Contents

Muhammads fallible memory ......................................................................................................................................................................................................... 2

Introduction ................................................................................................................................................................................................................................. 2
How myths are made ................................................................................................................................................................................................................... 2
Humans vs. Allah .......................................................................................................................................................................................................................... 3
Allah vs. the CD ROM ................................................................................................................................................................................................................... 3
The divine Quran hypothesis ....................................................................................................................................................................................................... 4
Method ........................................................................................................................................................................................................................................ 5
Extracts of quotes .................................................................................................................................................................................................................... 5
Sentence conjunctions ............................................................................................................................................................................................................. 6
Defining a contradiction........................................................................................................................................................................................................... 6
Test case: Moses and the burning bush ...................................................................................................................................................................................... 7
Test case: The creation of Adam ................................................................................................................................................................................................ 12
Test case: Adam and his wife, Iblis, and the fruit ...................................................................................................................................................................... 25
Test case: Pharaoh, Moses, and the rod .................................................................................................................................................................................... 28
Conclusion .................................................................................................................................................................................................................................. 33

Muhammads fallible memory

Introduction
In chapter 4 verse 82 the Quran puts forward a challenge
Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much contradiction
There is no reason why it shouldnt be possible for a human to spend 23 years creatively working on a text without any contradictions in it. Putting that
aside, its still an important statement because, although it doesnt give us a means of proving the Quran is divine, it does give us a potential means of
proving its claim to divine authorship is false. In science this is called Falsifiabilty, any hypothesis that cannot be falsified under any circumstances is useless,
so this is possibly one of the most useful verses in the Quran.
I have used the Sahih International English translation.

How myths are made

Humans are myth machines. Unless we deliberately concentrate on what we are doing we tend not to remember things exactly as they were. As we retell
a story we can easily slightly misquote what was said by the people in it. We tend to remember our interpretation of what happened rather than a precise
account. This is simply because we are fallible humans.
Of course, as humans, we can accept slight variances in words as long as they portray the same meaning. When we need an accurate and durable record of
what was said we use technology to record the event for us. That way we can refer back to it to ensure we do not make any errors when we pass on claims
about what was said at any specific point during the event in question.

Humans vs. Allah

Hadiths are a good example of this fallible human memory. There are many recorded hadiths where the collector has written words to the effect of a
narration from a different chain of transmitters has slightly different wording.
As time passes people can mix up words with other words of equal meaning, or forget exactly what was being talked about, or even mix up who said what
and attribute the right words to the wrong person.
A human who gives statements about the same events over a 23 year period is very likely to display evidence of this human trait, as the Quran claims in
chapter 4 verse 82. On the other hand, with a shelf life of between 20 to 100 years, a compact audio disc that is looked after properly can easily recount the
exact details of a story again and again; without word substitution, adding or removing words mid sentence, and certainly without attributing words to the
wrong person. The information it holds can even outlast the physical lifetime of the disc itself by digitally copying the information onto other discs.

Allah vs. the CD ROM

Which should we expect to be more accurate in its ability to record and recall, Allah with a CD ROM? I expect a Muslim would be expected to say Allah is
the most accurate, even if just for the fear of suggesting Allah might be inferior to a piece of plastic that costs only a few pence. Whatever the answer is we
can know one thing, the Quran itself has a messenger of Allah claiming that Allahs record of history is never forgotten and never in error.
<Pharaoh> Then what is the case of the former generations?
<Moses> The knowledge thereof is with my Lord in a record. My Lord neither errs nor forgets.
- Quran 20.51-52
So as long as these messengers purposes were not to spread misinformation, and the purpose of the Quran was not to repeat this misinformation it means
we have another criteria by which we can potentially falsify the claims of the Qurans divine origin.

The divine Quran hypothesis

We have not only established a method of testing the Quran for falsification, we are privileged to have the words in the Quran itself agree with our method
of testing.
Do you recall what I said earlier about humans and myths? I said
Humans are myth making machines
- Me, earlier
Actually thats not true. What I first said was Humans are myth machines, the word making was only used for the first time just now. Is this a
contradiction? The words may be different but they clearly do not contradict each other, they mean the same thing.
However, there is a contradiction. It lies not in the meaning of the two sentences but in the precise wording I used was when I recalled what I said. The
statement I said: Humans are myth making machines is factually incorrect, whereas the statement I said: Humans are myth machines is correct.
My later claim of what was said is what is inconsistent, the kind of inconsistency the Quran claims it would not have if it originates from an entity that never
makes errors and never forgets. Even if I was recalling an event before I started to write this document and you didnt know which I said first, it is a very
basic and fundamental logical rule that dictates not both of the following sentences can be true
1. At point X in time I said Humans are myth machines
2. At point X in time I said Humans are myth making machines
For these both to be true we either need to make one of the points in time different, or make both quotes the same, or give me the ability to say two things
at exactly the same time.
The following sentences are equal in meaning
1. Thats one small step for man; one giant leap for mankind.
2. Thats one small step for man, and one giant leap for mankind.
3. Thats one small step for a man, but one giant leap for mankind.

