Al-A‘la 87:9 and Al-Ghashiyah 88:21: Is There a Contradiction?
The alleged contradiction collapses because the Quran distinguishes between the duty of giving reminder and the wisdom of continuing reminder when benefit is no longer expected. Some verses command the Prophet ﷺ to remind people generally, while another verse says to remind if the reminder benefits. These are not contradictory. The first establishes the general duty of conveying the message; the second clarifies the wisdom, scope, or rhetorical meaning of reminder when people persist in rejection.
Their aim is to challenge the infallibility of the Quran by claiming that one verse restricts what another verse makes general.
There is no contradiction. The scholars reconciled the verses in several ways: the general command to remind may be restricted by the verse mentioning benefit; the phrase may contain an omitted meaning, namely “whether it benefits or does not benefit”; “if” may be understood in the sense of “what” or “when”; reminder may have stages, where initial reminder is obligatory while continued repetition depends on expected benefit; or the condition may be rhetorical, intended to condemn those whose hearts are dead to guidance.
The General Command to Remind
“So remind, for you are only a reminder.”
This verse commands the Prophet ﷺ to remind. His duty is to convey, warn, advise, and establish the proof. He is not responsible for forcing people into guidance, nor does he control the hearts of those who hear.
The same meaning appears elsewhere in the Quran:
“But if they turn away, We have not sent you over them as a guardian. Upon you is only conveyance.”
The general command therefore establishes the prophetic duty of conveying the message. It does not mean that reminder must be repeated forever in every circumstance, even after it becomes clear that the person addressed is only increasing in stubbornness.
The Verse That Mentions Benefit
“So remind, if the reminder should benefit.”
This verse mentions benefit in connection with reminder. The problem is not in the verse; the problem is in the critic’s assumption. He assumes that mentioning benefit must cancel the general command to remind, when the scholars gave several valid explanations of how both verses work together.
The Quran does not contradict itself here. One verse establishes the general command to remind, while the other clarifies the wisdom, condition, stage, or rhetorical force of reminder.
First Reconciliation: The General Is Restricted by the Specific
One reconciliation is that the verse in Surah Al-Ghashiyah is general, while the verse in Surah Al-A’la restricts it. In other words, reminder is commanded generally, but it is applied with wisdom where reminder is beneficial or where benefit can reasonably be hoped for.
The general wording is broad and unrestricted in expression, while the restricted wording limits the meaning by a specific condition or qualification. In this discussion, the general command to remind is understood in light of the verse mentioning benefit.
[!scholar] Ibn Kathir — Tafsir al-Quran al-Azim
Ibn Kathir explained the verse as meaning: remind where reminder is beneficial. From this, the etiquette of spreading knowledge is taken: knowledge should not be placed with those who are not worthy of it.
This is also supported by the statement attributed to Ali رضي الله عنه:
“You will not tell people a hadith that their minds cannot comprehend except that it will be a trial for some of them.”
The point is not that truth should be hidden from those who need it. The point is that reminder and teaching require wisdom, timing, suitability, and awareness of the audience.
Second Reconciliation: The Meaning Includes Both Benefit and Non-Benefit
Another reconciliation is that reminder remains obligatory whether it benefits or not, and the verse contains an omitted meaning. The meaning would be: remind whether the reminder benefits or does not benefit.
This style exists elsewhere in Arabic expression and Quranic wording, where one side of a pair is mentioned while the other is understood.
“And He made for you garments that protect you from heat.”
The verse mentions protection from heat, but garments also protect from cold. Mentioning one of two opposites can indicate the other, especially when the context makes it understood. The Arabs addressed by the verse lived in a hot land, so heat was mentioned because it was more immediate to their environment.
Al-Farra’ and An-Nahhas held that the meaning is: if the reminder benefits and if it does not benefit. Al-Wahidi agreed with this meaning. Al-Jurjani said reminder is obligatory even if it does not benefit, and Al-Shawkani considered this interpretation stronger.
According to this interpretation, the Prophet ﷺ was sent to warn, remind, and remove excuse. His duty of reminder remains, even if some people do not benefit from it.
Third Reconciliation: “If” Means “What”
A third explanation is that “if” is interpreted with the meaning of “what.” The meaning would then be: remind with what benefits as reminder.
This interpretation does not make the verse conditional in the sense imagined by the critic. Rather, it directs the reminder toward beneficial content. The reminder itself is beneficial in its nature, but people differ in whether they receive it properly.
Fourth Reconciliation: Reminder Has Stages
A strong reconciliation is that reminder has stages.
