Re: Setting and Rising Place of the Sun. Where does the sun rise? 18:90 Quran error refuted

 Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun.
Qur'an 18:90

What we said about the setting of the sun is also true of its rising . What is meant here is the point where  it rises in the east as we look up beyond the horizon.
Again the Qur’ān does not define the place. It simply describes it and the situation of the people Dhu’l-Qarnayn found there: “When he came to the rising of the sun, he found that it was rising on a people for whom We had provided no coverings against it.” (Verse 90)
This suggests that the land was open, unscreened from the sun by any hills or trees. Thus when the sun rose, the  people were directly exposed to it. This description applies to deserts and vast plateaus. It does not specify a particular location.

Another probability is that the description, ‘for whom We had provided no covering against it,’ means that those people were always in the nude and did not employ clothing. Hence, they were not screened from the sun.

It is important, however, to reflect very  briefly here on an artistic touch in the image provided. The scene portrayed for us is open and clear: a blazing sun which is in no way screened from the people.
Similarly, Dhu’l-Qarnayn’s conscience and intentions are open, known ‘ fully to God Almighty. This provides harmony  between the natural scene and man’s conscience in the inimitable style of the Qur’ān.

Re: The sun is a flat disk -Quran error refuted

إِذَا الشَّمْسُ كُوِّرَتْ

When the sun is Kuwwirat . 

http://quran.com/81/

The great events mentioned indicate that the present familiar state of the universe, with its perfect harmony, measured movement, controlled relations, perfected by a meticulous and able Maker will suffer a break down of its system on the Day of Resurrection. It will have completed its role. Along with all creation, it will move into a new predetermined phase of life, unlike anything known to us in this world .    

The word kawwara is derived from Takwir which denotes for the sun 'to lose its light'. Sayyidna Hasan Basri has attached this interpretation to it. Another sense of the word is 'to cause to fall'. Rabi' Ibn Khaitham assigns the following interpretation to this verse: The Sun will be thrown into the ocean, and as a result of its heat the entire ocean will turn into fire. The two interpretations are not contradictory. They may be reconciled thus: first, its light will be put off and then it may be thrown into the ocean. Sahih of Bukhari records from Sayyidna Abu Huharirah  that the Holy Prophet  said that on the Day of Resurrection the Sun and the Moon would be thrown into the ocean. Musnad of Bazzar has the addition that they will be thrown into Hell. Ibn Abi Hatim, Ibn Abid-Dunya and Abush-Shaikh stated that on the Day of Resurrection Allah will throw the Sun, the Moon and all stars into the ocean. Then a violent wind will blow over them, as a result of which the entire ocean will turn into fire. Thus it is correct to say that the Sun and the Moon will be put into the ocean. It is likewise correct to say that they will be put into Hell, because the entire ocean at that time will have been turned into Hell. [Derived from Mazhari and Qurtubi]

[*Another meaning of Takwir is 'to fold', and the translation in the text is based on this meaning. The sense of folding the sun is that its function will come to an end, and it will lose its light. As such, it comes to mean same thing as mentioned in first interpretation. Muhammad Taqi Usmani:

This is a matchless metaphor for causing the sun to lose its light. Takwir means to fold up; hence takwir al-amamah is used for folding up the turban on the head. Here, the light which radiates from the sun and spreads throughout the solar system has been likened to the turban and it has been said that on the Resurrection Day the turban will be folded up about the sun and its radiation will fade.  

This surah may be divided into two parts, each of them treating one major principle of faith. The first is the principle of Resurrection accompanied by a great upheaval in the universe, which affects the sun and the stars, the mountains and the seas, heaven and earth, wild and domestic animals, as well as man. The second principle, discussed in the second half of the surah, is the principle of revelation. The surah has something to say about the angel carrying the Divine revelation, the Prophet receiving it, the people addressed by it, and the Supreme Will which has shaped their nature and sent down to them this revelation.

The rhythm of the surah is one of violent movement which leaves nothing in its place. Everything is thrown, smashed or scattered away. The movement is so violent that it excites and frightens. It alters every familiar situation and shakes men's hearts violently for a long period so that they feel deprived of both shelter and reassurance. 

The surah is also a gem of striking images drawn from the universe in both its present beautiful condition which is familiar to us and its condition on the Day of Resurrection when every familiar thing is changed beyond recognition. The surah is, moreover, rich in fine expressions which add colour to the images portrayed. As the surah is so short, the rhythm, images and fine expressions combine together to produce a very strong and lasting effect.

The darkening of the sun probably means that it will cool down and its flames which stretch out for thousands of miles in space will dwindle and die down. As the sun is now in gas form because of its intense heat, which reaches a maximum of 12,000 degrees, its darkening probably means its transformation by freezing to a form similar to that of the surface of the earth. It may adopt a circular shape without becoming stretched out.

This is probably the meaning of the opening verse, but it could also mean something different. As to how it will happen, or what will cause it to happen, we can only say that this is known only to Allah.

 

Re: Quran: The Sun is not a star- 7:54 scientific error refuted ?!!!

This is a supposed "scientific error", again we say to liars, "Produce your proof, if you should be truthful."

Their "proof":

Sahih International

Indeed, your Lord is Allah , who created the heavens and earth in six days and then established Himself above the Throne. He covers the night with the day, [another night] chasing it rapidly; and [He created] the sun, the moon, and the stars, subjected by His command. Unquestionably, His is the creation and the command; blessed is Allah , Lord of the worlds.

 http://quran.com/7/54

The fallacy of disconnection is obvious here.

Disbelievers say that God shouldn't mention the name of sun, otherwise, this indicate it's different from the stars !

The term 'star' is nondescript & generic, giving it a name. "shams" or 'sun' enables the reader to ponder the immediate and the far.. Many other stars in the Quran are also referred to by the names known to the Arab astronomers for instance Sirius..  

It is He Who is the Lord of Sirius. (Qur'an, 53: 49).

again if referred to as a mere star how would the people who took Sirius for a God know to distinguish it from any other star? 

When we refer to the sun, or a sunny day, we don't say, "Gosh, the biggest star's shining brightly today", or, the weathermen don't say, "It'll be a starry day tomorrow". Allah has referred to them in the context known by people, so that they may understand.

This is called Takhsees or particularization in arabic science.

From an "earthly" point of view (as the quran is sent to humans), we tend to make a difference between the sun and any other normal star. We always see the sun as a special star. It's the most close to us. Its role is special too (its presence controls the difference between day and night, it controls the seasons, etc).

If we look at the previous words in the verse (before mentioning the stars) we can see that the context before was the duality of the day and the night :
"He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command".

According to this, if we continue the duality, what you see in day is the sun, and what you see in night is the moon and the stars.
This type of dualities exist in many places in the quran : day and night, good and evil, life and death, heaven and hell, believers and non-believers.