But if you were asked the question Which of these did Neil Armstrong say when he first stepped onto the Moon? which one is the correct answer? Youre
not being asked what Neil Armstrong meant, you are being asked what he said at a specific point in time. He only said one of them, there is only one correct
answer; if you claim he said the words in 2 or 3 then you would be factually wrong, the correct answer is number 1. It was recorded on magnetic media at
the time and has been copied and recounted millions of times ever since, correctly. There is some disagreement when transcribing Neil Armstrongs words
to paper, did he said Thats one small step for man or did he say Thats one small step forruh (for a) man? The recording remains independent of this
human subjectivity.
So, to test the Quran against its own falsifiable criteria I am going to examine different recollections of the same story within the Quran and compare what
each recollection claims was said at a specific point in time, and by whom.

Method
I will search for the exact words claimed to have been spoken by an individual at a specific point in time. I will then place each variation above the other
and colour the matches in green and the discrepancies in red.

Thats one small step for man

one giant leap for mankind
Thats one small step for a man but one giant leap for mankind
Extracts of quotes
In order to make the results as conclusive as possible I will give the benefit of the doubt whenever I am able to. To do this I will only consider quotes to be
different if the variation does not occur at the beginning or end of a sentence. I will not consider the following three quotes to be incompatible because
they could be an accurate recollection starting or ending at different points in the same sentence.
1. Thats one small step for man....
2. ...one giant leap...
3. ...one giant leap for mankind.
I will infer the continuation dots whenever possible.

Sentence conjunctions
Due to a lack of speech marks in the Quran I will not consider sentence conjunctions as contradictions. For example, I will only consider the following
comparison as far as the conjunction

Thats one small step for man

one giant leap for mankind
Thats one small step for man and The surface is fine and powdery

This is because it is not possible to determine whether the conjunction is part of the quote or a part of the sentence stating what the quote is. The only
exception to this is when the conjunction is clearly part of the quote.
1. Do you remember when Neil Armstrong said Thats one small step for man and one giant leap for mankind?
2. Do you remember when Neil Armstrong said Thats one small step for man and one giant leap for mankind?
3. Do you remember when Neil Armstrong said Thats one small step for man then one giant leap for mankind?
Defining a contradiction
I will consider any phonetic difference within a quote to be a contradiction. If one account recollects the phonetic sound hu at a specific point in the
quote and another account recollects the sound ha at the same point then the accounts contradict each other. It is in fact the exact kind of contradiction
one would expect from a human mind that has not had the opportunity to spend time preparing what they are about to say.

Test case: Moses and the burning bush

This test case spans the time between Moses seeing a burning bush up until the point where Allah teaches him two miracles (signs) that he must use to
convince the Pharaoh he is Allahs messenger.
Moses saw a fire
How exactly did Moses tell his family to stay where they were while he went to investigate a fire he had seen?
Account 1
20.10 Stay here; indeed, I have perceived a fire; perhaps I can bring you a torch or find at the fire some guidance
Account 2
27.7 Indeed, I have perceived a fire. I will bring you from there information or will bring you a burning torch that you may warm yourselves
Account 3
28.29 Stay here; indeed, I have perceived a fire. Perhaps I will bring you from there [some] information or burning wood from the fire that you may warm
yourselves
Comparison 1

ajidu AAala alnnari hudan

20.10 innee anastu naran laAAallee ateekum minha biqabasin aw
saateekum
minha bikhabarin aw ateekum bishihabin qabasin laAAallakum tastaloona
27.7 innee anastu naran
1.
2.
3.
4.
5.
6.

Indeed I have perceived a fire

Perhaps I can bring you changed to I will bring you
from it
A torch changed to Information
or
Find at the fire some guidance changed to I will bring you a burning torch that you may warm yourselves

Comparison 2

hudan
20.10 innee anastu naran laAAallee ateekum minha biqabasin aw ajidu AAala alnnari
28.29 innee anastu naran laAAallee ateekum minha bikhabarin aw jathwatin mina alnnari laAAallakum tastaloona
1.
2.
3.
4.
5.
6.

Indeed I have perceived a fire, perhaps I can bring you from it

A burning brand changed to Some information
or
Find at changed to A burning wood from
the fire
Guidance changed to Burning wood from

Comparison 3

saateekum
minha bikhabarin aw ateekum bishihabin qabasin laAAallakum tastaloona
27.7 innee anastu naran
28.29 innee anastu naran laAAallee ateekum minha bikhabarin aw jathwatin mina alnnari laAAallakum tastaloona
1.
2.
3.
4.
5.

