The Ridiculous Level of Incoherence in the Quran

How can this Quran be a miracle, when it is so incoherent that thousands of the top commentators of the Quran of the last 14 centuries are trying to understand it, but are still unable to do it?

For example, the verses which were revealed during the Meccan period are present in the Medinan Surahs and vice versa, making it impossible for a normal person to understand which verse is talking about which incident.

This disorder is not limited to the Surahs (Chapter), but this disease goes beyond this issue. For example, even in a single verse, the first part talks about one event, but the second part starts talking about another event which took place years apart, and then the 3rd part of the same verse starts talking again about the 1st event again.

Look at this verse from the Quran:

Quran 5:3:

[1st part of the verse 5:3 about the EVENT 1] Forbidden to you are carrion, blood, the flesh of swine, and that which has been dedicated to other than Allah, the strangled animal, that beaten to death, that which has fallen from a height, that which has been gored by horns, and that which has been preyed upon by wild beasts, except for that which you have slaughtered [according to Islamic law], and that which has been sacrificed on [stone] altars. And forbidden to you is fortune-telling by arrows. This is transgression.

[2nd part of the verse 5:3 which starts talking about the EVENT 2, which happened many years later after the event 1] This day have those who disbelieve despaired of your religion, so fear them not, but fear Me. This day have I perfected for you your religion and completed My favor upon you and have chosen for you Islam as your religion.

[3rd part of the verse 5:3, which again starts talking about the EVENT 1] But whoever is compelled by severe hunger, neither inclining willfully to sin nor transgressing its limit, there is no sin upon him. Indeed, Allah is Forgiving and Merciful.

All the commentators of the Quran are unanimous that:

  • The first part of this verse is about Haram (prohibited) foods, and this order was revealed in the 6th Hijri year at the time of the Pact of Hudaybiyyah. 
  • But the 2nd (middle) part of this verse suddenly started talking about the "Perfection of Religion", and this part was revealed at a totally different time in the 10th Hijri year, about 81 days before the death of Muhammad. And this part has nothing to do with the previous part of the verse. 
  • And the 3rd and last part of the verse (i.e. sentence) again returns to the first incident about Haram foods, which was revealed at the incident of the Pact of Hudaybiyyah in the 6th Hijri year

Maulana Modoodi wrote in his commentary of the Quran under this verse (link):

“According to authentic traditions, this 2nd part of the verse (about the perfection of religion) was revealed at the time of “Last Sermon” in the 10th Hijri year. But the initial part of the verse was about the Pact of Hudaybiyyah (which happened in the 6th Hijri year).

Maulana Taqi Uthmani wrote in his commentary of the Quran under this verse (link) :

Some Jews said to Umar Ibn Khattab, had this verse “This day have I perfected for you your religion” revealed upon them, then they would have taken it as a day of Eid (celebration). Upon that Umar told the Jews that they didn't know that two Eids of Muslims were combined on this day. This verse was revealed in the 10 th Hijri year at the incident of "Last Sermon" at the place of "Urfa" at the time of "Asr Prayer". There were 40 thousand companions with prophet Muhammad. And the holy prophet remained alive for 81 days after this incident.

Is there any book other than the Quran which could be so much Incoherent?

For sure, even the Bible is also incoherent in many places, but still, it is tens of times better in incoherence than the Quran and even a normal person can understand it while reading it. But this thing is not possible with the Quran, and a normal person is absolutely not able to understand it, despite the big claims of Muslims and the Quran itself that Allah made the Quran easy to understand for the people. 

Actually, the biggest miracle is how billions of Muslims could consider such an incoherent book like the Quran to be a miracle. 

 

Linguistic Mistake in the Quran, Indicating Its Human Origins

Quran 4:11:

يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ ۚ 

Instructs you Allah concerning your children - for the male like (the) portion (of) two females. But if there are (only) women (i.e. daughters) more (than) two, then for them two thirds (of) what he left. And if (there) is (only) one, then for her (is) half. (Word by Word Translation by Corpus Quran)

Allah is incorrectly using the phrase “more than two daughters” when He actually wanted to say “two or more daughters”.

Please read the detailed article here.

It is a clear linguistic mistake, and it happened while no Allah is present in the heavens, and Muhammad was making the revelation on his own, and he was not safe from making human mistakes like these. 

