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[can your Lord send down]

Another variation is about the ability of Allah, in Q 5:112

"...can your Lord send down to us a table from the sky?" يَسْتَطِيعُ

"...can you (ask) your Lord to send down to us a table from the sky?" تَسْتَطِيعُ

Obvious answer would be yes, but the readings are both transmitted and accepted by scholars of the Quran.

[Both are equally Quran]

Arabic scholars consider both verses grammatically correct. Both are equally Quran. You put yourself in a conundrum.

Either you believe in both or you disbelieve in both.

Again, are you a disbeliever?

!

You are over your head. All these readings are accepted by scholars of the Arabic language as valid and authentic.

If you reject washing the feet, you're a disbeliever in the Quran which said to wash the feet.

If you reject wiping the feet, you're a disbeliever in the Quran that reads as wipe.

Are you a disbeliever?

both mean "and your feet" in Arabic.

[apparent inconsistency between Book or Books]

I made a post about the apparent inconsistency between Book or Books https://free-minds.org/forum/index.php?topic=9612624.0

"All scholars of the Quran read the verse of Al-Birr 2:177 as Al-Kitab, the other verses mentioned were 2:285, 4:136, 66:12 and their variations influence belief of Book or Books."

This is big since it involves belief.

If I believe in Al-Kitab then what about more than one? If I believe in more than one it would go against Al-Kitab.

["whoever disbelieves...His Books"]

I was using 14 reciters as references before, and now tried sticking with 7 or 10 canonical readers to see if they had less varieties, but they didn't.

The 14 agree Al-Birr verse 2:177 is read as Al-Kitab. I think this is the only ayah everyone agrees on.

2:285 the 7 recited it as Book or Books. So that's unavoidable.

4:136 the 10 recited the ending as Books "whoever disbelieves...His Books", but if we consider the 14 reciters then it differs between Book and Books "whoever disbelieves...His Book".

66:12 the 7 reciters differed on Mariam, "she confirmed the Word of her Lord and His Book/Books."

Whether we stick with less readers or more, they still differed. Remember, all of these differences are considered Quran.

[a]

It does not say to wash the feet
5:6 fāghsilū/so washes ye of faces yours and hands yours to the elbowwa amsaĥū/and wipes ye of in heads yours and feet yours to the ankles two

The variation 5:6 is in وَأَرْجُلِكُمْ and وَأَرْجُلَكُمْ which implies to wipe or wash the feet. Both are accepted readings by scholars of the Quran.

there are not two variations2:222
Wa Lā Taqrabūhunna Ĥattá Yaţhurna and not thou approach ye them (f) until purified they (f)Fa'idhā Taţahharna Fa'tūhunna
so when of are purified (f) so approach ye them (f)there is nothing to resolve2:125 وَإِذْ  Wa 'Idh/and when (past) ...
وَاتَّخَذُوا Wa Attakhadhū/and have taken (past) they of example which clarifies slight difference
5:57 O ye the ones believes ye of not
تَتَّخِذُوا Tattakhidhū/thou take (present) ye of the ones اتَّخَذُوا  Attakhadhū/have taken (past) they of creed yours mock of

The variations is يَطَّهَّرْنَ and يَطْهُرْنَ.  Again, scholars have accepted them as valid. One is not better than the other.

This is actually major thing since it involves sinning. Can you have sex without her purifying herself after menses or not?

[they took]

Another apparent contradiction is in the variation of verse 2:125 with وَاتَّخِذُوا or وَاتَّخَذُوا either this verse applies today or it doesn't.

"and they took from the standing place Ibrahim a place of prayer"

or

"and take from the standing place of Ibrahim a place of prayer"

As you can see, the first is in the past tense and a history account of what people did, and the second one is a present tense which commands the people to take from the standing place of Ibrahim. How can this apparent conflict be resolved?

I take it as a specific case for the people of Mecca in time of revelation and not general, it becomes historical either way.

[verse of washing/wiping Q 5:5]

By contradiction I mean "a situation in which inherent factors, actions, or propositions are inconsistent or contrary to one another" - webster dictionary.

One example would be how the verse of washing/wiping Q 5:5 is read in two variations, one saying to wash the feet and another saying to wipe the feet.

- This can be reconciled by wiping the feet while running the water over your feet.

Another example is the verse about end of menstruation Q 2:222 which also have two variations. One permits having sex with the woman after he menstruation ended but not cleansed herself, while the other only permits having sex after cleansing.

- The safest is to the second, although first one is equally reliable.

Sounds more of a mental issue that needs therapy.

Peace

You know how some Sunnis say that if you open up a random page of the Qur'an, God talks to you directly (or personally) especially if you made a prayer beforehand, had a question in your mind or something similar, and then if you flip open a page, you should get an answer. Well, I did that, and when I flipped open the page, it just gave me random verses on war. I did it several times, but still no direct answer.

Maybe I failed to see the answer.

Is there any Quranic evidence that God speaks to us directly through the Qur'an as described above?

P.s. there were times when I did it and it did feel like I was being answered on a personal level however if it only happens sometimes, wouldn't that make it a coincidence?

[11:114, 17:78 are singular]

For me, I don't take all verses of the Quran as implementable. I see general verses as general that are able to be applicable today, and those that are singular or dual would not be applied today since they were likely for the Messenger and those around him.

The verses about timings of Salah 11:114, 17:78 are singular and applying them generally violates the direction of the verses.

Some verses were explicitly directed at the Prophet - "O you Prophet" 8:64, 8:70, 9:73, 33:28, 33:45, 33:50, 33:59, 60:12, 65:1, 66:1, and 66:9. These type of verses are just recited and cannot be practiced today.

There are others which were obviously for those interacting with the Messenger - those who made excuses for not fighting 9:45, asked permission to leave the gathering 24:2, who came to speak to the Messenger 58:12 etc.

All of these verses were directed at a specific people. We can take lessons from them but they were not for everyone, yet we still recite them as part of the Quran.