[pXss8cyx]

al-Salamu 'Aleykum

Here is a list of doubts about the Quran, prepared by some convert who most probably became an ex-Muslim, maybe you can try to answer his doubts and it can bring him back to Islam, I will list them here and anyone can take a shot at any part of this and answer it (I think it's 28 doubts all in all), Since we are the people who have a correct understanding of the Quran then we MUST answer all of it:


(1)

I will start with Suratal Teen. In Suratal Teen it said:

لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ {4}
[Shakir 95:4] Certainly We created man in the best make.
[Pickthal 95:4] Surely We created man of the best stature
[Yusufali 95:4] We have indeed created man in the best of moulds,
ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ {5}
[Shakir 95:5] Then We render him the lowest of the low.
[Pickthal 95:5] Then we reduced him to the lowest of the low,
[Yusufali 95:5] Then do We abase him (to be) the lowest of the low,-
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ {6}
[Shakir 95:6] Except those who believe and do good, so they shall have a reward never to be cut off.
[Pickthal 95:6] Save those who believe and do good works, and theirs is a reward unfailing.
[Yusufali 95:6] Except such as believe and do righteous deeds: For they shall have a reward unfailing.

Now the problem is that Islam didn't come to the whole world for it even to be rejected and to exist no good people but the believers whom did good. So why are all of humanity reduced to the lowest of the low except believers? Does it make sense that there is no good humans that morally improved else where, weren't higher then animals?

Now if it is argued "believe" means in God, well the thing is Quran else where has put those whom reject revelation in the hell-fire. So it can't mean that, and it's obvious by how it's been used in Quran, it means those whom believe in Mohammad's message.

(2)

Another two verses I have a problem with and which causes contradictions are the following:

مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ {15}
[Shakir 11:15] Whoever desires this world's life and its finery, We will pay them in full their deeds therein, and they shall not be made to. suffer loss in respect of them.
[Pickthal 11:15] Whoso desireth the life of the world and its pomp, We shall repay them their deeds herein, and therein they will not be wronged.
[Yusufali 11:15] Those who desire the life of the present and its glitter,- to them we shall pay (the price of) their deeds therein,- without diminution.
أُولَٰئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ ۖ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ {16}
[Shakir 11:16] These are they for whom there is nothing but fire in the hereafter, and what they wrought in it shall go for nothing, and vain is what they do.
[Pickthal 11:16] Those are they for whom is naught in the Hereafter save the Fire. (All) that they contrive here is vain and (all) that they are wont to do is fruitless.
[Yusufali 11:16] They are those for whom there is nothing in the Hereafter but the Fire: vain are the designs they frame therein, and of no effect and the deeds that they do

This verse is basically telling anyone whom has desire for this world will end up eternally in hell. Now how does that even give a remote concept of a Merciful Loving Forbearing God? Whom can not desire this world at all? Notice the verse doesn't say "only desire this world" or anything like that, it clearly states any desire for the world will result the fire forever.

Now the verse in fact has a contradiction. Paradise is promised to those whom believe and do good deeds. Now what if they like most believers probably do, have love of this world, and did some good deeds. They would be promised paradise by verses promising believers whom do good paradise, yet this verse is stating they would go hell, for desire of this world.

(3)

In fact it runs to a contradiction with the following verse:

وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتَابًا مُؤَجَّلًا ۗ وَمَنْ يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَنْ يُرِدْ ثَوَابَ الْآخِرَةِ نُؤْتِهِ مِنْهَا ۚ وَسَنَجْزِي الشَّاكِرِينَ {145}
[Shakir 3:145] And a soul will not die but with the permission of Allah the term is fixed; and whoever desires the reward of this world, I shall give him of it, and whoever desires the reward of the hereafter I shall give him of it, and I will reward the grateful.
[Pickthal 3:145] No soul can ever die except by Allah's leave and at a term appointed. Whoso desireth the reward of the world, We bestow on him thereof; and whoso desireth the reward of the Hereafter, We bestow on him thereof. We shall reward the thankful.
[Yusufali 3:145] Nor can a soul die except by Allah's leave, the term being fixed as by writing. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude.

The fact is you can desire this world and the next. We are left with the problem.

Desire this world = hell in the next
Desire the reward of the next = getting of the reward of the next
Desiring bother = ? hell + heaven at same time?

It's a contradiction. Another thing is disbelievers of revelation which are promised hell through out Quran can desire the reward of next world too. Even polytheists can desire the reward of the next world. People whom do the worst crimes can desire the reward of the next word. Per this verse they will get it. Yet per other verses, they will not get the reward of the next world, but will get hell fire.

(4)

Moving to another verse with a logical problem.

وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ ۚ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا ۚ وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا {59}
[Shakir 17:59] And nothing could have hindered Us that We should send signs except that the ancients rejected them; and We gave to Samood the she-camel-- a manifest sign-- but on her account they did injustice, and We do not send signs but to make (men) fear.
[Pickthal 17:59] Naught hindereth Us from sending portents save that the folk of old denied them. And We gave Thamud the she-camel - a clear portent save to warn.
[Yusufali 17:59] And We refrain from sending the signs, only because the men of former generations treated them as false: We sent the she-camel to the Thamud to open their eyes, but they treated her wrongfully: We only send the Signs by way of terror (and warning from evil).

This verse is basically stating the only thing that prevented from sending signs was that past people rejected them. The question is how can this be the reason and the one and only reason?

Assume it's reasonable, then we ask, why didn't it prevent signs being sent before. People before Isa time rejected miracles, but miracles were sent with him. Same is true for Musa.So this cannot be the reason. Now having discussed this, I've seen people say:

He didn't send signs because people would have rejected.
He didn't send signs because they were no longer effective
He didn't send signs because he didn't want them to be punished.

All these are other reasons that what is stated, the stated reason is simply one thing only: past people rejected the signs. So making different motives for not sending signs doesn't make sense.

I've seen it stated that some how the past people rejecting signs effected the people in the future. Some way magically it did and made in ineffective. Well the reason for not sending signs would be because it's ineffective as well, because he can still send signs even if it's ineffective. Now aside from that, if people in the past rejecting didn't stop people later receiving signs/miracles, then is it reasonable to assume its all together different for Mohammad people?

So this verse is illogical. In fact per other verse, a Sign was sent later, moon splitting supposedly. So it seems the reason didn't prevent from sending signs either way. Another contradiction.

(5)

مَا أَصَابَ مِنْ مُصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ ۗ وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ ۚ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {11}
[Shakir 64:11] No affliction comes about but by Allah's permission; and whoever believes in Allah, He guides aright his heart; and Allah is Cognizant of all things.
[Pickthal 64:11] No calamity befalleth save by Allah's leave. And whosoever believeth in Allah, He guideth his heart. And Allah is Knower of all things.
[Yusufali 64:11] No kind of calamity can occur, except by the leave of Allah: and if any one believes in Allah, (Allah) guides his heart (aright): for Allah knows all things.

This verse states anyone whom believes in God, God will guide his heart. Yet according to Quran, anyone whom rejects Islam is misguided, and is deaf, dumb, and blind. It's possible to believe in God and reject Islam. In fact, it's possible to believe in God and be of any misguided religion. So this issue of all people whom believe in God, will be guided, is simply not true.

(6)

وَمَا مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ إِلَّا أَنْ قَالُوا أَبَعَثَ اللَّهُ بَشَرًا رَسُولًا {94}
[Shakir 17:94] And nothing prevented people from believing when the guidance came to them except that they said: What! has Allah raised up a mortal to be a messenger?
[Pickthal 17:94] And naught prevented mankind from believing when the guidance came unto them save that they said: Hath Allah sent a mortal as (His) messenger?
[Yusufali 17:94] What kept men back from belief when Guidance came to them, was nothing but this: they said, "Has Allah sent a man (like us) to be (His) Messenger?"

This verse when thought about is illogical as well. First of all, it's unimaginable that no one considered a human messenger as a possibility, so that cannot be the reason in itself. 2nd, how can a question, rather then the motive behind the question, be the reason? Another issue is that a good response to this question would have indeed convinced them, unless something else would prevent them, so it cannot be the reason in itself. In fact, there is different motives in Quran presented as to why they didn't believe from it. This includes not believing in the hereafter and cling to Satanic whispering, not listening and pondering, being deaf, dumb, and blind and have covering so they don't understand. All this is mentioned. It also begs the question if this is only thing preventing from them from believing, wouldn't it stay the same reason later? Yet we see this is not the reason people don't believe.

