Abstract:
When two Shariah texts appear to contradict each other, they are often perceived as irreconcilable, leading many to reject various shariah texts. However, these contradictions frequently stem from misunderstandings rather than actual inconsistencies within the tradition.
Such challenges can result in criticisms of Islam, foster doubts, or even lead to a complete rejection of Islamic tradition.
In this article, we will explore the frameworks established by scholars—particularly those specializing in hadith—when addressing issues of apparent contradictions, whether they occur between the Quran and Quran, between the Qur’an and Hadith, or between Hadith and Hadith.
In principle, we believe that both the Quran and Hadith are revelations from Allah (SWT). Whatever is from Allah (SWT) cannot contradict or oppose each other. As Allah (SWT) says, “If it had been from [any] other than Allah, they would have found within it much contradiction.” 1
Scholars of the past have actively engaged with these criticisms and have produced significant works addressing this very topic. For example, Ibn Qutayba’s تأْوِيلُ مُخْتَلِفِ الْحَدِىث the examines interpretation of conflicting hadith, providing insights into how to understand apparent discrepancies. Ibn Furik’s ُمُشكِلُ الحديثِ وَبَيَانُهُ delves into the difficulties presented by conflicting narrations and offers methods for resolving them. Similarly, Imam At-Tahawi’s مشكِلُ الآثار addresses complex issues in hadith and serves as a valuable resource for understanding nuanced interpretations.
By presenting this framework, we aim to provide clarity and a systematic methodology for navigating these complex issues when they arise. Furthermore, we will demonstrate that our scholarly tradition is rich with resources and insights capable of addressing contemporary criticisms. This approach not only strengthens the confidence of students of knowledge but also enriches their understanding of the Islamic tradition, empowering them to engage with it thoughtfully and critically.
Definition of Contradiction
In the context of hadith methodology, the term At-ta’arud (contradiction) refers to the apparent conflict between two pieces of evidence. Various scholars have articulated this concept, including:
Ibn Hummam: “The implication of each evidence negates the other,” 2
Az-Zarkashi: “The confrontation of two pieces of evidence in a manner of opposition” 3
Al-Isnawi: “At-ta’arud between two things is their confrontation in a way where each supports
its own case” 4
Conditions for Identifying Contradictions in Shari’ah Texts
Scholars have outlined several conditions that must be met to classify two texts as contradictory in shari’ah. These conditions are as follows:
Union of Situation
Both texts must pertain to the same situation. If the texts apply to different scenarios, then they can be harmonized, and thus, there is no actual contradiction.
Union of Time
The two texts must have occurred within the same period. If one text is from one period and the other from a different period, it may fall under the category of abrogation (naskh) rather than contradiction, provided that they relate to rulings (and not to matters of aqeedah or history).
Actual Existence of Contradiction
There must be a genuine contradiction between the texts. This means that the opposing claims cannot coexist without one negating the other. For example, one says permissible (Halal) and the other says impermissible (Haram).
Certainty in Proof and Meaning
The contradicting texts must both provide certainty in their validity and clarity in their meanings.
Certainty in proof means that the texts are transmitted through reliable methods such as tawatur (mutawatir), like the Qur’an or hadith mutawatir, or through hadith ahad that fulfill all the conditions of hadith sahih (authentic). If at least one of the two contradictory texts does not reach to the level of certainty, then the contradiction will be ignored.
Certainty in meaning means the meaning we have extracted is clear-cut and there is no ambiguity that there is a possibility of another meaning. If one or both texts are ambiguous then they cannot be classified as contradictory.
Ibn Qayyim Rahimahullah says, “Alhamdulillah, there is no contradiction between two authentic hadiths. In cases where a contradiction appears, there are three possible explanations: Either one of the hadiths is mistakenly attributed to the Prophet (peace be upon him) due to an error by one of the narrators, despite their trustworthiness, as even reliable narrators can sometimes make mistakes; or one of the hadiths may abrogate the other, if the issue is one that is subject to abrogation; or the apparent contradiction lies in the misunderstanding of the listener, rather than in the actual words of the Prophet himself. It must be one of these three possibilities. As for two authentic and explicit hadiths that contradict each other in every respect, with neither abrogating the other, such a situation does not exist. Allah forbid that such a contradiction would ever occur in the words of the Truthful and Trustworthy, whose speech is always the truth and free from error.” 5
Framework of Resolving Contradictions in Shariah Text:
When faced with apparent contradictions between Shariah texts, such as between Hadiths, Aathar, or Qur’anic verses, scholars follow a structured approach to resolve them. This process is typically sequential, meaning that each step is followed in order, and if one method is not applicable, the next is considered. Ibn Khuzaima said, “There are no two contradictory hadiths in every aspect. If anyone finds such a contradiction, let them bring it to me, and I will show how they can be reconciled.” 6 The resolution framework usually consists of the following steps:
1. Abrogation (An-Naskh)
If there is a contradiction in two shariah texts then scholars investigate whether the issue involves abrogation. If one text is determined to abrogate the other, then one should act on the abrogating text and disregard the abrogated text. However, abrogation must be established through strong evidence.