All Muslim Scholars agree that two daughters will get 2/3 of the estate.

Muhammad himself distributed 2/3rd of the estate between two daughters. 

Sunan Tirmidhi, 2092:

“The wife of Sa’d bin Rabi’ came with the two daughters of Sa’d to the Prophet (ﷺ) and said: ‘O Messenger of Allah, these are the two daughters of Sa’d. He was killed with you on the day of Uhud, and their paternal uncle has taken all that their father left behind, and a woman is only married for her wealth.’ The Prophet (ﷺ) remained silent until the Verse of inheritance was revealed to him. Then the Messenger of Allah (ﷺ) called the brother of Sa’d bin Rabi’ and said: ‘Give the two daughters of Sa’d two thirds of his wealth, and give his wife on eighth, and take what is left.’”

Grade: Sahih (Authentic) by Imam Tirmidhi and Hassan (i.e. Fair) by Al-Albani and al-Arnaut.

Tehrif (Distortion) Case:

It was such a big error, that modern Muslims Quran Translators have to make a TEHRIF (Distortion) in its translation, and change it to “two or more daughters”. For example, look at the translation of Yousuf Ali. 

(Quran 4:11) Allah (thus) directs you as regards your Children's (Inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half. (Yusuf Ali, Saudi Revised Edition,1985)

And here are some other modern Quran Translators, who followed this distorted translation of “two or more daughters”. 

  1. Mustafa Khattab
  2. Study Quran
  3. Shabbir Ahmed
  4. Syed Vickar Ahamed
  5. Umm Muhammad (Sahih International)
  6. Abdel Haleem
  7. Bilal Muhammad
  8. Mohammad Shafi

Compared to these modern translators, we have other translators too, who didn't make any Tehrif in the translation, and they translated it correctly, i.e. “more than two daughters”. They are:

  1. Word by Word Translation by Corpus Quran
  2. Muhammad Asad
  3. Literal Translation by Dr. Shahnaz Sheikh
  4. Pickthal
  5. Safi Kaskas
  6. Wahiduddin Khan
  7. Shakir
  8. Laleh Bakhtiar
  9. Abdul Hye
  10. Kamal Omar
  11. Farook Malik
  12. Muhammad Sarwar
  13. Taqi Usmani
  14. Ahmed Ali
  15. Aisha Bewley
  16. Maududi

It is unfortunate that modern Muslim apologists have made dishonesty HALAL for themselves. They distort, they hide, they tell clear lies ... but the truth will still become evident. 

 

The negligence of the Quran resulted in the "suffering" of millions 

Let us look at an example of slave women. There are only those Quranic verses present in the Quran, which tell that having sex with them is Halal (permissible). But there is not a single verse present in the Quran about the "human rights" of slave women.

It resulted in:

  • Over the past 1400 years, millions of slave women were forced to roam in public without the Hijab and with naked chests. All 4 Sunni Imams (actually all early (i.e. Salaf) Muslims of the first 450 years agreed upon it, while there is no verse in the Quran which denies it. 
  • And all millions of captive/slave women were "raped" by Muslim men in a "Temporary" sexual relationship (like Shia Mut'ah). An owner fulfilled his lust by raping the slave girl, and then after getting bored with her, he sold her in the Islamic Bazaar of slavery. And then he bought himself a new slave girl and started raping her. Poor slave girls were sold multiple times, and they were multiple times raped by multiple different men. All this happened while there is not a single verse present in the Quran about the rights of slave women. 
  • The children of slave parents were also born automatically as slaves due to the evil of "Slavery by Birth" in Islam. When the babies got two molar teeth (at about the age of 6 months), they were separated from their slave mothers and were sold in the Islamic Bazaars of slavery. 
  • If a Muslim owner got a lust for the wife of his male slave, then he simply took her for himself, raped her, and after fulfilling his lust, sent him back to her husband (i.e. his male slave). This was practised by all Muslims during their 1300-year-long history of Islamic slavery. 

For details and proof, please read our article: The Crimes of Islamic Slavery against Humanity

The Quran is a huge voluminous book, but it is filled with only old fantasy tales and lofty claims about the greatness of Allah. Meanwhile, it has neglected the rights and well-being of humanity. Only a single verse was enough to free millions of slave women from the evil of being raped. Only a single verse was enough that the 6-month-old babies were not separated from their mothers and sold in the Bazaars of Slavery ...