(7)

The following verses give an impression that there is no hope for the disbelievers of his time:

إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ {6}
[Shakir 2:6] Surely those who disbelieve, it being alike to them whether you warn them, or do not warn them, will not believe.
[Pickthal 2:6] As for the Disbelievers, Whether thou warn them or thou warn them not it is all one for them; they believe not.
[Yusufali 2:6] As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe.
خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ {7}
[Shakir 2:7] Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes, and there is a great punishment for them.
[Pickthal 2:7] Allah hath sealed their hearing and their hearts, and on their eyes there is a covering. Theirs will be an awful doom.
[Yusufali 2:7] Allah hath set a seal on their hearts and on their hearing, and on their eyes is a veil; great is the penalty they (incur).

وَمَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَاءً وَنِدَاءً ۚ صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَعْقِلُونَ {171}
[Shakir 2:171] And the parable of those who disbelieve is as the parable of one who calls out to that which hears no more than a call and a cry; deaf, dumb (and) blind, so they do not understand.
[Pickthal 2:171] The likeness of those who disbelieve (in relation to the messenger) is as the likeness of one who calleth unto that which heareth naught except a shout and cry. Deaf, dumb, blind, therefore they have no sense.
[Yusufali 2:171] The parable of those who reject Faith is as if one were to shout Like a goat-herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are void of wisdom.

In fact, being deaf, dumb, and blind is for the purpose of not returning:

صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ {18}
[Shakir 2:18] Deaf, dumb (and) blind, so they will not turn back.
[Pickthal 2:18] Deaf, dumb and blind; and they return not.
[Yusufali 2:18] Deaf, dumb, and blind, they will not return (to the path).



أَوْ كَظُلُمَاتٍ فِي بَحْرٍ لُجِّيٍّ يَغْشَاهُ مَوْجٌ مِنْ فَوْقِهِ مَوْجٌ مِنْ فَوْقِهِ سَحَابٌ ۚ ظُلُمَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِذَا أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا ۗ وَمَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُورًا فَمَا لَهُ مِنْ نُورٍ {40}
[Shakir 24:40] Or like utter darkness in the deep sea: there covers it a wave above which is another wave, above which is a cloud, (layers of) utter darkness one above another; when he holds out his hand, he is almost unable to see it; and to whomsoever Allah does not give light, he has no light.
[Pickthal 24:40] Or as darkness on a vast, abysmal sea. There covereth him a wave, above which is a wave, above which is a cloud. Layer upon layer of darkness. When he holdeth out his hand he scarce can see it. And he for whom Allah hath not appointed light, for him there is no light.
[Yusufali 24:40] Or (the Unbelievers' state) is like the depths of darkness in a vast deep ocean, overwhelmed with billow topped by billow, topped by (dark) clouds: depths of darkness, one above another: if a man stretches out his hands, he can hardly see it! for any to whom Allah giveth not light, there is no light!

Basically, they are hopeless, in the darkness, will never understand the book, deaf to hear the call.

مَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآيَاتِ رَبِّهِ فَأَعْرَضَ عَنْهَا وَنَسِيَ مَا قَدَّمَتْ يَدَاهُ ۚ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا ۖ وَإِنْ تَدْعُهُمْ إِلَى الْهُدَىٰ فَلَنْ يَهْتَدُوا إِذًا أَبَدًا {57}
[Shakir 18:57] And who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them and forgets what his two hands have sent before? Surely We have placed veils over their hearts lest they should understand it and a heaviness in their ears; and if you call them to the guidance, they will not ever follow the right course in that case.
[Pickthal 18:57] And who doth greater wrong than he who hath been reminded of the revelations of his Lord, yet turneth away from them and forgetteth what his hands send forward (to the Judgment)? Lo! on their hearts We have placed coverings so that they understand not, and in their ears a deafness. And though thou call them to the guidance, in that case they can never be led aright.
[Yusufali 18:57] And who doth more wrong than one who is reminded of the Signs of his Lord, but turns away from them, forgetting the (deeds) which his hands have sent forth? Verily We have set veils over their hearts lest they should understand this, and over their ears, deafness, if thou callest them to guidance, even then will they never accept guidance.

This verse summarizes it perfectly:


وَإِنْ تَدْعُوهُمْ إِلَى الْهُدَىٰ لَا يَتَّبِعُوكُمْ ۚ سَوَاءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنْتُمْ صَامِتُونَ {193}
[Shakir 7:193] And if you invite them to guidance, they will not follow you; it is the same to you whether you invite them or you are silent.
[Pickthal 7:193] And if ye call them to the Guidance, they follow you not. Whether ye call them or are silent is all one for you.
[Yusufali 7:193] If ye call them to guidance, they will not obey: For you it is the same whether ye call them or ye hold your peace!

Now was that true? Apparently, they ended up coming to the religion.

وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا {2}
[Shakir 110:2] And you see men entering the religion of Allah in companies,
[Pickthal 110:2] And thou seest mankind entering the religion of Allah in troops,
[Yusufali 110:2] And thou dost see the people enter Allah's Religion in crowds,

So all that talk about their fate sealed, going to hell, deaf, dumb, and blind, and they end up coming to the religion. The talk "they will not believe" and they end up coming in the religion.
A clear contradiction.

Another brief thing is that some people make "kufr" mean "to cover" or "obstinately disbelief", however we see clearly what it means here:

لَا إِكْرَاهَ فِي الدِّينِ ۖ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انْفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ {256}
[Shakir 2:256] There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.
[Pickthal 2:256] There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower.
[Yusufali 2:256] Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.

Here disbelief in the "taghut" obviously doesn't mean "obstinately" or "covering"..or anything like that. It means disbelief. And it doesn't make sense the word means something else when applied to "revelation" or "truth", with an added adjective. It obviously means the same thing.

So after saying "they will never be guided" "will not believe" "will not follow you", they are deaf to all calls, they ended up coming to Islam.

وَسَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ {10}
[Shakir 36:10] And it is alike to them whether you warn them or warn them not: they do not believe.
[Pickthal 36:10] Whether thou warn them or thou warn them not, it is alike for them, for they believe not.
[Yusufali 36:10] The same is it to them whether thou admonish them or thou do not admonish them: they will not believe.

They ended up believing. What a prophecy!

(8)

Another issue is the problem with general promises. When Sunnis debate with Shias, they often bring the verse:

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ {100}
[Shakir 9:100] And (as for) the foremost, the first of the Muhajirs and the Ansars, and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him, and He has prepared for them gardens beneath which rivers flOw, to abide in them for ever; that is the mighty achievement.
[Pickthal 9:100] And the first to lead the way, of the Muhajirin and the Ansar, and those who followed them in goodness - Allah is well pleased with them and they are well pleased with Him, and He hath made ready for them Gardens underneath which rivers flow, wherein they will abide for ever. That is the supreme triumph.
[Yusufali 9:100] The vanguard (of Islam)- the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in (all) good deeds,- well-pleased is Allah with them, as are they with Him: for them hath He prepared gardens under which rivers flow, to dwell therein for ever: that is the supreme felicity

They argue that they are guaranteed paradise, and then their is dispute as to whom this verse includes. How can Shia say most companions apostated when they are promised paradise right? Now in fact, the following verse does the same:

مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ {97}

Whomever does a good, whether male or female, and is a believer, verily we shall quicken with good life, and We shall pay them a recompense in proportion to the best of what they used to do.

Now what if the person turns back on his faith? What if the person loves the Dunya? This is the problem with such promises. The same is true of verses promising those whom reject revelation to the fire. What if they believe afterwards, how is the promise true anymore?

(9)

Another contradiction is that Quran says all living things were made from water, yet we read jinn were created from fire. As well there is verses that say everything glorifies God, so it would be all things in the universe are created from water, which simply is not true. Now a metaphysical meaning of water hardly makes sense, why would it state water as opposed to purity or light.

The verses:

أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا ۖ وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ ۖ أَفَلَا يُؤْمِنُونَ {30}
[Shakir 21:30] Do not those who disbelieve see that the heavens and the earth were closed up, but We have opened them; and We have made of water everything living, will they not then believe?
[Pickthal 21:30] Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them, and we made every living thing of water? Will they not then believe?
[Yusufali 21:30] Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe?

يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {1}
[Shakir 64:1] Whatever is in the heavens and whatever is in the earth declares the glory of Allah; to Him belongs the kingdom, and to Him is due (all) praise, and He has power over all things.
[Pickthal 64:1] All that is in the heavens and all that is in the earth glorifieth Allah; unto Him belongeth Sovereignty and unto Him belongeth praise, and He is Able to do all things.
[Yusufali 64:1] Whatever is in the heavens and on earth, doth declare the Praises and Glory of Allah: to Him belongs dominion, and to Him belongs praise: and He has power over all things.

وَخَلَقَ الْجَانَّ مِنْ مَارِجٍ مِنْ نَارٍ {15}
[Shakir 55:15] And He created the jinn of a flame of fire.
[Pickthal 55:15] And the jinn did He create of smokeless fire.
[Yusufali 55:15] And He created Jinns from fire free of smoke:

There is also this verse of mountains glorifying God:

فَفَهَّمْنَاهَا سُلَيْمَانَ ۚ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا ۚ وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ ۚ وَكُنَّا فَاعِلِينَ {79}
[Shakir 21:79] So We made Sulaiman to understand it; and to each one We gave wisdom and knowledge; and We made the mountains, and the birds to celebrate Our praise with Dawood; and We were the doers.
[Pickthal 21:79] And We made Solomon to understand (the case); and unto each of them We gave judgment and knowledge. And we subdued the hills and the birds to hymn (His) praise along with David. We were the doers (thereof).
[Yusufali 21:79] To Solomon We inspired the (right) understanding of the matter: to each (of them) We gave Judgment and Knowledge; it was Our power that made the hills and the birds celebrate Our praises, with David: it was We Who did (all these things).

This shows Quran considers inanimate things alive.

(10)

وَآتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ {34}
[Shakir 14:34] And He gives you of all that you ask Him; and if you count Allah's favors, you will not be able to number them; most surely man is very unjust, very ungrateful.
[Pickthal 14:34] And He giveth you of all ye ask of Him, and if ye would count the bounty of Allah ye cannot reckon it. Lo! man is verily a wrong-doer, an ingrate.
[Yusufali 14:34] And He giveth you of all that ye ask for. But if ye count the favours of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude.

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ {186}
[Shakir 2:186] And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.
[Pickthal 2:186] And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright.
[Yusufali 2:186] When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.

According to these verses, everything we ask of God, we should get a response. Now we know that is simply not true. People make prayers that are not answered. People ask to heal, but they don't get it. Poor people want to get out poverty and ask and don't get it. People whom want to be guided to the truth, ask, but don't get it. Different people of different faiths can ask for paradise but per Quran they won't get it, if they reject revelation. In fact, it's well established fact, that prayers not always answered. We certainly don't get all we ask for.

(11)

وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ {39}
[Shakir 53:39] And that man shall have nothing but what he strives for-
[Pickthal 53:39] And that man hath only that for which he maketh effort,
[Yusufali 53:39] That man can have nothing but what he strives for;
وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ {40}
[Shakir 53:40] And that his striving shall soon be seen-
[Pickthal 53:40] And that his effort will be seen.
[Yusufali 53:40] That (the fruit of) his striving will soon come in sight:

These verses show humans will get nothing more then what they strive for.

كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ {38}
[Shakir 74:38] Every soul is held in pledge for what it earns,
[Pickthal 74:38] Every soul is a pledge for its own deeds;
[Yusufali 74:38] Every soul will be (held) in pledge for its deeds.
إِلَّا أَصْحَابَ الْيَمِينِ {39}
[Shakir 74:39] Except the people of the right hand,
[Pickthal 74:39] Save those who will stand on the right hand.
[Yusufali 74:39] Except the Companions of the Right Hand.

Yet here we see people in the right hand are not pledged to what they do only. In fact, this also leaves a problem with intercession, if people can get only what they strive for.

إِنَّكُمْ لَذَائِقُو الْعَذَابِ الْأَلِيمِ {38}
[Shakir 37:38] Most surely you will taste the painful punishment.
[Pickthal 37:38] Lo! (now) verily ye taste the painful doom -
[Yusufali 37:38] Ye shall indeed taste of the Grievous Penalty;-
وَمَا تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ {39}
[Shakir 37:39] And you shall not be rewarded except (for) what you did.
[Pickthal 37:39] Ye are requited naught save what ye did -
[Yusufali 37:39] But it will be no more than the retribution of (the Evil) that ye have wrought;-
إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ {40}
[Shakir 37:40] Save the servants of Allah, the purified ones.
[Pickthal 37:40] Save single-minded slaves of Allah;
[Yusufali 37:40] But the sincere (and devoted) Servants of Allah,-

The sincere servants according to this verse will not only get requited for what they did, but more. So they get more then what they strive for.


(12)

وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا اتَّبِعُوا سَبِيلَنَا وَلْنَحْمِلْ خَطَايَاكُمْ وَمَا هُمْ بِحَامِلِينَ مِنْ خَطَايَاهُمْ مِنْ شَيْءٍ ۖ إِنَّهُمْ لَكَاذِبُونَ {12}
[Shakir 29:12] And those who disbelieve say to those who believe: Follow our path and we will bear your wrongs. And never shall they be the bearers of any of their wrongs; most surely they are liars.
[Pickthal 29:12] Those who disbelieve say unto those who believe: Follow our way (of religion) and we verily will bear your sins (for you). They cannot bear aught of their sins. Lo! they verily are liars.
[Yusufali 29:12] And the Unbelievers say to those who believe: "Follow our path, and we will bear (the consequences) of your faults." Never in the least will they bear their faults: in fact they are liars!
وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ ۖ وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ {13}
[Shakir 29:13] And most certainly they shall carry their own burdens, and other burdens with their own burdens, and most certainly they shall be questioned on the resurrection day as to what they forged.
[Pickthal 29:13] But they verily will bear their own loads and other loads beside their own, and they verily will be questioned on the Day of Resurrection concerning that which they invented.
[Yusufali 29:13] They will bear their own burdens, and (other) burdens along with their own, and on the Day of Judgments they will be called to account for their falsehoods.

According to this verse, some people will carry the burdens of those whom are lead astray. Some people justify this by saying they are responsible for those whom they lead astray. Let's think about this. At most, is they could've put a bad ideology in a person. It cannot be said however, that they are responsible for initiating all the bad actions that person performs. So how can they carry all their burden as if they are responsible for every bad action?

As well, previously we read they will be punished only for what they did. But the actions of those whom they lead astray are not what they did. So there is an obvious contradiction.

It also has a clear contradiction in the following verse:

أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ {38}
[Shakir 53:38] That no bearer of burden shall bear the burden of another-
[Pickthal 53:38] That no laden one shall bear another's load,
[Yusufali 53:38] Namely, that no bearer of burdens can bear the burden of another;

This verse is clear that no soul will carry burden of another soul. But these people are said to carry other burdens of souls with their own burdens. This means in addition to their own burden, they carry burdens of other souls.

(13)

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا {5}
[Shakir 94:5] Surely with difficulty is ease.
[Pickthal 94:5] But lo! with hardship goeth ease,
[Yusufali 94:5] So, verily, with every difficulty, there is relief:
إِنَّ مَعَ الْعُسْرِ يُسْرًا {6}
[Shakir 94:6] With difficulty is surely ease.
[Pickthal 94:6] Lo! with hardship goeth ease;
[Yusufali 94:6] Verily, with every difficulty there is relief.

God doesn't forgive polytheism per Quran, neither is one whom desires this world. The fact such people could have lived a life of hardship, and never got ease. They would even get it worse in the next world.

Also, how can this phrase be generally true, when people in hell will never get ease with their hardship. So there isn't always ease with hardship. There isn't always a relief.

