MUSLIMS: Allah IS NOT GOD In Islam...Prove Me Wrong!

Cited to argue that Allah's response to having a son depends on lacking a mate, which the speaker used to claim Allah is not self-sufficient or all-powerful.

Quoted to defend Allah's oneness and non-begetting; it was used by the Muslim side as a counter to the charge that Allah could have or beget a son.

Cited to argue that the Quran says Allah could take a son if he willed, which the host used as an internal contradiction against the claim that this would be illogical for God.

Used to argue that Muslims are told to tell Jews and Christians, 'we believe in what was revealed to us and to you,' so the Quran affirms prior scriptures rather than only parts...

Read to argue that the Quran condemns believing in part of scripture and disbelieving in part, so the host used it against the 'partial confirmation' view of earlier scriptures.

Cited to argue that the Quran came 'confirming what was with them,' which the host used to say the Quran affirms the Torah possessed by Jews in Muhammad's time.

Cited to distinguish legal systems for Jews, Christians, and Muslims while still arguing that, according to the Quran, all revealed books must be believed.

Referenced as a biblical chapter the speaker says the Quran quotes from, to argue continuity between the Quran's citations and the Bible Christians have today.

Referenced as a biblical passage the speaker says the Quran quotes from, to argue the Quran draws on the same biblical text still extant today.

Cited for the account of collecting the Quran after memorizers died in battle, used to argue memorization was not sufficient and that Quran preservation faced early vulnerability.

Cited for the report of disputes over Quran recitation under Uthman, used to argue that early Muslims disagreed seriously over Quran readings.

Cited to show Muhammad saying knowledge would be taken away even while people still recited scripture, used to challenge appeals to memorization as proof of preservation.

Read to show the Quran condemns Christians for saying Jesus is the Son of God, which the host used to argue that the Quran contradicts the Gospel's sonship teaching.

Referenced to argue that the Torah is also called the criterion/furqan in the Quran, pushing back against claims that this title belongs uniquely to the Quran.

Referenced alongside Quran 2:53 to argue that Moses and the Torah are described with criterion language, not only the Quran.

Cited to argue that the Quran tells Jews and Christians to believe in what was revealed confirming what is 'with' them, so the host used it as evidence the prior scriptures were...

Mentioned as a common Muslim objection-text about distortion and rewriting scripture for gain; the host referred to it as an objection he addresses in Islamic dilemma discussions.

Cited with other verses to argue that, on the Quran's own terms, the Quran is fully detailed and sufficient, so Quran-only Islam makes more sense than reliance on hadith.

Cited with other verses to argue that the Quran presents itself as fully explained and therefore should not require later hadith supplementation.

Cited with other verses to argue that the Quran claims to explain all things, supporting the host's case for Quran-only consistency against Sunni reliance on hadith.

Raised as a possible apocryphal source for Quranic claims about Jesus, especially in discussion of whether Islamic ideas drew on non-canonical Christian literature.

Mentioned as a supposed early Jewish-Christian source denying Jesus' divine sonship; the host disputed its relevance/existence in the discussion.

Raised as an apocryphal text allegedly supporting the claim that Jesus was not really crucified; the host answered that it is a late forgery.

Read to challenge a Quran-only Muslim on the Night Journey story, specifically to ask where the Quran itself identifies the 'servant' and the locations involved.

Cited to show that Jesus is also explicitly called 'the servant of Allah,' undermining the claim that such language in Quran 17:1 uniquely identifies Muhammad.

Looked up during the discussion about al-Masjid al-Haram to see whether the Quran itself clearly identifies that location and its ritual direction.

Looked up during the same exchange to test whether the Quran itself clearly connects pilgrimage rites with al-Mash'ar/al-Masjid al-Haram and Mecca.

Used in the late discussion to establish that the first house was at Mecca and tied to pilgrimage, as part of an argument over whether the Quran clearly identifies Islamic sacre...