(Most repeated tricks they use)

• Argument from Silence
• Cherry Picking
• Straw Man Fallacy
• False Attribution
• Contextomy (Quoting Out of Context)
• Appeal to Emotion
• Hasty Generalization
• False Dilemma
• Appeal to Ridicule
• Genetic Fallacy
• Appeal to Popularity (Bandwagon)

❗ Notice: WikiIslam often crafts pseudo-historical attacks by slicing context (Contextomy), selectively quoting isolated events (Cherry Picking), or emotionally charging criticisms (Appeal to Emotion).

These critiques, as we can see, often confuse contingent human experience (bad parenting, cultural oppression, ignorance) with essential teachings of Islam. Islam, based on the Tawhidic worldview, fundamentally invites:

• Personal reflection (tafakkur)

• Moral growth (tazkiyyah)

• Justice with mercy (adl wa rahmah)

• Pursuit of truth (talab al-haqq)

In short, the majority of the criticisms are NOT against Islam itself in terms of rational theology (Aqidah), but against:

• Misbehavior of Muslims

• Misunderstanding of Qur’an

• Emotional pain and trauma

• Modern “secular” libertarian ethics clashing with Divine law

Thus, with the right ilm (knowledge), hikmah (wisdom), and sabr (patience), every single point can be systematically addressed.

Criticism: Today, people claiming to speak to angels would be deemed insane.

Rebuttal:
Miracles (muʿjizāt) by definition are exceptions to the laws of nature, not subject to “normal” criteria. Rational analysis in Islamic theology distinguishes between claims by sadiq (truthful) people verified by tawatur (mass transmission) and hallucinations.

Backlinks: Epistemology of Miracles in Islam, The Principle of Tawatur and Rational Belief

Criticism: Hadiths are unreliable, contradictory, and morally questionable.

Rebuttal:
The hadith sciences (‘ilm al-hadith) developed the world’s most sophisticated methodology to verify reports (Isnad analysis, Jarh wa Ta’dil). Not all hadiths are accepted; only sahih (authentic) ones after critical scrutiny.

Backlinks: Usul al-Hadith: Principles of Hadith Verification, Difference Between Quranic Revelation and Hadith Narration

Criticism: Stars chasing jinns, sun setting in a muddy spring, embryology errors.

Rebuttal:
Islamic scholarship traditionally interprets verses either literally or metaphorically (majaz). “Setting into a muddy spring” reflects observer-relative perception, not astronomical reality.

Backlinks: Methodology of Tafsir: Literal vs Allegorical Readings, Geocentrism vs Phenomenological Language in Scriptures

Criticism: Women receive half inheritance, multiple wives permitted, lesser legal testimony.

Rebuttal:
Islam addressed a 7th-century patriarchal society by incrementally reforming unjust practices. Women’s rights in Islam represented a revolutionary improvement, aiming at functional justice, not identicality.

Backlinks: Concept of Qist (Justice) vs Musawah (Equality) in Islam, Socioeconomic Structures and Shariah Rulings

Criticism: Amputation for theft, stoning, killing apostates.

Rebuttal:
Hudud punishments have extremely high thresholds for implementation and are meant as deterrents, not casually applied penalties. Islamic law emphasizes mercy (al-rahmah) and prevention of harm (dafʿ al-darar).

Backlinks: Maqasid al-Shariah (Objectives of Law), Principle of Shubha: Doubt Nullifies Hudud

Criticism: Islam fears apostates; otherwise it wouldn’t prescribe death.

Rebuttal:
Early Islamic society intertwined religion and political loyalty. Apostasy in that context was often political treason, not mere private disbelief. Jurists differ — many modern scholars argue no worldly punishment for personal apostasy.

Backlinks: Political vs Theological Apostasy in Fiqh, Ibn Taymiyyah and Contextualizing Apostasy Laws

Criticism: Evolution undermines Adam and Eve, thus Quranic cosmology.

Rebuttal:
Some scholars accept evolution as a biological mechanism while maintaining Adam as a specially created human (nashʾah ukhra). Islam does not specify a full scientific account of biological processes.

Backlinks: Tafsir on Creation of Adam: Literal or Symbolic?, Islamic Views on Evolution and Human Origins

Criticism: Parents and authorities abuse religion for control and oppression.

Rebuttal:
The misapplication of religious authority is condemned within Islam itself. The Prophet Muhammad ﷺ warned: “Whoever places hardship on my Ummah, Allah will place hardship upon him.”

Backlinks: Prophetic Principles on Mercy and Easiness, Religious Authority and Accountability in Islam

Criticism: God allowing children to suffer shows he cannot be good.