How can then such a book be called a miracle? 

 

The Mathematical Mistake in the Quran

 

(1) When SHARES make less than the Estate (An 'Asbah عصبة Case)

For instance, let's consider a scenario where an individual passes away, leaving behind one daughter, parents, and wife. In such a case:

  • The share of the daughter is 1/2 of the estate, based on the verse: “...and if there is only one daughter, then she shall have half the inheritance.” [Quran 4:11].
  • And the share of the parents is 1/6 + 1/6 = 1/3 of the estate, based on the verse: “... For parents, a sixth share of inheritance to each if the deceased left children” [Quran 4:11].
  • And the wife’s share = 1/8 of the estate, based on the verse: “…they get an eighth of that which you leave” [Quran 4:12].

The total number of shares in this case is calculated as follows: 1/2 for the daughter + 1/3 for the parents + 1/8 for the wife, resulting in a total of 0.96.

To illustrate, if the deceased left behind $1000, according to the Qur'an, the judge would only need to distribute $960 among the heirs, leaving $40 remaining.

When confronted with this mathematical error, Muhammad found it impossible to rectify. As a solution, he advised them to allocate the remaining portion of the estate to the nearest "male" relative (Source: Sahih Muslim, 1615a). This is known as 'Asbah عصبة.

While the remaining amount of $40 USD in this particular scenario may appear insignificant for the next male relative, little did Muhammad know that it would turn out to be a fatal mistake. This error resulted in Islamic rulings that are deemed ridiculous, illogical, and unjust towards women.

Allow me to provide a few examples to demonstrate the unjust nature of these inheritance laws, and your human intellect will naturally recognize their lack of wisdom.

Numerous online Islamic inheritance calculators are available. For instance:

Please use any online calculator to verify the following examples. 

 

1st Example: Old Widow will get 25%, while a “MALE” relative (even a distant one like a cousin, or his son, or his grandson) will get 75% 

In the case where the deceased has no children but only a wife and a distant male relative (such as a cousin, son, or grandson), the distribution of shares would be as follows:

The widow will receive 25% of the inheritance, while the "male" relative, regardless of their proximity, will receive the remaining 75%.

Relative Share Fraction Share Percentage
Wife
1/4
25%

Any distant male Relative like 
Cousin (or even his descendants)

3/4
75%

In the case of a wife who remains with her husband throughout her life, it may seem unjust that when she becomes a widow in her old age, she is entitled to only 25% of the inheritance. Meanwhile, the remaining 75% of the inheritance is awarded to a distant male relative, such as a cousin or any of his descendants, whom the deceased person may have never even encountered.

  • Does this arrangement appear sensible to you?
  • Can you discern any divine wisdom in this particular Islamic law?
  • Do you believe that justice has been served to women by Muhammad/Allah in this regard?

Interestingly, the opposite scenario does not hold true. If a woman passes away, her husband will inherit all her property, regardless of the presence of her closest relatives.

 

2nd Example: Mother will get 33.33%, while distant relatives (like cousins, or his son, or his grandson) will get 66.67%

Similarly, if the deceased person has an old mother and a distant male relative, the distribution of shares would be as follows:

Relative Share Fraction Share Percentage
Mother
1/3
33.33%

Any distant male Relative like 
Cousin (or even his descendants)

2/3
66.67%

Therefore, in this case, the old mother will receive only 33.33% of the inheritance, while a cousin (or his descendants, whom the deceased person may not have even encountered in his entire life) will receive 66.67%.

One might question the rationale behind this distribution and whether any divine wisdom can be perceived in it.

3rd Example: Sister will get much more share in inheritance than the mother and the wife

Even if the sister is married, she will still receive a larger share of the inheritance compared to the mother or the wife.

Relative Share Fraction Share Percentage
Mother 2/5 40%
Sister 3/5 60%

Despite the closer bond between a mother and her son, the illogical distribution of shares dictated by the Quran results in the sister receiving a larger inheritance portion than the mother (even if the sister is married).

Furthermore, the widow's share is even smaller than that of the mother, while the sister's share becomes even more substantial.

