《古兰经》向读者提出挑战：如果他们不相信它真的来自真主，就请他们在其中找出任何错误。

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

批评者常提到的少数表面上的“矛盾”，其实很容易解释。

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

“有批评者写道：‘是召唤合拢，还是撕裂分开？在创造的过程中，天地起初是分开的，并被召唤合拢[41:11]，而21:30却说它们原本是一个整体，后来被撕裂开来。’首先让我们看看每节经文的原文。《先知书》章第30节说：”

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:

另一方面,《赛季》（Fussilat）章第11和第12节说： Wait — correction: the surah name should be kept as in the original text, which is "Fussilat" (Soorah Fussilat). Corrected translation: 另一方面,《Fussilat》章第11节和第12节说：

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

令人惊讶的是，一位接受过美国大学教育的批评者竟会在这两节经文之间发现矛盾，因为这类大学所教授的主流宇宙起源理论正是大爆炸理论。天文学家和物理学家认为，宇宙中的全部物质都源于一种密度和温度极高的状态，随后发生爆炸而分裂，温度和密度迅速下降。这使得某些原子核得以形成。他们说，经过一百万年，宇宙已足够冷却，使氢原子和氦原子得以形成。又过了几亿年，膨胀的气体云中的密度涨落最终导致其分离成星系。星系中的气体云随后聚集，形成一颗颗独立的恒星。65 这一模型设想了创造过程中的两个阶段。第一阶段是一团难以想象的致密实体。第二阶段是一团膨胀的高能粒子云，它最终冷却到足以被称为气体云的程度，星系便由此形成。

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.

这位批评者引用的两段古兰经文描述了宇宙历史中的两个阶段。两段经文都没有明确指出哪一种状态先出现,但认为原初存在一团紧密聚合的物质,后来被裂开,从而进入气态("烟雾")阶段,天空随后由此分化而成,这并非牵强的推测。

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.

“同一位批评者写道：‘人是由什么被创造的？血块[96:1-2]，水[21:30, 24:45, 25:54]，“发出声响的”（即经过焙烧的）泥土[15:26]，尘土[3:59, 30:20, 35:11]，无物[19:67]，而这又在52:35中被否定，大地[11:61]，一滴浓稠的液体[16:4, 75:37]。’让我们来看一下所引用的经文。”

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:

这种所谓矛盾的看法，源于将形而上学、化学和生物学混为一谈，也源于混淆了生物创造过程的不同阶段。前两节经文是从形而上学的角度谈论创造。在第一节中，安拉提醒人类，祂从无到有创造了他们以及整个受造界，这是祂最崇高的属性之一。在第二节中，祂提出一个修辞性的问题，以突出无神论所蕴含的站不住脚的结论："如果你们否认真主的存在，那么你们相信是虚无把你们带到了世间吗？"因此，这两节经文之间并不存在矛盾。

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.

接下来的三节经文指出，所有生物，包括爬行动物和人类，都是由水创造的。这是没有人否认的生物学事实。所有生物的生理机能都以水为基础。

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.

接下来的经文说明，人类是由尘土和泥土创造的，并且是从大地中被造出来的。对这些经文有两种可以接受的注释。一种认为，它们指的是人类的始祖阿丹。另一种认为，它们指的是每个人的化学构成。碳、氢、氮等元素存在于大地之中。通过光合作用，这些元素转化为植物性物质，人类或直接食用它们，或食用以植物为食的动物的肉而间接获得它们。因此，一切生物的本源最终是大地，或者用另一种说法，是大地的尘土；尘土与水结合后，便称为“泥土”。

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.’

其余经文提到的是人类受造的生理层面。"纳特法"（nutfah）一词通常指男性的精液，但从语言上讲，它也可以用来指女性的生殖液。受精卵在《古兰经》中被称为"纳特法·阿姆沙吉"（nutfah amshaaj），即"混合的液体"。在一段圣训中，"纳特法"一词明确用来指女性的液体。据传，先知ﷺ曾被问到人是由什么创造的，他回答说：

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,

受精之后，胚胎会附着在子宫壁上。正是在这一阶段，它在阿拉伯语中被称为“阿拉克”（'alaq）。79 因此，这些经文之间并不存在任何矛盾，全赞归于真主。

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.