Rebuttal:
The problem of evil (al-sharr) is addressed through divine wisdom (hikmah). Tests and trials in this world are not the end — ultimate justice is deferred to the Akhirah (Hereafter).

Backlinks: Theodicy in Islam: Trials and Divine Justice, The Concept of Balāʾ (Tests) and Human Growth

Criticism: Islam restricts harmless pleasures like music, art, freedom.

Rebuttal:
Islam distinguishes between lawful enjoyment (tayyibāt) and destructive excesses (isrāf, lahw). Prohibitions protect higher aims like dignity, intellect, and community wellbeing.

Backlinks: Islamic Principles of Halal Pleasure, Purpose of Prohibitions in Shariah

Criticism: Quran is inaccessible to most people because it is in Arabic.

Rebuttal:
Preserving a singular linguistic form prevented distortion (unlike Bible translations). The miracle lies in its unbroken preservation and linguistic depth, which translations try to convey but cannot replicate fully.

Backlinks: Miracle of Quranic Language and Preservation, Quran: Reading with Heart vs Reading with Tongue

Criticism: Sahaba were power-hungry and flawed.

Rebuttal:
Islamic theology does not claim infallibility (ismah) for Sahabah. They are regarded as human, with mistakes, but overall contributors to the preservation and spread of Islam.

Backlinks: Concept of Adalah (Uprightness) of Sahabah, Civil Wars in Early Islam: A Historical Analysis

Criticism: Rashidun and Umayyad/Abbasid rule were filled with wars and corruption.

Rebuttal:
The caliphates were political entities subject to human imperfections. Islam as a faith cannot be judged solely by the historical behavior of its political leaders.

Backlinks: Islam vs Muslim History: Distinguishing Faith and Power, Political Dynamics in Early Islamic History

Group 1: Hypocrisy and Behavior of Muslims

• Many Muslims are hypocritical in practice.

• Islam cannot be true because its followers are not consistently righteous.

• Muslims often become religious only during certain times (e.g., Ramadan).

Group 2: Science and Rational Inquiry

• Islam is incompatible with modern science.

• Muslims disrespect scientific work and discourage careers in science.

• Evolution is well-evidenced scientifically but denied by Islamic teaching.

• Islam discourages critical thinking and questioning.

Group 3: Moral and Ethical Issues

• Corporal punishment (beating children) is widespread in Islamic schooling (e.g., Hifz classes).

• Islam’s treatment of women is inferior and unjust (e.g., testimony worth half, marriage restrictions).

• The Prophet Muhammad’s marriage to a young girl (Aisha) is morally unacceptable by modern standards.

• Islam justifies slavery, discrimination against non-Muslims, death penalties for apostasy and homosexuality.

• Islam lacks empathy, particularly towards ex-Muslims.

Group 4: Scriptural and Doctrinal Problems

• Quran contains scientific errors and contradictions.

• Quran and Hadiths have outdated moral concepts fitting 7th-century Arabia, not timeless universal ethics.

• Many Hadiths are unreliable, transmitted through weak chains (Ahad reports).

• Quran has historical composition issues (alleged corruption).

• Islamic theology (e.g., omnipotence paradox) is philosophically incoherent.

Group 5: Psychological and Emotional Factors

• Fear tactics (e.g., fear of hell) manipulate belief in Islam.

• Religious pressure from family creates mental health problems (e.g., depression, suicidal thoughts).

• Loss of personal identity and autonomy due to rigid religious upbringing.

Group 6: Social and Cultural Observations

• Islam restricts personal freedom and dreams (e.g., careers, clothing, gender roles).

• Society uses religion for political manipulation and control.

• Observations of non-Muslims living freely and morally led to disillusionment.

Group 7: Theological Doubts

• Questioning the fairness of predestination and judgment in Islam.

• Concept of eternal hell is unjust for finite human actions.

• Belief that a truly omnibenevolent, omniscient God would not demand worship or threaten punishment.

• Realization that Islamic beliefs are culturally conditioned rather than universal truths.

Group 8: Miscellaneous Reasons

• Negative experiences in madrasa and Islamic schooling (abuse, bullying).

• Religious leaders offering inadequate or morally questionable answers to serious ethical questions (e.g., rape, abortion).

• Some left simply because they saw no evidence for Islam’s claims and found better answers elsewhere (science, philosophy).

Criticism:
Muslims are hypocritical; they act religiously only during Ramadan or special events but are otherwise unrighteous.

Rebuttal:
Islam differentiates between Dīn (religious commitment) and individual flaws (‘aṣmah belongs only to Prophets). Islam judges the truth of the religion itself, not based on the character of its followers (ḥujjah ‘alā al-ḥaqq).

