Refuting Islam

Borrowed Narratives, Broken Logic: The Qur’an’s Patchwork of Scriptures

The Qur’an repeatedly claims to be a “clear book” (kitābun mubīn) that confirms earlier revelations (Surah 2:41, 5:48). It positions itself as the final installment in a divine trilogy — perfect, unaltered, and consistent. But a close reading exposes a different reality: a text stitched together from earlier traditions, riddled with internal contradictions, and altered to serve the theological needs of Muhammad’s evolving mission.

1. Recycled Stories, Rewritten Roles

Far from offering new revelation, the Qur’an repackages older material — often with significant distortions.

Abraham and the Idols (Surah 21:57–68)

The Qur’an’s tale of Abraham smashing idols and being thrown into a fire is not found in the Torah. Instead, it closely resembles Jewish Midrashic literature like Midrash Rabbah and Genesis Rabbah, written centuries earlier. In those texts, Abraham debates with idol worshipers and smashes their idols, much like in the Qur’anic version. The story is not historical — it’s folkloric. Yet the Qur’an presents it as literal history.

Infant Jesus Speaking from the Cradle (Surah 19:29–30)

This detail is missing from the Gospels but found in the Arabic Infancy Gospel, an apocryphal Christian text written centuries after Jesus. In that version, baby Jesus speaks miraculously to defend his mother’s honor — the same narrative arc we see in the Qur’an. Again, the Qur’an borrows a legend and reframes it as divine revelation.

The Seven Sleepers (Surah 18:9–26)

The Qur’anic story of youths who sleep in a cave for centuries and then awaken is a retelling of the Christian legend of the “Seven Sleepers of Ephesus,” a popular tale circulated in Syria and Anatolia in late antiquity. The Qur’an reuses the story but muddles the details: How many were there? How long did they sleep? The text offers vague or contradictory answers — and then tells readers not to inquire further (18:22).

These examples reveal a pattern: the Qur’an doesn’t confirm earlier scriptures; it cannibalizes and modifies them.

2. Internal Contradictions, Theological Confusion

The Qur’an insists it is free from contradiction (Surah 4:82). Yet contradictions are woven into its very fabric.

Creation: Six Days or Eight?

Surah 7:54 and 10:3 state the universe was created in six days.
But Surah 41:9–12 outlines a creation timeline totaling eight days. Islamic apologists claim the days overlap — but the plain reading suggests otherwise.

Alcohol: Blessing or Curse?

Surah 16:67 calls alcoholic drink “a good provision.”
Surah 2:219 admits it has sin, but some benefit.
Surah 5:90 declares it "abomination" and forbids it entirely.

The progressive change is undeniable. What began as a tolerated social norm became a criminal offense — suggesting moral relativism in a supposedly eternal law.

Jews and Christians: Saved or Cursed?

Surah 2:62 and 5:69 affirm that Jews, Christians, and Sabians who believe in God and the Last Day “shall have no fear.”
Yet Surah 5:60 brands Jews as “apes and pigs.”
Surah 3:85 says anyone who seeks a religion other than Islam “it will never be accepted of him.”
Surah 98:6 declares disbelievers from the People of the Book will be in “hellfire, to dwell therein forever.”

These are not interpretive tensions — they are outright contradictions.

3. Abrogation: When God Changes His Mind

Surah 2:106 introduces the concept of naskh — divine abrogation:

“We do not abrogate a verse or cause it to be forgotten except that We bring forth one better than it or similar to it.”

If God is omniscient and His word eternal, why would His revelations need revision?

Peaceful verses like “There is no compulsion in religion” (2:256) are later abrogated by the “Sword Verse” (9:5), which commands fighting pagans.
Early Meccan verses preach tolerance; later Medinan verses endorse warfare, subjugation, and jizya taxes (9:29).

This points not to divine clarity but evolving political strategy. As Muhammad gained power, so did the tone of his revelations.

4. A "Clear Book" that Requires Volumes of Commentary

Despite claiming to be “detailed” and “fully explained” (Surah 6:114), the Qur’an offers little detail on foundational practices:

No fixed number of daily prayers
No clear prayer times
No instructions on how to perform Hajj rituals
No explanation of zakat rates or how to distribute it

As a result, Muslims rely heavily on Hadith, Tafsir, and Fiqh to implement basic religious duties. Ironically, many of these secondary texts contradict each other — and in some cases, even contradict the Qur’an.

This undermines the Qur’an’s claim to be complete, clear, and self-sufficient.

5. A Theological Patchwork — Not a Unified Revelation

When you step back, the picture becomes clear:

Stories are copied from apocryphal sources.
Verses contradict one another, often depending on political context.
Core beliefs (like Isa’s return, jinn possession, or abrogation) rest not on the Qur’an, but Hadith.
Theological consistency is sacrificed for doctrinal convenience.

The Qur’an is not a self-contained revelation but a collage of oral legends, scriptural edits, and shifting claims designed to consolidate Muhammad’s authority.

Conclusion: A Revelation That Rewrites, Replaces, and Reverses

Rather than confirming previous scriptures, the Qur’an reinterprets them to suit its own agenda. Rather than maintaining divine consistency, it introduces contradictions and retroactively explains them away through abrogation. Rather than standing alone, it relies on later texts to fill its gaps.

If divine truth is supposed to be timeless, clear, and unchanging — the Qur’an falls far short.