By Dr. Maxwell Shimba, Shimba Theological Institute, New York, NY
Abstract
Islam asserts that the Qur’an is a divine, unalterable revelation entirely free of contradiction. The internal standard set forth in Surah 4:82 claims that if the Qur’an had been from any source other than Allah, it would contain discrepancies. Yet, careful analysis of the Qur’anic text reveals apparent inconsistencies, particularly in the mode and timeline of its revelation. This article examines one such contradiction—whether the Qur’an was revealed all at once or gradually over time—and evaluates its implications for the doctrine of inerrancy.
Introduction: The Qur’an’s Test of Consistency
Islamic theology maintains that the Qur’an's lack of contradiction is proof of its divine origin. The Qur’an declares:
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 serves as an internal test for divine authorship. Islamic scholars, both classical and contemporary, have emphasized the Qur’an’s uniformity as a hallmark of its authenticity. However, any observable contradiction would, by this criterion, undermine the Qur’an’s claim of being the literal Word of God.
The Discrepancy in the Revelation Timeline
A critical inconsistency arises concerning how and when the Qur’an was revealed. The Qur’an appears to assert both that it was revealed all at once on a specific night, and that it was revealed gradually over time.
1. Revelation in a Single Night – The “Night of Power”
The Qur’an repeatedly emphasizes that the entire revelation occurred on a specific, blessed night:
Surah 97:1 – “Indeed, We sent it [the Qur’an] down during the Night of Decree.”
Surah 44:3 – “Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind].”
These verses clearly indicate a complete revelation on a specific night, understood by Muslim tradition as Laylat al-Qadr (the Night of Power) during Ramadan.
2. Gradual Revelation Over Time
In contrast, other passages affirm that the Qur’an was revealed in stages, spanning years:
Surah 17:106 – “(It is) a Qur’an which We have divided (into parts), that you might recite it to the people over time. And We have sent it down progressively.”
This verse, among others, affirms that the Qur’an was revealed piecemeal, in direct response to situations during Muhammad’s prophetic ministry over 23 years.
Theological and Hermeneutical Tension
This presents a textual contradiction. Was the Qur’an revealed in a single night, as Surahs 97 and 44 explicitly state? Or was it revealed gradually over decades, as Surah 17:106 and Islamic historiography attest?
Muslim commentators often attempt to reconcile this by suggesting that the Qur’an was pre-revealed in its entirety to the “Preserved Tablet” (al-Lawh al-Mahfuz) or to the “lowest heaven” on the Night of Power, and then revealed in portions to Muhammad over time. However, this interpretation is extra-Qur’anic—it relies on later theological developments, not on the Qur’anic text itself. The Qur’an does not mention this two-step process.
From a hermeneutical standpoint, this introduces ambiguity and undermines the Qur’an’s repeated claim to be clear and detailed (Arabic: mubīn, see Surah 12:1; 16:89).
Contradiction in Light of Surah 4:82
Returning to the Qur’an’s own standard:
“Had it been from other than Allah, they would have found in it much discrepancy.” (Surah 4:82)
The above contradiction—concerning the method and timeline of revelation—is not semantic or metaphorical. It is a direct conflict between two claims, both asserting how the Qur’an was delivered to humanity. Such a contradiction challenges the Qur’an’s internal test of divine origin.
Conclusion
This analysis has highlighted a fundamental inconsistency in the Qur’an’s account of its own revelation: whether it was sent down in one night or revealed gradually over time. This is not a trivial matter of interpretation but strikes at the very foundation of the Qur’anic claim to divine origin and consistency.
If the Qur’an sets its own standard for authenticity—complete internal consistency—then this contradiction must be addressed. According to Surah 4:82, such a discrepancy would be evidence that the Qur’an is not from Allah. As such, this inconsistency provides a serious theological and textual challenge to the doctrine of Qur’anic inerrancy.
Dr. Maxwell Shimba
Shimba Theological Institute
New York, NY
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