TheQuran.com
Differences Analysis · argument tier

Questions raised about the text

Linguistic, historical, scientific and internal-consistency questions, verse by verse. Each item is an argument, with the sources it cites and a place for the responses.

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Codex Parisino-petropolitanus, c. late 7th–early 8th century
Codex Parisino-petropolitanus, c. late 7th–early 8th century · credit
items
191191 original · 0 proposed
verses covered
3035% of 6,236
suras
26of 114
cite a source
100%0 cite none
Browse by category

The old site's categories

60 Open question 31% of items 60 original · 0 proposed · old “Question” 39 Linguistic 20% of items 39 original · 0 proposed 24 Internal contradiction 13% of items 24 original · 0 proposed · old “Quranic Contradiction” 24 Historical background 13% of items 24 original · 0 proposed · old “Historical Background” 21 Historical 11% of items 21 original · 0 proposed 15 Ambiguity 8% of items 15 original · 0 proposed 5 Parallels with earlier sources 3% of items 5 original · 0 proposed · old “Copied from other sources” 3 Scientific 2% of items 3 original · 0 proposed 0 Geographical 0% of items 0 original · 0 proposed

Each item is filed under one category from the old site's list (its most specific one); the other categories it carries still show as tags.

All category tags

What the questions are about

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  1. Open question · old label “Question” 99 52%
  2. Linguistic 39 20%
  3. Historical background · old label “Historical Background” 36 19%
  4. Historical 24 13%
  5. Internal contradiction · old label “Quranic Contradiction” 24 13%
  6. Ambiguity 22 12%
  7. Parallels with earlier sources · old label “Copied from other sources” 5 3%
  8. Scientific 3 2%
  9. Geographical 0 0%
  10. Numerical 0 0%

original site proposed · an item can carry more than one category, so the bars sum to more than 191.

