سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 82
أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَـٰفًا كَثِيرًا ﴿82﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Do they not then consider the Qur’ân carefully? Had it been from other than Allâh, they would surely have found therein many a contradiction.
Word by Word — Arabic, Transliteration & Meaning
أَفَلَا
afalā
Then (do) not
يَتَدَبَّرُونَ
yatadabbarūna
they ponder
ٱلْقُرْءَانَ ۚ
l-qur'āna
(on) the Quran
وَلَوْ
walaw
And if
كَانَ
kāna
it had (been)
مِنْ
min
(of)
عِندِ
ʿindi
from
غَيْرِ
ghayri
other than
ٱللَّهِ
l-lahi
Allah
لَوَجَدُوا۟
lawajadū
surely they (would have) found
فِيهِ
fīhi
in it
ٱخْتِلَـٰفًۭا
ikh'tilāfan
contradiction
كَثِيرًۭا
kathīran
much
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 82) {اَفَلَا يَتَدَبَّرُوْنَ الْقُرْاٰنَ … : } In the context of the deceptions and blameworthy traits of the hypocrites, the necessity to establish the truth of the Qur’an arose because the hypocrites were engaging in all these deceptions and conspiracies on the basis that they did not consider you to be a true Prophet. Therefore, here the Qur’an is presented as evidence of your Prophethood, and the Noble Qur’an serves as proof of your Prophethood for three reasons: first, due to its eloquence and rhetoric. (See Baqarah: 23) Second, because it contains news of the unseen, and third, because it is free and pure from contradiction and inconsistency. Here, this third aspect is mentioned. (Razi) The meaning is that it is not possible for a human being to speak in such detail on various subjects, especially matters of the unseen, over many years and in different circumstances, and for not a single statement to contradict another. This characteristic is found only in the Qur’an, which, for one who reflects, is proof of its being the speech of Allah. (Shawkani) Being free from contradiction can also be in terms of the degree of eloquence and rhetoric, because no matter how eloquent and articulate a person may be, when he writes such a large book, there will certainly be some degree of variation in his speech, and the entire book will not be of the same level of eloquence. Then these hypocrites continue to conspire secretly, and through revelation, the Messenger of Allah (peace be upon him) is informed of their secrets exactly as they are, and it has never happened that the Qur’an made even the slightest mistake in disclosing any secret, and this is proof of its being the speech of Allah. (Razi)
It is understood that without reflection on the Noble Qur’an, a person’s doubts and suspicions cannot be removed, nor can the Qur’an be properly understood. If the Noble Qur’an were from other than Allah, there would have been much contradiction in it; but since it is from Allah Almighty, not only is there no abundant contradiction, there is no contradiction in it at all.
It is understood that without reflection on the Noble Qur’an, a person’s doubts and suspicions cannot be removed, nor can the Qur’an be properly understood. If the Noble Qur’an were from other than Allah, there would have been much contradiction in it; but since it is from Allah Almighty, not only is there no abundant contradiction, there is no contradiction in it at all.
