Author Topic: Are there errors or discrepancies in the Quran ?  (Read 4225 times)


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Are there errors or discrepancies in the Quran ?
« on: July 26, 2004, 10:44:40 PM »
What do you think of the following comments of Dr kamal Omar ?

    There are numerous Verses in the Scripture wherein Allah has withheld some proper name, subject, object or some details of an incident or even the subject-material of the matter. [see 2/159; 6/35; 8/51, 58; 11/25; 13/31, 33; 17/47; 18/48; 22/22; 24/10, 20]. One of the most evident example of this aspect of the Divine Book is available in the incident discussed in Verses 36/13-28 wherein the assassination of the male-adult who came from the outskirts of the city to assist and help the Messengers stands omitted or withheld to encourage the readers to think and ponder and then fill-up the 'blank'.

    Allah as an Author of the Divine Codex when quoting Himself as the subject has used 'We' as well as 'He' for Himself-sometimes even within the matter in one single Verse. [See 27/60].
    He omits Harf-e-Jaar (preposition) at some places like 1/5; 19/2. As-Sa'atu (i.e., the Hour or the Doom's Day.) and Hisabuhum (i.e., their Final Accountability) have been frequently mentioned in the past-tense although they are yet to occur (see 21/1 and 54/1). Description of an incident starts in the past-tense and continues in the present/future tense (see 2/49; 7/141, 152; 14/6 and 28/4). The start of an Ayat (Verse) mentions an item in feminine-gender but a masculine-gender is used immediately after for the same (see 19/90 and 6/78; 33/38-40 Masculine-form of verb is used for the wives of the Prophet (see Verses 33/31, 33). The apparent style of the wordings in a certain Verse gives an impression that Iblis/Diabolos is out of the angels while an Ayat (Verse) elsewhere clarifies that he is out of the Jinns and therefore NOT an angel. [see 2/34; 7/11; 15/28-42; 17/61; 20/116; 38/74; v/v; 7/12; 15/27; 18/50; 38/76].
    An statement gives an impression that the Divine Book that was given to Prophet Iesa/Jesus was specific and bore the title Injeel/Evangel while some other Verses clarify that every Prophet received the same Book whose Generic title/attribute is Al-Kitab. [see Verses 5/46, 47; 57/27; v/v; 3/48; 5/110; 18/74-89; 19/30 and then ponder on 2/2; 21/24 and 46/4]. Similarly Allah informs us that Prophet Daud/David received Zabur/Psalms but the inter-related Verses clarify that Prophet Daud received Al-Kitab. [see 4/163; 17/55; v/v; 3/184; 6/74-89; 16/44; 26/196; 35/25; 54/43] And much more interesting it is where Taurat/Torah is shown in both the hands of Prophet Iesa and he is described as a Testifier of Taurat. [3/48, 50; 5/46, 110; 61/6]. And indeed, it is astonishing when the Title Taurat/Torah is used for the Divine Book in relation to the era of Prophet Muhammad. [see 3/93; 5/43, 44; 62/5] In another example three famous and popular attributes are used together for The Divine Book-the eternal Code from Allah. [see 9/111]. Allah has completely avoided using the attribute Taurat/Torah in relation to Prophet Musa/Moses although the word Taurat is available in the Divine Text at 18 places while the word Musa at 136 places. The Verses 53/36, 37 and 87/18, 19 give an impression that Prophet Ibrahim was bestowed a Divine Book or Scripture specific to him. But when we study the Verses 6/74-90; 21/50, 51 as also 2/2, 213; 9/36 and 21/24 here remains no doubt that the Book of Allah is permanent and ancient [see 37/168, 169]. It is the Only Book to which mankind would be subjected for Accountability on the Day of Judgement and Decision. [see 39/69, 70] The Verses which clarify the situation are numerous but the scholar may refer only to a few of these and get satisfied in the minimum effort[See in this order:21/18, 2/2, 213 21/24, 46/4, 39/23] The phrase Kutubehi in 2/285; 4/136 and 66/12 when pondered upon in the light of 21/18, 2/2, 213, 21/24, 46/4 and 39/23 must not be translated as 'His Books' but as 'His Writings'. This point becomes crystal clear when we ponder on Verse number 98/2, 3. Herein it stands clarified that Sahifa which is equivalent and synonymous to Surah contains (Divine) writings and NOT (Divine) Books. Surah or Sahifa is 1/114th part of the Scripture-so it can never within itself, contain the whole Book of Allah. The part never contains the whole, rather it is the whole that contains the parts.

