Is it possible to respond to the شبهات (misconceptions/specious arguments) raised by a Christian regarding the existence of linguistic and grammatical errors in the Holy Qur’an, such as: 1. Raising the annexed to the منصوب (accusative) in Surat Al-Ma'idah (5:69)? 2. Nominating the subject in Surat Al-Baqarah (2:124)? 3. Masculinizing the predicate of a feminine noun in Surat Al-A'raf (7:56)? 4. Feminizing the number and pluralizing the counted noun in Surat Al-A'raf (7:160)? 5. Pluralizing the pronoun referring to a dual in Surat Al-Hajj (22:19)? 6. Using a singular relative pronoun referring to a plural in Surat At-Tawbah (9:69)? 7. Jussivizing the verb annexed to the منصوب (accusative) in Surat Al-Munafiqun (63:10)? 8. Making the pronoun referring to a singular, plural in Surat Al-Baqarah (2:17)? 9. Nominating the annexed to the مرفوع (nominative) in Surat An-Nisa (4:162)? 10. Nominating the genitive in Surat Hud (11:10)? 11. Using a plural of abundance where scarcity is intended in Surat Al-Baqarah (2:80)? 12. Using a plural of scarcity where abundance is intended in Surat Al-Baqarah (2:183-184)? 13. Pluralizing a proper noun where it should be singular in Surat As-Saffat (37:123-132) and Surat At-Tin (95:1-3)?

The most important things a Muslim must do when engaging in dialogue with Christians are: to strengthen one's faith, to arm oneself with religious knowledge to repel doubts, to focus with wisdom on their beliefs, and to clarify their contradictions and the falsehood of the Trinity doctrine and the distortion of their scriptures.

Regarding His saying, the Almighty: "And those who establish prayer" (Qur'an 4:162), Al-Shawkani mentioned that it is in the accusative case (mansoob) due to praise, similar to what Sibawayh said.

Regarding His saying, the Almighty: "And you indulged in idle talk as they indulged" (Qur'an 9:69), it is an adjective for a singular noun, or it means "like the indulgence they indulged in," or its origin is "like those." And "alladhee" (which/who) is a relative pronoun that can refer to both singular and plural.

Regarding His saying, the Almighty: "and be among the righteous" (Qur'an 63:10), the majority of reciters read it with a jussive case (jazm), as an aṭf (conjunction) on the implicit place of "fa-aṣṣaddaq" (then I would give charity). Abu Amr, however, read it with an accusative case (naṣb), "wa-akoona" (and I be).

Regarding His saying, the Almighty: "And We divided them into twelve tribes as nations" (Qur'an 7:160), "ithnatay ashrah" (twelve) has the feminine form of the number because "asbat" (tribes/descendants) here refers to tribes (qaba'il). And "asbaṭan" is a circumstantial accusative (ḥāl) from the pronoun in "qaṭṭa'nāhum" (We divided them), and "umaman" (nations) is a badal (substitute) for "asbaṭan".

Regarding His saying, the Almighty: "Their example is like that of one who kindled a fire" (Qur'an 2:17), "alladhee" (one who) here refers to the plural, or it refers to the singular person who kindled the fire.

Regarding His saying, the Almighty: "after a tribulation" (Qur'an 3:153), "ḍarā'a" (tribulation) is in the genitive case (maḵfūḍah) with a fatḥah because it is a diptote (mamnū' min al-ṣarf) due to the presence of the feminine alif.

Regarding His saying, the Almighty: "a limited number of days" (Qur'an 2:184), "ayyām" (days) is only pluralized as "ayyām." And for broken plurals, it is permissible to describe them with either a singular or a plural adjective. The word "ma'doodāt" (limited/counted) is a euphemism for scarcity to ease the matter for those obligated.

As for "Ilyaseen" and "Ilyas," they are two names for one prophet, and they are Syriac names that have been Arabized.

As for "Mount Sinai" (Ṭūr Sīnā') and "Mount Sīnīn" (Ṭūr Sīnīn), they refer to the same place.