Sure, and I've never quite understood how Muslims explain the fact that the Qur'anic rasm doesn't even have consistent spelling within its own text. For example, the rasm for 'Ibrahim' is spelled differently in Surah 2 than it is in the rest of the Qur'an ... in Surah 2 the rasm is written in a way that allows the name to be read "Abraham", like the Christians and Jews pronounce it. But in the rest of the Qur'an, the rasm for the name has been vowelized in a more full way to force the standard Muslim reading "Ibrahim," or possibly a non-Muslim archaic Arabic "Ibrahaym," with Imala that was mistranscribed in the reformed orthography. You can read about it here in this article from Gerd Puin:
http://quranconference.nd.edu/assets/11215/the_alif_in_the_qur_an_short.pdfThe Qur'anic rasm is written in a way that is completely inconsistent with the idea that any single person ever sat down and wrote the entire Qur'an in a unified way. The orthography of the rasm includes multiple conflicting vowelization schemes for different words, which is only possible if it is a compilation of different texts that were vowelized inconsistently by different writers over time, and then not made consistent. This inconsistency in the rasm was 'smoothed out' over several centuries by additional Masoretic markings that tell you how to recite the rasm in a more consistent Orthodox tradition of recitation. As Gerd Puin says:
"The orthography of the Standard Text is full of inconsistencies, as if they became petrified in a time when orthographic reform had started already, but which had not yet become effective in the whole Qur'an. It is just this 'defect,' however, which enables us to reveal many details of its orthographic history. The more so if we take the early manuscripts of the Qur'an into account, because, for lack of a critical edition of the Qur'an, we cannot rightly be sure at all that the Standard Text is really the 'Rasm 'Uthmani,' i.e. the earliest possible shape of the text."
Muslim scholars were of course aware of this problem with the inconsistent rasm text, which is why they invoke the 'continuous oral tradition' argument to try to explain why the inconsistent base Qur'anic text is not a problem. You must have faith in the perfection of one of the orthodox qira'at, and consider the mushaf secondary to that alleged oral transmission.
But even if you have that (unwarranted) faith in qira'at as seven unbroken telephone games going from the Prophet to you, you still have to explain *as a historical matter* why the Qur'anic rasm was compiled in a way that uses different orthographies, not only between different variant Qur'anic manuscripts, but also between the surahs of any particular Qur'anic manuscript.
Topic: And His Name Shall Be Ahmad. Sort of.