Across the Qur'an

Items per sura

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1114sura order · darker = more items · none = blank
191 items · page 5 of 5
  1. 20:96 Historical Argument According to Muslim exegetes, what is mentioned in the verse is that the Samaritan saw “the footprint of the messenger”. The Samaritan took a handful of dirt from the footprint of the horse and cast it into the fire, saying, “‘Be…
  2. 20:129 Linguistic Argument There is disorder in the structure of this verse, clearly seen by Palmer’s attempt to add words, i.e., “(the punishment)…(at),” to make sense of it. The words “it would have been inevitable” should have been written at the end. T…
  3. 21:30 Internal contradiction Argument The verse contains two statements regarding the natural world that contradict other verses on the same topic. Heavens and earth The verse states that “that the heavens and the earth were both solid,” meaning that they were one bo…
  4. 21:782 verses Historical Argument The text deals with a judicial dispute that was arbitrated by David and Solomon. The cause of the dispute is not mentioned in the Qur’ānic text. Muslim exegetes state that the issue concerned sheep that had entered a planted land…
  5. 21:85 Historical Argument The identity of Dhū   al-Kifl is unknown, and this verse does not offer more information about him. Islamic scholars offer various opinions concerning Dhū al-Kifl. A prophet (whose name is unknown) from the people of Israel was i…
  6. 21:95 Open question Argument Muslim exegetes disagree concerning the meaning of this verse. Some state that the verse means that the townspeople who died may not be brought back to this life. Others state that “we have destroyed” means “we determined to dest…
  7. 21:99 Open question Argument The Pickthall translation of this verse (“If these had been gods they would not have come thither, but all will abide therein”) more closely matches the Arabic text than the Palmer translation. (Palmer mistranslates “god,” a noun…
  8. 22:15 Ambiguity Argument Ambiguity exists regarding the intended person referenced with the Arabic pronoun “him” (ه), as in “help him.” Muslim exegetes provide two opinions: The phrase “help him” refers to Muhammad. Al-Ţabarī explains that whosoever doub…
  9. 22:18 Scientific Argument The verse talks about the created beings bowing to Allah, a worship practice generally ascribed to human beings. But, how does this concept of worship apply to “the sun, and the moon, and the stars, and the mountains…”? Muslim ex…
  10. 22:47 Linguistic Open question Argument The verse informs that a day to Allah equals a thousand human years (“…a day with thy Lord is as a thousand years of what ye number”). Muslim exegetes offer varying opinions regarding this matter. Some state that the Lord’s day i…
  11. 22:52 Open question Argument The verse states that a particular trial would come upon all the messengers and prophets. The trial is that Satan would sneak something into their scriptures, but then Allah would intervene to remove the satanic text: “We have no…
  12. 23:6 Open question Argument The verse permits sexual intercourse between Muslim men and their female slaves, an act that is not counted as a sin for any Muslim man because the slave woman has no right to protect her body. (See the section Female Slaves in t…
  13. 23:14 Historical background Argument Allah is described in two locations as “the best of creators” (Q 23.14 and Q 37.125). The meaning of this description of Allah has become a source of contention among Islamic scholars, leading some to say that this description me…
  14. 23:17 Linguistic Argument Commentators interpret the word Tar'ek ("Roads, Tracts or Paths'') as "Heavens". Such interpretation is supported as follows: Heavens is Tra'ek in the sense of "layers of clothing" Heavens is Tra'ek in the sense of "trajectories …
  15. 23:97 Open question Argument Muslim exegetes explain that the phrase “the incitings of the devils” means their insinuations and whispers. They also state that Muhammad was commanded to seek refuge in Allah from their effects in his life and decisions. This v…
  16. 23:99 Linguistic Argument The text in this verse presents two issues: Grammatical inconsistencies The verse begins with a singular address to Allah (“he says, ‘My Lord!’”) but changes to a plural address, arji‘ūni (“send ye me back”). The word arji‘ūni is…
  17. 23:101 Internal contradiction Argument In Arabic, the verse states that on the Day of Judgment people will not question each other. (The closest English translation is found in Arberry: “For when the Trumpet is blown, that day there shall be no kinship any more betwee…
  18. 24:2 Historical background Argument This verse speaks about the punishment for adultery. Research of this verse generates three perplexing issues: The punishment for adultery by a married man is stoning him to death. This punishment relies not on Q 24.2 but on the …
  19. 24:42 verses Internal contradiction Argument The text declares that people who accuse “chaste women” without presenting evidence for the accusation are transgressors, but Allah will forgive them if they repent. This declaration contradicts another verse, Q 24.23, which stat…
  20. 24:63 Linguistic Argument "So let those who oppose his orders beware" The Arabic Qur'an text of that verse includes the extra preposition an ("about/of") after the verb "oppose" which is not needed as the Arabic verb does not take a preposition. Some scho…
  21. 25:3 Open question Argument The verse presents an argument regarding the rationality of pagan worship. The verse mocks the faith of idolaters in gods who do not create a thing, unlike Allah the creator. Al-Rāzī explains the verse by stating, “They [the idol…
  22. 25:25 Linguistic Argument The verse means that the heavens will be split asunder “from” the clouds. The current Arabic Qur’ān has the preposition بـِ, which means “by” or “with” as in “by (or with) the clouds.” In explanation, al-Farrā’ states that the ve…
  23. 25:37 Ambiguity Argument The verse states that the people of Noah “said the apostles were liars'' in the plural, even though the verse is about the people of Noah calling him (in the singular) a liar. Muslim exegetes have attempted to resolve this gramma…
  24. 25:38 Historical Argument The verse mentions “people of ar Rass.” Al-Rass is the name of a well. Regarding the identity of these people, Muslim exegetes offer the following disparate opinions: The people of the town of Thamūd. The people of a town in Yamā…
  25. 25:43 Linguistic Argument The obvious intent of this verse is to criticize infidels for making their passions their god. However, the actual wording in the Arabic language states instead that infidels should be denounced for their passion for their god. F…
  26. 25:44 Ambiguity Argument The verse compares the misbelievers to livestock, stating that they are “like the cattle.” Al-Ţabarī explains that “they are not but like animals that do not understand what is said to them nor comprehend”. On the other hand, Q 1…
  27. 26:152 verses Parallels with earlier sources Argument Allah addresses Moses and Aaron in this verse. There are two problems in the Arabic grammar of the verse. First, the word ma‘kum is translated “with you” by Palmer. To be grammatically correct in the Arabic dual form (al-muthanna…
  28. 26:454 verses Open question Argument The discourse here concerns a competition between Moses and some of the Pharaoh’s magicians. Moses wins the competition—and their conversion—when he uses his rod to swallow up their ropes and rods. However, this detail in verses …
  29. 26:83 Parallels with earlier sources Argument Here, Abraham asks God to give him judgment. The meaning of “judgment” is not clear in the verse. Islamic commentaries suggest three interpretations: (1) “wisdom,” (2) “to judge among people fairly,” or (3) “the prophethood” beca…
  30. 26:2103 verses Open question Argument The text states that the devils did not descend with the Qur’ān. However, in another place the Qur’ān states that Satan interfered in the process of revelation and spoke through Muḥammad. (See the critical analysis of Q 22.52, Qu…
  31. 26:223 Open question Argument The topic of the discussion here is about the diviners or the devils. The verse states that “but most of them are liars,” which suggests that some diviners or devils are truthful.