5 HOURS OF PROVING Jesus DID NOT TEACH ISLAM, But Taught CHRISTIANITY Instead (LIVE DEBATES)

Read mockingly to criticize a hadith about Moses and a moving stone as an example of absurd material in Islamic tradition.

Cited to dispute the claim that the Quran is the criterion over previous scripture and to argue the text does not identify the furqan as the Quran.

Used alongside other verses to argue that the Torah itself is called the criterion, undermining the claim that Quran 3:3-4 makes the Quran the sole furqan over earlier revelation.

Quoted with Quran 21:48 to support the argument that the Torah is described as the criterion, not necessarily the Quran in Quran 3:3-4.

Mentioned while recounting a dispute about the differing punishment in a rape case because the woman was betrothed.

Quoted to argue that Jesus explicitly presents himself as God’s only begotten Son sent for the salvation of the world.

Opened to the parable of the tenants to argue that Jesus distinguished himself from the prophets as the unique Son and heir of the vineyard owner.

Referenced as a summary of core Islamic teaching about Allah in order to contrast Islam’s rejection of divine sonship with Christian claims about Jesus.

Quoted to argue that the angel of God speaks as God himself, supporting a multi-personal understanding of the biblical God against Islamic claims.

Used to argue that the Quran commands Christians to judge by the Gospel, making Jesus’ teachings directly relevant for testing Islamic claims.

Read to show that Jesus claims heavenly origin, calls God his Father, says believers must trust in him for eternal life, and says he will raise them on the last day.

Presented as evidence that even Muhammad would be directed to previous scripture in a case of doubt, implying earlier scripture functions as a standard for testing the Quran.

Quoted to show that Jesus claims all authority in heaven and earth and commands baptism in the singular name of the Father, Son, and Holy Spirit, which the speaker argues does n...

Quoted to argue that the Quran confirms the scripture already possessed by Jews and Christians rather than declaring those scriptures corrupted.

Used to claim that Muhammad should have been recognized from existing scripture because the Quran came confirming what its audience already had.

Read as further support that the Quran calls prior scripture true and present with its audience, reinforcing the anti-corruption argument.

Appealed to in order to argue that people may not pick and choose which parts of scripture to accept, challenging selective Muslim acceptance of earlier revelation.

Raised in debate over whether Jesus’ statement about God alone being good denies or instead indirectly affirms his own divine identity.

Used to argue that even the earliest Gospel identifies Jesus as the Lord whose coming was prepared by John the Baptist.

Read to show that the prophecy behind Mark 1 speaks of preparing the way for God himself, supporting the claim that Mark presents Jesus as divine.

Brought up in discussion of whether Jesus’ statement about goodness undermines divinity or instead tests the hearer’s recognition of who Jesus is.

Quoted to argue that when Jesus calls himself the truth and the only way to the Father, he makes an explicitly divine claim that conflicts with Islam.

Opened to show the Son of Man coming with the angels in glory on judgment day, a role the speaker compares with descriptions of Allah in the Quran.

Quoted to argue that in the Quran it is Allah who comes with the angels on judgment day, making the Gospel’s attribution of that role to Jesus a divine claim.

Mentioned to argue that, according to the Quran, people come to Allah only as slaves rather than as sons or daughters, contradicting recent Muslim attempts to speak of Allah as ...