Is it possible to respond to those who claim there are contradictions in the Noble Quran, based on the verses that indicate: 1. The mutability and immutability of God's words? 2. The estimation of a day as a thousand years and fifty thousand years in God's sight? 3. The existence and non-existence of intercession? 4. The people of Paradise being a few from the former generations and many from the latter, or a multitude from the former generations and a multitude from the latter? 5. The salvation of non-Muslims along with Muslims, and the salvation of Muslims only? 6. The command to pardon and the prohibition thereof? 7. The prohibition of obscenity and the command thereof? 8. Swearing by the city and not swearing by it? 9. The prohibition of hypocrisy and compelling it? 10. The Quran being clear (Mubin) and ambiguous (Mutashabih)?

The Quran is the speech of Allah, the All-Knowing; there is no contradiction in it. In ancient times, the enemies of Islam found no fault in its style, despite their rejection of the message of Muhammad, peace be upon him. The verses in which contradiction is claimed, contain no contradiction:

"No change is there in the words of Allah." (Jonah:64) and "And when We substitute a verse in place of a verse..." (An-Nahl:101): The first refers to the immutability of divine promises, while the second speaks of abrogation, meaning the removal of one ruling from a verse and the establishment of another.

"And no one can alter His words." (Al-Kahf:27) and "Whatever verse We abrogate or cause to be forgotten..." (Al-Baqarah:106): The first means there is no alteration or distortion of Allah's words, while the second deals with the few abrogated verses.

"Indeed, it is We who sent down the Dhikr (the Quran), and indeed, We will be its guardian." (Al-Hijr:9) and "Allah obliterates what He wills and establishes what He wills..." (Ar-Ra'd:39): The first confirms the preservation of the Quran from alteration, while the second relates to Allah's disposal of the affairs of His servants and His decree.

"He arranges [each] matter from the heaven to the earth; then it will ascend to Him in a Day, the extent of which is a thousand years of those which you count." (As-Sajdah:5) and "The angels and the Spirit ascend to Him in a Day the extent of which is fifty thousand years." (Al-Ma'arij:4): There is no contradiction. The verse in As-Sajdah addresses the descent and ascent of divine command from heaven, while the verse in Al-Ma'arij speaks of the distance between the Throne and the earth.

Negation and affirmation of intercession: The negated intercession is that which occurs without Allah's permission ("There is no intercessor except after His permission"), and the affirmed intercession is that which Allah permits ("Who is it that can intercede with Him except by His permission?").

"A multitude of the former peoples, and a few of the later peoples." (Al-Waqi'ah:13-14) and "A multitude of the former peoples, and a multitude of the later peoples." (Al-Waqi'ah:39-40): The difference is due to the different categories of people on the Day of Judgment; the first refers to the foremost in faith, the closest [to Allah], while the second refers to the Companions of the Right.

"Indeed, those who believed and those who were Jews or Christians or Sabeans - those who believed in Allah and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve." (Al-Ma'idah:69) and "And whoever desires a religion other than Islam, never will it be accepted from him..." (Al 'Imran:85): The verse in Al-Ma'idah includes those who believed in their prophet in their time and in Muhammad, peace be upon him. The verse in Al 'Imran confirms that Islam is the only accepted religion after the prophethood of Muhammad, peace be upon him.

"So pardon them with a gracious pardon." (Al-Hijr:85) and "O Prophet, strive against the disbelievers and the hypocrites and be harsh upon them." (At-Tawbah:73): The verse about pardoning was revealed before the command to fight, and with the command to fight, striving became obligatory.

"Say, 'Indeed, Allah does not order immorality.'" (Al-A'raf:28) and "And when We intend to destroy a city, We command its affluent ones [to obey Allah], and they defiantly disobey therein..." (Al-Isra:16): Allah does not command immorality, and "We command its affluent ones" means We commanded them to obey, but they became defiantly disobedient.

"No! I swear by this city," (Al-Balad:1) and "And [by] this secure city [Makkah]." (At-Tin:3): The "No" in "No! I swear" is for proper negation or to refute a misconception. In other recitations, it appears as "Lā uqsimu" (I swear) for affirmation.

"Give tidings to the hypocrites that there will be for them a painful punishment." (An-Nisa:138): This verse is a warning to the hypocrites, and there is no contradiction between the Quran being clear (muhkam) and ambiguous (mutashabih); the ambiguous verses, though similar in wording, differ in meaning.