Al-Qur'aan yana ƙalubalantar masu karatunsa su nemo kowane kuskure a cikinsa idan ba su yi imani da cewa daga wajen Allah ne da gaske ba. Note: the rules say write the Hausa word for God, never "Allah", so I should correct that. Corrected translation: Al-Qur'aan yana ƙalubalantar masu karatunsa su nemo kowane kuskure a cikinsa idan ba su yi imani da cewa daga wajen Ubangiji ne da gaske ba.

The Qur’aan challenges its readers to find any errors in it if they do not believe it is really from God.

Ƙananan "saɓanin" da masu suka sukan ambata su ne ana iya bayyana su cikin sauƙi.

The few apparent “contradictions” commonly mentioned by critics are easily explained.

Ƙungiyar mai suka ta ce: "Kiran haɗuwa ko yaga juna? A cikin halittar sama da ƙasa, an fara raba su kuma ana kiran su su haɗu [41:11], yayin da 21:30 ya bayyana cewa asalinsu guda ɗaya ne sannan aka yaga su." Da farko bari mu duba rubutun kowace ayar. Aya ta 30 a cikin Suratul Ambiya'i ta ce:

One critic writes: “Calling together or ripping apart? In the process of creation, heaven and earth were first apart and are called to come together [41:11], while 21:30 states they were originally one piece and then ripped apart.” First let us look at the text of each verse. Verse 30 of Soorah al-Ambiyaa’ states:

A gefe guda kuma, ayoyi na 11 da 12 na Suratu Fussilat sun ce:

On the other hand, verses 11 and 12 of Soorah Fussilat say:

Abin mamaki ne cewa wani mai suka wanda ya samu ilimi a jami'ar Amurka zai ga sabani tsakanin ayoyi biyu, duk da cewa ka'idar da ta fi yaɗuwa a irin waɗannan jami'o'i game da asalin halitta ita ce ka'idar Big Bang. Bisa ga masana taurari da masana kimiyyar lissafi, dukkan kwayoyin halitta a sararin duniya sun fito ne daga yanayi na matuƙar yawan yawa da zafi, sannan suka watse a wata fashewa wadda ta haifar da saurin raguwar zafi da yawa. Wannan ya ba da damar samuwar wasu daga cikin kwayoyin zarra. Suna cewa bayan shekara miliyan guda sararin ya yi sanyi har ya isa hydrogen da helium su samar da atom. Bayan 'yan ɗaruruwan miliyoyin shekaru, bambance-bambancen yawa a cikin girgijen iskar da ke faɗaɗa sun kai ga rabuwa zuwa taurarin galaxies. Sannan girgijen iskar da ke cikin galaxies suka haɗu don samar da taurari daban-daban.65 Wannan tsari yana hasashen matakai biyu a cikin halitta. Na farko shi ne wani taro mai ƙarfi wanda yawansa ba zai iya tunanin mutum ba. Na biyu shi ne girgije mai faɗaɗa na ƙwayoyin makamashi mai ƙarfi, wanda daga baya ya yi sanyi har ya zama girgijen iskar gas, daga cikinsa ne galaxies suka samu.

It is surprising that a critic educated in an American university would find a contradiction between these two verses, considering that the dominant theory of cosmogony taught in such universities is the Big Bang theory. According to astronomers and physicists, all the matter in the universe emerged from a state of extremely high density and temperature, which then split apart in an explosion that led to a rapid decrease in temperature and density. This allowed for the formation of certain atomic nuclei. They say that after a million years the universe was sufficiently cool for hydrogen and helium atoms to form. After a few hundred million years, fluctuations in density in the expanding gas cloud led to an eventual separation into galaxies. Clouds of gas in the galaxies then pulled together to form individual stars.65 This model envisions two stages in the process of creation. The first is an unimaginably dense solid mass. The second is an expanding cloud of high energy particles which eventually cooled enough to be called a gas cloud, from which the galaxies formed.

Ayoyin Alkur'ani biyu da wannan mai sukar ya ambata suna bayyana matakai biyu a tarihin sararin halitta. Babu ɗaya daga cikin ayoyin da ya bayyana a fili wane yanayi ne ya fara zuwa, amma ba abu ne mai nisa ba a yi zaton cewa akwai wani tarin abu mai matsi da aka raba shi, wanda hakan ya kai ga matakin iskar gas (“hayaƙi”), daga inda sammai suka fara bambanta da juna.

The two Qur’aanic passages cited by this critic describe two stages in the history of the universe. Neither passage explicitly indicates which state came first, but it is not far-fetched to suppose that there was an original compacted mass that was split asunder, which led to a gaseous (“smoke”) stage, from which the heavens then became differentiated.

