Used to argue that the people of the Book are told to stand on the Torah and Gospel, reinforcing the case that Islam presupposes their continuing validity.

Quoted again to argue that Allah commands Christians to judge by the Gospel, implying the Gospel remained authoritative rather than corrupted beyond use.

Quoted to argue that the Quran still directs Jews to the Torah in Muhammad's time, which the speaker treats as evidence against wholesale textual corruption.

Raised in a question to challenge Islam on why people of the Gospel are told to judge by it if the text was supposedly unusable.

Used to argue that Muhammad's contemporaries still possessed a written Torah and Gospel, undermining the claim that the scriptures were already lost or unavailable.

Quoted to argue that Allah backed Jesus' disciples so their message remained dominant rather than being corrupted by later opponents.