(14)

An interesting story is told about Ibrahim in Quran. Here are the verses:

فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَىٰ كَوْكَبًا ۖ قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ {76}
[Shakir 6:76] So when the night over-shadowed him, he saw a star; said he: Is this my Lord? So when it set, he said: I do not love the setting ones.
[Pickthal 6:76] When the night grew dark upon him he beheld a star. He said: This is my Lord. But when it set, he said: I love not things that set.
[Yusufali 6:76] When the night covered him over, He saw a star: He said: "This is my Lord." But when it set, He said: "I love not those that set."
فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَئِنْ لَمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ {77}
[Shakir 6:77] Then when he saw the moon rising, he said: Is this my Lord? So when it set, he said: If my Lord had not guided me I should certainly be of the erring people.
[Pickthal 6:77] And when he saw the moon uprising, he exclaimed: This is my Lord. But when it set, he said: Unless my Lord guide me, I surely shall become one of the folk who are astray.
[Yusufali 6:77] When he saw the moon rising in splendour, he said: "This is my Lord." But when the moon set, He said: "unless my Lord guide me, I shall surely be among those who go astray."
فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَٰذَا رَبِّي هَٰذَا أَكْبَرُ ۖ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ {78}
[Shakir 6:78] Then when he saw the sun rising, he said: Is this my Lord? Is this the greatest? So when it set, he said: O my people! surely I am clear of what you set up (with Allah).
[Pickthal 6:78] And when he saw the sun uprising, he cried: This is my Lord! This is greater! And when it set he exclaimed: O my people! Lo! I am free from all that ye associate (with Him).
[Yusufali 6:78] When he saw the sun rising in splendour, he said: "This is my Lord; this is the greatest (of all)." But when the sun set, he said: "O my people! I am indeed free from your (guilt) of giving partners to Allah.
إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا ۖ وَمَا أَنَا مِنَ الْمُشْرِكِينَ {79}
[Shakir 6:79] Surely I have turned myself, being upright, wholly to Him Who originated the heavens and the earth, and I am not of the polytheists.
[Pickthal 6:79] Lo! I have turned my face toward Him Who created the heavens and the earth, as one by nature upright, and I am not of the idolaters.
[Yusufali 6:79] "For me, I have set my face, firmly and truly, towards Him Who created the heavens and the earth, and never shall I give partners to Allah.

I have heard three explanations to this story, and they all don't make sense.

One of them is that Ibrahim sincerely thought that maybe his Lord was a star, a moon, or a sun. The question is when children are not that dumb to make such stupid theories, why would a would be Prophet be? In fact, how did this thinking even lead him to conclude there is one God? There is no connection with the thinking at all. Which brings in the next explanation. That it was a pretend act to show oneness of God to his people.

The question is how does it prove oneness of God. First of all, it has as if the moon is bigger then a star. We know this is not true, so he would be basing them on a false fact. 2ndly what does size have to do with what is greater? A mountain is greater then an animal or human being?

The other notion is that it doesn't prove that something that is not a star, moon, or sun, can be a god. It doesn't prove there can't be invisible transcendant gods. In fact, it offers no good ground argument to make a conclusion of their being one God.

The other explanation which I stuck to for a while, is that this all metaphor for "light of God", in stages. However, does it make sense to call dint of light, the Lord in himself? None of that is God, and God transcends, so it doesn't make sense to call it God. And what would it mean that it dissappears. In other words this mystic explanation makes no sense as well.

(15)

مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ {15}
[Shakir 11:15] Whoever desires this world's life and its finery, We will pay them in full their deeds therein, and they shall not be made to. suffer loss in respect of them.
[Pickthal 11:15] Whoso desireth the life of the world and its pomp, We shall repay them their deeds herein, and therein they will not be wronged.
[Yusufali 11:15] Those who desire the life of the present and its glitter,- to them we shall pay (the price of) their deeds therein,- without diminution.

According to this verse, everyone whom desires this world will be paid their deeds in full in it.

What about those people whom work and get hardly anything? God is rewarding them for all their good actions? What about people whom do more bad deeds then above people and less good deeds and have better more happier life? What about people whom starve?etc. When thought about it, this world is obviously not where people are getting rewarded for their good deeds and requited for their bad deeds.

Remember also that these people are all promised eternal hell in the next world.

(16)

قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَنْدَادًا ۚ ذَٰلِكَ رَبُّ الْعَالَمِينَ {9}
[Shakir 41:9] Say: What! do you indeed disbelieve in Him Who created the earth in two periods, and do you set up equals with Him? That is the Lord of the Worlds.
[Pickthal 41:9] Say (O Muhammad, unto the idolaters): Disbelieve ye verily in Him Who created the earth in two Days, and ascribe ye unto Him rivals? He (and none else) is the Lord of the Worlds.
[Yusufali 41:9] Say: Is it that ye deny Him Who created the earth in two Days? And do ye join equals with Him? He is the Lord of (all) the Worlds.
وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ {10}
[Shakir 41:10] And He made in it mountains above its surface, and He blessed therein and made therein its foods, in four periods: alike for the seekers.
[Pickthal 41:10] He placed therein firm hills rising above it, and blessed it and measured therein its sustenance in four Days, alike for (all) who ask;
[Yusufali 41:10] He set on the (earth), mountains standing firm, high above it, and bestowed blessings on the earth, and measure therein all things to give them nourishment in due proportion, in four Days, in accordance with (the needs of) those who seek (Sustenance).
ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ {11}
[Shakir 41:11] Then He directed Himself to the heaven and it is a vapor, so He said to it and to the earth: Come both, willingly or unwillingly. They both said: We come willingly.
[Pickthal 41:11] Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient.
[Yusufali 41:11] Moreover He comprehended in His design the sky, and it had been (as) smoke: He said to it and to the earth: "Come ye together, willingly or unwillingly." They said: "We do come (together), in willing obedience."
فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَىٰ فِي كُلِّ سَمَاءٍ أَمْرَهَا ۚ وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ {12}
[Shakir 41:12] So He ordained them seven heavens in two periods, and revealed in every heaven its affair; and We adorned the lower heaven with brilliant stars and (made it) to guard; that is the decree of the Mighty, the Knowing.
[Pickthal 41:12] Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower.
[Yusufali 41:12] So He completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge.

There is no way anyone whom understand science to any degree can really believe this. The sky was created after the food and sustenance was created? There is not much to say, but this could've been believable back in the day when we didn't know much about science, but not today.




(17)

مَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا {15}
[Shakir 17:15] Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray: nor can the bearer of a burden bear the burden of another, nor do We chastise until We raise a messenger.
[Pickthal 17:15] Whosoever goeth right, it is only for (the good of) his own soul that he goeth right, and whosoever erreth, erreth only to its hurt. No laden soul can bear another's load, We never punish until we have sent a messenger.
[Yusufali 17:15] Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with Our Wrath until We had sent an messenger (to give warning).

According to Quran, whomever desires this world will have nothing but hell in the next. According to Quran, God does not forgive polytheism. God will punish the polytheists. Yet here we read God doesn't punish until he sends a Messenger, when a lot of people with those qualities have not been sent a Messenger. It also calls into another question. If someone murders, is evil, why should he get a way for his crimes just because a Messenger was not sent to him? Yet a person whom does good deeds, but disbelieves in a Messenger is going to be punished? Where is the sense of justice in that. A person can be utmost evil, but will not be punished if not sent a Messenger?

(18) Another issue I have with Quran is how it responds to issues by avoiding it. An example is right here:

يَسْأَلُكَ أَهْلُ الْكِتَابِ أَنْ تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِنَ السَّمَاءِ ۚ فَقَدْ سَأَلُوا مُوسَىٰ أَكْبَرَ مِنْ ذَٰلِكَ فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ۚ ثُمَّ اتَّخَذُوا الْعِجْلَ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَنْ ذَٰلِكَ ۚ وَآتَيْنَا مُوسَىٰ سُلْطَانًا مُبِينًا {153}
[Shakir 4:153] The followers of the Book ask you to bring down to them a book from heaven; so indeed they demanded of Musa a greater thing than that, for they said: Show us Allah manifestly; so the lightning overtook them on account of their injustice. Then they took the calf (for a god), after clear signs had come to them, but We pardoned this; and We gave to Musa clear authority.
[Pickthal 4:153] The people of the Scripture ask of thee that thou shouldst cause an (actual) Book to descend upon them from heaven. They asked a greater thing of Moses aforetime, for they said: Show us Allah plainly. The storm of lightning seized them for their wickedness. Then (even) after that) they chose the calf (for worship) after clear proofs (of Allah's Sovereignty) had come unto them. And We forgave them that! And We bestowed on Moses evident authority.
[Yusufali 4:153] The people of the Book ask thee to cause a book to descend to them from heaven: Indeed they asked Moses for an even greater (miracle), for they said: "Show us Allah in public," but they were dazed for their presumption, with thunder and lightning. Yet they worshipped the calf even after clear signs had come to them; even so we forgave them; and gave Moses manifest proofs of authority.

