Here’s the link to a previous post on this same theme: A LIST OF QURAN CONTRADICTIONS.
Since the Quran challenges unbelievers to falsify it by finding many contradictions within it,
Will they not, then, try to understand this Qur’an? Had it issued from any but God, they would surely have found in it many an inner contradiction! (Muhammad Asad, The Message of the Qur’an https://www.alim.org/quran/translation/asad/surah/4/)
I have decided to oblige by presenting a list of Quranic blunders, which Muslims scholars had to explain away by appealing to the doctrine of abrogation. I.e., the contradiction is resolved by claiming that one the texts abrogated or annulled the other verse.
This is a tactic that even Muslim scholar Abu Ammaar Yasir Qadhi admits is employed whenever Muhammadans are incapable of harmonizing or reconciling contradictory and conflicting passages:
There are a number of conditions that the scholars of usool al-fiqh and ‘uloom al-Qur’aan have laid down in order to substantiate any claim of naskh. One of the reasons for this is that naskh is called only as a last-resort, since the very concept of naskh implies discarding a ruling for another. As long as both rulings can be applied, naskh is not resorted to.
The more important conditions are as follows:
1) The most important condition for naskh to have occurred is that the two rulings in question must directly contradict each other, such that both rulings cannot be applied at the same time, and there exists no way to reconcile them. This is because, as just mentioned, naskh is only called as a last-resort, when there exists no other way to explain the two rulings. Therefore, if one of the rulings can apply to a specific case, and the other ruling to a different case, this cannot be considered an example of naskh. (Qadhi, An Introduction to the Sciences of the Qur’aan, Chapter 13. Abrogation in the Qur’aan: An-Naskh Wa Al-Mansookh, III. The Conditions for Naskh, pp. 236-237; bold emphasis mine)
The problem, however, is that abrogation does not resolve the contradiction but rather actually reinforces the fact that the texts are in conflict. Otherwise, there would be no need to resort to abrogation if there were no errors and blunders within the Quran.
Here is my list.
If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: When they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And God is well acquainted with what ye do. S. 2:234
Those of you who die and leave widows should bequeath for their widows a year’s maintenance and residence; but if they leave (The residence), there is no blame on you for what they do with themselves, provided it is reasonable. And God is Exalted in Power, Wise. S. 2:240
Abrogation to the rescue!
Ayah (2:240) was abrogated
The majority of the scholars said that this Ayah (2:240) was abrogated by the Ayah (2:234), what Allah said…
(…they (the wives) shall wait (as regards their marriage) for four months and ten days.) (2:234)
For instance, Al-Bukhari reported that Ibn Az-Zubayr said: I said to `Uthman bin `Affan:
(And those of you who die and leave wives behind them) was abrogated by the other Ayah (2:234). Therefore, why did you collect it (meaning, in the Qur’an)?” He said, “O my nephew! I shall not change any part of the Qur’an from its place.”
The question that Ibn Az-Zubayr asked `Uthman means: `If the ruling of the Ayah (2:240) was abrogated to four months (the `Iddah of the widow, and refer to 2:234), then what is the wisdom behind including it in the Qur’an, although its ruling has been abrogated? If the Ayah (2:240) remains (in the Qur’an) after the Ayah that abrogated it (2:234), this might imply that its ruling is still valid.’ `Uthman, the Leader of the faithful, answered him by stating that this is a matter of the revelation, which mentioned these Ayat in this order. `Therefore, I shall leave the Ayah where I found it in the Qur’an.’
Ibn Abu Hatim reported that Ibn `Abbas said about what Allah said…
(And those of you who die and leave behind wives should bequeath for their wives a year’s maintenance (and residence) without turning them out,) “The widow used to reside, and have her provisions provided for her for a year, in her deceased husband’s house. Later, the Ayah that specified the inheritance (4:12) abrogated this Ayah (2:240), and thus the widow inherits one-fourth or one-eighth of what her (deceased) husband leaves behind.”