Backlinks:
Islam’s Emphasis on Individual Accountability, Difference Between Religion and Followers

Criticism:
Islam opposes modern science, discourages scientific careers, and denies evolution despite overwhelming evidence.

Rebuttal:
Islam historically pioneered scientific inquiry (‘ilm al-kawnī). Misinterpretations arise from poor contemporary education, not Islamic teachings themselves. Evolution debates are rooted in hermeneutics (ta’wīl) and not blind rejection.

Backlinks:
Islamic Golden Age and Scientific Spirit, Evolution in Classical Tafsir Discussions

Criticism:
Children are beaten in Quran classes (Hifz), contradicting the “religion of peace” claim.

Rebuttal:
Islam forbids unjustified violence. Prophet Muhammad ﷺ prohibited excessive punishment of children. Abuses reflect cultural distortions (‘urf jāhilī), not prophetic guidance.

Backlinks:
Prophetic Methods of Teaching, Islamic Ethics in Child Education

Criticism:
Islam devalues women (e.g., half-testimony, inheritance, child marriage).

Rebuttal:
Islam improved women’s status dramatically in its historical context. Specific rulings aim to preserve social justice according to context (maqāṣid al-sharīʿah). Misunderstandings arise when textual rulings are detached from their asbāb al-nuzūl (context of revelation).

Backlinks:
Women’s Rights in Islamic Law, Understanding Asbab Al-Nuzul and Legal Texts

Criticism:
Quran contains contradictions and unscientific claims (e.g., embryology, flat earth claims).

Rebuttal:
Many alleged contradictions stem from misreadings or lack of mastery in Arabic rhetorical styles (balāghah). Science-related verses often use metaphorical language and should be read through principles of ta’wīl (interpretation).

Backlinks:
Quranic Rhetoric and Metaphor, Approaching Scientific Verses in the Quran

Criticism:
Belief in Islam is often motivated by fear of hell rather than love of truth.

Rebuttal:
Islam acknowledges dual motivations — hope (rajāʾ) and fear (khawf). Proper balance (mīzān) between them cultivates true spiritual maturity (taqwā).

Backlinks:
Concept of Hope and Fear in Worship, Emotional Intelligence in Islamic Spirituality

Criticism:
Religious coercion leads to depression, anxiety, and suicidal thoughts.

Rebuttal:
Islam forbids coercion (lā ikrāha fī al-dīn). Cultural practices of pressure deviate from authentic Islamic da’wah, which is based on compassion (raḥmah).

Backlinks:
No Compulsion in Religion, Islamic Psychology and Mental Health Ethics

Criticism:
Sahaba (companions) and Prophet Muhammad engaged in wars, slavery, and actions deemed immoral today.

Rebuttal:
Actions must be contextualized within the socio-political norms of the 7th century. Judging ancient societies by “modern” standards (anachronism fallacy) is methodologically flawed.

Backlinks:
Historical Context in Fiqh al-Sirah, Evolution of Moral Norms Across Civilizations

Criticism:
Eternal punishment for finite sins is unjust.

Rebuttal:
Islamic theology distinguishes between punishment for rebellion against divine justice (kufr) versus personal sins (dhunūb). The duration of hell for some groups is debated among scholars (khalūd vs. finite punishment).

Backlinks:
Nature of Punishment in Islamic Theology, Debates on Eternal Damnation in Usul al-Din

Criticism:
Islam promotes hatred and discrimination against LGBTQ+ individuals.

Rebuttal:
Islam prohibits actions but commands dignity (karāmah) towards every human. Differentiating moral disapproval of actions from unjust hatred is fundamental in Islamic ethics.

Backlinks:
Principles of Human Dignity in Islam, Islamic Ethics of Disagreeing with Actions

Criticism:
Islam justifies violence against apostates, critics, and disbelievers.

Rebuttal:
Classical rulings on apostasy were linked to political rebellion (treason) not mere belief change. Modern jurists differentiate between spiritual apostasy and political sedition.

Backlinks:
Understanding Apostasy in Islamic Law, Historical vs Modern Interpretations of Apostasy

Criticism:
Muslim societies show rampant corruption, hypocrisy, and injustice.

Rebuttal:
Cultural Islam (taqlīd ‘urfī) often diverges from Qur’anic Islam. Societal dysfunctions are sociopolitical phenomena, not proofs against the truth of the religion.

Backlinks:
Distinguishing Between Islam and Muslim Societies, Role of Social Context in Religious Practice

(1) Muslim Behavior vs. Islam Itself

• Complaints about harshness, judgmentalism, “haram police”, hypocrisy among Muslims.