Why does it avoid the issue by simply stating people asked Musa for something greater? How does that respond to their request or invalidate it?

(19)

Another example of this is the following verse:
الَّذِينَ قَالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ ۗ قُلْ قَدْ جَاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صَادِقِينَ {183}
[Shakir 3:183] (Those are they) who said: Surely Allah has enjoined us that we should not believe in any messenger until he brings us an offering which the fire consumes. Say: Indeed, there came to you messengers before me with clear arguments and with that which you demand; why then did you kill them if you are truthful?
[Pickthal 3:183] (The same are) those who say: Lo! Allah hath charged us that we believe not in any messenger until he bring us an offering which fire (from heaven) shall devour. Say (unto them, O Muhammad): Messengers came unto you before me with miracles, and with that (very miracle) which ye describe. Why then did ye slay them? (Answer that) if ye are truthful!
[Yusufali 3:183] They (also) said: "Allah took our promise not to believe in an messenger unless He showed us a sacrifice consumed by Fire (From heaven)." Say: "There came to you messengers before me, with clear Signs and even with what ye ask for: why then did ye slay them, if ye speak the truth?

First, what do the actions of the past jews have to do with the later ones? They could've been dishonest, but that it still stands that they need this miracle, according to what has been passed on to them. If Prophets in the past brought that miracle, why can't Mohammad bring that miracle?

(20)

وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ ۚ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ {222}
[Shakir 2:222] And they ask you about menstruation. Say: It is a discomfort; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves those who turn much (to Him), and He loves those who purify themselves.
[Pickthal 2:222] They question thee (O Muhammad) concerning menstruation. Say: It is an illness, so let women alone at such times and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allah hath enjoined upon you. Truly Allah loveth those who turn unto Him, and loveth those who have a care for cleanness.
[Yusufali 2:222] They ask thee concerning women's courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.

What if a person whom disbelieves in Quran turns to God often and repents to him. According to this verse God loves him. Yet according to the following verse he does not:
لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْ فَضْلِهِ ۚ إِنَّهُ لَا يُحِبُّ الْكَافِرِينَ {45}
[Shakir 30:45] That He may reward those who believe and do good out of His grace; surely He does not love the unbelievers.
[Pickthal 30:45] That He may reward out of His bounty those who believe and do good works. Lo! He loveth not the disbelievers (in His guidance).
[Yusufali 30:45] That He may reward those who believe and work righteous deeds, out of his Bounty. For He loves not those who reject Faith.

In fact, how God does not love someone simply for disbelieving in Islam is a problem in itself.


(21)

يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَىٰ أَجَلٍ مُسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ۖ وَمِنْكُمْ مَنْ يُتَوَفَّىٰ وَمِنْكُمْ مَنْ يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئًا ۚ وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ {5}
[Shakir 22:5] O people! if you are in doubt about the raising, then surely We created you from dust, then from a small seed, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you; and We cause what We please to stay in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity; and of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; and you see the earth sterile land, but when We send down on it the water, it stirs and swells and brings forth of every kind a beautiful herbage.
[Pickthal 22:5] O mankind! if ye are in doubt concerning the Resurrection, then lo! We have created you from dust, then from a drop of seed, then from a clot, then from a little lump of flesh shapely and shapeless, that We may make (it) clear for you. And We cause what We will to remain in the wombs for an appointed time, and afterward We bring you forth as infants, then (give you growth) that ye attain your full strength. And among you there is he who dieth (young), and among you there is he who is brought back to the most abject time of life, so that, after knowledge, he knoweth naught. And thou (Muhammad) seest the earth barren, but when We send down water thereon, it doth thrill and swell and put forth every lovely kind (of growth).
[Yusufali 22:5] O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs).

The question is how does this remove doubt about the day of resurrection? How do we know we won't die and move on to another world as opposed to be resurrected? How does this at all prove it?

(22)

Another issue I have had is with Suratal Falaq. Mainly the issue of blowing on knots. How can we be afraid of people blowing on knots. What can blowing on knot do? Some people suggests it does nothing, so why not mention something harmful that these people do as opposed to unharmful. Why mention woman doing something unharmful, and seek refuge from their evil, as if their is more danger from them? If they were sorcerers, they wouldn't be doing something useless as blowing a knot. Out of all the things to mention, blowing on knots is mentioned, why?

I've also heard it can mean changing ideas. But what is there to fear from women changing ideas? Also, why such a stupid expression for such a statement. Even if it was an Arabic saying, why use something so off the mark from a parable stand point as opposed to just saying. It certainly doesn't sound eloquent to use. And apparently 99% of people think it literally means blowing on knots.


(23)

قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰ أَنْ تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا {94}
[Shakir 18:94] They said: O Zulqarnain! surely Gog and Magog make mischief in the land. Shall we then pay you a tribute on condition that you should raise a barrier between us and them
[Pickthal 18:94] They said: O Dhu'l-Qarneyn! Lo! Gog and Magog are spoiling the land. So may we pay thee tribute on condition that thou set a barrier between us and them?
[Yusufali 18:94] They said: "O Zul-qarnain! the Gog and Magog (People) do great mischief on earth: shall we then render thee tribute in order that thou mightest erect a barrier between us and them?
قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا {95}
[Shakir 18:95] He said: That in which my Lord has established me is better, therefore you only help me with workers, I will make a fortified barrier between you and them;
[Pickthal 18:95] He said: That wherein my Lord hath established me is better (than your tribute). Do but help me with strength (of men), I will set between you and them a bank.
[Yusufali 18:95] He said: "(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them:
آتُونِي زُبَرَ الْحَدِيدِ ۖ حَتَّىٰ إِذَا سَاوَىٰ بَيْنَ الصَّدَفَيْنِ قَالَ انْفُخُوا ۖ حَتَّىٰ إِذَا جَعَلَهُ نَارًا قَالَ آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا {96}
[Shakir 18:96] Bring me blocks of iron; until when he had filled up the space between the two mountain sides, he said: Blow, until when he had made it (as) fire, he said: Bring me molten brass which I may pour over it.
[Pickthal 18:96] Give me pieces of iron - till, when he had levelled up (the gap) between the cliffs, he said: Blow! - till, when he had made it a fire, he said: Bring me molten copper to pour thereon.
[Yusufali 18:96] "Bring me blocks of iron." At length, when he had filled up the space between the two steep mountain-sides, He said, "Blow (with your bellows)" Then, when he had made it (red) as fire, he said: "Bring me, that I may pour over it, molten lead."
فَمَا اسْطَاعُوا أَنْ يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا {97}
[Shakir 18:97] So they were not able to scale it nor could they make a hole in it.
[Pickthal 18:97] And (Gog and Magog) were not able to surmount, nor could they pierce (it).
[Yusufali 18:97] Thus were they made powerless to scale it or to dig through it.
قَالَ هَٰذَا رَحْمَةٌ مِنْ رَبِّي ۖ فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ ۖ وَكَانَ وَعْدُ رَبِّي حَقًّا {98}
[Shakir 18:98] He said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will make it level with the ground, and the promise of my Lord is ever true.
[Pickthal 18:98] He said: This is a mercy from my Lord; but when the promise of my Lord cometh to pass, He will lay it low, for the promise of my Lord is true.
[Yusufali 18:98] He said: "This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true."

According to these verse, Thalqarnain has built a wall that Yajuj and Majuj cannot break. Now where is this wall to be found? No where on earth. But there is more to it:

وَحَرَامٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ {95}
[Shakir 21:95] And it is binding on a town which We destroy that they shall not return.
[Pickthal 21:95] And there is a ban upon any community which We have destroyed: that they shall not return.
[Yusufali 21:95] But there is a ban on any population which We have destroyed: that they shall not return,
حَتَّىٰ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ {96}
[Shakir 21:96] Even when Gog and Magog are let loose and they shall break forth from every elevated place.
[Pickthal 21:96] Until, when Gog and Magog are let loose, and they hasten out of every mound,
[Yusufali 21:96] Until the Gog and Magog (people) are let through (their barrier), and they swiftly swarm from every hill.