The first stage is giving reminder repeatedly, even if benefit is not immediately seen. This fulfills the obligation of conveying the message and establishes Allah’s proof against creation.
“Messengers as bearers of good news and warners, so that mankind would have no argument against Allah after the messengers.”
The second stage is continuing reminder where benefit is still expected. If there is hope that the person may reflect, soften, repent, or understand, then continued reminder has purpose.
But if it becomes known through clear evidence that reminder will not benefit a particular person, then continuing endlessly becomes futile. The verse in Al-A’la speaks to this wisdom: remind when reminder benefits, or when benefit remains possible.
When Is Reminder Known Not to Benefit?
There are cases where reminder is known not to benefit.
The first case is when Allah Himself informs us of that outcome. Abu Lahab is the clearest example.
“He will burn in a Fire of flame, and his wife, the carrier of firewood.”
After the Quran revealed that Abu Lahab and his wife were among the people of the Fire, the reminder had already been repeated and the proof had been established. The Prophet ﷺ was not required to continue reminding them as though their outcome remained unknown.
The second case is when the context of the situation shows persistent rejection after the truth has been made clear.
A qarinah is an indication or contextual sign that points to the intended meaning or reality of a situation.
If someone rejects faith, turns away from the Messenger ﷺ out of stubbornness, and persists in denial after knowing the truth of Islam, then repeating reminder endlessly is not required after the proof has already been established.
Lajjajah refers to stubborn dispute, conflict, and insistence upon a position while refusing to turn away from it.
Examples include those who persisted in disbelief and obstinacy after the truth had become clear to them, such as Abu Lahab, Abu Jahl, and Al-Walid ibn Al-Mughirah.
Fifth Reconciliation: “If” Means “When”
Another explanation is that “if” can carry the meaning of “when.” This is the view associated with the Kufians. On this reading, the meaning becomes: remind when the reminder benefits.
The Quran contains examples where conditional wording carries a meaning close to this usage:
“O you who believe, do not take as allies those who take your religion in ridicule and amusement from those who were given the Scripture before you and the disbelievers. And fear Allah, if you are believers.”
“Do not weaken and do not grieve, and you will be superior if you are believers.”
The meaning is not that believers may or may not be believers in a doubtful sense. Rather, the wording carries rhetorical and contextual force. Likewise, “if the reminder benefits” can be read in light of context, not as a contradiction of the general command.
Sixth Reconciliation: The Condition Condemns the Disbelievers
Another explanation is that the conditional phrase is rhetorical and intended to condemn the disbelievers. The meaning is that reminder would benefit if the one addressed had a living heart capable of receiving truth, but the stubborn rejecter is like one dead to guidance.
The source cites the line of poetry:
You would have made me hear if you called out to someone alive,
but there is no life in the one you call.
This is a powerful rhetorical meaning. The issue is not that reminder lacks truth or benefit in itself. The issue is that the one being addressed has become spiritually unreceptive due to stubborn rejection.
Conclusion
The general command to remind establishes the duty of conveying the message, warning people, and establishing the proof. The verse mentioning benefit either restricts continued reminder to cases where benefit is expected, contains an omitted meaning, refers to beneficial reminder, speaks about the stage after proof has been established, uses “if” in the sense of “when,” or condemns those whose hearts are dead to guidance.
Reminder is obligatory at the beginning in order to establish proof and remove excuse. But if clear indications show that reminder will no longer benefit — such as Allah informing us of a person’s final state, or the person persisting in stubborn rejection after repeated clarification — then continuing reminder endlessly is not required.
The objection fails because it treats rhetorical, legal, and contextual usage as contradiction.
Sources: (1) Ibn Kathir, Tafsir al-Quran al-Azim, Dar al-Ma’rifah, Beirut, 1400 AH / 1980 CE, Vol. 4, p. 500. (2) Al-Qurtubi, Al-Jami’ li Ahkam al-Quran, Dar Ihya’ al-Turath, Beirut, 1405 AH / 1985 CE, Vol. 20, p. 20. (3) Dr. Muhammad Abu al-Nur al-Hadidi, Al-Bayan fi Daf’ al-Ta’arud al-Mutawahham bayn Ayat al-Quran, Maktabat al-Amanah, Cairo, 1401 AH / 1981 CE, pp. 50–53. (4) Muhammad al-Amin al-Shanqiti, Daf’ Iham al-Idtirab ‘an Ayat al-Kitab, Arab History Foundation, Beirut, 2nd ed., 1420 AH / 2000 CE, pp. 263–266, with modifications.