Refuting Sam Shamoun’s Claims of Contradictions in the Quran

Sam Shamoun, a well-known Christian apologist, often critiques the Quran, highlighting what he perceives as contradictions within its verses. These supposed inconsistencies have been a central theme in his arguments against Islam. However, upon closer examination, many of Shamoun’s claims stem from misunderstandings, misinterpretations, or a failure to consider the broader context and the methodology of Islamic scholarship. In this article, we will address Shamoun’s most frequently cited contradictions in the Quran and offer a detailed refutation, drawing upon Islamic scholarly interpretations and methodologies that reconcile these apparent discrepancies.

1. The Concept of Abrogation (Naskh)

Shamoun’s Claim: Shamoun argues that the Quran’s concept of abrogation (naskh) – the idea that some verses replace or supersede others – is evidence of contradictions within the text. He claims that these changes in divine command show inconsistency in God’s will.

Key Verses Cited:

• Surah Al-Baqarah (2:106): “We do not abrogate a verse or cause it to be forgotten except that We bring forth one better than it or similar to it.”
• Surah An-Nahl (16:101): “And when We replace a verse in place of another verse—and Allah is most knowing of what He sends down—”

Response:

The Quran’s concept of abrogation is often misunderstood. In Islamic scholarship, abrogation refers to the evolution of divine rulings over time in response to changing circumstances, not the cancellation of divine wisdom. Abrogation is not about inconsistency but rather a refinement of God’s message as His community matured. Scholars like Al-Qurtubi in his Tafsir of Surah Al-Baqarah (2:106) explain that abrogation was a gradual process meant to ensure the moral and spiritual growth of the Muslim community.

For example, the Quran initially allowed partial drinking of alcohol (Surah Al-Baqarah 2:219) but later prohibited it completely (Surah Al-Ma’idah 5:90). This change was not a contradiction but an adaptive measure to better guide the Muslim community as their understanding of the harmful effects of alcohol became more developed.

Thus, abrogation in the Quran is not about a “change of mind” by God, but a divine adaptation to the needs of the community and the stages of their spiritual development. Scholars such as Ibn Taymiyyah and Al-Nasafi have affirmed this view, emphasizing that abrogation was a mercy from God, designed to ease the transition for early Muslims in complex moral and social matters.

2. The Fate of Disbelievers: Contradiction Between Verses on Violence and Freedom of Religion

Shamoun’s Claim: Shamoun points to what he views as a contradiction between verses that seem to call for violence against disbelievers and others that advocate for religious freedom. He cites verses like:

• Surah At-Tawbah (9:5): “Then when the sacred months have passed, kill the polytheists wherever you find them…”
• Surah Al-Baqarah (2:256): “Let there be no compulsion in religion…”

Response:

Shamoun’s argument overlooks the historical and contextual context of these verses. Islamic scholars have long maintained that the Quran’s teachings on violence and freedom of religion are contextual and address specific situations.

The verse from Surah At-Tawbah (9:5) refers to a specific historical context: it was revealed during a time when the early Muslim community in Medina was engaged in armed conflict with pagan tribes who had broken treaties and were actively persecuting Muslims. The command to fight them was a defensive measure, not a general call for violence against all disbelievers. Al-Qurtubi, in his Tafsir of Surah At-Tawbah, explains that this verse applied only to the specific context of hostility and aggression.

Meanwhile, Surah Al-Baqarah (2:256) calls for religious freedom and emphasizes that belief in Islam cannot be forced upon anyone. This verse was revealed at a time when Muslims were establishing themselves as a community in Medina, where peaceful coexistence with other faiths was possible.

Scholars like Ibn Kathir have explained that the apparent contradiction between these two verses disappears when we understand that the Quran advocates for religious tolerance in peaceful circumstances, but allows for defensive measures when the community is under attack. Abu Bakr al-Jassas, in his Ahkam al-Quran, also highlights that the command to fight in Surah At-Tawbah was about dealing with those who violated peace agreements and engaged in aggression.

3. The Creation Story: Contradiction in the Number of Days

Shamoun’s Claim: Shamoun argues that the Quran provides conflicting accounts of the creation process, particularly in relation to the number of days. He cites:

• Surah Al-A’raf (7:54): “Indeed, your Lord is Allah, who created the heavens and the earth in six days…”
• Surah Fussilat (41:9-12): “Say, ‘Do you indeed disbelieve in He who created the earth in two days?…'”

Response:

The claim of contradiction stems from a failure to recognize the narrative structure and language of the Quran. In Surah Fussilat (41:9-12), the creation of the earth is mentioned in two phases (two days), and then the heavens are created in another two days, which totals six days when all phases are accounted for.