There is no way we can believe, that from every high place, a people called Yajuj and Majuj are going to swarm in. This is illogical to believe. There is no population that is going to swarm from every high place on the planet. No where is this wall to be found, and no where is a people found tat will be let loose and swarm from every elevated place. It's an illogical unconceivable notion.

(24) قُلْ لَوْ كَانَ مَعَهُ آلِهَةٌ كَمَا يَقُولُونَ إِذًا لَابْتَغَوْا إِلَىٰ ذِي الْعَرْشِ سَبِيلًا {42}
[Shakir 17:42] Say: If there were with Him gods as they say, then certainly they would have been able to seek a way to the Lord of power.
[Pickthal 17:42] Say (O Muhammad, to the disbelievers): If there were other gods along with Him, as they say, then had they sought a way against the Lord of the Throne.
[Yusufali 17:42] Say: If there had been (other) gods with Him, as they say,- behold, they would certainly have sought out a way to the Lord of the Throne!

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا ۚ فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ {22}
[Shakir 21:22] If there had been in them any gods except Allah, they would both have certainly been in a state of disorder; therefore glory be to Allah, the Lord of the dominion, above what they attribute (to Him).
[Pickthal 21:22] If there were therein gods beside Allah, then verily both (the heavens and the earth) had been disordered. Glorified be Allah, the Lord of the Throne, from all that they ascribe (unto Him).
[Yusufali 21:22] If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him!

مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَٰهٍ ۚ إِذًا لَذَهَبَ كُلُّ إِلَٰهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ ۚ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ {91}
[Shakir 23:91] Never did Allah take to Himself a son, and never was there with him any (other) god-- in that case would each god have certainly taken away what he created, and some of them would certainly have overpowered others; glory be to Allah above what they describe!
[Pickthal 23:91] Allah hath not chosen any son, nor is there any god along with Him; else would each god have assuredly championed that which he created, and some of them would assuredly have overcome others. Glorified be Allah above all that they allege.
[Yusufali 23:91] No son did Allah beget, nor is there any god along with Him: (if there were many gods), behold, each god would have taken away what he had created, and some would have lorded it over others! Glory to Allah! (He is free) from the (sort of) things they attribute to Him!

These verses are suppose to prove the Oneness of God. Now I believe the oneness of God but no way do these verses come close to proving it.

If it's assumed God had sons or their were gods with him, they could be super exalted beings that were very similar or even same. They could also be infinite. They being sublime, would not disagree, but even come to the best solution, per their wisdom. They would also not seek to over power one another, subdue each other will, or all sought a way to the Lord of the throne. They would have respect for one another being exalted, and sublime morality. The proof of oneness of God doesn't lie in such faulty logic.

If they all had infinite wisdom, knowledge, and power, their would be no disorder in the universe. Also the logical rules would exist because a high concious that has logic obviously being a god, exists.

These verses are illogical. Even if they would disagree, they can come to agreement. Specially since if their is best way, being gods, they can come to an agreement on it, and don't have short comings we humans do.

(25) وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ {30}
[Shakir 42:30] And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He pardons most (of your faults).
[Pickthal 42:30] Whatever of misfortune striketh you, it is what your right hands have earned. And He forgiveth much.
[Yusufali 42:30] Whatever misfortune happens to you, is because on the things your hands have wrought, and for many (of them) He grants forgiveness.

Now suppose we blame all misfortunes and problems people face on their own sins, what about children whom suffer? Is it for their sins too? Someone get's raped, it's for their own sin, it befell them? Someone get's cancer, due to their own sins? Even a child? Should we think this is the reason behind every affliction?

(26) وَمَا هَٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ {64}
[Shakir 29:64] And this life of the world is nothing but a sport and a play; and as for the next abode, that most surely is the life-- did they but know!
[Pickthal 29:64] This life of the world is but a pastime and a game. Lo! the home of the Hereafter - that is Life, if they but knew.
[Yusfali 29:64] What is the life of this world but amusement and play? but verily the Home in the Hereafter,- that is life indeed, if they but knew.

Anyone whom observes the life of this world, surely knows to most humans, in certainly is nothing but amusment and play. There is no need to write an essay about life but this is verse is simply making a false statement about the life of this world. I don't think anyone believes the life of this world is nothing but amusement and play.

(27)

أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۚ كَانُوا أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا الْأَرْضَ وَعَمَرُوهَا أَكْثَرَ مِمَّا عَمَرُوهَا وَجَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ ۖ فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ {9}
[Shakir 30:9] Have they not travelled in the earth and seen how was the end of those before them? They were stronger than these in prowess, and dug up the earth, and built on it in greater abundance than these have built on it, and there came to them their messengers with clear arguments; so it was not beseeming for Allah that He should deal with them unjustly, but they dealt unjustly with their own souls.
[Pickthal 30:9] Have they not travelled in the land and seen the nature of the consequence for those who were before them? They were stronger than these in power, and they dug the earth and built upon it more than these have built. Messengers of their own came unto them with clear proofs (of Allah's Sovereignty). Surely Allah wronged them not, but they did wrong themselves.
[Yusufali 30:9] Do they not travel through the earth, and see what was the end of those before them? They were superior to them in strength: they tilled the soil and populated it in greater numbers than these have done: there came to them their messengers with Clear (Signs). (Which they rejected, to their own destruction): It was not Allah Who wronged them, but they wronged their own souls.

قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلُ ۚ كَانَ أَكْثَرُهُمْ مُشْرِكِينَ {42}
[Shakir 30:42] Say: Travel in the land, then see how was the end of those before; most of them were polytheists.
[Pickthal 30:42] Say (O Muhammad, to the disbelievers): Travel in the land, and see the nature of the consequence for those who were before you! Most of them were idolaters.
[Yusufali 30:42] Say: "Travel through the earth and see what was the end of those before (you): Most of them worshipped others besides Allah."

The fact is if the Arabs travelled in the earth, no way would they find evidence of destroyed people. They can travel and they would find nothing. This challenge is meaningless. There was no remains of destroyed nations for the Arabs to travel to.


(28)

فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ ۚ لَقَدْ جَاءَكَ الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ {94}
[Shakir 10:94] But if you are in doubt as to what We have revealed to you, ask those who read the Book before you; certainly the truth has come to you from your Lord, therefore you should not be of the disputers.
[Pickthal 10:94] And if thou (Muhammad) art in doubt concerning that which We reveal unto thee, then question those who read the Scripture (that was) before thee. Verily the Truth from thy Lord hath come unto thee. So be not thou of the waverers.
[Yusufali 10:94] If thou wert in doubt as to what We have revealed unto thee, then ask those who have been reading the Book from before thee: the Truth hath indeed come to thee from thy Lord: so be in no wise of those in doubt.

Even if we suppose their existed books with prophecy of a Messenger named "praised one" or "most praised" among the people of the book, with all the fabrications out there, and even rejecting the mainstream bible as full of fabrications, what makes him sure this would not a made up Prophecy? In other words how would it remove doubt. This specially that some people of the book didn't believe in Prophecy of Mohammad like Christians and Jews don't today. In other words, it's irrational that asking them would remove doubt.

Also if he was in doubt what was revealed to him, it can be that people of the book never had real Prophets, so this would not remove the doubt. If he doubts his own Prophet and revelation, he can doubt theirs as well, and wouldn't find proof in what they say.

--------------------------------------------------------------------------------------------------------------------------------

[Promalada]

Most if not all of these "Doubts" can be cleared simply by looking at the different tafaseer.



(1)

The verses in At-Tin 95:4-6

"We have certainly created man in the best of stature, Then We return him to the lowest of the low, Except for those who believe and do righteous deeds, for they will have a reward uninterrupted." Can mean to an older age similar to how he was when he wan infant, so when he is old he becomes helpless. And if he were a believer in his youth, all of his actions would be left behind for him even in his helpless state as an elder, so his prayers, and fasting all helped him (because of his belief) in opposition to those who didn't believe, did lots of sins, and then got older and had nothing to show for it.