Imam Ash-Shafi stated: “It is not possible to prove abrogation except from the narrations of the Prophet, someone’s statement, or through time, which shows that one happened earlier than the other. Thus, know that what occurred later is the abrogating text.” 7
2. Integration (Al-Jam’ or At-Tatbeeq)
The obligation of a scholar is to attempt to integrate the two contradictory texts as
much as possible. It is not permissible to act upon one text while disregarding the other unless reconciliation is impossible, or when it is clear that one text abrogates the other, or there is a definitive reason for rejecting one.
Imam Shafi said: “If there is a possibility of practicing two (contradictory) ahadith
together, then they should be practiced together, and neither should be left out.” 8
He also stated, “The two ahadith are not considered contradictory if there is a direction of integration.” 9
3. Preference (At-Tarjeeh)
When integration is not feasible and there is no evidence of abrogation, scholars may choose to prefer one text over the other with evidences (of shariah).
Imam Shafi remarked: “Among the hadiths, some are such that one of the two ahadith is more aligned with the meaning of the Book of Allah, more in harmony with the Sunnah of the Prophet, or closer to analogy than the other differing hadith. Thus, whichever hadith this applies to should be preferred.” 10
4. Suspension (At-Tawaqquf)
If none of the previous methods can be applied, scholars may choose to suspend judgment. This involves refraining from acting upon either text until further clarity is achieved. Although this is a hypothetical approach in practice, it remains a valid way to resolve contradictions.
Imam Ash-Shatbi said: “To refrain from acting according to either of them is obligatory if no preference (Tarjeeh) has been established.” 11
Reasons Behind Apparent Contradictions in Islamic Texts
In this section, we will examine various reasons for the apparent contradictions found in Islamic texts. Using specific examples, we will explore each reason and attempt to resolve the contradictions through the framework provided. While some answers given in the following examples may not seem ideal and there could be other answers too, our goal is to illustrate the different approaches scholars in this discipline have employed to address these contradictions.
1. General vs. Specific Texts
Sometimes, a shariah text is presented as general wording when it is intended for a specific meaning. Conversely, another text has specific wording but is meant to be understood in general meaning. This misinterpretation can lead to the assumption that there is a contradiction.
Example:
Text 1:
Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment.12
Text 2:
Ubadah bin As-Samit (May Allah be pleased with him) said: I, along with a group of people, gave the pledge of allegiance to the Messenger of Allah (صلى الله عليه وسلم). He said, “I take your pledge on the condition that you will not join partners in worship with Allah, will not steal, will not commit illegal sexual intercourse, will not kill your offspring (for fear of poverty), will not slander, and will not disobey me when I order you to do good. Whoever among you will abide by his pledge, his reward will be with Allah, and whoever commits any of those sins and receives the punishment in this world, that punishment will be an expiation for his sins and purification; but if Allah screens him, then it will be up to Allah to punish him if He wills or excuse him if He wills.” 13
The Contradiction:
The apparent meaning of the Ayah suggests that establishing a penalty on those who wage war against Allah does not negate the punishment in the Hereafter, as indicated by the phrase “for them in the Hereafter is a great punishment.” In contrast, the hadith states that “whoever receives the punishment in this world, that punishment will be an expiation for his sins,” which implies that the punishment of the Hereafter may be averted.
Resolving the Contradiction:
Scholars have addressed this apparent contradiction in various ways, but we will focus on the perspective relevant to the issue of general versus specific texts. Some scholars use the Integration method saying that the Ayah specifically pertains to non-Muslims, while the hadith is directed towards Muslims. According to this interpretation, the worldly punishments administered to non-Muslims do not exempt them from punishment in the Hereafter. In contrast, for Muslims, the penalties enacted in this world serve as an expiation for their sins, thus potentially absolving them of punishment in the Hereafter.
