EPIC DEBATE: GodLogic VS Dr. Abdul Majid | Islam VS Christianity

Quoted to argue that Allah supported Jesus' disciples and made their message victorious, which the speaker used to claim the dominant Christian message must reflect what Allah u...

Quoted to argue that Jesus' followers would remain above disbelievers until the resurrection, forming the basis of the claim that the Christian message could not have been lost ...

Cited as Jesus' own prediction that he would be condemned, killed, and rise after three days, to argue that the crucifixion and resurrection were part of Jesus' teaching.

Quoted to argue that after the resurrection Jesus said his suffering and rising were written in the Law, Prophets, and Psalms, so the crucifixion/resurrection fulfilled prior pr...

Repeatedly invoked by quotation ('they neither killed him nor crucified him, but it was made to appear so') as the Qur'anic denial of Jesus' crucifixion, creating the central cl...

Quoted ('the beginning of the gospel of Jesus Christ') to argue that Mark presents himself as recording Jesus' gospel/ Injil, against the Muslim claim that the Gospel of Jesus i...

Quoted to argue that the Torah and the Injil were 'written with' Jews and Christians in Muhammad's time, so the Gospel cannot be dismissed as missing or unwritten.

Quoted ('Behold the Lamb of God who takes away the sin of the world') to summarize the Christian claim that Jesus' death is sacrificial and salvific.

Quoted ('without the shedding of blood there is no forgiveness') to present the New Testament basis for atonement through sacrificial death.

Quoted ('He himself bore our sins in his body on the cross') to state the Christian doctrine that Jesus bore others' sins through crucifixion.

Quoted to argue that each person bears his own sin, so vicarious punishment or substitutionary atonement would be unjust.

Quoted ('no bearer of burdens shall bear the burden of another') in the dispute over whether one person can bear another's sin; one side used it against atonement, the other arg...

Quoted to argue that God himself says 'I atone for you,' which was used to support the idea that divine atonement, not merely human substitution, is biblical.

Quoted to argue that atonement is made by blood sacrifice, supporting the Christian case for substitutionary atonement.

Cited collectively as the four Gospel crucifixion narratives, which Abdul said differ in their details and therefore raise reliability problems for the crucifixion story.

Cited collectively as the four Gospel crucifixion narratives, which Abdul said differ in their details and therefore raise reliability problems for the crucifixion story.

Cited collectively as the four Gospel crucifixion narratives, which Abdul said differ in their details and therefore raise reliability problems for the crucifixion story.

Cited collectively as the four Gospel crucifixion narratives, which Abdul said differ in their details and therefore raise reliability problems for the crucifixion story.

Quoted ('My God, my God, why have you forsaken me?') as one version of Jesus' final words, used to argue the Gospel passion accounts differ in detail.

Quoted alongside Matthew 27:46 as another account of Jesus' words on the cross, used in the claim that the crucifixion narratives are not identical in detail.

Quoted ('Father, into your hands I commit my spirit') to contrast Luke's report of Jesus' final words with other Gospel accounts.

Quoted to note that 'the angels' told Mary she would bear Jesus; it was then contrasted with another Qur'anic passage to allege differing details in the annunciation story.

Quoted to note that 'our Spirit' came to Mary in human form; it was contrasted with Qur'an 3:45 in an attempted argument about inconsistent narration details.

Raised in Q&A about variant readings ('killed' vs. 'fought') as a challenge concerning qira'at and Qur'an preservation.

Quoted to argue that the Jews had the Torah containing Allah's judgment in Muhammad's time, so the Torah was still authoritative enough to be consulted.

Quoted to argue that 'the people of the Gospel' were commanded to judge by what Allah revealed in it, which was used against the claim that the Gospel was unusably corrupted.

Quoted to argue that the People of the Book were told to observe the Torah and Gospel, again used to challenge the claim that those scriptures were already invalid or lost.

Raised in Q&A as a challenge: if Muhammad was told to ask those reading earlier scripture, why not simply say their scripture was corrupted?