• Feeling unappreciated, criticized for personal choices like music, friends, family relations.

• Observations of Muslim societies being oppressive, toxic, judgmental.

→ (This is not a theological objection against Islam, but a sociological one against Muslim behavior. A crucial distinction.)

• Category Error: Judging divine laws by contemporary “secular” ethics.

• Emotional Reasoning Fallacy: “I suffered, therefore Islam must be false.”

• Post Hoc Fallacy: “Muslims behave badly, therefore Islam is false.”

• Black and White Thinking: “If any suffering exists, then God cannot be all-merciful.”

• Appeal to Ignorance: “Because science hasn’t discovered God, He must not exist.”

• Hasty Generalization: “Some bad Muslim societies = Islam must be oppressive.”

Criticism: Quran is scientifically inaccurate (e.g., creation in 6 days, Noah’s Ark, sunset in muddy spring, Adam vs Evolution).

Rebuttal:
Islamic cosmology uses symbolic language (majaz) understood differently across contexts; Qur’anic “days” (ayyaam) are cosmic epochs, not literal earth days. Evolution and Islam can be harmonized through deeper paradigmatic reflection on ‘Adam’ as the first ensouled human, not merely biological.

Backlinks: Islamic Cosmology vs Materialist Science, Symbolism in the Quran

Criticism: Harsh punishments (apostasy death, stoning, hand-cutting), viewed as barbaric and outdated.

Rebuttal:
Hudud laws exist within a complex judicial ecosystem emphasizing maximum doubt (shubha) to avoid application unless absolute. Their existence acts as a deterrent, not a blanket command. Islamic law is principled on societal protection (maslahah) and preventing chaos (fasad).

Backlinks: Maqasid al-Shariah and Hudud, Deterrence in Islamic Legal Philosophy

Criticism: Sex slavery, child marriage, polygamy, inheritance rules — viewed as misogynistic.

Rebuttal:
Shari’ah contextualized historical realities, regulating them toward abolition (e.g., gradual elimination of slavery). Inheritance laws account for societal responsibilities, not intrinsic worth. Marital ethics in Islam prioritize compassion (mawaddah) and mutual rights, not dominance.

Backlinks: Women in Islamic Jurisprudence, Evolution of Slavery in Islamic Law

Criticism: Islam causes guilt, fear, PTSD; upbringing in strict environments leads to emotional abuse.

Rebuttal:
What is often witnessed is cultural distortion ('urf) of religion, not the Prophetic spirit (sunnah). Islam commands mercy (rahmah) and balance (tawazun), and rejects extremism (ghuluw). Genuine Islamic upbringing fosters love of Allah, not fear of punishment.

Backlinks: Mercy as Central to Islamic Spirituality, Extremism Condemned in Islam

Criticism: Islamic teachings on qadar (predestination) make life appear meaningless or unjust.

Rebuttal:
Divine knowledge ('ilm) and human choice (ikhtiyar) coexist — Allah knows the outcomes without coercing choices. This is rooted in the profound duality between Allah’s timelessness and human temporality, requiring metaphysical literacy (tawhid rububiyyah).

Backlinks: Qadar and Human Responsibility, Metaphysical Time in Islamic Theology

Criticism: Muslim communities are judgmental, obsessed with superficial religiosity.

Rebuttal:
Islam itself warns against arrogance (kibr) and showing-off (riya'). The blame falls on individuals misapplying the deen, not the divine framework itself. True Islam fosters humility (tawadu') and secret acts of worship (ikhlas).

Backlinks: Sins of the Heart in Islamic Ethics, Ikhlas versus Riya

Criticism: Islam condemns homosexuality as a sin, causing alienation and self-hate.

Rebuttal:
Islam differentiates between inclinations (mayl) and actions (fi'l). It enjoins compassion to all human beings (makramah insaniyyah) while upholding moral standards defined by divine will, not human desires. Struggles (jihad nafs) are honored in Islam.

Backlinks: Islamic Anthropology of Desire, Jihad al-Nafs in Sexual Ethics

Criticism: A “Merciful God” would not allow suffering, trauma, injustice.

Rebuttal:
Suffering is part of the test of life (ibtila), to distinguish sincerity (sidq) and develop virtues (akhlaq). Divine mercy encompasses a larger tapestry beyond mortal understanding, tied to the eternal Hereafter (akhirah).

Backlinks: Wisdom of Trials in Islam, Purpose of Life and Suffering

Criticism: Islam seen as a human invention by Muhammad for political or personal gain.