Indeed I have perceived a fire

I will bring you changed to Perhaps I can bring you
from there information or
Bring you a burning torch changed to Burning wood from the fire
that you may warm yourselves

Summary
In retelling the story only three times, the Author of the Quran was able to manage very little consistency. When recollecting this story the author
remembered Moses should say hed bring two items, a torch and information, but as is typical of fallible human memory he forgot exactly what Moses was
supposed to have said and listed the items the opposite way around. Perhaps because the words are so similar in sound biqabasin and bikhabarin?

Allah told Moses to throw down his staff

When Allah wanted to teach Moses the signs he should show to Pharaoh he first told him to throw down his staff, which of the two variations did Allah
actually say?
Account 1
20.19 Throw it down, O Moses
Account 2
27.10 Throw down your staff
Account 3
28.31 Throw down your staff
Comparison 1

alqiha
20.19
27.10 alqi AAasaka
1. Throw it down changed to Throw down your staff

Comparison 2

alqiha
20.19
28.31 alqi AAasaka
1. Throw it down changed to Throw down your staff

Comparison 3

27.10 alqi AAasaka

28.31 alqi AAasaka
1. Throw down your staff
Summary
Verses 27.10 and 28.31 match exactly. This is the kind of perfect recollection one would expect from an entity that records all and never errs. However,
verse 20.19 is clearly different. Despite this I would not consider this a contradiction because they are short instructions, rather than long pieces of speech,
it is possible both sentences were said if Moses was hesitating through fear and Allah had to instruct him more than once. Although using the same
segment of the quote in both cases would have been more convincing.

Allah told Moses to hide his hand and it will turn white
The next sign Allah demonstrated to Moses was to conceal his hand and then reveal it to discover it was white. We know what Allah meant by his words,
but what were his words?
Account 1
20.22 And draw in your hand to your side; it will come out white without disease - another sign
Account 2
27.12 And put your hand into the opening of your garment [at the breast]; it will come out white without disease. [These are] among the nine signs [you will
take] to Pharaoh and his people. Indeed, they have been a people defiantly disobedient
Account 3
28.32 Insert your hand into the opening of your garment; it will come out white, without disease. And draw in your arm close to you [as prevention] from
fear, for those are two proofs from your Lord to Pharaoh and his establishment. Indeed, they have been a people defiantly disobedient
Comparison 1

ayatan okhra
20.22 odmum yadaka ila janahika takhruj baydaa min ghayri sooin
27.12 adkhil yadaka fee jaybika takhruj baydaa min ghayri sooin fee tisAAi ayatin ila firAAawna
1.
2.
3.
4.
5.

Draw in changed to Put in

your hand
To your side changed to Into your chest [the opening of your garment]
it will come out white without disease
Another sign changed to Among the nine signs to Pharaoh

Comparison 2

20.22 odmum yadaka ila janahika takhruj baydaa min ghayri sooin
28.32 osluk yadaka fee jaybika takhruj baydaa min ghayri sooin wa...
1.
2.
3.
4.

Draw in changed to Insert

your hand
To your side changed to Into your chest [the opening of your garment]
it will come out white, without disease

Comparison 3

adkhil yadaka fee jaybika takhruj baydaa min ghayri sooin

27.12
28.32 osluk yadaka fee jaybika takhruj baydaa min ghayri sooin wa...
1. Put in changed to Insert
2. your hand into your chest [the opening of your garment] it will come out white, without disease

Summary
These three accounts are recalling the same event and yet none of them match. Did Allah tell Moses to Put in, Draw in, or Insert his hand? Did he tell
him to move his hand to his chest or his side? These are small differences that are easily confused with the passage of time, for humans.

Test case: The creation of Adam

This test case spans Allah announcing the impending creation of Adam, Ibliss confrontation with Allah, and the eventual expulsion of Adam and his wife.
The story is spread out across various chapters of the Quran but one thing is quite prominent in the story telling and that is that they are recalled in exactly
the same way one would expect a human to. The noun clay is confused with black mud across two of the tellings, most likely due to a period of time

between the recollections. Once the noun is chosen for the current recollection it is used throughout it, this is consistent with a fallible human memory
being able to remember which noun was chosen moments ago but not which one was chosen the last time the story was told, resulting in a word
substitution that portrays the same meaning but is not what was supposed to have actually been said.
Account 1 uses word: salsalin
Account 2 uses word: teenin

15.28 / 15.33
38.71 / 38.76

Allah announced the impending creation of Adam

Account 1
15.28 I will create a human being out of clay from an altered black mud
15.29 and when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration
Account 2
38.71 Indeed, I am going to create a human being from clay
38.72 So when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration
Comparison

15.28+29 innee khaliqun basharan min salsalin min hamain masnoonin faitha sawwaytuhu wanafakhtu feehi min roohee faqaAAoo...
faitha sawwaytuhu wanafakhtu feehi min roohee faqaAAoo...
38.71+72 innee khaliqun basharan min teenin
1. Indeed I am going to create a human being from
2. salsalin [clay] changed to teenin [clay]
3. omitted from an altered black mud
4. so when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration

Summary
The author of the Quran couldnt remember whether Allah was supposed to have used the word salsalin or teenin, and in one of the variations adds some
information about altered black mud. The following text about breathing a soul into the human and instructing the ensemble to prostrate is identical when
compared syllable by syllable, just as the rest should have been if it hadnt been authored by someone with a fallible memory.