Islamic scholars, including Al-Tabari, explain that the Quran’s presentation of the creation process is non-linear and not meant to adhere to modern scientific expectations of a sequential, step-by-step account. The Quran uses a rhetorical approach to emphasize the greatness of God’s creative power, which is consistent throughout the text. Al-Qurtubi, in his commentary, explains that the Quran is concerned with the purpose behind creation rather than providing a detailed, chronological account.

Thus, the apparent contradiction disappears when we recognize that the Quran’s presentation of the days of creation is symbolic and poetic, emphasizing the majesty and order of God’s creative power, rather than attempting to provide a literal, scientific chronology.

4. The Fate of Jews and Christians: Contradiction on Salvation

Shamoun’s Claim: Shamoun points to verses that seem to contradict each other regarding the fate of Jews and Christians:

• Surah Al-Imran (3:85): “Whoever seeks a religion other than Islam, it will never be accepted of him…”
• Surah Al-Baqarah (2:62): “Indeed, those who believed and those who were Jews or Christians or Sabians—whoever believed in Allah and the Last Day and did righteous work—will have their reward with their Lord.”

Response:

The apparent contradiction arises from a misunderstanding of the context and the type of belief discussed in these verses. In Surah Al-Imran (3:85), the verse addresses the finality of Islam as the complete and final revelation from God. It emphasizes that after the advent of Islam, the true path for all of humanity is submission to God as revealed in the Quran.

In contrast, Surah Al-Baqarah (2:62) refers to people who lived before the final revelation of the Quran, i.e., the followers of the Abrahamic faiths (Jews, Christians, and Sabians), who believed in God and the Last Day, and did righteous deeds. Islamic scholars such as Ibn Kathir explain that this verse refers to pre-Islamic believers, who are judged according to their faith in God and their righteous deeds before the Quranic revelation.

Scholars like Al-Tabari argue that the two verses do not contradict each other but address different historical periods. Surah Al-Imran (3:85) highlights the universality and finality of the Quranic message, while Surah Al-Baqarah (2:62) acknowledges the possibility of salvation for those who sincerely followed their respective faiths before the Quran was revealed.

5. Contradiction in the Treatment of Women: Polygamy and Inheritance

Shamoun’s Claim: Shamoun highlights verses that appear to contradict each other regarding polygamy and the treatment of women:

• Surah An-Nisa (4:3): “Then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then only one…”
• Surah An-Nisa (4:11): “For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave…”

Response:

The claim that these verses are contradictory is based on a misunderstanding of the context in which they were revealed. Surah An-Nisa (4:3) deals with polygamy and sets conditions to protect women’s rights in a time of war when many women were widowed. It emphasizes that polygamy is only permissible if a man can treat his wives justly, but if he fears injustice, he is commanded to marry only one. This is a measure to ensure fairness and prevent exploitation, not an unrestricted license for polygamy.

On the other hand, Surah An-Nisa (4:11) concerns inheritance laws, specifying the shares of male and female heirs. The apparent contradiction arises from a failure to consider that these rulings are not contradictory but complementary. In fact, the Quranic inheritance system provides for the woman’s economic security, often compensating for the lower inheritance share by ensuring other rights, such as her independent financial responsibility, alimony, and the protection of her property.

Al-Qurtubi and Ibn Kathir both argue that these verses demonstrate the Quran’s attention to the social context and its comprehensive approach to ensuring justice and fairness for women in different circumstances.

Conclusion

Sam Shamoun’s claims of contradictions in the Quran fail when viewed through the lens of contextual understanding, linguistic nuance, and historical context. Islamic scholars have long addressed these perceived contradictions by emphasizing the need for a deep understanding of the Quran’s revelatory context, the purpose behind its verses, and its consistent message over time. The Quran, when interpreted correctly, reveals a coherent and consistent message that addresses the diverse needs of humanity, with each verse fitting into a broader divine purpose.

By understanding these principles, we can appreciate the Quran’s timeless message, which remains consistent in guiding humanity toward righteousness, justice, and spiritual fulfillment.