Rebuttal:
The Quran’s linguistic, structural, and moral inimitability (i'jaz) defies human authorship. Claims of “self-serving revelations” ignore the broader self-sacrifice, persecution, and moral consistency throughout the Prophet’s life.

Backlinks: I’jaz al-Quran and Prophethood, Character of the Prophet Muhammad

Criticism: Apostasy driven by emotional burnout, cognitive dissonance, exposure to doubts.

Rebuttal:
Doubts (shubuhat) are natural phases in the spiritual journey (suluk). Islam encourages critical inquiry (tadabbur) while maintaining submission (taslim) to transcendental truths beyond pure rationalism ('aql mahd).

Backlinks: Faith and Doubt in Islam, Balance between Reason and Revelation

Criticism: Hajj is too expensive; Islamic practices are burdensome in modern life.

Rebuttal:
Islam’s obligations (fara’id) are tied to capacity (istita'ah). Shari’ah accounts for hardship (mashaqqah) and offers concessions (rukhsah). Spirituality (tazkiyah) is prioritized over ritualism for those who face genuine barriers.

Backlinks: Ease and Flexibility in Shariah, Purposes of Hajj and Pilgrimage Ethics

• Transitioned to atheism, agnosticism, humanism, spiritual paganism, or simply uncertainty.

• Preference for evidence-based understanding over faith.

Critical Issue:
Every single narrative you shared assumes that human reason alone, divorced from spiritual purification (tazkiyah) and divine revelation (wahy), is the proper yardstick to judge divine truth.

This is philosophically false from an Islamic epistemology.

🔎 Example:
When someone says, “The Qur’an says mountains prevent earthquakes, but geology says otherwise,” they are assuming that “modern science” (i.e., a “secular” construction of knowledge) is more authoritative than divine revelation.

Islamic Worldview:
Knowledge (‘ilm) is not just empirical observation. It includes al-ḥiss (sense experience), al-‘aql (reason), and al-wahy (revelation) — and wahy is supreme when there is tension.

⮕ In Islam, empirical observations are valid only within the framework established by divine knowledge. Science can study mountains — but it cannot arrogantly override Allah’s hikmah (wisdom) which speaks not just to material causes but also metaphysical realities unseen by human instruments.

Root Error:
These ex-Muslim narratives commit epistemological kufr by treating secularized human reason as hakim (ultimate judge) over revelation.

Critical Issue:
Many stories you quoted are not truly about Islam itself, but about abusive religious social environments. There is a psychological conflation between family oppression and divine religion.

🔎 Example:

• Someone was forbidden Xbox and art by a tyrannical parent who misused Islam.

• Someone else grew up seeing sectarian hate from ignorant relatives.

Islamic Worldview:
The failure of some Muslims to embody Islam does not indict Islam itself. Allah says clearly:

‘وَإِن تُطِيعُوا أَكْثَرَ مَن فِي الْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ‘
“And if you obey most of those upon the earth, they will mislead you from the way of Allah.”
Quran 6:116

⮕ Islam warns that the majority of people — even Muslims — can fall into misguidance.

Root Error:
They have emotionally internalized the abuse as being authentically Islamic, and thus rejected Islam, without distinguishing between Deen (religion) and Madkhal al-Deen (social entry points to the religion).

Critical Issue:
Many of the criticisms you shared show a profound ignorance of the Islamic sciences of tafsir, ḥadīth authentication, maqāṣid al-sharī’ah (objectives of the law), and tarīkh al-sahāba (history of the companions).

🔎 Example:

• The age of Aisha (RA): Misunderstood without deep knowledge of historical dating systems, cultural norms, and scholarly ikhtilāf.

• Banu Qurayza incident: Misrepresented by ignoring the principles of conduct in wartime among Arabian tribes.

• Multiple wives for men: Ignored that polygyny was a protection mechanism for widows and orphans in a brutal society.

Islamic Worldview:
You cannot judge a text without mastering its:

• Asbāb al-nuzūl (contexts of revelation)

• Historical realities

• Linguistic nuances

• Philosophical underpinnings (theodicy, qadar, etc.)

Root Error:
The critics engage in a zāhirī superficiality (surface reading) without taḥqīq (deep verification) — leading to pseudo-knowledge that looks critical but is in fact jahālah (ignorance).

• Not an actual philosophical refutation of Islam.

• Rather: a psychological trauma coupled with a secularized epistemology and shallow readings.

The real crisis is tazkiyyah — a crisis of the heart, not a crisis of rational thought.

As Allah says:

‘فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا‘
“In their hearts is a disease, so Allah has increased their disease.”
Quran 2:10