِلَىٰ رَبِّهَا نَاظِرَةٌ

“Looking to their Lord” (75:23).

Yet, He confirms at another place:

لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ ‎

“Vision comprehends Him not, and He comprehends (all) vision; and He is the Knower of subtleties, the Aware” (6:103).

Imam Ali (‘a) provided a detailed account of this query. We give a brief description of his answer. Imam said, “To look at God means to look at the blessings and approvals of God. Therefore, the spirit of the meanings would be - ila swahe rabbiha nazira, then there will be no conflict between the two Verses.”

Imam asked, if he had doubts on some other Verses. The man said that God says:

وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ إِنَّهُ عَلِيٌّ حَكِيمٌ

“And it is not for any mortal that Allah should speak to him except by revelation or from behind a veil, or by sending a messenger and revealing by His permission what He pleases; surely He is High, Wise” (42:51).

But further says:

وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا

“... and to Moses Allah spoke direct” (4:164).

This shows that He spoke to some people without any intermediaries. Imam said that this objection arises due to misunderstanding of the revelation. Wahi is the speech of God. It has no single form but it has different modes. One of the modes is the way he speaks to his Prophets and Messengers. Another form is the way He inspires His message on their hearts. Thirdly, He speaks through dreams. And, finally through the revelations, which are read and recited. Therefore, there was no clash between the quoted Verses.

The Imam then asked the petitioner to put forward his next objection. To which he said, God says:

وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ

“And there does not lie concealed from your Lord the weight of an atom in the earth or in the heaven” (10:61).

but at another place the same Qur’an He declares that some people will remain hidden from God on that day:

وَلَا يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمٌْ

“...And God will not look at them nor is He to purify them” (3:77).

Is it not a conflict? he asked. The Imam (‘a) replied that from the phrase:

وَلَا يَنظُرُ إِلَيْهِمْ

La yan dhuru ilaihim, it was meant that God will not provide them with good returns and His blessings. Arabs say, La yan Dhurr alaina flan, that is the person does not look at us, iyayay la yuseebuna minu khair – the person does not gift us anything. Similarly, from the Verse:

كَلَّا إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ ‎

“Nay, but surely on that day they will be covered from (the mercy of) their Lord” (83:15).

It was meant that they would remain hidden from the being of God and would be deprived of His awards and approvals.

The Imam (‘a) asked him to quote further Verse about which he was doubtful. He said God says:

الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ

“The Beneficent Allah has assumed power of the Throne (is firm in power)” (20:5).

While at another place He says that:

وَهُوَ الَّذِي فِي السَّمَاءِ إِلَٰهٌ وَفِي الْأَرْضِ إِلَٰهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ

“And He it is Who is Allah in the heavens and Allah in the earth; and He is the Wise, the Knowing” (43:84).

Again, God said in the Qur’an:

وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ

“...And He is with you wherever you are” (57:4).

And then says:

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ ‎

“And We are nearer to him than his life” (50:16).

Are these not contradicting statements? Imam (‘a) replied that he has guessed God’s attributes to be alongside and similar to that of human beings. The fact is the being of God is above and beyond such conjectures. He is not confined to space, therefore, the Verse:

الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ

“’Ala al-Arsh istawa (assumed power of the Throne)” (20:5).

Means that the Universe is under His command and control. The meaning of statement:

وَهُوَ الَّذِي فِي السَّمَاءِ إِلَٰهٌ وَفِي الْأَرْضِ

“Allah in the heavens and Allah in the earth” (43:84).

is that He is the Lord of the Universe, and when He says that:

وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ

“...And He is with you wherever you are” (57:4).

It means that His knowledge circumvented everything and He has apportioned the whole lot.

Imam then asked the man if there was another Verse about which he was concerned. He answered that it is stated in the Qur’an:

وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا

“And your Lord comes and (also) the angels in ranks” (89:22).

But at another place in the Qur’an, it is said:

هَلْ يَنظُرُونَ إِلَّا أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ

“Wait they for naught else than that Allah should come unto them in the shadows of the clouds with the angels?” (2:210).

These Verses showed that God would appear physically on the Day of Judgement. At another place He states:

يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًاَ

“… On the Day when some of the signs of your Lord shall come, its faith shall not profit a soul which did not believe before, or earn good through its faith” (6:158).