Ibn Abu Hatim also related that `Ali bin Abu Talhah stated that Ibn `Abbas said, “When a man died and left behind a widow, she used to remain in his house for a year for her `Iddah, all the while receiving her provisions during this time. Thereafter, Allah revealed this Ayah…
﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا﴾
(And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days.) (2:234)
So, this is the `Iddah of the widow, unless she was pregnant, for her `Iddah then ends when she gives birth. Allah also said…
(In that which you leave, their (your wives’) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave.) (4:12)
So Allah specified the share of the widow in the inheritance and there was no need for the will or the Nafaqah (maintenance) which were mentioned in (2:240).”
Ibn Abu Hatim stated that Mujahid, Al-Hasan, `Ikrimah, Qatadah, Ad-Dahhak, Ar-Rabi` and Muqatil bin Hayyan said that the Ayah (2:240) was abrogated by…
(four months and ten days.) (2:234)
Al-Bukhari reported that Mujahid said that:
(And those of you who die and leave wives behind them) (2:234) used to be the `Iddah, and the widow had to remain with her (deceased) husband’s family (during that period, i.e., four months and ten days)…
`Ata’ quoted Ibn `Abbas, “This Ayah (2:240) has abrogated (the requirement that) the widow spends the `Iddah with his (i.e., her deceased husband’s) family. So, she spends her `Iddah wherever she wants. This is the meaning of what Allah said…
(without turning them out,).”
`Ata’ also said: “If she wants, she spends the `Iddah with his family and resides there according to the will (meaning the rest of the year). If she wants, she is allowed to leave, for Allah said…
(there is no sin on you for that which they do of themselves,).”
`Ata’ then said: “Then (the Ayah on) the inheritance (refer to 4:12) came and abrogated the residence. Hence, the widow spends her `Iddah wherever she wants and does not have the right to residence any more.”
The statement of `Ata’ and those who held the view that the Ayah (2:240) was abrogated by the Ayah on the inheritance (4: 12), is only valid for more than the four months and ten days (required in 2:234). However, if they mean that the four months and ten days are not required from the deceased husband’s estate, then this opinion is the subject of disagreement among the scholars. As proof, they said that the widow is required to remain in her (deceased) husband’s house (for four months and ten days) according to what Malik reported from Zaynab bint Ka`b bin `Ujrah. She said that Fari`ah bint Malik bin Sinan, the sister of Abu Sa`id Al-Khudri, told her that she came to Allah’s Messenger asking him to return to her family’s residence with Banu Khudrah. Her husband had pursued some of his servants who ran away, but when he reached the area of Al-Qadum, they killed him. She said, “So I asked Allah’s Messenger if I should stay with my family in Banu Khudrah, for my (deceased) husband did not leave me a residence that he owns or Nafaqah (maintenance). Allah’s Messenger answered in the positive. While I was in the room, Allah’s Messenger summoned me or had someone summon me and said…
(What did you say) I repeated the story to him about my (deceased) husband. He said…
(Stay at your home until the term reaches its end.) So I remained through the `Iddah term for four months and ten days in my (deceased husband’s) house. Thereafter, `Uthman bin `Affan sent for me during his reign and asked me about this matter and I told him what happened. He made a judgment to the same effect.” This Hadith was also collected by Abu Dawud, At-Tirmidhi, An-Nasa’i and Ibn Majah. At-Tirmidhi said, “Hasan Sahih”. (Tafsir Ibn Kathir https://www.alim.org/quran/tafsir/ibn-kathir/surah/2/240)
To God belongeth all that is in the heavens and on earth. Whether ye show what is in your minds or conceal it, God Calleth you to account for it. He forgiveth whom He pleaseth, and punisheth whom He pleaseth, for God hath power over all things. S. 2:284
On no soul doth God Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) “Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith.” S. 2:286
Abrogation to the rescue!
