Who will go to hell according to Quran?

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All who are not Muslim go to hell according to the Quran…
 
The OP doesn’t have a problem with how I expressed myself so 🙂 have a nice day
 
Needy1 said:
Interesting. But, why would he have to test us? He doesn’t know us?
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That God tests us is taught in the Tanakh. For example:

‘You shall remember all the way which the LORD your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not.’ (Deut 8:2); ‘Examine me, O LORD, and try me; test my mind and my heart.’ (Psalm 26:2); ‘I, the LORD, search the heart, I test the mind, even to give to each man according to his ways, according to the results of his deeds.’ Jeremiah 17:10); ‘Behold, I have refined you, but not as silver; I have tested you in the furnace of affliction.’ (Isaiah 48:10).

And also in the New Testament. For example:

‘But just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God who tests our hearts.’ (1 Thess 2:4); ‘Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, knowing that the testing of your faith produces endurance.’ (James 1:2-3); ‘Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.’ (James 1:12); ‘In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith – more precious than gold that perishes though it is tested by fire – may be found to result in praise and glory and honor at the revelation of Jesus Christ.’ (1 Peter 1:6-7); ‘For you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.’ (James 1:3-4)

Being tested is not about God knowing us (of course He does) it is about us knowing ourselves; knowing our strengths and weakness; so that we can build on the former and eliminate – as far as possible – the latter. In short, we need to be tested (to be challenged, or to challenge ourselves) in order to develop as human beings; in order to become that which we are meant to be.
 
Salibi said:
I was wondered what you meant by “abrogated”. How do Muslims believe that one Qu’ranic verse abrogates another?
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Hello, Salibi.

Returning to the concept of abrogation:

This concept is not found in the Qur’an; nor is there a single reliable ḥādīth to the effect that the Prophet (sallallahu 'alayhi wa sallam) ever declared a verse of the Qur’an to have been ‘abrogated’.

Dr. Israr Ahmad Khan writes:

‘The arguments for the abrogation in the Qur’an are based on some Qur’anic verses, views of early generations of scholars, claims about the existence of abrogated verses in the Qur’an, and claims of consensus. In most cases, the Qur’anic verses used as arguments in favor of abrogation theory are misquoted. They are read either outside the context or are advanced only in part. When reading those verses in full and also in context, a totally different message emerges. Reading the Qur’an half-heartedly is manipulation and not interpretation. The concept of abrogation in the eyes of early generations of scholars was not what was construed later. To them, abrogation never denoted permanent suspension of the Qur’anic commands. Claim of consensus is misrepresentation of the situation. There has always been controversy over this matter.

‘Neither God nor His Prophet ever guided man in a categorical manner that this verse or that verse is practically invalid. There are many verses in the Qur’an that spell out various attributes of the Qur’an (e.g., guide, wise, cure, et cetera.), which necessitate the practical relevance of the Qur’an in its entirety. There is no authentic statement of the Prophet referring to the abrogated verses of the Qur’an. The only viable way to resolve the abrogation-related controversy is to endeavor to interpret the verses concerned. Sincere effort to understand the practical relevance of the verses in dispute will certainly bring results.’ (‘Arguments for Abrogation in the Qur’an: A Critique’).
 
Ah so, it’s age, then. Now, that you would think I would be better at being a father of three: a teen and two in their early 20s.
 
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