Allah ordered his ensemble to bow to the newly created Adam

There are four recollections in the Quran of this instruction from Allah. In each case the exact same phrase is used, they are identical down to every
individual unit of sound. This is the kind of recall Id expect from an author with the properties claimed for Allah
Account 1
2.34 Prostrate before Adam
Account 2
7.11 Prostrate to Adam
Account 3
17.61 Prostrate to Adam
Account 4
20.116 Prostrate to Adam

Comparison

2.34 osjudoo liadama

7.11 osjudoo liadama
17.61 osjudoo liadama
20.116 osjudoo liadama
1. Prostrate to Adam
Summary
The verse is less than ten syllables but at least they are all identical. Its a very simple instruction and therefore easy to remember, but at least acts as an
indicator that we are at the same point in the story for all of the four accounts.

Allah asked why Iblis did not prostrate as he was instructed

This part of the story is told in three places. None of them match each other. I have discounted the O Iblis from the comparison as a benefit of the doubt
that is a fragment of a quote. The account in 7.12 could be telling the story from immediately after the point Allah said O Iblees, so to indicate this as a
difference would be inappropriate.
Account 1
7.12 What prevented you from prostrating when I commanded you?
Account 2
15.32 (O Iblees) what is [the matter] with you that you are not with those who prostrate?
Account 3
38.75 (O Iblees) what prevented you from prostrating to that which I created with My hands?

Comparison 1

tasjuda ith amartuka

7.12 ma manaAAaka alla
laka
alla takoona maAAa alssajideena
15.32 ma
1.
2.
3.
4.

What
Prevented you changed to Is [the matter] with you
that you not
Prostrate when I commanded you changed to With those who prostrate

Comparison 2

ith amartuka
7.12 ma manaAAaka alla tasjuda
38.75 ma manaAAaka an tasjuda lima khalaqtu biyadayya
1.
2.
3.
4.

What prevented you

That not changed to That
you prostrate
When I commanded you changed to To one I created with my hands

Comparison 3

laka alla takoona maAAa alssajideena

15.32 ma
38.75 ma manaAAaka an tasjuda lima khalaqtu biyadayya
1. What
2. Is with you that you are not with those who prostrate changed to Prevented you from prostrating to that which I created with my hands
Summary
When comparing 15.32 and 38.75 it is evident the only word in common between the two sentences is what. Comparing 7.12 with 38.75 is interesting as
they start the same but one has an additional negative. Verse 7.12 asks What prevented you that not prostrate where as verse 38.75 asks What
prevented you that (you) prostrate.

Iblis explained why he did not prostate as ordered

There are four accounts of what Ibliss reply was to Allahs question. Of the four only two are identical.
Account 1
7.12 I am better than him. You created me from fire and created him from clay
Account 2
15.33 Never would I prostrate to a human whom You created out of clay from an altered black mud
Account 3
17.61 Should I prostrate to one You created from clay?
Account 4
38.76 I am better than him. You created me from fire and created him from clay

Comparison 1

ana khayrun minhu khalaqtanee

min narin wakhalaqtahu min
teenin
7.12
salsalin
min hamain masnoonin
15.33 lam akun liasjuda libasharin khalaqtahu min
1.
2.
3.
4.
5.

I am better than him. You created me changed to Never would I prostrated to a human whom You created
from
Fire and created him changed to Clay
from
Clay changed to Black mud altered

Comparison 2

7.12 ana khayrun minhu khalaqtanee min narin wakhalaqtahu min teenin
aasjudu liman khalaqta teenan
17.61
1. I am better than him. You created me from fire and created him from clay changed to Should I prostrate to one You created from clay?
Comparison 3

7.12 ana khayrun minhu khalaqtanee min narin wakhalaqtahu min teenin
38.76 ana khayrun minhu khalaqtanee min narin wakhalaqtahu min teenin
1. I am better than him. You created me from fire and created him from clay

Comparison 4

15.33 lam akun liasjuda libasharin khalaqtahu min salsalin min hamain masnoonin
aasjudu liman khalaqta teenan
17.61
1. Never would I prostrate to a human whom You created out of clay from an altered black mud changed to Should I prostrate to one You created
from clay?
Comparison 5

salsalin
min hamain masnoonin
15.33 lam akun liasjuda libasharin khalaqtahu min
ana khayrun minhu khalaqtanee
min narin wakhalaqtahu min
teenin
38.76
1.
2.
3.
4.
5.

