Apostate prophet loves challenges; the Quran allows debates?

In answer to the video "Walking Away From Islam"

As is clear, the Quran doesnt prevent the honest debate and search of knowledge. Many Quranic verses begin with questions that are stated very compactly and their real purport becomes evident through their answer

2:189"They ask you concerning..".

The verse 5:101 rather warns against questionning that could lead to unnecessary complications in religious laws. In addition, and as demonstrated through the Israelites' example, such questionning also stems for shallow belief and hypocrisy. Asking questions, politely humbly with pure intent is never disallowed. The angels were permitted to voice questions to God directly 2:30. No religion says, almost at the end of every argument for its truth, to reflect, ponder, think for themselves. It invites sceptics to bring forth any constructive criticism and argument. As just stated, the epitome of that principle is the angels' questioning God's plan for creation, questioning God Himself and yet they arent condemned at anytime. Justified curiosity is not wrong but even encouraged

21:7,16:43"ask those who possess knowledge if you do not know”.

In 58:1 a reference is made to an incident in which a pious woman had to face a severe difficulty regarding a religious issue; instead of becoming frustrated and showing distrust in God, she presented her case before Him and His Prophet with purity of intentions. Her difficulty was resolved and her case set forth as an example in the Quran: that of a person who adopted the correct attitude when troubles came her way.

Besides the twofold message that there is wisdom in having some things not known to us, that one should not ask about minutiae related to the religion which may have the opposite effect of making it obsessive compulsive, hard to follow and the potential danger of falling out of religion, the verse 5:101 also carries a timeless import in regards to one's understanding of the Quran itself. It teaches one not to be hasty, but instead wait for the detail that will elaborate on a topic requiring further explanation. This detail, present in the book, will not cause the religion to become a burden. It will eventually appear as one progresses through the Quran with an open heart, as it is being revealed to oneself. For these reasons, the Quran is to be approached with patience 75:16, one should ponder and meditate on its verse before forming any adverse opinion.  

God's law as originaly intended is meant at providing spiritual purification. It would then be contrary to that purpose for God to make it complicated. He has lightened our burdens through a simple and natural sharia

22:78"and has not laid upon you an hardship in religion".

Man, being a creature endowed with freewill, has a frail spirituality 4:28 that makes him lack resolve when a moral crisis arises. That spiritual weakness is only a natural outcome of an original, untrained spiritual state just as a newborn is physically weak. Only the appropriate training, spiritual or physical can make one overcome the challenges, abstract or concrete 70:19-35.

Therefore to facilitate the attainement of that goal, the sharia has been made simple and appealing to man's nature

2:185,5:6"Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful".

Had Allah wished

2:220"He would certainly have caused you to fall into a difficulty; surely Allah is Mighty, Wise".

Even after mentionning clear prohibitions, the Quran stresses the soulful nature of the Sharia by declaring lawful these same things whenever the circumstances make it too burdensome to abide by them 5:3. God's law is thus very close to human nature, it does not run contrary to it, rather it is the disobedience to the law of the Creator that is unnatural. Neither is a person expected to be over-zealous in his religious duties

24:53"reasonable obedience (is desired); surely Allah is aware of what you do".

Sincerity, not perfection is required and so if one stumbles during the pursuit of the right course, God is forgiving 4:17,53:32. One can therefore clearly see that this notion of the naturalness and simplicity of the divine law is not based on some whims by the Muslim scholars and jurists, but on Quranic indicants which occur so frequently that they cannot be mere metaphors. It is the principle of facilitation/taysir of the sharia as stated in

2:185“God wills that you shall have ease, and does not want you to suffer hardship”.

This verse is treated as belonging to the category of muhkam/decisive or explicit verses, corroborated by many others cited above. The traditions reflect that Quranic axiom

“I was sent to people with the lenient, tolerant, True Religion” or “Do [good] deeds that are within your capacity”

or

“This religion is very easy and entails no hardship".

The prophet instructed Muadh as he sent him to Yemen

“Facilitate things for the people and do not make things difficult for them. Be kind and lenient [both of you] with the people, and do not be hard on them and give the people good tidings and do not reject them,”.

Based on the traditions and the Quran, the scholars have thus asserted that making things easy/taysir is one of the higher objectives of the Sharia. It aims at protecting the life, property, and dignity of the whole community without causing inappropriate hardships.

Throughout the ages, despite the mindless islamophobic rant, nations have been receptive to the teachings of Islam without any difficulty or hardship.

This is evidenced by the transformation that Islam has brought about in the daily lives of the Arabs, the Persians, the Copts of Egypt, the Berbers, the Tartars, the people of India, the Chinese, and the Turks, without these peoples facing any difficulty in discarding their age-old bad habits, or being compelled to abandon their good customs.