By Dr. Maxwell Shimba, Shimba Theological Institute
Abstract
Muslim apologists often claim the Qur'an is a flawless, divinely authored scripture without contradictions, inconsistencies, or discrepancies. This assertion is rooted in Surah 4:82 and reiterated by classical Islamic scholars such as Ibn Kathir and contemporary translators like Yusuf Ali. However, a closer critical textual analysis reveals internal inconsistencies within the Qur'an’s narrative framework. This study focuses on one category of such contradictions: the identity of the 'first Muslim' according to different passages, which reveals a significant inconsistency within the text.
1. Introduction
The Qur'an, revered by Muslims as the final, unaltered word of God, explicitly claims to be free from contradiction. Surah 4:82 states:
"Do they not consider the Qur'an (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy."
(Surah 4:82, Yusuf Ali Translation)
Classical exegete Ibn Kathir asserts that this verse establishes the Qur'an’s divine origin, claiming it contains no inconsistencies, conflicting statements, or discrepancies because it is a revelation from the Most-Wise, Most-Praised. Similarly, Yusuf Ali in his commentary emphasizes the Qur’an’s claim of textual coherence as a testament to its divine authorship.
This study examines this claim by evaluating a notable contradiction within the Qur'an: the conflicting identification of who was the first Muslim.
2. The Claim of Consistency in the Qur'an
Both classical and modern Islamic scholars affirm the Qur'an's consistency based on Surah 4:82. Yusuf Ali states:
“The Qur'an claims to be a revelation from Allah, and the challenge is that if it were from any other source, it would contain many inconsistencies and contradictions, which no one can deny exist in any human composition. But in the Qur'an, no such inconsistencies exist. It is the perfect and coherent Book of Allah, remaining free from any contradiction, regardless of how many years it was revealed or the diverse subjects it covers.”
This view represents the majority position in classical Islamic thought.
3. Contradictory Claims About the First Muslim
Despite the claims of consistency, a careful reading of the Qur'an reveals conflicting statements regarding who was the first Muslim. Several verses appear to assign this title to different figures:
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Muhammad
Surah 39:12
“And I (Muhammad) am commanded to be the first of those who submit (as Muslims).”
Surah 6:163
“No partner has He; this am I commanded, and I am the first of those who submit.”
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Moses
Surah 7:143
“When Moses came at the appointed time and place, and his Lord spoke to him, he said, ‘O my Lord, show Yourself to me, so I may look at You.’ … when he recovered, he said: ‘Glory be to You! I turn to You in repentance, and I am the first to believe.’”
-
Abraham
Surah 2:132
“And this was the legacy that Abraham left to his sons, and so did Jacob; ‘O my sons! Allah has chosen the Faith for you; so do not die except in the Faith of Islam.’”
Each verse proclaims the subject as the 'first Muslim' or the first to submit to God’s will in Islam. This creates a theological and textual contradiction, as it is logically impossible for multiple, historically sequential figures to each be the first Muslim.
4. Analysis of the Contradiction
This inconsistency raises critical questions about the claim made in Surah 4:82. If the Qur'an is entirely free from discrepancy, how can it declare multiple individuals, separated by centuries in Islamic tradition, as the ‘first’ Muslim?
One may attempt to harmonize these verses by suggesting the phrase ‘first Muslim’ is metaphorical, contextual, or refers to a particular community or event. However, the straightforward reading in each passage indicates a definitive and literal first claim, making such reconciliations appear forced and exegetically weak.
Moreover, the Qur’an portrays Islam not as a religion founded by Muhammad, but as the primordial faith of submission to God (as practiced by Abraham, Moses, and others). While this theological perspective could allow for contextual uses of 'first Muslim' in specific situations, the verses lack the necessary qualifiers, leading to an unavoidable tension within the text.
5. Implications for the Qur’an’s Claim of Consistency
If, according to Surah 4:82, the presence of discrepancies would disqualify the Qur'an’s divine authorship, then these conflicting declarations undermine the very standard it sets for itself. As the Qur’an itself provides multiple claimants for the title of first Muslim, it contradicts its claim of perfect internal consistency.
This issue is not merely a matter of hermeneutics but strikes at the heart of the Qur'an’s self-authenticating claim of inerrancy.
6. Conclusion
This analysis demonstrates that, contrary to the Qur'an’s claim in Surah 4:82 and the assertions of classical and modern Islamic scholarship, internal contradictions do exist within the text. The case of multiple figures being designated as the first Muslim illustrates a clear textual inconsistency.
As such, the Qur'an’s claim to be entirely free of contradiction must be reconsidered in light of these findings. This study represents the first installment in a broader critical examination of Qur'anic consistency, which will continue in subsequent analyses.
Dr. Maxwell Shimba
Shimba Theological Institute
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