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[quote=Muslima][quote=Anonymous][quote=Muslima]
[b]There isn't a single contradiction in the Quran.[/b] I know exactly the verses you are referring to, feel free to cite them and I will give you the story behind each.  The Quran wasnt revealed over night but it was revealed in 23 years and verses were revealed according to what was going on at the time and there is a clear explanation of each verse of the Quran. If you want to learn the meaning of verses, you have to read what we call Tafseer of the Quran which will tell you when a verse was revealed, why it was revealed and what the meaning is[/quote]

My husband - a Saudi Arab - and I refer to the line about Jews allegedly worshipping Ezra as a "big ole Quranic whoops."  That's why Jews don't take the Quran seriously.  If it could mess up that very basic tenet of Jewish monotheistic belief, what else did it misunderstand?

The Jews call `Uzair a son of Allah, and the Christians call Christ the son of Allah. That is the saying from their mouth; (In this) they are intimate; what the Unbelievers of the old used to say. Allah's curse be on them: how they are deluded away from the truth. [Qur'an 9:30]

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I don't like to debate other religions but since you noted this,the Qur’an does not say that all the Jews believe that Ezra is the son of God, but there was a sect of Jews which said that Ezra is the son of God. If you translate the Arabic verse there in the Quran then you will come to know that it is a claim of some Jews and not something which forms the core belief of Judaism. it is to be noted that almost all classical commentators of the Qur'an agree in that only the Jews of Arabia, and not all Jews, have been thus accused.  According to a Tradition on the authority of Ibn `Abbas - quoted by Tabari in his commentary on this verse, some of the Jews of Medina once said to Muhammad saw, "How could we follow thee when thou hast forsaken our giblah* and dost not consider Ezra a son of God?"

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Also interesting is Dr. Muhammad Mohar Ali's comments on this issue:
Of course there is no evidence in the extant Old Testament about it; but the Qur'an was not referring to what is written in the Old Testament about 'Uzayr but to the belief and assertion of some of the Jews of the time who regarded 'Uzayr as the son of God. In fact the 'ayah in question, 9:30, starts with the expression: "And the Jews say". The commentator Al-Baydawi, to whome Watt refers a number of times in his book, (fn. Watt, Muhammad's Mecca, 108, note 2 to Chapter 1 and notes 2 and 10 to Chapter III) makes it clear with reference to this 'ayah that because the Old Testament was given its present form by 'Uzayr, many of the Jews of the time considered him a "son of God" and that specifically at Madina there was a group of Jews who held that belief. Al-Baydawi futher points out that the 'ayah in question was read out and recited as usual but no Madinan Jew came forward with a contradiction (fn.Al-Baydawi, Tafsir, I, second Egyptian impression, 1968, p. 412). It is to be noted that this 'ayah is unanimously regarded as Madinan. Hence the silence of the Jews of the place on the matter is suggestive enough, particularly as they were avowed critics of the Prophet.
Not only Al-Baydawi but also other commentators mention that the 'ayah refers to the views of a particular group of the Jews. For instance, Al-Tabari bives a number of reports together with their chains of narrators specifically mentioning the leading Jews of Madina who considered Uzayr a son of God. The most prominent of those Jews were Finhas, Sullam ibn Mishkam, Nu'man ibn Awfa, Sha's ibn Qays and Malik ibn al-Sayf (fn. Al-Tabari, Tafsir, XIV, 201-204). Similarly, Al-Qurtubi mentions the same fact and the same names adding that the expression "the Jews" occuring at the beginning of the 'ayah means "some particular Jews", just as the expression "people told them" (qala lahum al-nas) means not all the people of the world but some particular people. He further says that the Jewish sect who held that 'Uzayr was God's son had become extinct by his (Al-Qurtubi's) time (fn. Al-Qurtubi, Tafsir, Pt. VIII, 116-117). (Muhammad Mohar Ali, The Qur'an and the Orientalists, Jam'iyat 'Ihya' Minhaj Al-Sunnah 2004, p. 66)
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