(The messenger believeth in that which hath been revealed unto him from his Lord…) [2:285]. The Imam Abu Mansur ‘Abd al-Qahir ibn Tahir informed us> Muhammad ibn ‘Abd Allah ibn ‘Ali ibn Ziyad> Muhammad ibn Ibrahim al-Bushanji> Umayyah ibn Bistam> Yazid ibn Zuray‘> Rawh ibn al-Qasim> al-‘Ala’> his father> Abu Hurayrah who said: “When Allah, exalted is He, revealed to His Messenger the verse (… and whether ye make known what is in your minds or hide, Allah will bring you to account for it…) [2:284], the prophetic Companions found this hard to cope with. They went to the Messenger and said: ‘We have been entrusted with works that we can not bear: the prayer, fasting, Jihad, almsgiving; and now Allah has revealed to you this verse which we are not able to bear’. The Messenger of Allah said to them: ‘Do you want to say as the people of the two Scriptures said before you? — the narrator said: I think he quoted the verse (We hear and we rebel!) [2:93] — Say, rather, (We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying)’. When they heard this, they did not answer. Allah revealed after this (The messenger believeth in that which hath been revealed unto him from his Lord…) the whole verse, and Allah abrogated it by His revelation (Allah tasketh not a soul beyond its scope…) [2:286] to the end of the verse”. This report was narrated by Muslim from Umayyah ibn Bistam. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> his father> Muhammad ibn Ishaq al-Thaqafi> ‘Abd Allah ibn ‘Umar and Yusuf ibn Musa> Waki‘> Sufyan> Adam ibn Sulayman who said: “I heard Sa‘id ibn Jubayr relating from Ibn ‘Abbas who said: ‘When the verse (… and whether ye make known what is in your minds or hide, Allah will bring you to account for it…) was revealed, objection crept into the hearts of the prophetic Companions as it never did before. The Prophet said to them: Say, ‘we hear and we obey’. Allah then revealed (Allah tasketh not a soul beyond its scope), up to His saying (or miss the mark) upon which he said: You did. (‘Alī ibn Ahmad al-Wahidi, Asbab al-Nuzul https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=86&tSoraNo=2&tAyahNo=285&tDisplay=yes&Page=1&Size=1&LanguageId=2; bold emphasis mine)
He repeated this with each sentence of this verse until the end of it’”. This was narrated Muslim from Abu Bakr ibn Abi Shaybah from Waki‘. The commentators of the Qur’an said: “When the verse (and whether ye make known what is in your minds or hide, Allah will bring you to account for it) was revealed, Abu Bakr, ‘Umar, ‘Abd al-Rahman ibn ‘Awf, Mu‘adh ibn Jabal and a group from the Helpers all went to the Prophet. They kneeled down and then said: ‘O Messenger of Allah! By Allah no other revealed verse of the Qur’an is harder on us than this one. One of us speaks to himself with things that he does not like to remain in his heart even in exchange for the world and all that it contains. And now we are taken to task for the things that we speak to our own selves. By Allah, we are doomed’. The Messenger of Allah said: ‘This is how it was revealed!’ They said: ‘We are ruined; we have been bound by that which we cannot possibly bear’. The Messenger of Allah said: ‘Are you going to say as the Children of Israel said to Moses (We hear and we rebel!); say rather: We hear and we obey’. They said: ‘We hear and we obey’. This was extremely hard on them, and they remained in this situation for a year upon which Allah, exalted is He, sent down relief and repose with His saying (Allah tasketh not a soul beyond its scope…) which abrogated the verse before it. The Prophet, Allah bless him and give him peace, said: ‘Allah has pardoned my community for the things with which they speak to themselves as long as they do not act upon them or speak about them to others’”. (Ibid. https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=86&tSoraNo=2&tAyahNo=285&tDisplay=yes&Page=2&Size=1&LanguageId=2; bold emphasis mine)
O ye who believe! Fear God as He should be feared, and die not except in a state of Islam. S. 3:102
So fear God as much as ye can; listen and obey and spend in charity for the benefit of your own soul and those saved from the covetousness of their own souls, – they are the ones that achieve prosperity. S. 64:16
Abrogation to the rescue!