    Some other characteristics specific to the Scripture are:

1)    Verse starts with the statement of a Prophet and the statement continues as a statement from Allah. [see 2/126, 8/48, 40/28-35 and 41/21]

2)    Allah brings His own statement to be sanwiched in between two statements by humans to increase the force of impact. [see 26/69-103]

3)    Maximum portion of the Ayat is a statement from Satan but the end-portion is an statement from Allah, Himself. [see 14/22]

4)    Statement starts and ends as an statement about the Hereafter, an statement relating to this immediate world is sanwiched in between. [see 7/44-51]

5)    About 50% of the wordings of an Ayat proceed from disbelievers, while the remaining proceeds from Allah Himself. [see 36/52]

6)    The All-Knowing gives a description about an incident in the initial part of the Ayat (Verse) while the later portion contains a supplication in the wordings coming from the mouth of the Prophet. [see 2/127, 11/25]

7)    Will on behalf of Allah and will on behalf of man are present together within the contents of one single Verse. [see 4/12]

8)    The statement in the closing words of a Verse gets completed/clarified in the starting words of the next Verse. [see (2/219, 220), (10/96, 97,) (11/54, 55), (16/15, 16), (16/43, 44,) (17/50, 51), (19/59-60), (26/92, 93), (30/4, 5), (30/31, 32), (37/8, 9), (37/16, 17), (37/22, 23), (37/39, 40), (37/58, 59), (37/134, 135), (37/137, 138), (37/151, 152), (37/162, 163), (38/73, 74), (38/82, 83), (39/39, 40), (40/71, 72), (40/73, 74), (41/6, 7)]

9)    Allah brings the statements of two opposite personalities in the same Verse. [see 40/29]

10)    A Prophet mentions the powers and the capabilities of Allah in a series-and suddenly Allah adopts a Personal style using 'We'. [see 20/53]

11)    One specific word is available for Allah as well as for other than Allah. [see 12/42 and 12/50 for the word Rabb/rabb]

12)    A certain event which must have occurred prior to the 'next one' is placed after the 'next one'. [see 2/259 in connection with embryology and 21/90 for connecting the menopause of the wife so that she may become fertile]

13)    'you people' suddenly changes to 'they' in the discussion of events. [see 10/22, 71/20-28]

14)    A certain word is not placed at the expected place but is set as the last word of the Verse-in the interest of the rhythmic force and beauty. [see the words Musa in 20/67 and asafan in 18/6]

15)    Ayat (Verse) starts in the style of part-tense, which changes to the present/future tense. [see 27/60]

16)    Allah brings single/'absent' style for Himself and then suddenly changes it to speaking/present style in the contents of one single Ayat (Verse). [see 27/60]

17)    Allah uses singular-style as well as plural style for Himself within the contents of a single Verse. [see 27/60]

18)    Passive speech style suddenly changes to active speech. [see 30/33, 34]

19)    The word 'Allah' suddenly changed to 'We' as the Fa'el or subject. [see 35/9]

20)    'He'-style suddenly changes to 'We-style in the contents of a single Verse. [see 20/53]

21)    The Divine Book uses the past-tense as well as the present/future tense while describing the details of one single incident. [see 14/21-30]

22)    Allah's Book is not bound in time and space. The initial events in the history of mankind in the present world gets connected to the world of the Hereafter. [see 20/115-132]

23)    Statement starts by addressing to the Prophet and suddenly the style of address changes in favour of an ordinary Believer. [see 48/8, 9]

24)    Allah starts a statement as the 'words of Allah', quotes a human personality, dilates this human quotation by His own words and then allows the human quotation to continue again. [see 5/110, 119, 16/27, 28, 20/40-53 and 31/5-20]

25)    One part of a certain incident is described in past-tense as if the incident has already occurred while another part of this very incident is described in present/future tense as if it is under progress or that if would occur in future. [see 2/49, 14/6, 23/27, 28/4 and 105/1-5]

26)    Verses 3/127, 128 describe various choices before Allah to punish or to forgive the disbelievers. But the start of Verse 3/128 reminds the Prophet about his position in the matter.