Never would I prostrate to a human whom You created changed to I am better than him. You created me
from
Clay changed to fire and created him
from
An altered black mud changed to Clay

Comparison 6

salsalin
min hamain masnoonin
17.61 lam akun liasjuda libasharin khalaqtahu min
ana khayrun minhu khalaqtanee
min narin wakhalaqtahu min
teenin
38.76
1.
2.
3.
4.

Should I prostrate to one You created changed to I am better than him. You created me
from
Clay changed to Fire and created him
from

Summary
The accounts vary quite significantly in what they say, but each uses the same noun (either clay or mud) as used previously in the same recollection. This is
an excellent example of human short-term memory. As time passes a human can be expected to forget which noun they used in original story, once the
wrong noun was chosen the same mistake is consistently made throughout the recollection of the story. If the Quran were divine one would expect to see
the perfect matching we see in the cases of verses 7.12 & 38.76

Allah told Iblis he was expelled

Two of the accounts of this part of the story use ten words to describe what Allah said in reply to Ibliss excuse for not prostrating as instructed.
Account 1
7.13 (Descend from Paradise, for it is not for you to be arrogant therein. Then) get out; indeed, you are of the debased
Account 2
15.34 Then get out of it, for indeed, you are expelled
15.35 and indeed, upon you is the curse until the Day of Recompense
Account 3
38.77 Then get out of Paradise, for indeed, you are expelled
38.78 and indeed, upon you is My curse until the Day of Recompense
Comparison 1

faokhruj
innaka mina alssaghireena
7.13
15.34+35 faokhruj minha fainnaka rajeemun wainna AAalayka allaAAnata ila yawmi alddeeni
1. Get out
2. Indeed, you are of the debased changed to of it, for indeed, you are expelled and indeed, upon you is My curse until the Day of Recompense

Comparison 2

innaka mina alssaghireena

7.13 faokhruj
38.77+78 faokhruj minha fainnaka rajeemun wainna AAalayka laAAnatee ila yawmi alddeeni
1. Get out
2. Indeed, you are of the debased changed to of it, for indeed, you are expelled and indeed, upon you is the curse until the Day of Recompense
Comparison 3

15.34+35 faokhruj minha fainnaka rajeemun wainna AAalayka laAAnatee ila yawmi alddeeni
38.77+78 faokhruj minha fainnaka rajeemun wainna AAalayka allaAAnata ila yawmi alddeeni
1. Get out of it, for indeed, you are expelled and indeed, upon you is
2. My curse changed to The curse
3. until the Day of Recompense
Summary
After only a cursory glance it looks as though 15.35 is identical to 38.78 but my laptop was able to spot a difference I hadnt initially seen. 15.35 has Allah
saying My curse, whereas 38.78 has Allah saying The curse. This is a perfect example of the fallible human memory at work. Did I use the word My or
The last time I told this story? This is a mistake that a cheap CD could not possibly make, it should be easy for an infallible entity to get right, an entity
that records all and does not err.

Iblis warned Allah he will lead his followers astray

At this point in the story Iblis has asked for respite and, for some unknown reason, Allah has granted it despite knowing what Iblis is like.
Account 1
7.16 Because You have put me in error, I will surely sit in wait for them on Your straight path
7.17 Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful
Account 2
15.39 My Lord, because You have put me in error, I will surely make [disobedience] attractive to them on earth, and I will mislead them all
15.40 except, among them, Your chosen servants
Account 3
38.82 By your might, I will surely mislead them all
38.83 except, among them, Your chosen servants
Comparison 1

7.16+17 bima aghwaytanee laaqAAudanna lahum

15.39+40 bima aghwaytanee laozayyinanna lahum
1.
2.
3.
4.

sirataka almustaqeema thumma laatiyannahum min bayni aydeehim wamin khalfihim

waAAan aymanihim waAAan shamailihim wala tajidu aktharahum shakireena
fee alardi walaoghwiyannahum ajmaAAeena illa AAibadaka minhumu almukhlaseena

Because You have put me in error

I will surely sit in wait changed to I will surely make [disobedience] attractive
to/for them
On Your straight path... changed to On earth, and I will mislead them all...

Comparison 2

7.16+17
38.82+83

bima aghwaytanee laaqAAudanna lahum sirataka almustaqeema thumma laatiyannahum min bayni aydeehim wamin khalfihim
waAAan aymanihim waAAan shamailihim wala tajidu aktharahum shakireena
fabiAAizzatika laoghwiyannahum ajmaAAeena illa AAibadaka minhumu almukhlaseena

1. No similarities
Comparison 3

15.39+40 bima aghwaytanee laozayyinanna lahum fee alardi wa...

fabiAAizzatika
38.82+83
1. I wont consider this comparison as it is not possible to determine whether the wa/and conjunction is part of the statement about the quote, or
part of the quote itself.
Summary
The accounts of what Iblis is supposed to have replied when Allah granted him respite vary wildly and have almost no consistency at all, except for 15.39+40
and 38.82+83 which are identical in the end of the quote but not in the beginning.