2. Errors in Transmission
Occasionally, a narrator may mistakenly attribute a saying to the Prophet Muhammad (peace be upon him) that he did not actually say. Such errors in the text can lead to misunderstandings and perceived contradictions.
Example:
Text 1:
“No one shall bear the burden of another” 14
Text 2:
Narrated Abu Hurairah: The Prophet (صلى الله عليه وسلم (said: “The child of adultery is worst of the three” 15
The Contradiction:
The apparent meaning of hadith is that the child who is born out of adultery is condemned for what his father has done whereas it contradicts the Quran when Allah SWT says that no one shall bear the burden of another. So why is he being condemned for what he hasn’t done?
Resolving the Contradiction:
There are multiple ways to resolve this contradiction, and scholars have offered two main explanations regarding the error in transmission.
Some scholars suggest that the Prophet صلى الله عليه وسلم spoke these words about a specific individual known to have been born out of wedlock. The condemnation directed at him stemmed from another action he committed, leading the Prophet صلى الله عليه وسلم to state that he was worse than his biological parents, who had engaged in adultery. This was reported by ‘Aisha, as recorded by Al-Tahawi (d. 321/933). ‘Urwah narrated that it reached ‘Aisha that Abu Huraira related that the Messenger of Allah صلى الله عليه وسلم said, “The child of adultery is the worst of the three.” Aisha responded, “May Allah have mercy on Abu Huraira; he erred in what he heard and in what he relayed. The hadith does not mean that generally. There was a man who harmed the Messenger of Allah صلى الله عليه وسلم, and it was mentioned to the Prophet صلى الله عليه وسلم that he was also born out of wedlock. Thus, the Messenger of Allah صلى الله عليه وسلم said, ‘He is the worst of the three.’” (Note: Some scholars consider Aisha’s narration to be weak.) In Islam, the sin of harming the Prophet صلى الله عليه وسلم is considered worse than adultery. Aisha clarified that this statement was not general but specific to that individual, which Abu Huraira misreported. 16
Other scholars classify the hadith of Abu Huraira as weak, particularly because it is narrated by Suhail ibn Abi Saleh. Many hadith scholars, including Yahya ibn Mueen, Ibn Adi, and Ali ibn Madeeni, have criticized Suhail as a weak narrator. Ali ibn Madeeni noted, “Suhail’s brother passed away, and he took it to heart; as a result, he forgot much of the hadith.” 17
3. Lack of Understanding by Readers:
At times, a reader may struggle to fully understand or comprehend the shariah texts. This lack of clarity can result in apparent contradictions when there are none.
Example:
Text 1:
O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts. Indeed, he sees you, he and his tribe, from where you do not see them. 18
Text 2:
The Prophet صلى الله عليه وسلم said, “A strong demon from the Jinns came to me yesterday suddenly, so as to spoil my prayer, but Allah enabled me to overpower him, and so I caught him and intended to tie him to one of the pillars of the Mosque so that all of you might see him, but I remembered the invocation of my brother Solomon: ‘And grant me a kingdom such as shall not belong to any other after me.’ (38.35) so I let him go cursed.” 19
The Contradiction:
The apparent meaning of the verse suggests that humans cannot see the jinn, while the hadith implies that the Prophet صلى الله عليه وسلم interacted with a jinn.
Resolving the Contradiction:
Those who perceive a contradiction may not fully understand the meanings of the texts. Some scholars interpret the verse as indicating that we cannot see the jinn in their original form, whereas they can see us in ours. The verse does not deny the possibility of seeing jinn under certain conditions, and the hadith does not state that the Prophet صلى الله عليه وسلم saw the jinn in its original form.
4. Different Rulings for Distinct Matters:
There are instances where two texts address different issues or rulings. These texts might be mistakenly viewed as contradictory when, in fact, they refer to separate matters.
Example:
Text 1:
The Prophet صلى الله عليه وسلم said, “There is no contagious disease and no evil omens.” 20
Text 2:
The Prophet صلى الله عليه وسلم said, “Flee from the leper as you would from the lion.” 21
The Contradiction: The apparent contradiction in these two texts arises from the first hadith, which denies the contagious nature of diseases, while the second suggests that we should run away from lepers to avoid potential infection.
Resolving the Contradiction:
The simple resolution to these texts is that the first hadith addresses the theological perspective, stating that no disease inherently possesses the power to cause illness. In contrast, the second hadith offers practical guidance on how to protect ourselves from becoming affected by disease.
5. Literal vs. Figurative Meanings
It is possible for one text to be interpreted literally (haqeeqah) and another figuratively (majaaz). When both texts are taken literally, it can lead to a conflict in understanding.