Even if you take it upon the meaning that they will go to hell, the doubt is easily cleared. Everyone is given the chance to believe in Allah and His Messenger whether in this life or the next, so whoever disbelieves after being given the chance, then his destination is hell. And if he believes, he is given the reward of Jannah.

The idea that the disbelievers are a lower creation than the believers is not something I have seen in the tafseer, nor do I believe that was the suggested meaning. Rather it means they went from intellectual able bodied human beings to elders with all sorts of health issues like they transformed back to their infancy, OR that they went to hell for their disbelief (and everyone after the time of the Prophet ) until the last day is given the chance to believe in one way or another.

Just because someone does good in terms of humanity doesn't mean they are rewarded for that in the next life, because the greatest of good, the key as you would say to enter into the reward for goodness can only come by the way of ONE KEY, without that one key all good actions are nullified in the next life, and that key is the testimony of faith. Without a person becoming a Muslim (and by completely rejecting the message of Islam) any and all good means absolutely nothing, because the entire acceptance of Goodness is weighed on the scale of what the creator deems as good, and if you reject your creator who gave you the ability to do good, how can he reward you when you didn't want to believe in him to begin with?

But this idea of yours Tripoly is a good one Masha'a Allah, I hope others can contribute and clarify those misinterpretations.

[pXss8cyx]

Salam 'Aleykum,

Yes brother abu Shuja'a al-Hanafi is already working on refuting them, but please I ask the brothers (or sisters) who refute these to place the number of the Shubuha in big bold colored letters so that the thread won't be messy, or at least write down the number so I want Akhi Abu Zakariya to do that insha-Allah

[AbraroLib]

This person has a weak grasp of logic but has a penchant for terming anything he doesn't understand as 'illogical'. The ironic thing is that most of his doubts are based on faulty logic.

I don't have the time to write a response to each of his doubts but number 5 is a typical example of his confused thinking:

مَا أَصَابَ مِنْ مُصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ ۗ وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ ۚ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {11}
[Shakir 64:11] No affliction comes about but by Allah's permission; and whoever believes in Allah, He guides aright his heart; and Allah is Cognizant of all things.
[Pickthal 64:11] No calamity befalleth save by Allah's leave. And whosoever believeth in Allah, He guideth his heart. And Allah is Knower of all things.
[Yusufali 64:11] No kind of calamity can occur, except by the leave of Allah: and if any one believes in Allah, (Allah) guides his heart (aright): for Allah knows all things.

This verse states anyone whom believes in God, God will guide his heart. Yet according to Quran, anyone whom rejects Islam is misguided, and is deaf, dumb, and blind. It's possible to believe in God and reject Islam. In fact, it's possible to believe in God and be of any misguided religion. So this issue of all people whom believe in God, will be guided, is simply not true. The answer here is simple. The verses refer to Allah (swt) but in his objection he keeps referring to God. Allah (swt) and God are not synonyms. For example, a christian may believe in Jesus and also believe that Jesus is God. But he will not be guided by Allah (swt) because he does not believe in Allah (swt).

[Dr. Shon Thomson]

Bismillahir Rahmanir Raheem
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ,

>

Humans can be good, but what is the worth of their good if not done with the right intention to the creator? So Allaah says He will reward the disbelievers who do good in this life:

So whoever does an atom's weight of good will see it, And whoever does an atom's weight of evil will see it. [Quran 99:7-8]



What is the use God reveals a message and then judges people not by what he gave them? The equivalent of your statement, is as if a class of pupils is given 10 rules not to break, they should follow them. Then the teacher decides to judge them by 10 rules he did not give them. It would be unfair, you are unknowingly, asking for God to be unfair.

[Dr. Shon Thomson]

Bismillahir Rahmanir Raheem
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ,


All deeds should be done for the right intention, so 11:15, simply states that although a person does good in this life, they will be rewarded for it, but it will not gain them salvation in the hereafter, their deeds however will be recompensed in this life, they will receive the reward for their deeds in this life, but a Muslim, because he does good deeds with the intention of doing them for the sake of Allaah, will receive rewards in this life and rewards in the hereafter, i..e Jannah.

<i>

[ulnanVti]

(2)

(2)

Another two verses I have a problem with and which causes contradictions are the following:

مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ {15}
[Shakir 11:15] Whoever desires this world's life and its finery, We will pay them in full their deeds therein, and they shall not be made to. suffer loss in respect of them.
[Pickthal 11:15] Whoso desireth the life of the world and its pomp, We shall repay them their deeds herein, and therein they will not be wronged.
[Yusufali 11:15] Those who desire the life of the present and its glitter,- to them we shall pay (the price of) their deeds therein,- without diminution.
أُولَٰئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ ۖ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ {16}
[Shakir 11:16] These are they for whom there is nothing but fire in the hereafter, and what they wrought in it shall go for nothing, and vain is what they do.
[Pickthal 11:16] Those are they for whom is naught in the Hereafter save the Fire. (All) that they contrive here is vain and (all) that they are wont to do is fruitless.
[Yusufali 11:16] They are those for whom there is nothing in the Hereafter but the Fire: vain are the designs they frame therein, and of no effect and the deeds that they do

This verse is basically telling anyone whom has desire for this world will end up eternally in hell. Now how does that even give a remote concept of a Merciful Loving Forbearing God? Whom can not desire this world at all? Notice the verse doesn't say "only desire this world" or anything like that, it clearly states any desire for the world will result the fire forever.

Now the verse in fact has a contradiction. Paradise is promised to those whom believe and do good deeds. Now what if they like most believers probably do, have love of this world, and did some good deeds. They would be promised paradise by verses promising believers whom do good paradise, yet this verse is stating they would go hell, for desire of this world.



Now this is what happens if one tries to 'interpret' the Quran by himself. He made two wrong assumptions- first that just by 'desiring' dunya one would go to hell eternally, second he assumed there is a contradiction when saying believers who do good deeds goes to paradise and 'desiring' this world would make them go to hell.

First of all the Tafseer of this Ayah mentioned in Maariful Quran is:

"However, the weightier and clearer approach is to take this verse
as relating to people who do their good deeds only with the intention of
acquiring worldly benefits, such as wealth, health and recognition.
Those who do so may be kafirs or disbelievers who do not believe in the
Hereafter from the very outset. Or, they may be Muslims who believe
in the Hereafter theoretically but do not apply their belief to what they
do practically. In fact, they would keep all concerns of their life exclusively
attached to worldly benefits and interests. From among the early
commentators, Mujahid, Maimun ibn Mihran and Sayyidna
Mu'awiyah have gone by this view.

This meaning is also supported by the well-known Hadith of the
Holy Prophet (Actions are budged1 according to Intentions).
What one intends to have by his action gets exactly that.
Whoever intends to have Dunya(worldly benefits) gets Dunya Whoever
intends to have akhirah gets akhirah. Whoever intends to have both
gets both. That all actions depend on intention is a principle approved
of in every community and religion. (Qurtubi)"

It is clear cut that 'desiring dunya' here means the 'intention' of the doer. This debunks both the 'assumptions'.
1st assumption debunked: Just by 'desiring' dunya one doesn't go to hell, its when the 'intentions' of the action is only for dunya. As already mentioned kafirs do not do good deeds for the sake of Allah Ta'ala, so it is of no use in the Akhirah. Some Muslims do good deeds for only worldy purpose(sometimes due to Riya) this is also rejected by Allah Ta'ala and they are punished.
2nd assumption debunked: The phantom contradiction was that Quran promises paradise for good deeds and hell fire for 'desiring dunya'. Well I don't see any contradiction here. All Muslims who are put in Hell eventually go to Paradise after the punishment because of their belief in 'la illaaha illAllah.' Also good deeds done with the 'intention' of dunya are not accepted in the first place.


(3)
Edit: I just read the 3rd one, the above answer debunks the below assumption too. Because both these points are based on 'faulty' interpretation of the Quran.

(3)

In fact it runs to a contradiction with the following verse:

وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتَابًا مُؤَجَّلًا ۗ وَمَنْ يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَنْ يُرِدْ ثَوَابَ الْآخِرَةِ نُؤْتِهِ مِنْهَا ۚ وَسَنَجْزِي الشَّاكِرِينَ {145}
[Shakir 3:145] And a soul will not die but with the permission of Allah the term is fixed; and whoever desires the reward of this world, I shall give him of it, and whoever desires the reward of the hereafter I shall give him of it, and I will reward the grateful.
[Pickthal 3:145] No soul can ever die except by Allah's leave and at a term appointed. Whoso desireth the reward of the world, We bestow on him thereof; and whoso desireth the reward of the Hereafter, We bestow on him thereof. We shall reward the thankful.
[Yusufali 3:145] Nor can a soul die except by Allah's leave, the term being fixed as by writing. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude.