Allah warned Iblis he will fill Hell with them all

Account 1
7.18 Get out of Paradise, reproached and expelled. Whoever follows you among them - I will surely fill Hell with you, all together
Account 2
17.63 Go, for whoever of them follows you, indeed Hell will be the recompense of you - an ample recompense

Account 3
38.84 The truth [is My oath], and the truth I say
38.85 I will surely fill Hell with you and those of them that follow you all together
Comparison 1

minkum ajmaAAeena
7.18 okhruj minha mathooman madhooran laman tabiAAaka minhum laamlaanna jahannama
ithhab faman
tabiAAaka minhum fainna jahannama jazaokum jazaan mawfooran
17.63
1.
2.
3.
4.
5.

Get out of it (paradise) reproached and expelled. Whoever changed to Go and whoever
follows you among them
Surely I will fill changed to Then indeed
Hell
With you, all together changed to Will be the recompense of you an ample recompense

Comparison 2

7.18

okhruj minha mathooman madhooran laman tabiAAaka

minhum

38.84+85

faalhaqqu waalhaqqa aqoolu

1.
2.
3.
4.

laamlaanna
jahannama
laamlaanna
jahannama

minkum

ajmaAAeena

minka wamimman tabiAAaka

minhum

ajmaAAeena

Get out of Paradise, reproached and expelled. Whoever follows you among them changed to The truth [is My oath], and the truth I say
I will surely fill Hell
With you (plural) changed to With you (singular) and those of them that follow you
all together

Comparison 3

17.63

ithhab faman

38.84+85

faalhaqqu waalhaqqa aqoolu Laamlaanna jahannama minka

wamimman

tabiAAaka
minhum
tabiAAaka
minhum

fainna jahannama jazaokum jazaan

mawfooran
ajmaAAeena

1. Go, for whoever changed to The truth [is My oath], and the truth I say I will surely fill Hell with you and those of them that
2. follow you among them
3. Indeed Hell will be the recompense of you - an ample recompense changed to All together
Summary
Again the three accounts differ wildly. A small difference in 7.18 and 38.85 where the words With you is changed from its plural form minkum to its
singular form minka changes the quote so that it is addressing Iblis directly instead of Iblis and those he misleads, necessitating the addition of the words
And those of them that follow you. This would be expected from a human erroneously recalling what he claimed was said in a previous telling of the story.

Test case: Adam and his wife, Iblis, and the fruit
In this story Allah warns Adam and his wife not to be tempted by Iblis, but they do fall for his temptation.
Adam and his wife were told to live in the garden
There are two contradicting accounts of what Allah is supposed to have said to Adam and his wife.
Account 1
2.35 O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest
you be among the wrongdoers
Account 2
7.19 O Adam, dwell, you and your wife, in Paradise and eat from wherever you will but do not approach this tree, lest you be among the wrongdoers

Comparison

2.35
7.19

ya adamu oskun anta wazawjuka

aljannata
ya adamu oskun anta wazawjuka
aljannata

wakula minha
raghadan
fakula min

haythu shituma wala taqraba hathihi alshshajarata fatakoona mina

alththalimeena
haythu shituma wala taqraba hathihi alshshajarata fatakoona mina
alththalimeena

1. O Adam, dwell, you and your wife, in Paradise

2. And eat thereform [ease and] abundance changed to and eat
3. wherever you will. But do not approach this tree, lest you be among the wrongdoers
Summary
One of the changes here is wakula to fakula. This merely changes the word and into then. I will not consider this a contradiction because both of these
words could be joining different quotes rather than part of the quote itself. For example He said 1 and 2 3 4, versus He said 1 then 3 4. However,
considering the correlation of the vast majority of the two quotes it would appear as though these are both supposed to be the same quote in its entirety,
the claim for the Quran being of divine origin would have been more convincing if the single missing word had been included in both accounts, especially as
there is no perceivable benefit in omitting it (the quote is only different by three syllables and doesnt make anything more clear).