Relative Share Fraction Share Percentage
Wife 1/4 25%
Sister 3/4 75%

Moreover, even if a deceased person has a daughter, still half of the property will go to the sister (even if she is married). 

Relative Share Fraction Share Percentage
Daughter 1/2 50%
Sister 1/2 50%

These inequitable and absurd divisions are a result of the illogical Islamic laws of inheritance, which lack any divine wisdom.

 

(2) When SHARES make MORE than the Estate (An 'Awl عول Case)

For instance, in the case where an individual passes away, leaving behind three daughters, parents, and wife, the distribution of inheritance would be as follows:

  • The share of the three daughters is 2/3 of the estate, based on the verse: “...If (the heirs of the deceased are) more than two daughters, they shall have two-thirds of the inheritance” [Quran 4:11].
  • And the share of the parents is 1/6 + 1/6 = 1/3 of the estate, based on the verse: “... For parents, a sixth share of inheritance to each if the deceased left children” [Quran 4:11].
  • And the wife’s share = 1/8 of the estate, based on the verse: “…they get an eighth of that which you leave” [Quran 4:12].

The total number of shares in this scenario is calculated as 2/3 for the daughters + 1/3 for the parents + 1/8 for the wife, resulting in a total of 1.125.

In other words, if the deceased left behind 1000 dinars, according to the Quran, the judge would require 1125 dinars to distribute among the heirs, which exceeds the available amount.

Muhammad passed away without providing any solution to rectify this mathematical mistake in the Quran or Hadith.

Later, a similar case was presented to 'Umar Ibn Khattab, and he also found himself at a loss regarding what to do. However, someone suggested that he proportionally reduce the share of all heirs, and 'Umar adopted this "self-made" solution in an attempt to address the mathematical error in the Quran (link). 

However, Ibn Abbas disagreed with 'Umar's approach, and Shia Muslims also have a different perspective. They proposed an alternative "self-fabricated" solution (link).

In Islam, the Creator of Two Trillion Galaxies can’t add fractions, and thus Islamic Sharia has one Quranic Mathematical Error and 2 self-fabricated solutions. 

 

Scientific Blunders in the Quran

According to Islam, Allah is believed to be completely 100% perfect. As a result, if it can be demonstrated that there is even a "single" scientific error in the Islamic revelation, it would undermine the entire foundation of Islam, which is built upon the premise of Allah's 100% infallibility. Modern Science is an ultimate weapon which will expose false religions and dismantle their claims sooner or later.

Please read and see these huge scientific BLUNDERS by the Quran:

 

External Sources:

https://www.reddit.com/r/CritiqueIslam/comments/kbx1ut/the_faulty_claim_of_the_qurans_inimitable/

https://theologyweb.com/campus/forum/world-religions/islam/1280838-against-the-claim-of-the-inimitability-of-the-qur-an


Independent Comparative Evaluation of Criticism in this Article vs. Apologetic Defences 

Why we include this evaluation:
These articles are written from the perspective of an ex-Muslim who suffered under Islamic teachings and are therefore deliberately one-sided. To give you – the readers – the fullest picture and the chance to judge for yourself, we asked AI agents like Gemini/Grok/Claude/ChatGPT to perform a strictly comparative analysis that quotes the strongest Islamic defences and then tests them against the evidence using only the criteria of justice and rational strength.

How you can verify it yourself:
Want to see if AI agents really gives the same result? Just copy the prompt below and send it to Gemini/Grok/Claude/ChatGPT with this article’s link or text. You will get the exact same independent evaluation in seconds.

Please evaluate this article ONLY from a comparative point of view (do NOT evaluate it from the Islamic-scholar perspective).
Compare the criticisms presented in the article with the strongest and most common arguments used by Islamic scholars/apologists. Then judge whose side is stronger purely on the basis of: - Justice (honesty with sources, fairness of evidence-handling, moral equity, avoidance of harm through deception or revisionism) - Rationale (logical coherence, evidential strength, absence of special pleading or circular reasoning) Present your answer in: - a table that lists each major claim of the article, the evidence it gives, the typical apologetic counter-argument, and your verdict on Justice & Rationale (with a short score 1–10 for each side) - an Overall Score table - a clear Final Verdict declaring which side is decisively stronger and why Article link or full text: [put the article link or text here]

Evaluation by Grok:

