Contradictions in the Quran: A Theological and Textual Examination
By Dr. Maxwell Shimba, Shimba Theological Institute
Introduction
Muslims universally assert the divine origin of the Qur’an based on its claimed internal consistency. One of the primary verses used to support this view is Surah 4:82:
“Do they not then consider the Qur'an carefully? Had it been from other than Allah, they would surely have found therein much contradiction.” (Surah 4:82)
This verse offers a built-in falsification test: if contradictions are found, then the Qur’an cannot be from Allah. This paper critically engages with this claim by examining internal textual tension in Surah 4, specifically verses 78 and 79, which appear to provide mutually exclusive statements regarding the origin of evil. We assess whether these verses pass the Qur’an’s own test of divine consistency.
Textual Analysis of Surah 4:78–79
Verse 78: Evil Comes from Allah
“Wherever you may be, death will overtake you, even if you are in lofty towers. If some good befalls them, they say, ‘This is from Allah,’ but if evil befalls them, they say, ‘This is from you (O Prophet).’ Say: All things are from Allah...”
(Surah 4:78)
Here, the Qur’an affirms divine sovereignty over all occurrences, both good and evil, correcting the notion that the Prophet Muhammad could be blamed for calamities. The verse unequivocally states, “All things are from Allah,” which includes good and evil.
Verse 79: Evil Comes from the Human Soul
“Whatever good happens to you is from Allah, but whatever evil happens to you is from your own soul (nafs)...”
(Surah 4:79)
In direct succession, the Qur’an shifts focus, suggesting a moral responsibility framework in which evil results from human actions or choices. The implication is that evil originates not from Allah, but from the individual.
Apparent Contradiction: A Logical Breakdown
| Verse | Statement | Source of Evil |
|---|---|---|
| Surah 4:78 | "All things are from Allah" | Evil comes from Allah |
| Surah 4:79 | "Evil is from your own soul" | Evil comes from man |
This juxtaposition of statements—one attributing all occurrences (including evil) to Allah, and the other attributing evil to the individual—presents a clear textual tension. It is particularly striking that these verses are consecutive, intensifying the charge of inconsistency.
Exegetical Attempts by Muslim Scholars
Islamic scholars have long tried to reconcile this apparent contradiction through tafsir (Qur’anic interpretation). The general apologetic approach claims:
Verse 78 refers to God's decree (qadar)—that Allah allows or wills events to occur, including evil.
Verse 79 refers to the moral culpability of humans—suggesting that evil originates in human free will or sin, even if God permits it.
However, this attempt to harmonize the verses fails to address the explicit language. The phrase "all things are from Allah" leaves little room for distinguishing between passive permission and active authorship. If evil is ultimately willed or decreed by Allah, then the moral responsibility of man becomes secondary to divine authorship—contradicting the clear wording of verse 79.
Qur’an’s Own Standard Invalidated
By invoking Surah 4:82, the Qur’an invites scrutiny. If internal contradictions are a test for divine authenticity, then the discrepancy between Surah 4:78 and 4:79 is disqualifying. These verses represent:
Philosophical inconsistency on the origin of evil.
Logical contradiction regarding divine and human responsibility.
Theological incoherence in reconciling God’s sovereignty with human accountability.
Thus, the Qur’an fails its own test of divine origin. A perfect and omniscient God would not inspire such tension within two consecutive verses in a single chapter.
Conclusion: Self-Refutation of Divine Origin Claim
The Qur’an’s claim to divine origin is based heavily on its alleged internal consistency. Yet, when the text of Surah 4 is subjected to critical and honest examination, it fails the very standard it sets. The contradiction between verse 78 and verse 79 is not semantic, poetic, or interpretive—it is explicit, direct, and irreconcilable without resorting to theological gymnastics.
This leads to the logical conclusion that the Qur’an bears the marks of fallible human authorship rather than divine revelation. A book from God would not contradict itself, especially not in back-to-back verses within the same surah. The claim that “there is no discrepancy in the Qur’an” thus becomes not only unproven—but self-refuted.
Dr. Maxwell Shimba
Shimba Theological Institute
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