By Dr. Maxwell Shimba, Shimba Theological Institute
Abstract
The Qur’an claims to be a divine revelation wholly free of internal contradictions. Surah 4:82 asserts that a divine scripture must be without discrepancy, and Islamic commentators have historically reinforced this view. However, a closer textual analysis reveals problematic inconsistencies—most notably in the Qur’an’s designation of multiple individuals as the "first Muslim." This paper will examine the claim of internal consistency in the Qur’an through theological, textual, and logical lenses, presenting a critical analysis of whether such contradictions undermine the Qur’an’s divine origin.
Introduction
One of the foundational claims of Islamic theology is the Qur’an’s complete internal coherence and divine authorship. The Qur’an states:
Surah 4:82
“Do they not consider the Qur’an (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy.”
This verse has been widely interpreted by classical and modern Islamic scholars as a definitive proof of the Qur’an’s inerrancy. Tafsir Ibn Kathir comments that the Qur’an contains no inconsistencies or contradictions because it is a revelation from "the Most-Wise, Worthy of all praise." Similarly, Yusuf Ali interprets the verse to affirm the Qur’an’s divine authorship on the basis of its coherence across time, subjects, and contexts.
The Islamic Claim of Qur'anic Consistency
The assertion of coherence is central to Islamic apologetics. Yusuf Ali, in his commentary, claims:
“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 in any human composition. But in the Qur’an, no such inconsistencies exist.”
This argument implies that even a single contradiction within the Qur’anic text would serve as evidence against its divine origin.
A Case Study: Who Was the First Muslim?
An instructive example of apparent inconsistency lies in the Qur’an’s identification of the "first Muslim", a title that seems to be attributed to multiple individuals:
1. Muhammad as the First Muslim
Surah 39:12 – “And I (Muhammad) am commanded to be the first of those who bow to Allah in Islam.”
Surah 6:163 – “No partner hath He: this am I commanded, and I am the first of those who bow to His will.”
2. Moses as the First Believer
Surah 7:143 – “When Moses recovered, he said: ‘Glory be to Thee! To Thee I turn in repentance, and I am the first to believe.’”
3. Abraham as the First Muslim
Surah 2:132 – “And this was the legacy that Abraham left to his sons, and so did Jacob; ‘Oh my sons! Allah hath chosen the Faith for you; then die not except in the Faith of Islam.’”
This raises a fundamental contradiction: How can three distinct individuals, living centuries apart, all be described as the "first Muslim"?
Theological Implications
From a theological standpoint, this contradiction is not merely semantic. The Qur’an is asserting priority in faith and submission to God—a foundational identity marker in Islam. The term Muslim (one who submits to Allah) is used retroactively for pre-Islamic prophets, yet simultaneously, Muhammad is declared the first to submit.
Islamic scholars have attempted to resolve this by suggesting that each figure was the “first Muslim” in their own time, but this interpretation is not textually grounded in the Qur’an itself. The Qur’an does not qualify these statements with temporal clauses. Each verse makes an absolute claim.
Logical and Hermeneutical Concerns
From a hermeneutical perspective, the claim of "firstness" in multiple contexts without clarification leads to logical incoherence. If the Qur’an was revealed by an all-wise, all-knowing deity, such semantic confusion should not exist, especially in a book whose clarity is constantly emphasized (Surah 12:1; 16:89).
Moreover, this inconsistency directly challenges the claim of Surah 4:82. If even one contradiction exists in the Qur’anic narrative, then—by the Qur’an’s own standard—it would not be from Allah.
Conclusion
The assertion that Muhammad, Moses, and Abraham were each the "first Muslim" presents a textual contradiction in the Qur’an. According to Surah 4:82, the presence of contradiction indicates that the text cannot be from God. Thus, this specific inconsistency undermines the Qur’an’s claim of divine authorship and perfect consistency.
While Muslims maintain that the Qur’an is a flawless and inerrant revelation, critical textual analysis—when conducted with intellectual honesty and academic rigor—reveals that this claim does not withstand scrutiny. Further study is needed to assess whether these inconsistencies are isolated anomalies or indicative of broader textual and theological fragmentation.
Dr. Maxwell Shimba
Shimba Theological Institute
Orlando, Florida
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