O you who believe fear God as He should be feared so that He is obeyed and not disobeyed thanked and not shown ingratitude remembered and not forgotten. They said ‘Who O Messenger of God is strong enough for this task?’ But it was then abrogated by His statement So fear God as much as you can Q. 64:16; and do not die except as Muslims professing the Oneness of God. (Tafsir al-Jalalayn https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=3&tAyahNo=102&tDisplay=yes&UserProfile=0&LanguageId=2; bold emphasis mine)
So fear God as far as you can — this abrogates His saying Fear God as He should be feared Q. 3102… (Ibid. https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=64&tAyahNo=16&tDisplay=yes&UserProfile=0&LanguageId=2; bold emphasis mine)
O Prophet! We have made lawful to thee thy wives to whom thou hast paid their dowers; and those whom thy right hand possesses out of the prisoners of war whom God has assigned to thee; and daughters of thy paternal uncles and aunts, and daughters of thy maternal uncles and aunts, who migrated (from Makka) with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her; – this only for thee, and not for the Believers (at large); We know what We have appointed for them as to their wives and the captives whom their right hands possess; – in order that there should be no difficulty for thee. And God is Oft-Forgiving, Most Merciful. S. 33:50
It is not lawful for thee (to marry more) women after this, nor to change them for (other) wives, even though their beauty attract thee, except any thy right hand should possess (as handmaidens): and God doth watch over all things. S. 33:52
Abrogation to the rescue!
The Reward of His Wives for choosing to stay with the Messenger
More than one of the scholars, such as Ibn `Abbas, Mujahid, Ad-Dahhak, Qatadah, Ibn Zayd, Ibn Jarir and others stated that this Ayah was revealed as a reward to the wives of the Prophet expressing Allah’s pleasure with them for their excellent decision in choosing Allah and His Messenger and the Home of the Hereafter, when the Messenger of Allah, gave them the choice, as we have stated above. When they chose the Messenger of Allah their reward was that Allah restricted him to these wives, and forbade him to marry anyone else or to change them for other wives, even if he was attracted by their beauty — apart from slave-girls and prisoners of war, with regard to whom there was no sin on him. Then Allah lifted the restriction stated in this Ayah and permitted him to marry more women, but he did not marry anyone else, so that the favor of the Messenger of Allah towards them would be clear. Imam Ahmad recorded that `A’ishah, may Allah be pleased with her, said: “The Messenger of Allah did not die until Allah permitted (marriage to other) women for him.” It was also recorded by At-Tirmidhi and An-Nasa’i in their Sunans… (Tafsir Ibn Kathir https://www.alim.org/quran/tafsir/ibn-kathir/surah/33/52)
We created not the heavens, the earth, and all between them, but for just ends. And the Hour is surely coming (when this will be manifest). So overlook (any human faults) with gracious forgiveness. S. 15:85
But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for God is Oft-forgiving, Most Merciful. S. 9:5
O Prophet! strive hard against the unbelievers and the Hypocrites, and be firm against them. Their abode is Hell, – an evil refuge indeed. S. 9:73
Abrogation to the rescue!