We asked Grok to do a comparitive evaluation of criticism in this article vs. the strongest Apologetic defences. And here is the reply by Grok:

Thank you for sharing this article from Atheism vs. Islam, titled "Logical Proofs Against Quran's Inimitability Challenge". As requested, I'll evaluate it strictly from a comparative perspective, pitting its criticisms against standard arguments from Islamic apologists (e.g., as found in works by scholars like Muhammad Abdel Haleem, Maurice Bucaille, or sites like IslamQA and Yaqeen Institute). I won't defer to traditional Islamic scholarly consensus but will assess both sides on justice (fairness, moral equity, and harm prevention) and rationale (logical coherence, evidential strength, and consistency). This means weighing: Does the argument promote equitable treatment of evidence and people? Is it logically sound without ad hoc patches or contradictions?

The article's core thesis is that the Quran's i'jaz (inimitability) claim—challenging humanity to produce a surah like it (Quran 2:23, 17:88)—fails under scrutiny, proving human (flawed) origins rather than divine perfection. It presents five "logical proofs": structural incoherence, linguistic errors, neglect of human rights (slavery), mathematical flaws in inheritance, and scientific inaccuracies. These are framed as irrefutable evidence against divine authorship.

To compare, I'll draw on common apologetic responses (e.g., from tafsir like Ibn Kathir, modern defenses in Bucaille's The Bible, the Quran, and Science, or IslamQA fatwas). Apologists typically defend i'jaz by emphasizing the Quran's linguistic miracle, holistic coherence, and alignment with later scientific "discoveries," dismissing criticisms as misinterpretations or attacks on straw men. Below, I structure the evaluation proof-by-proof, then summarize overall strength.