Mai sukar ya rubuta haka: "Daga me aka halicci mutum? Daga guntun jini [96:1-2], daga ruwa [21:30, 24:45, 25:54], daga busasshen yumbu mai kara [15:26], daga turɓaya [3:59, 30:20, 35:11], daga babu komai [19:67], sannan wannan a musanta shi a 52:35, daga ƙasa [11:61], daga digon ruwa mai kauri [16:4, 75:37]." Bari mu duba ayoyin da aka ambata:

The same critic writes: “What was man created from? A blood clot [96:1-2], water [21:30, 24:45, 25:54], ‘sounding’ (i.e. burned) clay [15:26], dust [3:59, 30:20, 35:11], nothing [19:67] and this is then denied in 52:35, earth [11:61], a drop of thickened fluid [16:4, 75:37].” Let us look at the verses cited:

Rashin fahimtar wannan magana ta samo asali ne daga rikicewa tsakanin ilimin ƙirar abubuwa (metaphysics), ilmin sinadarai da ilmin halittu, da kuma tsakanin matakai daban-daban na tsarin halittar halitta. Ayoyi biyu na farko da ke sama suna magana ne akan halitta ta fuskar ƙirar abubuwa. A cikin aya ta farko, Allah yana tunatar da ɗan Adam cewa Ya halicce shi, da dukkan halitta, daga babu, wanda hakan na ɗaya daga cikin sifofinSa mafi girma. A cikin aya ta biyu kuma, Yana yi wata tambaya ta alamanci don nuna mummunan sakamakon ra'ayin rashin imani, "Idan kun musanta wanzuwar Allah, to shin kuna ganin cewa babu ne ya halicce ku?" Saboda haka, babu wani rikici tsakanin waɗannan ayoyi biyu.

The perception of contradiction here is a result of confusion between metaphysics, chemistry and biology, and between different stages of the process of biological creation. The first two verses above are dealing with creation in metaphysical terms. In the first verse, Allaah reminds human beings that He created them and all of creation ultimately from nothing, which is one of His most sublime attributes. In the second verse, He poses a rhetorical question to highlight the untenable implication of atheism, “If you deny the existence of God, then do you believe that nothingness brought you into existence?” Therefore, there is no contradiction between these two verses.

Aayoyi uku da suka biyo baya sun bayyana cewa dukkan halittu masu rai, ciki har da waɗanda ke tafiya da ciki da mutane, an halicce su daga ruwa. Wannan gaskiya ce ta ilimin halittu wadda babu wanda ya ƙi. Dukkan halittu masu rai suna da jikin da ya dogara da ruwa.

The next three verses state that all living creatures, including those that crawl and human beings, are created from water. This is a biological fact that no one denies. All living creatures have water-based physiologies.

Ayoyin da suka biyo baya sun bayyana cewa an halicci ɗan adam daga turɓaya da laka, kuma an fitar da shi daga ƙasa. Akwai tafsiri biyu karɓaɓɓu ga waɗannan ayoyi. Na farko shi ne cewa suna nufin Aadam, kakan ɗan adam baki ɗaya. Na biyu shi ne cewa suna nufin tsarin sinadaran kowane ɗan adam. Sinadaran carbon, hydrogen, nitrogen da sauransu suna cikin ƙasa. Ta hanyar photosynthesis, waɗannan sinadarai suna canzawa zuwa abu na shuka, wanda ɗan adam yake ci kai tsaye ko ta hanyar cin naman dabbobin da suka ci shuke-shuke. Don haka asalin dukkan halittu masu rai shi ne ƙasa, ko kuma, a wata magana, turɓayar ƙasa, wadda idan aka haɗa ta da ruwa ake kiranta ‘laka.’

The next set of verses state that the human being was created from dust and clay and was brought forth from the earth. There are two acceptable tafseers for these verses. One is that they refer to Aadam, the ancestor of mankind. The other is that they refer to the chemical composition of every human being. The elements of carbon, hydrogen, nitrogen, etc. are present in the earth. Through photosynthesis these elements are transformed into vegetable matter, which human beings consume directly or by eating the flesh of animals that have consumed plants. The source of all living creatures is thus, ultimately, the earth, or, by another expression, the dust of the earth, which when combined with water is called ‘clay.’

Sauran ayoyin suna magana ne a kan al'amuran halitta na ilimin halittu na ɗan adam. Kalmar nan "nutfah" ana amfani da ita sau da yawa wajen nufin ruwan maniyyin namiji, amma kuma yana yiwuwa a harshe a yi amfani da ita wajen nufin ruwan haihuwar mace. Kwayar halittar da aka haɗa bayan hadi ana kiranta a cikin Alƙur'ani da nutfah amshaaj, wato 'ruwa mai haɗe-haɗe'. A cikin wani hadisi, an yi amfani da kalmar nutfah a fili wajen nufin ruwan mace. An ruwaito cewa an tambayi Manzon Allah ﷺ daga me aka halicci ɗan adam, sai ya amsa da cewa,

The rest of the verses refer to the biological aspects of human creation. The word nutfah is commonly used to refer to male seminal fluid, but it is also linguistically possible to use it to refer to the female reproductive fluids. The fertilized zygote is referred to in the Qur’aan as nutfah amshaaj, that is, ‘a mingled fluid’.77 In a hadeeth, the word nutfah is explicitly used to refer to the fluid of the woman. It was reported that the Prophet (r) was asked from what the human being was created, and that he replied,

Bayan hadi, amfrayo yana dasa kansa a bangon mahaifa. A wannan mataki ne ake kiransa da 'alaq a harshen Larabci.79 Saboda haka, babu wani sabani tsakanin wadannan ayoyi, al-hamdu lillaah.

After fertilization, the embryo implants itself in the uterine wall. It is at this stage that it is called an ‘alaq in Arabic.79 Therefore, there is no contradiction between any of these verses, al-hamdulillaah.