The Islamic Dilemma | GodLogic vs Daniel Haqiqatjou [ Full Debate ]

Cited to argue that the Qur'an explicitly confirms the Torah and Gospel already possessed by Jews and Christians; later contested as confirming only the original revelations, no...

Used to claim the Qur'an confirms what is 'with you,' supporting the argument that prior scriptures in the possession of Jews were still recognized as valid.

Quoted to argue that Muhammad was supposedly described in the Torah and Gospel available to Jews and Christians, so those scriptures were treated as accessible and meaningful in...

Used as a general principle against accepting only parts of scripture; Avery applied it against Muslims who affirm some biblical material while rejecting other parts.

Cited in passing as part of the claim that prior scripture was authoritative and should be recited or upheld truthfully rather than set aside.

Used to argue that Jews in Muhammad's time still had the Torah containing Allah's judgment, so the Qur'an acknowledged the Torah's authority in their possession.

Quoted for the 'eye for an eye' rule to show the Qur'an cites Torah law itself as binding legal content.

Used by both sides: Avery argued it commands Christians to judge by the Gospel they possess, while Daniel argued the context is limited to legal judgments, not testing Islam's t...

Used to argue the Qur'an 'confirms' earlier scripture and is 'muhaymin' over it; the debate turned on whether that means guardian/protector or criterion/judge over prior texts.

Referenced for the gloss on 'muhaymin' in Qur'an 5:48; Avery appealed to Ibn Abbas/traditional exegesis for 'trustworthy/guardian,' while Daniel argued the tafsir supports 'crit...

Quoted to argue that the People of the Book must stand on the Torah and Gospel, reinforcing the claim that those scriptures retained authority in the Qur'anic worldview.

Appealed to as historical backing for Qur'an 5:43: Muhammad asks Jews to bring the Torah in the adultery case, which was used to argue either that he affirmed the Torah's author...

Cited by Daniel to show the Qur'an affirms common core teachings shared by Muslims, Jews, Christians, and Sabians rather than the entirety of the biblical canon word-for-word.

Used alongside 2:62 to support Daniel's claim that the Qur'an confirms broad shared doctrines like belief in God, the Last Day, and good deeds.

Presented as the strongest Qur'anic text for textual corruption: Daniel used it to argue that some Jews or Christians literally wrote scripture with their own hands and falsely ...

Used to argue that scriptural corruption can occur through oral distortion or deceptive recitation, supporting Daniel's broader case for tahrif.

Cited as part of Daniel's list of alleged biblical contradictions, used to question biblical inerrancy by contrasting David's killing of Goliath with another passage.

Paired with 1 Samuel to argue the Bible gives conflicting accounts of who killed Goliath, supporting Daniel's case against biblical inerrancy.

Used in a contradiction argument about Judas's death, where Matthew says he hanged himself.

Paired with Matthew 27:5 to argue a conflicting description of Judas's death, bolstering the claim that the Bible is not verbally inerrant.

Used as a New Testament verse Unitarians can cite to portray Jesus as a prophet rather than God, challenging the claim that Jesus' divinity is the Bible's clearest core teaching.

Used with other verses to show that some Christian groups read the New Testament as presenting Jesus as a human prophet or messiah rather than as God.

Cited with Luke 7:16 and John 4:19 as support for the claim that not all biblical texts straightforwardly teach Jesus' divinity.

Avery cited this specific Bukhari item because an English translator glossed the Torah as the 'Old Testament,' using it to argue that Muslim translators themselves connect Qur'a...

Cited by Avery as the key verse telling Muhammad to consult those reading earlier scripture if he is in doubt; he used it to argue earlier scripture functions as a truth-check o...

Used by Avery as a proof text that Allah's words cannot be changed, and as evidence cited by some Muslim scholars for the textual preservation of earlier revelation.

Referenced by Daniel as an example of a substantial New Testament textual addition with theological significance, especially for resurrection narratives.

Used by Daniel as another example of a disputed biblical passage with legal and theological significance, especially regarding adultery and Mosaic punishment.

Cited to show the Qur'an also tells questioners to ask 'the people of knowledge/remembrance,' which Daniel used to argue that consulting someone does not make them the final aut...

Used in parallel with Qur'an 21:7 to argue that asking knowledgeable people for clarification does not imply their total doctrinal authority.

Cited by Avery to argue the Qur'an itself says it is mentioned in previous scriptures, so Qur'anic appeals to the Bible are not limited to legal rulings alone.

Cited in Q&A to argue earlier prophets were given scripture, authority, and guidance; the superchat question tried to use the passage for Torah authority, though Daniel denied t...

Used by Daniel in rebuttal to Avery's appeal to Ibn Abbas/Bukhari: he argued Ibn Kathir reports Ibn Abbas as saying no one can remove Allah's words from His books while people s...

Avery cited Ibn Kathir's treatment of this verse to argue that previous books attest the truth of the Qur'an and mention Muhammad, broadening the debate beyond merely legal judg...