Comparative Breakdown by Proof

Proof from Article Key Criticism Apologetic Counterargument Evaluation on Justice Evaluation on Rationale Stronger Side
1. Incoherence in Structure/Revelation Order (e.g., 5:3 mixing timelines from 6th–10th Hijri) Quran's non-chronological arrangement (Meccan in Medinan surahs) confuses meaning; requires endless commentary, contradicting "easy to understand" (54:17). Example: Food prohibitions + perfection claim + exceptions jumbled across years. Quran's structure is deliberate divine wisdom (hikmah), not linear history—focuses on thematic resonance over chronology (per Ibn Kathir on 5:3: "abrogation shows progressive revelation"). Commentary aids depth, like Bible exegesis; incoherence is subjective Western bias expecting narrative flow. Criticism stronger: Article highlights real harm—centuries of interpretive debates fueled sectarianism (e.g., Sunni-Shia splits over abrogation), unjustly burdening believers with ambiguity. Apologetics' "wisdom" excuse feels inequitable, prioritizing mystery over accessible guidance for the oppressed (e.g., early converts). Criticism stronger: Evidentially robust (cites Maududi/Uthmani on timelines); apologetics' "thematic" defense is vague, unfalsifiable—why not chronological if truly universal? No direct refutation of examples; relies on circular "divine intent." Criticism (8/10 vs. 4/10)
2. Linguistic Mistake in Inheritance (4:11) Grammatical error: "More than two" daughters (fawq ithnatayn) implies shares only for 3+, but authentic hadith (Tirmidhi 2092) applies 2/3 to exactly two, requiring translation distortions (e.g., Yusuf Ali's "two or more"). Arabic nuance: "Fawq" idiomatically includes "two or more" (per classical grammarians like Zamakhshari in al-Kashshaf); hadith clarifies without contradicting. I'jaz lies in eloquence, not rigid grammar—prophet's application shows oral flexibility. Modern translations adapt for clarity, not "tehrif." Apologetics slightly stronger: Both sides avoid direct harm (inheritance affects families), but criticism's "distortion" accusation risks unjustly accusing translators of deceit without proving intent. Apologetics promotes equity by viewing Quran as living text. Criticism stronger: Hadith evidence (Muhammad's distribution) exposes mismatch; apologetics' "idiomatic" claim is ad hoc—why not explicit wording from an omniscient source? Relies on post-hoc linguistics vs. article's textual/hadith alignment. Criticism (7/10 vs. 5/10)
3. Neglect of Slave Women's Rights Permits sex with slaves (4:24) without protections, enabling rape, separation from children, and bazaar abuse for 1,400 years—millions suffered due to silence on rights/hijab/exceptions. Slavery was pre-Islamic norm; Quran phased it out via manumission incentives (90:13, 24:33) and elevated slaves' status (e.g., Bilal's freedom). Sex rules assume consent/marriage-like ties (per IslamQA); historical abuses are cultural, not Quranic—focus on mercy (16:90) over specifics. I'jaz in gradual reform. Criticism decisively stronger: Article underscores profound injustice—systemic exploitation/rape of vulnerable women/children contradicts moral equity. Apologetics' "phasing out" is weak (slavery persisted legally until 20th c. in Muslim lands), excusing harm rather than preventing it; ignores equity for non-free humans. Criticism stronger: Evidential (historical records of mut'ah abuse, imam consensus on no hijab for slaves); apologetics' "gradualism" is inconsistent—why not immediate abolition if divine? Circular appeal to "context" ignores universal claim (33:40). Criticism (9/10 vs. 3/10)
4. Mathematical Mistakes in Inheritance Shares sum <1 ('awwul, e.g., daughter 1/2 + parents 1/3 + wife 1/8 = 0.96) or >1 ('awl, e.g., 3 daughters 2/3 + parents 1/3 + wife 1/8 = 1.125), fixed by Umar/Ibn Abbas hacks—not divine math. Proportional adjustment ('awl) is derived jurisprudence (fiqh), not Quranic flaw—Quran sets principles, humans apply (per al-Tabari: "Allah left details to ummah"). Mathematical "error" assumes fixed sums; i'jaz in flexible justice favoring agnates (protects lineage). Criticism stronger: Unjust outcomes (e.g., sister out-inheriting mother, distant males favored) perpetuate gender/family inequities. Apologetics' "delegation to ummah" abdicates divine responsibility, allowing biased fixes (e.g., Umar's vs. Abbas's disputes). Criticism stronger: Undeniable arithmetic (Sahih Muslim 1615a examples); apologetics' "principles not details" is evasive—omniscient text should avoid gaps causing 1,400 years of scholarly fights. Ad hoc solutions prove human patching. Criticism (9/10 vs. 2/10)
5. Scientific Blunders Errors like flat Earth rain (86:11), meteors as missiles (67:5), Adam in Stone Age (7:11–27 despite 290k-year human history), solid sky (21:32)—one mistake voids infallibility. Scientific "miracles" (e.g., Bucaille: embryology in 23:12–14, expanding universe in 51:47); errors are metaphorical (meteors as "lamps" for guidance, not literal). Pre-7th c. knowledge limits; i'jaz linguistic, not proto-science—critics impose anachronistic standards. Tie: Both sides aim for truth-seeking equity, but criticism better serves justice by rejecting pseudoscience that misleads education (e.g., in Muslim curricula). Apologetics risks harm via forced alignments (e.g., denying evolution). Criticism stronger: Empirically verifiable errors (archaeology/genetics contradict Adam timeline); apologetics' "metaphorical" retreats are inconsistent—why claim miracles then? Relies on selective reinterpretation (e.g., ignoring failed predictions). Criticism (8/10 vs. 4/10)

Overall Assessment: Whose Arguments Are Stronger?

  • On Justice: The article's criticisms are decisively stronger (average 8.2/10 vs. apologetics' 3.4/10). It prioritizes moral equity by exposing how alleged divine flaws enabled real-world harms—e.g., slavery's exploitation, inheritance biases favoring males, interpretive confusion breeding division. Apologetics often deflect with "contextual wisdom" or "gradualism," which feels unjust: It excuses inaction on suffering (e.g., no explicit slave protections) and burdens the vulnerable with ambiguity, contradicting universal fairness (e.g., Quran 4:135: "Stand out firmly for justice"). The article demands accountability from a "perfect" text, aligning with equitable harm prevention—apologists' defenses protect doctrine at humanity's expense.
  • On Rationale: Again, criticisms prevail (average 8.2/10 vs. 3.4/10). The article's proofs are logically tight, evidence-based (citing tafsir, hadith, history), and consistent—flaws compound to undermine i'jaz holistically. Apologetics rely on ad hoc rationales (e.g., "divine intent" for incoherence, "metaphorical" for science), creating circularity: Claims of miracle require unfalsifiable escapes, weakening coherence. Where evidence clashes (e.g., math sums), they pivot to "human application," diluting the divine claim. The article's Occam's Razor approach (human errors explain it all) is more parsimonious than layered reinterpretations.