We did not create the heavens and the earth and all that is between them save with the Truth. And truly the Hour shall come without doubt whereupon every person will be requited according to his deeds. So be forgiving O Muhammad (s) to your people with gracious forgiveness turn away from them without any feeling of anxiety — this was abrogated by the ‘sword’ verse Q. 9:5. (Tafsir al-Jalalayn https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=15&tAyahNo=85&tDisplay=yes&UserProfile=0&LanguageId=2; bold emphasis mine)
(We created not the heavens and the earth and all that is between them) of created beings and marvels (save with truth) in order to expound the Truth, falsehood and the proofs against them, (and lo! the Hour is surely coming. So forgive, O Muhammad, with a gracious forgiveness) turn away from them gently without using foul language nor feel alarmed at their denial. This was, however, abrogated by the verse of fighting. (Tanwir al-Miqbas min Tafsir Ibn ‘Abbas https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=15&tAyahNo=85&tDisplay=yes&UserProfile=0&LanguageId=2; bold emphasis mine)
(But if they repent and perform the Salah, and give the Zakah, then leave their way free. Verily, Allah is Oft-Forgiving, Most Merciful.) Abu Bakr As-Siddiq used this and other honorable Ayat as proof for fighting those who refrained from paying the Zakah. These Ayat allowed fighting people unless, and until, they embrace Islam and implement its rulings and obligations. Allah mentioned the most important aspects of Islam here, including what is less important. Surely, the highest elements of Islam after the Two Testimonials, are the prayer, which is the right of Allah, the Exalted and Ever High, then the Zakah, which benefits the poor and needy. These are the most honorable acts that creatures perform, and this is why Allah often mentions the prayer and Zakah together. In the Two Sahihs, it is recorded that Ibn `Umar said that the Messenger of Allah said…
<<I have been commanded to fight the people until they testify that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establish the prayer and pay the Zakah.>> This honorable Ayah (9:5) was called the Ayah of the Sword, about which Ad-Dahhak bin Muzahim said, “It abrogated every agreement of peace between the Prophet and any idolator, every treaty, and every term.” Al-`Awfi said that Ibn `Abbas commented: “No idolator had any more treaty or promise of safety ever since Surah Bara’ah was revealed. The four months, in addition to, all peace treaties conducted before Bara’ah was revealed and announced had ended by the tenth of the month of Rabi` Al-Akhir.” (Tafsir Ibn Kathir https://www.alim.org/quran/tafsir/ibn-kathir/surah/9/5; bold emphasis mine)
But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in God: for He is One that heareth and knoweth (all things). S. 8:61
Be not weary and faint-hearted, crying for peace, when ye should be uppermost: for God is with you, and will never put you in loss for your (good) deeds. S. 47:35
Abrogation to the rescue!
And if they incline to peace read silm or salm meaning ‘settlement’ then incline to it and conclude a pact with them. Ibn ‘Abbās said ‘This has been abrogated by the “sword verse” Q. 9:5’; Mujāhid said ‘This stipulation applies exclusively in the context of the People of the Scripture for it was revealed regarding the Banū Qurayza; and rely on God put your trust in Him; truly He is the Hearer of words the Knower of actions. (Tafsir al-Jalalayn https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=8&tAyahNo=61&tDisplay=yes&UserProfile=0&LanguageId=2; bold emphasis mine)
Those who believe (in the Qur’an), and those who follow the Jewish (scriptures), and the Christians and the Sabians, – any who believe in God and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve. S. 2:62
Those who believe (in the Qur’an), those who follow the Jewish (scriptures), and the Sabians and the Christians, – any who believe in God and the Last Day, and work righteousness, – on them shall be no fear, nor shall they grieve. S. 5:69
Those who believe (in the Qur’an), those who follow the Jewish (scriptures), and the Sabians, Christians, Magians, and Polytheists, – God will judge between them on the Day of Judgment: for God is witness of all things. S. 22:17
The Religion before God is Islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of God, God is swift in calling to account. S. 3:19
If anyone desires a religion other than Islam (submission to God), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good). S. 3:85
Abrogation to the rescue!
`Ali bin Abi Talhah narrated from Ibn `Abbas, about…
(Verily, those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day) that Allah revealed the following Ayah afterwards…
(And whoever seeks religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers) (3:85).