This Verse showed that instead of God, some of His signs would appear which contradicted earlier statements. Amir Al-Mu’minin (‘a) replied that the Verses which indicate coming of the Lord, did not mean a movement as indicated by the phrase:

فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُواِ

“… but Allah came to them whence they did not expect …” (59:2).

This actually meant that the punishment of God came suddenly (on them), and the Verses which specified coming of the Angels and some other signs of God, told that the infidels and heathens who did not accept faith in God, would continue to wait for the Angels and the signs of God to come to punish them in this world. In the former Verse “some signs” points to the rising of the sun from the west (that will happen in the time of Al-Mahdi).

Imam again asked if there was another Verse of the Qur’an that puzzled him? He said that Qur’an said,

قُلْ يَتَوَفَّاكُم مَّلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ

“Say: The angel of death who is given charge of you shall cause you to die, then to your Lord you shall be brought back” (32:11).

And, in another Verse it was mentioned:

يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا

“Allah takes the souls at the time of their death...” (39:42).

Again, it was said,

الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ

“Those whom the angels cause to die…” (16:28).

In one Verse, it was mentioned that the angel of death captured their souls, while another Verse suggests that it was God, who performed that task, whereas, the third Verse pointed out towards the Angels. Why should someone not doubt the Qur’an after such a clear contradiction? Please help me so that I can have my peace of mind. Otherwise, I shall be among those who were lost completely.

So, the Imam (‘a) said that there was no contradiction in these Verses because God was the true administrator. He performed the things the way He wants. When he wanted to end the life of someone, He might send the Angel of death or other Angels as He desired. Ultimately, He was the one who gives life and death.

The interrogator was thus satisfied and left the company of the Imam with a pleasant demeanour.

The End Of Prophethood

The meaning of the title was that Prophethood ended with Muhammad (S) and no one else could claim this office with any modified name, such as - Tashrihi, non-Tashrihi, Zilli or Baruzi prophethood. This principle was one of the commonly accepted Islamic articles of faith, and one who denies this concept was casted out of the Islam. We have commented on this issue with minimum description so that this book might not miss this important aspect of Islamic faith.

End Of The Prophethood In Qur’anic Perspective

There were many Verses in the Qur’an that supported this view. We have present a couple of such Verses:

مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَٰكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّين

“Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Last of the prophets …” (33:40).

There were two significant issues - one was the analysis of the word Khatam and the other that of Al-Nabiyeen. There remained a difference in the pronunciation of the word Khatam. Among the seven Qura (plural of Qari) i.e. special rendering, Hasan and Aasim have pronounced it Khatam, while the rest have marked it as Khatim.

According to the Arabic dictionary, if it was pronounced as Khatam, it meant gem of a seal on which the name was engraved or a ring or a last portion of a nation. On the other hand, if it was pronounced as Khatim, it meant the one who ends a thing. This was such a lucid fact that it needed no further explanation. Here, the first two meanings were not possible therefore, there was no escape from either accepting the third or the fourth meaning. This concept would then imply that it was referring to a person on whom the chain of Prophethood had ended.

If the first two meanings are metaphorically adopted then the end result was once again the same - that Muhammad was the last Prophet of God, because a seal was posted at the end of some written document in order to authorise its validity. If something was added after the seal then it was considered as counterfeit. On the other hand, if an envelope was sealed then nothing further could be added to the envelope without breaking the seal. Such an act would be illegal.

Secondly the scrutiny of the word Al-Nabiyeen was required. This phrase was plural of Nabi. It contained Alif-Lam of praise, which according to the principles of Arabic language stands for common people, if no connection was provided for predetermined or special individuals. Therefore, keeping aside the elucidations of the Prophet of Islam, his companions, and that of Imams of Ahl al-Bayt, if this phrase was examined purely from a linguistic point of view, it would mean that the Prophet of Islam was the last connection of the chain of Prophethood and no new or old person could come as a Prophet or a Messenger after him.

God has said:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

“... Today I have perfected your religion and completed my favours and I pleased with the religion of Islam” (5:3).