The fact is you can desire this world and the next. We are left with the problem.

Desire this world = hell in the next
Desire the reward of the next = getting of the reward of the next
Desiring bother = ? hell + heaven at same time?

It's a contradiction. Another thing is disbelievers of revelation which are promised hell through out Quran can desire the reward of next world too. Even polytheists can desire the reward of the next world. People whom do the worst crimes can desire the reward of the next word. Per this verse they will get it. Yet per other verses, they will not get the reward of the next world, but will get hell fire. As I mentioned earlier this is a faulty interpretation of the Ayah. The above mentioned tafseer is an explanation for this 'assumption'. This guys is chasing a 'Ghost' contradiction. I think he doesn't know the concept that sinful Muslims eventually go to Paradise even after being heavily punished in Hell. I think whoever said 'half knowledge is more dangerous than ignorance' has spoken the truth.

[ulnanVti]

(4)

(4)

Moving to another verse with a logical problem.

وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ ۚ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا ۚ وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا {59}
[Shakir 17:59] And nothing could have hindered Us that We should send signs except that the ancients rejected them; and We gave to Samood the she-camel-- a manifest sign-- but on her account they did injustice, and We do not send signs but to make (men) fear.
[Pickthal 17:59] Naught hindereth Us from sending portents save that the folk of old denied them. And We gave Thamud the she-camel - a clear portent save to warn.
[Yusufali 17:59] And We refrain from sending the signs, only because the men of former generations treated them as false: We sent the she-camel to the Thamud to open their eyes, but they treated her wrongfully: We only send the Signs by way of terror (and warning from evil).

This verse is basically stating the only thing that prevented from sending signs was that past people rejected them. The question is how can this be the reason and the one and only reason?

Assume it's reasonable, then we ask, why didn't it prevent signs being sent before. People before Isa time rejected miracles, but miracles were sent with him. Same is true for Musa.So this cannot be the reason. Now having discussed this, I've seen people say:

He didn't send signs because people would have rejected.
He didn't send signs because they were no longer effective
He didn't send signs because he didn't want them to be punished.

All these are other reasons that what is stated, the stated reason is simply one thing only: past people rejected the signs. So making different motives for not sending signs doesn't make sense.

I've seen it stated that some how the past people rejecting signs effected the people in the future. Some way magically it did and made in ineffective. Well the reason for not sending signs would be because it's ineffective as well, because he can still send signs even if it's ineffective. Now aside from that, if people in the past rejecting didn't stop people later receiving signs/miracles, then is it reasonable to assume its all together different for Mohammad people?

So this verse is illogical. In fact per other verse, a Sign was sent later, moon splitting supposedly. So it seems the reason didn't prevent from sending signs either way. Another contradiction.



The above is another example when one doesn't understand the context of the Ayah. This is when the People of Makkah asked the Prophet to turn Mount Safa into gold. In return Allah the Almighty replied to the Prophet , `If you wish, I will turn As-Safa' into gold for them, then whoever of them disbelieves after that, will be punished with a torment the like of which has never be seen in creation; or if you wish, I will open the gates of repentance and mercy for them.' It is clear that 'the sign' that is mentioned in the Ayah is that of this particular 'request' of the people of Makkah. The tafseer in detail below:

Tafseer Ibn Katheer:

Sa`id bin Jubayr said, "The idolators said: `O Muhammad, you claim that before you there were Prophets, among whom was one to whom the wind was subjugated, and another who could bring the dead back to life. If you want us to believe in you, ask your Lord to turn As-Safa' into gold for us.' Allah conveyed to him by inspiration (Wahy): `I have heard what they have said. If you wish, I will do what they say, but if they do not believe after that, the punishment will come down upon them, because after the sign has been sent, there is no room for speculation. Or if you wish, I will be patient with your people and give them more time.' He said:

«يَارَبِّ اسْتَأْنِ بِهِم»

(O Lord, give them more time.)'' This was also narrated by Qatadah, Ibn Jurayj and others. Imam Ahmad recorded that Ibn `Abbas said, "The people of Makkah asked the Prophet to turn As-Safa' into gold for them, and to remove the mountains (from around Makkah) so that they could cultivate the land. It was said to him (by Allah): `If you wish, I will be patient and give them more time, or if you wish, I will do what they are asking, but if they then disbelieve, they will be destroyed as the nations before them were destroyed.' He said,

«لَا، بَلِ اسْتَأْنِ بِهِم»

(No, be patient and give them more time.) Then Allah revealed:

﴿وَمَا مَنَعَنَآ أَن نُّرْسِلَ بِالاٌّيَـتِ إِلاَّ أَن كَذَّبَ بِهَا الاٌّوَّلُونَ﴾

(And nothing stops Us from sending the Ayat but that the people of old denied them. ) An-Nasa'i also reported this from the Hadith of Jarir. Imam Ahmad recorded that Ibn `Abbas said: The Quraysh said to the Prophet , "Ask your Lord to turn As-Safa' into gold and we will believe in you.'' He said,

«وَتَفْعَلُونَ؟»

(Will you really do that) They said, "Yes.'' So he asked his Lord, and Jibril came to him and said: "Your Lord conveys His Salam to you and says, `If you wish, I will turn As-Safa' into gold for them, then whoever of them disbelieves after that, will be punished with a torment the like of which has never be seen in creation; or if you wish, I will open the gates of repentance and mercy for them.''' He said,

«بَلْ بَابُ التَّوْبَةِ وَالرَّحْمَة»

(Rather the gates of repentance and mercy.)

﴿وَمَا نُرْسِلُ بِالاٌّيَـتِ إِلاَّ تَخْوِيفًا﴾

(And We sent not the signs except to make them afraid (of destruction).) Qatadah said, "Allah makes people afraid with whatever signs He wills, so that they may learn a lesson and remember and return to Him. We were told that Al-Kufah was shaken at the time of Ibn Mas`ud, who said: `O people, your Lord is rebuking you, so pay heed!''' Similarly, it was reported that Al-Madinah was struck by several earthquakes at the time of `Umar bin Al-Khattab. `Umar said: "You have changed, by Allah, and if such a quake were to strike again, I will subject you to such and such.'' The Prophet said, in a Hadith whose authenticity is agreed upon:

«إِنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللهِ وَإِنَّهُمَا لَا يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، وَلَكِنَّ اللهَ عَزَّ وَجَلَّ يُخَوِّفُ بِهِمَا عِبَادَهُ، فَإِذَا رَأَيْتُمْ ذَلِكَ فَافْزَعُوا إِلَى ذِكْرِهِ وَدُعَائِهِ وَاسْتِغْفَارِهِ ثُمَّ قَالَ: يَا أُمَّةَ مُحَمَّدٍ وَاللهِ مَا أَحَدٌ أَغْيَرَ مِنَ اللهِ أَنْ يَزْنِيَ عَبْدُهُ أَوْ تَزْنِيَ أَمَتُهُ، يَا أُمَّةَ مُحَمَّدٍ وَاللهِ لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا»

(The sun and the moon are two of the signs of Allah, and they are not eclipsed for the death or life of anyone. Allah uses them to make His servants afraid, so if you see them, hasten to remember Him, call on Him and seek His forgiveness.) Then he said: (O Ummah of Muhammad, by Allah, no one has a greater sense of jealousy than Allah if He sees His servant, or female servant, committing Zina (illegal sexual intercourse). O Ummah of Muhammad, if you knew what I know, you would laugh little and weep much.)

[ulnanVti]

(5) already answered

This whole thing is full of wrong assumptions and faulty interpretation. May Allah Ta'ala guide this guy. There is nothing to say to this guy, because even a layman like me could answer his claims by just opening a tafseer book like Ma'ariful Quran. He has interpreted the verses of Quran to his own wrong thinking, thats why he finds such problems. Best think to do is to give him a copy of the tafseer of the Quran. May Allah ta'ala guide him.