27)    A Verse contains a __________ request from the mouth of a disbeliever and the very next Verse contains a counter-reply from Allah Himself. [see 15/7, 8]

28)    Certain words/phrases usually regarded as specific for the Nafs of Allah have been brought by Allah Himself__for human personality. [see 9/128, 20/68]

29)    Certain phrases or statements usually understood as specific to the person of the Last Prophet are available in relation to other Prophets also. [Rasulullah in 4/171, 33/40, 91/13; Uswatun Hasanatun in 33/21, 60/4, 6; sallu alaihe, yusallee alaikum, salle alaihim in 9/103, 33/43, 56 and salaamun ala in 37/(78-79), (107, 108), (129, 130) and 37/181]

30)    Sometimes there is no direct advise or recommendation for a certain act in relation to a particular category of people. But the permission is derived or extracted from the wordings wherein the same act is prohibited in relation to an opposing group. Invoking supplication in the form of (one rak'at) salat (Prayer) or staying at the grave (at the time of burial or for making an intentional visit to the grave) is prohibited against the disbelievers and polytheists in Verse 9/84. Yet the same Verse allows these acts if done to favour a desirable Believing person.

31)    Sometimes one single word gives double meanings and both of them are quite correct when seen set in the context. Tusaqit alaike in Verse 19/25, could mean 'it (i.e., the tree will let fall upon you (O! woman)' OR 'You (female!) will let fall upon you'

32)    Jannah and Jaheem are usually used to refer to paradise and Hell respectively. But in 37/97, 163 as also elsewhere they refer to an ordinary garden or an ordinary fire as available in this immediate world. 33)    'Remote Control' from Allah and the advance knowledge in His possession make a human utter such an statement wherein is a description or indication to the events as they would take place in future. The mother of Maryam (Mary) makes supplication to Allah for the protection of Maryam and her offspring in 3/36. But no supplication from her mouth is available any where in the Text of the Quran for the husband of Maryam. Similarly one should ponder upon and appreciate the word 'min' in the statement 'min Yusufa wa akheehe' in Verse 12/87.

34)    Sometimes a verb in singular number is available for the subject where two persons are involved. [see 5/23]

35)    Allah's Book as a general rule is not patronising chapter or paragraph style. Yet Surah 12 is definitely a chapter while Surah 26 contains definite paragraphs.

36)    The context is the best guide to provide meaning to a word or a phrase. An interesting example is available in three lettered root kha ra and qaaf. The Verses that contain words constructed or derived from this root are 6/100, 17/37 and 18/71.

37)    The word Sunnah is available in Allah's Book in relation to Allah, pre-Muhammad Messengers and the 'people in the initial eras'. It is nowhere available in the Divine Text in relation to the person of the Last Prophet. Further, the Sunnah of Allah is permanent and is not subject to (change and sometimes later to) reversion or Tahveel. [4/26, 17/77 and 33/38]


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Are there errors or discrepancies in the Quran ?
« Reply #1 on: July 26, 2004, 11:06:48 PM »
Salam JMl,

These analysis are very pretinent. they show ther author is a great student of the Quran. But who says there are "there errors or discrepancies ", Is that what you got from this reading?

Conspiracy: to act in harmony toward a common end


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Are there errors or discrepancies in the Quran ?
« Reply #2 on: July 27, 2004, 04:56:57 AM »

At the homepage it is said:

For understanding the uncorrupted and aboriginal Message of the Creator, visit site Here you will find a detailed introduction, topicwise presentation, translation, commentary as well as reference numbers of the interrelated Verses of the Quran.

Does not seem that the man is talking about contradictions either.  :wink:

All information in my posts is correct to the best of my knowledge only and thus should not be taken as a fact. One should seek for verification & knowledge. ~> [3/190-191; 17/


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Are there errors or discrepancies in the Quran ?
« Reply #3 on: July 28, 2004, 07:24:30 AM »
Peace be upon you all,

Someone is doing some good studying  :D


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Are there errors or discrepancies in the Quran ?
« Reply #4 on: October 01, 2004, 10:49:06 PM »
Quote from: "lrhazi"
Salam JMl,

These analysis are very pretinent. they show ther author is a great student of the Quran. But who says there are "there errors or discrepancies ", Is that what you got from this reading?


Salam Irhazi,

Please have a look at :
17) Allah uses singular-style as well as plural style for Himself within the contents of a single Verse. [see 27/60]

Such a way of expressing may look as inconsistent, or erroneous, in today's norms...
But not in the arabic in which the quran was revealed ones.

Another article on the same topic :



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Are there errors or discrepancies in the Quran ?
« Reply #5 on: October 02, 2004, 02:51:16 AM »
Peace be upon you,

17) Allah uses singular-style as well as plural style for Himself within the contents of a single Verse. [see 27/60]

Thats because WE are the God's and to HIM we are to return. We are alive because the God blew from HIS energy into us. There is no real seperation, only in POWER. We create, but the God is the BEST of Creators. The God is ONE, there is NOTHING outside of the God. The God is not an object, it is THE WHOLE, of which we are all parts, and so it is beneficial for the parts to serve the WHOLE.