DEBATE: Does Islam Affirm the Bible? | @GodLogicApologetics Vs John Fontain of @HamzasDen | Podcast

Cited to argue that the Qur'an explicitly says it confirms earlier revelation, specifically the Torah and the Gospel, so Islam affirms those scriptures rather than denying them.

Used to claim the Qur'an tells its audience to believe in what was sent down because it confirms what is already 'with' the Jews and Christians.

Quoted as another repetition of the Qur'anic claim that the new book confirms what the People of the Book already possess.

Cited to reinforce the argument that the Qur'an describes itself as confirming what is already with the Jews.

Referenced to show that the Qur'an recognizes David as having received the Psalms (Zabur).

Used first to argue that the Qur'an affirms the Psalms of David, and later to claim the Qur'an paraphrases wording found in Psalm 37:29.

Quoted to argue that Jews in Muhammad's time still had the Torah and that it still contained Allah's judgment, so they should judge by it.

Cited to argue that the Gospel was revealed to Jesus and that the People of the Gospel were commanded to judge by what Allah revealed in it.

Used to argue that the People of the Book 'have nothing to stand on' unless they observe the Torah and the Gospel, implying those scriptures were still authoritative.

Quoted to argue that Muhammad was said to be found 'written' in the Torah and the Gospel already in Jewish and Christian possession.

Used to argue that Muhammad himself said the Torah and Injil were 'with' the Jews and Christians, even if they did not properly benefit from them.

Cited for the 'judgment cushion' story: Muhammad asks for the Torah, places it on a cushion, and says he believes in it, which was used to argue that he affirmed the Torah in Je...

Quoted to argue that the Qur'an condemns selectively believing some scripture while rejecting the rest.

Used to show that Muhammad's circle knew of a church in Ethiopia with religious images, supporting the claim that early Muslims were familiar with Ethiopian Christians.

Cited as another report about Muhammad's wives describing a church in Ethiopia, used to argue direct Muslim familiarity with Ethiopian Christianity.

Referenced to claim Abu Bakr also spent time in Ethiopia, reinforcing the argument that Muhammad's companions knew the Ethiopian Christian community.

Used by Avery to argue that Waraqa had access to and wrote the Gospel in Arabic, implying a written gospel existed in Muhammad's environment.

Cited in rebuttal to argue that the Torah consulted in the stoning case contained the law of rajm, and in Q&A to restate that the stoning verse was found in the Torah brought be...

Used to argue that Waraqa wrote the Injil in Arabic, strengthening the claim that an Arabic gospel was known near the beginning of Muhammad's career.

Cited to argue that Waraqa 'used to read the gospels in Arabic'; the other side contested the translation and argued the Arabic says singular Injil, not plural gospels.

Quoted to claim the Qur'an paraphrases a law already found in the Torah, especially 'life for life, eye for eye.'

Used as the biblical parallel for Quran 5:45 to argue that the Qur'an echoes the same Torah wording found in the present Bible.

Used as the biblical parallel for Quran 21:105 to argue that the Qur'an echoes the Psalms now found in the Bible.

Quoted in cross-examination to argue that Moses's concept of 'the Torah' was what was written on stones, not necessarily the later Pentateuch as a whole.

Cited in support of the claim that Allah promised victory to Jesus' followers over their opponents, as part of the argument that their message endured.

Cited to argue that Allah promised Jesus' followers would remain superior to disbelievers until the Day of Resurrection, so the true Jesus-movement could not have been lost.

Quoted for the Ten Commandments to establish the standard biblical understanding of Torah and Moses's law.

Cited to argue there is another set of commandments in the Bible, supporting the claim that the meaning of 'Torah' evolved and is not as straightforward as Avery claimed.

Raised in an audience question to suggest that an apparently angelic visitation can actually be satanic, and thus to cast doubt on Muhammad's encounter.

Raised in an audience question to argue that end-times prophets in Christian scripture are still future, challenging Muhammad's status as the final prophet.

Raised alongside Revelation 7:4 to argue that Christian scripture still expects future prophetic figures, not Muhammad as the last one.