This statement by Ibn `Abbas indicates that Allah does not accept any deed or work from anyone, unless it conforms to the Law of Muhammad that is, after Allah sent Muhammad. Before that, every person who followed the guidance of his own Prophet was on the correct path, following the correct guidance and was saved. (Tafsir Ibn Kathir https://www.alim.org/quran/tafsir/ibn-kathir/surah/2/62; bold emphasis mine)
The Religion with Allah is Islam
(Truly, the religion with Allah is Islam.) Allah states that there is no religion accepted with Him from any person, except Islam. Islam includes obeying all of the Messengers until Muhammad who finalized their commission, thus closing all paths to Allah except through Muhammad. Therefore, after Allah sent Muhammad, whoever meets Allah following a path other than Muhammad’s, it will not be accepted of him. In another Ayah, Allah said…
(And whoever seeks a religion other than Islam, it will never be accepted of him) (3:85).
In this Ayah (3:19), Allah said, asserting that the only religion accepted with Him is Islam…
(Truly, the religion with Allah is Islam.) (Ibid. https://www.alim.org/quran/tafsir/ibn-kathir/surah/3/18; emphasis mine)
The Only Valid Religion To Allah is Islam
Allah rebukes those who prefer a religion other than the religion that He sent His Books and Messengers with, which is the worship of Allah Alone without partners, to Whom…
(submitted all creatures in the heavens and the earth,) Willingly, or not. Allah said in other Ayat…
(And unto Allah (Alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly.) (13:15), and…
(Have they not observed things that Allah has created: (how) their shadows incline to the right and to the left, making prostration unto Allah, and they are lowly And to Allah prostrate all that is in the heavens and all that is in the earth, of the moving creatures and the angels, and they are not proud. They fear their Lord above them, and they do what they are commanded) (16: 48-50)…
Therefore, the faithful believer submits to Allah in heart and body, while the disbeliever unwillingly submits to Him in body only, since he is under Allah’s power, irresistible control and mighty kingship that cannot be repelled or resisted. Waki` reported that Mujahid said that the Ayah…
(While to Him submitted all creatures in the heavens and the earth, willingly or unwillingly), is similar to the Ayah…
(And verily, if you ask them: “Who created the heavens and the earth.” Surely, they will say: “Allah”) (39:38).
He also reported that Ibn `Abbas said about…
(while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly.)
“When He took the covenant from them.”…
(And to Him shall they all be returned) on the Day of Return, when He will reward or punish each person according to his or her deeds.
Allah then said…
(Say: “We believe in Allah and in what has been sent down to us) the Qur’an…
(and what was sent down to Ibrahim, Ismai`l, Ishaq, Ya`qub) the scriptures and revelation…
(and the Asbat,) the Asbat are the twelve tribes who originated from the twelve children of Israel (Ya`qub)…
(and what was given to Musa, `Isa) the Tawrah and the Injil…
(and the Prophets from their Lord.) and this encompasses all of Allah’s Prophets…
(We make no distinction between one another among them) we believe in all of them…
(And to Him (Allah) we have submitted (in Islam))
Therefore, faithful Muslims believe in every Prophet whom Allah has sent and in every Book He revealed, and never disbelieve in any of them. Rather, they believe in what was revealed by Allah, and in every Prophet sent by Allah. Allah said next…
(And whoever seeks a religion other than Islam, it will never be accepted of him,) whoever seeks other than what Allah has legislated, it will not be accepted from him…
(and in the Hereafter he will be one of the losers.) (Ibid. https://www.alim.org/quran/tafsir/ibn-kathir/surah/3/83; emphasis mine)
THE FINAL EXAMPLE
None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that God Hath power over all things? S. 2:106
God doth blot out or confirm what He pleaseth: with Him is the Mother of the Book. S. 13:39
When We substitute one revelation for another, – and God knows best what He reveals (in stages), – they say, “Thou art but a forger”: but most of them understand not. S. 16:101
Rejected were the apostles before thee: with patience and constancy they bore their rejection and their wrongs, until Our aid did reach them: there is none that can alter the words (and decrees) of God. Already hast thou received some account of those apostles. S. 6:34
Say: “Shall I seek for judge other than God? – when He it is Who hath sent unto you the Book, explained in detail.” They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt. The word of thy Lord doth find its fulfilment in truth and in justice: None can change His words: for He is the one who heareth and knoweth all. 6:114-115
For them are glad tidings, in the life of the present and in the Hereafter; no change can there be in the words of God. This is indeed the supreme felicity. S. 10:64
And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him. S. 18:27
Interestingly, there have been Muslim scholars that used these verses which plainly state that Allah’s words can never be changed to take issue with the claim that the Quran abrogates itself.
