ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ
This is the Book¹ about which there is no doubt, a guidance for those conscious of Allah
- His Words / Kalaamallah —> Q 18:27
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Blogging Theology 
فَإِن كُنتَ فِي شَكٍّ مِّمَّا أَنزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِن قَبْلِكَ ۚ لَقَدْ جَاءَكَ الْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ – 10:94
SAHIH INTERNATIONAL
So if you are in doubt, [O Muhammad], about that which We have revealed to you, then ask those who have been reading the Scripture before you. The truth has certainly come to you from your Lord, so never be among the doubters.
Surah 10:94
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the quran is addressing the audience since it is the audience who will HEAR the message
quote :
In fact, the standard interpretation regarding the incident of Badr and the Prisoners is interpreted differently by the above scholars, the ‘you preferring the life of this world’ as directed against the unbelievers and not the Prophet and the believers. Mustansir Mir gives this as one clear example in their methodology and exegesis.
I would also point out the verse in regards to “O Prophet, when you divorce your wives..”. Of course he never divorced his wife, the rhetorical function directly addressing the community through his Prophet is meant to add more significance to the commands to follow.
end quote
quote :
I’ve always wondered if there is a reason — other than this being the standard Islamic interpretation — that the scholarship understands the Qur’anic second person singular “you” (qul etc.) as addressing the Prophet? In many instances, it would make sense to understand it as addressing the audience hearing the revelation. The second person *singular* would, in this interpretation, work as a rhetorical device through which the members of the audience would have felt the revelation as addressing him (or her) personally.
end quote
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i assume with limited knowledge that the quran is really addressing the doubters among the people of the book. since that ayah was going to be read to them, then it is indirectly addressing them. even the doubters among them cannot deny the fact that rejectors of a messenger of God face severe consequences and those who accept are blessed .
the quran makes it CLEAR that prophets of God can never doubt His message. this is not jesus who was doing all sorts of miracles in front of his pals, yet his life was worth only a few dinari.
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If you ask any philosopher or anyone who has the least knowledge of how to prove your argument, that verse is a perfect one proving the sincerity of the prophet pbuh.
In contrast, when your prophet Paul claim his prophethood, he arrogantly siad that he didn’t need to ask the true disciples of Jesus for they are nothing for him, and he has been taught from the heavenly Jesus not earthly one.
Note:
You still have not answered how your god has its own god that he worships and fears!
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Although these verses are addressed via the Prophet, it is the disbelievers who are the intended audience. The Prophet never in doubt , but because some others may have doubt they could ask “those who have been reading the Scripture before you” which means those jews who were already muslims such as Abdullah Ibn Salaam and the like of him.
Tafsir Qurtubi 10:94
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‘The Living Logos -if created then finite and perishable-and if not: eternal, but is not to embody the eternal through the recitatory perishable flesh then to multitudinously and serially incarnate the sole eternal?
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Ken cannot even quote his Bible correctly, so it’s not a surprise that he would misquote a Quranic verse out of context.
The verse in question is actually addressing people in general. The Prophet Muhammad (pbuh) had no reason to doubt the revelation brought to him, especially later in his prophethood.
In any case, as it stands, 10:94 was most likely revealed in the early period of revelation in Mecca, whereas Surah Al-Baqarah 2:2 (This is the Book about which there is no doubt, a guidance for those conscious of Allah) was revealed in Madina. Thus, they are addressing people in two different contexts. Early on, there may have been some doubt among some people, but by the Madinan period, it was expected that their faith would have been strengthened on account of all the signs they had already seen and heard.
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