This Qur’anic Verse vied to say that the citadel of prophethood, whose foundation was laid down by Adam and many other Prophets working relentlessly to upgrade it was finally completed by Muhammad – the last of the Prophets. Now that its principles, codes, practices, prohibitions and permissions had been perfected, no new Prophet was required for any intervention.

To emphasise this, the Qur’an said:

وَمَن يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

“If someone practices any religion (Deen) other than Islam, it will not be accepted and he will be a loser on the Day of Judgement” (3:85).

And:

تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا

“Blessed is He, Who has sent this book that differentiates (between good and bad) for His servant, so that he may be a Warner for all the worlds” (25:1).

This Verse declared that Muhammad was God’s Messenger for the Universe, which benefitted from his grace. This was the end product of:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ

“And We have not sent you but as a mercy to the worlds” (21:107).

When Prophet Muhammad (S) was the rescuer in both the worlds and the success only depended upon his fellowship and obedience, then where was the need for another Prophet? Would it not be a wasteful exercise?

End Of The Prophethood Through Ahadith Of Khatm An-Nabiyeen

So much material was available in this context that it required a treatise to accommodate all contents. We have presented a sample of only five Ahadith to clear the matter.

Bukhari, Muslim and Musnad of Ahmad have quoted a Hadith of the Prophet, which stated, “Mine and the Prophets that lived before me - their example is like that of a person, who has made a house and then decorated it nicely but left an empty space for a brick. People who come, while appreciating their efforts ask - why was the empty space not filled? (One must know) I am that last brick, and I am the one on whom the Prophethood has ended.”

This Hadith was self-explanatory in describing culmination of the Prophethood. It was also mentioned in Tirmizhi and Sunan Ibn Daud, “Qiyamah will not establish, until many false Dajjals are raised, and each one of them has claimed that he is a Prophet, while I, (Muhammad (S) am the last Prophet and there is no Prophet after me.”

It remained true that if Prophet Muhammad (S) was not the last Prophet in accordance with the traditions of the previous Prophets, would have then introduced the new messenger who would come after him, instead of calling the newcomers as Dajjals and liars.

Ibn Maaja, Bokhari and Muslim quoted a Hadith of the Prophet, which stated, “It was customary in Bani Isra’il that they were led by their Prophets. When a Prophet died, he was replaced by another but there is no Prophet after me, instead there will be the caliphs.” This Hadith also barred all kind of Prophets after Prophet Muhammad (S).

It was mentioned in Kanz al-Ummal, Musnad of Ahmad, Sunan of Nisa’i and Sunan of Ibn Maaja that the Prophet of God had said, “No component of Prophethood has left after me, other than Mubasherat?” Companions then asked him about this new phrase. He replied that it was a good dream seen by a Muslim or it was shown to somebody else for him. This Hadith was the final word that all components of Prophethood had ended, other than superb dreams.

The Prophet of God (S) said about Ali (‘a) during the battle of Tabook, “O Ali, you bear same relation to me as Aaron held with Moses, except there is no Prophet after me (otherwise, you would have been the Prophet like Aaron).” This Hadith also banishes all kind of ideas regarding continuation of the Prophethood after Muhammad (S).

It was mentioned in Tirmizhi that the Prophet of God has said, “The chain of Prophethood has been terminated after me. Now no new Messenger or a Prophet could come.”

End Of The Prophethood According To The Ahl Al-Bayt

Here we have presented a few statements of Imams (‘a).

Amir Al-Mu’minin said in his sermon, “God had sent Muhammad (S) to fulfil the promise and end the chain of Prophethood.” It was related from Imam Muhammad Al-Baqir (‘a), “God has ended the revelation of books through the Qur’an and the chain of Prophethood through your Prophet.”

It was narrated by Imam Ja’far As-Sadiq (‘a), “God has ended the chain of Prophethood after your Prophet. Now no new Prophet would come and neither there are Divine books after the Qur’an.”

Imam Ar-Ridha (‘a) had said, “The Constitution (Shariah) of Muhammad (S) will not be abrogated and no new Prophet would come after him until the Day of Judgement. If someone listens to a statement that somebody has claimed prophethood after Muhammad (S) and that of a book after Qur’an, then it is legal to kill such a claimant.”

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