For instance, the late Jewish Muslim scholar and Quran translator Muhammad Asad believed that Muslims developed the doctrine of abrogation due to their inability to satisfactorily harmonize the major discrepancies within their religious text. Here is what he wrote in relation to Q. 2:106:
“… The principle laid down in this passage – relating to the supersession of the Biblical dispensation by that of the Qur’an – has given rise to an erroneous interpretation by many Muslim theologians. The word ayah (‘message’) occurring in this context is also used to denote a ‘verse’ of the Qur’an (because every one of these verses contains a message). Taking this restricted meaning of the term ayah, some scholars conclude from the above passage that certain verses of the Qur’an have been ‘abrogated’ by God’s command before the revelation of the Qur’an was completed. Apart from the fancifulness of this assertion – WHICH CALLS TO MIND THE IMAGE OF A HUMAN AUTHOR CORRECTING, ON SECOND THOUGHT, THE PROOFS OF HIS MANUSCRIPT, deleting one passage and replacing it with another – there does not exist a single reliable Tradition to the effect that the Prophet ever declared a verse of the Qur’an to have been ‘abrogated’. At the root of the so-called ‘doctrine of abrogation’ MAY LIE THE INABILITY OF SOME EARLY COMMENTATORS TO RECONCILE ONE QUR’ANIC PASSAGE WITH ANOTHER; a difficulty which was overcome by declaring that one of the verses in question had been ‘abrogated’. This arbitrary procedure explains also why there is no unanimity whatsoever among the upholders of the ‘doctrine of abrogation’ as to which, and how many, Qur’an-verses have been affected by it; and furthermore, as to whether this alleged abrogation implies a total elimination of the verse from the context of the Qur’an, or only a cancellation of the specific ordinance or statement contained in it. In short, the ‘doctrine of abrogation’ has no basis in historical fact, and must be rejected…” (Asad, Message of the Qur’an [Dar Al-Andalus Limited 3 Library Ramp, Gibraltar rpt. 1993], pp. 22-23, fn. 87 https://www.alim.org/quran/translation/asad/surah/2/; bold and capital emphasis mine)
Asad correctly points out that abrogation is an indication of human imperfections and weakness.
Yet Asad wasn’t the only one who felt this way since the late Maulana Muhammad Ali of the Ahmadiyya sect also rejected abrogation precisely because it violates the claim of the Quran that it is free from errors and discrepancies. Like Asad, Ali acknowledged that Muslims developed this concept because they were confronted with references that conflicted with one another, which they could not satisfactorily explain:
The principle on which the theory of abrogation is based is unacceptable, being contrary to the clear teachings of the Qur’an. A verse is considered to be abrogated when the two cannot be reconciled with each other; in other words, when they appear to contradict each other. But the Qur’an destroys this foundation when it declares that no part of it is at variance with another: “Will they not then meditate on the Qur’an? And if it were from any other than Allah, they would have found in it many a discrepancy” (4:82). It was due to lack of meditation that one verse was thought to be at variance with another; and hence it is that in almost all cases where abrogation has been upheld by one person, there has been another who, being able to reconcile the two, has repudiated the alleged abrogation. (Ali, The Religion of Islam [The Ahmadiyya Anjuman Isha’at Islam (Lahore) U.S.A., Eighth Edition 2005], p. 32; bold and italic emphasis ours)
So for the Quran’s challenge to find errors and mistakes within it. The real miracle is that there are folks who believe the Muslim scripture is a miracle from the true God.
Now that’s a miracle, albeit a satanic one!
Logical Consistency (no contradictions within the Qur’an).
Promise and fulfillment in the Bible (in contrast to abrogation)