Example:
Text 1:
O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janabah, except those passing through [a place of prayer], until you have washed [your whole body]. And if you are ill or on a journey or one of you comes from the place of relieving himself or you have touched women and find no water, then seek clean earth and wipe over your faces and your hands [with it]. Indeed, Allah is ever Pardoning and Forgiving. 22
Text 2:
Narrated Abu Salama: ‘Aisha the wife of the Prophet صلى الله عليه وسلم said, “I used to sleep in front of Allah’s Messenger and my legs were opposite his Qibla and in prostration, he pushed my legs and I withdrew then and when he stood, I stretched them’. ‘Aisha added, “In those days the houses were without lights”. 23
The Contradiction:
The apparent contradiction in these texts lies in the verse, which suggests that physically touching women breaks the wudu, while the hadith indicates that the Prophet صلى الله عليه وسلم himself used to physically touch his wife during prayer, implying that it does not invalidate his wudu.
Resolving the Contradiction:
The resolution is that the verse figuratively refers to sexual interaction by using the term “touching,” whereas the hadith clarifies the meaning of the verse, indicating that physical contact with one’s spouse in this context does not break wudu.
5. Abrogation
Sometimes, one of the texts that appears to contradict another is actually abrogating it. In such cases, the apparent contradiction arises from not recognizing the abrogatory nature of one text over the other.
Example:
Text 1:
O you who believe, do not approach prayer while you are intoxicated until you know what you are saying. 24
Text 2:
O you who believe, wine, gambling, sacrificing on stone alters, and divining arrows are but defilement from the work of Satan, so avoid them that you may be successful. 25
The Contradiction:
The apparent contradiction between these two texts is that the first seems to permit the consumption of alcohol, but only prohibits it during the time of prayer, while the second makes a general prohibition of alcohol, declaring it completely impermissible.
Resolving the Contradiction:
The first verse was abrogated by the second verse. The prohibition of alcohol came gradually over time. It is essential to understand this progression of revelation to avoid misinterpreting the earlier verses as merely discouraging alcohol consumption, when in fact the final ruling is a complete prohibition.
Conclusion:
In principle, there is no contradiction in Shariah texts when they are authentic and their meanings are clear. Imam Ash-Shatbi explains this by distinguishing between two types of contradictions: contradiction in itself, which is impossible, and contradiction from the perspective of the scholar, which is possible. He states, “Contradictions are of two types: Contradiction in itself, which is impossible, and contradiction from the perspective of the beneficiary (the scholar), which is possible.” 26
This means that while authentic texts cannot contradict one another, readers may perceive a contradiction due to differences in interpretation or context. Such apparent contradictions are often resolved through careful scholarly analysis, showing that the issue lies in understanding, not in the texts themselves.
1. Quran, An-Nisa, 82
2. Al-Taqreer Wa Tahbeer, Ibn Amir Haj, 2/3
3. Al-Bahrul Muheet, Zarkashi, pg: 120
4. Nihayatus Sul, Isnawi, 35/3
5. Zaad ul Ma’ad, Ibn Qayyim, V4, Pg: 214
6. Ikhtisaar Uloom ul Hadith, Ibn Kathir, Pg: 175
7. Ar-Risalah, Ash-Shafi, pg: 342
8. Ikhtilaaf ul Hadith, Ash-Shafi, pg: 487
9. Ikhtilaaf ul Hadith, Ash-Shafi, pg: 487
10. Ikhtilaaf ul Hadith, Ash-Shafi, pg: 487
11. Al-Muwafqat, Ash-Shatbi, pg, 113/5
12. Quran, Al-Maidah, 33
13. Sahih al-Bukhari, Book 57, Hadith 11
14. Quran, Al-Anaam, 164
15. Sunan Abi Dawood, Book 31, Hadith 38
16. Al-Mustadrak, pg 584
17. Siyar Alamun Nubla, Az-Zahabi, Pg: 459
18. Quran, Al-Araaf, 27
19. Sahih al-Bukhari, Book 60, Hadith 95
20. Sahih al-Bukhari, Book 76, Hadith 68
21. Sahih al-Bukhari, Book 76, Hadith 27
22. Quran, An-Nisa, 43
23. Sahih al-Bukhari, Book 8, Hadith 34
24. Quran, An-Nisa, 43
25. Quran, Al-Ma’idah, 90
26. Tahzeeb Al-Muwafqat, Ash-Shatbi, pg:375
