Our Favorite Question Of 2024! | Live Muslim Debates

Cited repeatedly to argue that Muhammad is 'written' in the Torah and Gospel, and to press Muslims that the Injil must have been a written, identifiable text in Muhammad's time.

Invoked to argue that the Gospel/ Injil was revealed to Jesus, so it could not have existed before him; used in discussion about when the Injil would have been written.

Used by a Muslim guest to argue that the written gospels only record a small portion of Jesus' deeds, so the present gospel accounts may not equal the full Injil.

Raised in a superchat as a possible source behind the Qur'anic birth narrative, suggesting dependence on earlier Christian material.

Raised in a superchat as the parallel/source text for the Qur'anic birth narrative in Qur'an 19:2-22.

Mentioned in a superchat as a Qur'anic passage allegedly inspired by an earlier Torah law text.

Mentioned in a superchat as the likely Torah parallel/source for Qur'an 5:45 ('eye for eye').

Quoted by a Muslim caller to claim that the Injil was written and later corrupted by human hands.

Appealed to by a Muslim caller as an example of a preserved biblical prophecy of Muhammad.

Used to argue that earlier scriptures such as the Torah are also called 'the Reminder,' supporting the claim that Allah guards prior revelation too, not only the Qur'an.

Cited to argue that no one can change Allah's words; used against the Muslim claim that the Torah and Gospel were textually corrupted.

Quoted to show that in Islamic teaching a person's final destiny can override a lifetime of deeds, undermining the claim that salvation simply depends on good deeds outweighing ...

Cited as evidence that human willing is subordinate to Allah's willing, in a discussion about whether Islam teaches real free will.

Quoted to argue that no soul believes except by Allah's permission, as evidence against libertarian free will in Islam.

Referenced as the verse allegedly revealed after Muhammad's wives objected to his conduct with a slave woman; used to argue revelation was serving Muhammad's personal desires.

Quoted to support the claim that Muhammad had intercourse with a slave woman and that the dispute led to the revelation of Qur'an 66:1.

Cited to argue that the Qur'an permits sexual access to captive women even if they had husbands, in criticism of Muhammad's morality and Islamic sexual ethics.

Quoted to argue that a verse about ten/five sucklings was still being recited as Qur'an when Muhammad died, challenging standard Muslim claims of perfect Qur'an preservation.

Cited to argue that Ibn Mas'ud recited Qur'an 92:3 differently from the standard text, challenging the claim of uniform Qur'anic preservation.

Displayed as the standard reading and then compared with Ibn Mas'ud's alternative wording in Sahih Bukhari 4944 to show a textual variant.

Quoted in a superchat to summarize what God requires—justice, mercy, and humility—and to commend the earlier guest as sincere and near the truth.