Allah expelled Iblis, Adam, and Adams wife

After some persuasion Adam and his wife displeased Allah, which resulted in them all being expelled. When this story is recounted in the Quran it claims
Allah spoke specific words as a consequence of Adam and his wife displeasing him.
Account 1
2.36 Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time
Account 2
7.24 Descend, being to one another enemies. And for you on the earth is a place of settlement and enjoyment for a time

Account 3
20.123 Descend from Paradise - all, [your descendants] being enemies to one another. And if there should come to you guidance from Me - then whoever
follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter]
Comparison 1

2.36 ihbitoo baAAdukum libaAAdin AAaduwwun walakum fee alardi mustaqarrun wamataAAun ila heenin
7.24 ihbitoo baAAdukum libaAAdin AAaduwwun walakum fee alardi mustaqarrun wamataAAun ila heenin
Comparison 2

ihbitoo
baAAdukum libaAAdin AAaduwwun wa...
7.24
20.123 ihbita minha jameeAAan baAAdukum libaAAdin AAaduwwun fa...
1. Go down /descend
2. inserted From Paradise
3. The rest of the quotes are joined with and/then so will not be considered
Summary
Even though the Sahih International translation differs for verses 2.36 & 7.24, the Arabic does not. This English translation is exactly the pattern Id expect
to see from a fallible human translating the words of a divine author. The quote from the divine author would be identical down to the very last syllable,
whereas the humans interpretation has changed either because different humans translated the different verses, or because a single human translated
both forgot exactly what they had written previously. It is useful to see an example of inconsistency in a translation of the Quran which is unquestionably of
human origin.
However, this pattern doesnt continue to hold. The third account explicitly names Paradise whereas the other two do not. If this event actually happened,
did Allah say Paradise or not? If it did not then the quote containing the word Paradise is wrong, if it didnt then the quote with the word omitted is wrong.
In either case, both statements about what was said cannot be true.

Test case: Pharaoh, Moses, and the rod

The stories of Pharaoh are probably some of the most well known in the Quran. This test case spans from the point where Moses meets Pharaoh through
to the point where Pharaohs magicians are convinced by Moses and declare themselves Muslims.
The common theme in these accounts is that in one account Allah is repeatedly referred to as your Lord whereas in the other account he is repeatedly
referred to as the Lord of the worlds. If this had only occurred in a single quote then it could be argued that, at this point, Allah said one thing, and then
paused as said the other. However, the accounts continue to use the same term when Pharaoh repeats the statement back to Moses and Aaron and asks
How is Your Lord/The Lord of the worlds? For Pharaoh to have used both terms it would require the following
1. Allah said the same thing twice to Moses but used slightly different words each time.
2. Moses and Aaron did what they were told and said the same thing twice to Pharaoh and used the same two variations.
3. Pharaoh replied twice to Moses and Aaron using variations in the same vain.
Account 1

Account 2

20.47 Your Lord

20.49 Your Lord
20.50 Our Lord
26.16 The Lord of the worlds
26.23 The Lord of the worlds
26.24 The Lord of the Heavens and the Earth

Moses was told to go with Aaron to confront Pharaoh

This part of the story appears twice in the Quran. Moses was talking to Allah at the site of the burning bush and had just told Allah he is scared to go to the
Pharaoh. The conversation in the lead up to this event is also contradictory but has been omitted so as not to make this document far longer.
Account 1
20.47 So go to him and say, 'Indeed, we are messengers of your Lord

Account 2
26.16 Go to Pharaoh and say, 'We are the messengers of the Lord of the worlds

Fatiyahu
faqoola inna
rasoola rabbika
20.47
26.16 Fatiya firAAawna faqoola inna rasoolu rabbi alAAalameena
Comparison
1. Go to him changed to Go to Pharaoh
2. and say Indeed
3. We are messengers of your Lord changed to We are messengers of the Lord of the worlds
Summary
What were the exact words Allah spoke to Moses? Did he say him or Pharaoh? Did he instruct Moses to say he represented your Lord or the Lord of the
worlds?

Pharaoh was confronted

After introducing themselves as either messengers of your Lord or messengers of the Lord of the worlds Pharaoh challenged them as to the identity of this
Lord. Pharaoh reflected back the words of Moses and Aaron in the form of a question who is ..........., as we can see from his response he parrots the
same error depending on whether we are reading account one or account two; further evidence that an author with a fallible memory is remembering the
phrase they used only seconds previously but erroneously recalling the words they originally used when telling the story some time before.
Account 1
20.49 So who is your Lord, O Moses?
Account 2
26.23 And what is the Lord of the worlds?

Comparison

20.49 faman rabbukuma ya moosa

26.23 ma rabbu alAAalameena
Summary
The two accounts of Pharaohs response are 100% different, yet each one makes perfect sense in the context of the error of recollection made in their
respective previous verses.

Statement: Your Lord -> Response: Who is your Lord?

Statement: Lord of the Worlds -> Response: What is the Lord of the Worlds?

Moses showed the signs Allah had taught him

The following accounts of this part of the story are very confused. In chapter 7 a specific sentence is spoken by Pharaohs chiefs, in chapter 26 the same
statement appears but with the addition of the words by magic mid-sentence; the most telling change in the story here is that the sentence is also
attributed to the Pharaoh instead of his chiefs.
Account 1
7.109 [Said the chiefs of the Pharaoh] Indeed, this is a learned magician
7.110 Who wants to expel you from your land, so what do you instruct?
Account 2
26.34 [Pharaoh said] Indeed, this is a learned magician
26.35 He wants to drive you out of your land by his magic, so what do you advise?