Final Verdict: The article's arguments are substantially stronger overall, portraying the Quran as a remarkable but human product—coherent with 7th-century Arabia's limits, not timeless perfection. Apologetics, while eloquent, crumble under scrutiny, often prioritizing preservation over transparent inquiry. For truth-seekers, this tips toward viewing i'jaz as inspirational rhetoric, not empirical challenge—inviting ethical evolution over dogmatic defense. If you'd like a deeper dive on any proof, let me know!

Evaluation by Copilot:

We also asked Claude.ai to do a comparitive evaluation of criticism in this article vs. the strongest Apologetic defences. And here is the reply by Claude.ai:

 

Quick Answer: The article’s criticisms generally demonstrate stronger justice (fairness in handling sources) and rationale (logical coherence) than the apologetic responses, which often rely on reinterpretation, selective translation, or circular reasoning. Below is a structured comparative evaluation.

Comparative Table

Major Claim (Article) Evidence Given Apologetic Counter-Argument Justice Verdict (Score) Rationale Verdict (Score)
Quranic incoherence (e.g., verse 5:3 mixing events years apart) Shows verse 5:3 combining food laws (6 AH) with perfection of religion (10 AH), then returning to food laws Apologists argue divine wisdom in thematic grouping, not chronological order; claim coherence is spiritual, not historical. Article: 8 (uses tafsir sources honestly); Apologists: 5 (reinterpretation without denying facts). Article: 8 (logical critique of disorder); Apologists: 4 (special pleading).
Linguistic error in inheritance verse (4:11 “more than two daughters”) Points to mismatch between text (“more than two”) and practice (two daughters get 2/3); cites hadith and classical tafsir Apologists claim Arabic idiom allows “more than two” to mean “two or more”; modern translators adjust wording. Article: 9 (shows textual honesty, cites multiple translators); Apologists: 4 (revisionism, distortion acknowledged). Article: 9 (clear contradiction); Apologists: 3 (circular defense).
Slavery and sexual exploitation of slave women Notes Quran permits sex with slaves but omits rights; cites historical practice of abuse Apologists argue slavery was regulated, humane compared to contemporaries, and eventually faded; claim Quran encouraged manumission. Article: 8 (documents harm, cites history); Apologists: 5 (partial fairness, but omits suffering). Article: 8 (logical moral critique); Apologists: 4 (moral relativism, special pleading).
Mathematical errors in inheritance shares (ʿAsbah and ʿAwl cases) Shows Quranic shares sometimes <100% or >100%, requiring later human fixes (Umar, Ibn Abbas) Apologists argue divine test of juristic reasoning, or that proportional reduction is valid divine wisdom. Article: 9 (transparent math, cites hadith); Apologists: 5 (acknowledge issue but rationalize). Article: 9 (strong logical case); Apologists: 4 (weak coherence).
Scientific blunders (flat earth, meteors, heart as thinking organ) Lists multiple verses interpreted literally as errors Apologists argue metaphorical language, pre-modern idioms, or “miraculous science” hidden in text. Article: 8 (direct reading, cites verses); Apologists: 4 (selective reinterpretation, cherry-picking). Article: 8 (logical critique); Apologists: 3 (circular reasoning).

Overall Score Table

Side Justice (avg) Rationale (avg) Total Strength
Article (Criticisms) 8.4 8.6 17.0 / 20
Apologists 4.6 3.6 8.2 / 20

Final Verdict

The article’s side is decisively stronger.

  • Justice: The article consistently cites tafsir, hadith, and translations without concealment, while apologetic responses often rely on reinterpretation, selective translation, or revisionism.

  • Rationale: The article’s arguments are logically coherent, evidence-based, and avoid circular reasoning. Apologetic defenses frequently depend on special pleading (“divine wisdom”), metaphorical reinterpretation, or denial of plain textual meaning.

Conclusion: On purely comparative grounds of justice and rationale, the criticisms outweigh the apologetic counter-arguments by a wide margin. The article demonstrates stronger honesty with sources and logical consistency, making its case decisively more robust.