Comparison

famatha tamuroona
7.109+110 inna hatha lasahirun AAaleemun Yureedu an yukhrijakum min ardikum
26.34+35 inna hatha lasahirun AAaleemun Yureedu an yukhrijakum min ardikum bisihrihi famatha tamuroona
1. Indeed this is a learned magicians who wants to drive you out of your land
2. inserted By his magic
3. so what do you advise?
Summary
Who is supposed to have asked the other for advice on how to deal with Moses the magician? Did the sentence contain the words by magic in it or not?

Pharaohs magicians prostrated to Allah

Allah is said to have inspired Moses to throw down his staff and it ate up the magic of the magicians. The magicians were so impressed that they instantly
became Muslims, but the Pharaoh was not happy about it. The Pharaohs response to this prostration conflicts between chapters 7 and 26. This is clearly
the exact same moment of the same event and yet there are differences in fragments of the accounts of what Pharaoh is supposed to have said.
Account 1
7.123 You believed in him before I gave you permission. Indeed, this is a conspiracy which you conspired in the city to expel therefrom its people. But you
are going to know.
7.124 I will surely cut off your hands and your feet on opposite sides; then I will surely crucify you all.
Account 2
26.49 You believed Moses before I gave you permission. Indeed, he is your leader who has taught you magic, but you are going to know. I will surely cut off
your hands and your feet on opposite sides, and I will surely crucify you all.

Comparison

qabla an inna hatha lamakrun makartumoohu fee taAAlamoona LaoqatiAAanna

athana
almadeenati litukhrijoo minha ahlaha
aydiyakum waarjulakum min thumma
lakum
fasawfa
khilafin
qabla an
taAAlamoona laoqatiAAanna
innahu lakabeerukumu allathee
amantum lahu athana
aydiyakum waarjulakum min
wa
AAallamakumu alssihra falasawfa
lakum
khilafin

7.123+124 amantum bihi

26.49

1.
2.
3.
4.
5.
6.
7.
8.

laosallibannakum
ajmaAAeena
laosallibannakum
ajmaAAeena

You believed
In him changed to a phonetically different variation of In him
before I gave you permission
Indeed, this is a conspiracy which you conspired in the city to expel therefrom its people changed to before I gave you permission. Indeed, he is
your leader who has taught you magic
You are going to know
I will surely cut off your hands and your feet on opposite sides
Then / And
I will surely crucify you all

Summary
Yet again at the same point in time someone is accredited with having said two different sentences. Both sentences have the same meaning but they are
not the same words, so when these verses say Pharaoh said X which of the two statements is correct? We know what he meant, but what exactly did he
say? Which verse has the accurate statement and which verse has the inaccurate statement?

Conclusion
The Qurans recollection of spoken words is not identical. When it makes a statement such as and he said... followed by a quote, it is only logical that the
quote should be identical every time the same statement is made. A person can only say one thing at a time, so if the two quotes differ then one of the
statements and he said... is false.
Although it is claimed Allah records everything and Allah does not err it seems that through the Quran Allah passes on inconsistent accounts from the
record. Why is it that a CD can record quotes and recall them perfectly? Why do we have audio footage from 1969 containing the exact words used by Neil
Armstrong during his first steps on the Moon? Why can a 5 USB stick with built in audio recorder capture 44,100 air vibrations per second, capturing not
only exactly what was said but also at which speed each word was spoken and the pitch of each word, and even the sound of the birds in the background?
Why can a Hafiz (Quran memoriser) recall every syllable of the Quran with perfect accuracy, including all of these variations of the same quotes, yet Allah is
unable to recall the same spoken sentence consistently? The Quran claims it is possible Allah can recall spoken words with perfect accuracy, and these
Huffaz demonstrate a human can too as long as one has enough time to prepare.
So why are the spoken sentences quoted by the Quran not recalled with perfect accuracy? Because it was not authored by the Allah it describes, and the
author didnt spend time memorising everything that had already been claimed to have been said.
The Prophet ( )heard a man reciting the Qur'an in the mosque and said, "May Allah bestow His Mercy on him, as he has reminded me of suchand-such Verses of such a Surah."
Sahih al-Bukhari
5037
In-book reference
Book 66, Hadith 60
USC-MSA web (English) Vol. 6, Book 61, Hadith 556
I am a human being like you and liable to forget like you. So if I forget remind me
Sahih al-Bukhari 401
In-book reference
Book 8, Hadith 52
USC-MSA web (English Vol. 1, Book 8, Hadith 394

Written by
The Rationalizer