Recent acts of extreme violence perpetrated by some Muslims—ranging from targeted murders to silence critics of the Quran to mass atrocities committed by groups like ISIS—prompt a critical question: how do Islam’s foundational texts, particularly the Quran and Hadith, address such behavior? High-profile events, such as the October 7 attacks, the campaigns of ISIS in Iraq and Syria, and conflicts in Sudan, have resulted in millions killed, raped, or enslaved, raising concerns about a recurring pattern of violence tied to Islamic theology. This article explores whether these acts reflect an aberration or a deeper continuity with the Quran’s portrayal of divine attributes and the documented actions of the Prophet Mohammed, as recorded in Islamic sacred writings.

One studying a religion cannot isolate the practices of its founders from the religion itself. No matter what later apologists claim in defense of that religion, it remains that what the founder practiced, how he interpreted the text, and how he used the text offer the most accurate description of that religion. In this light, there is one frankly troubling and undeniable pattern in the life of Mohammed: his systemic elimination of all critics for nothing except criticizing him. The implication of this for the modern world cannot be exaggerated.

In the 1st century A.D., the official language of Israel—at least in its written, administrative, and intellectual spheres—was Greek. This may surprise those who assume Aramaic, Hebrew, or even Latin held that role, but the evidence points decisively to Greek as the dominant medium of law, commerce, and literature. Local laws were drafted in Greek under Roman administration, following the Hellenistic legacy of the region. Trade, facilitated by the interconnected Mediterranean world, relied heavily on Greek as the lingua franca. Jewish authors, including Philo of Alexandria and Flavius Josephus, penned their works in Greek, not Aramaic or Hebrew. Contrary to popular belief, the notion that Aramaic was the primary written language of Israel lacks historical grounding.

The Islamic observance of Ramadan, a month-long fast, garners significant attention in contemporary media each year. During this period, Muslims abstain from food, drink, and sexual relations from dawn until dusk, breaking their fast with communal meals known as iftar after sunset. Western dignitaries occasionally participate in these nightly feasts, highlighting Ramadan’s cultural prominence. In contrast to diurnal eating patterns, the fasting Muslim shifts sustenance to the nocturnal hours, consuming substantial meals throughout the night until the pre-dawn meal, suhoor. The Qur’an further mandates abstinence from food, drink, sexual relations, and idle speech during this period, framing fasting as a holistic act of devotion (Qur’an 2:183–187). Ramadan commences with the sighting of the new crescent moon and concludes when the subsequent crescent appears, culminating in the celebratory feast of Eid al-Fitr. This prompts a critical question: what are the historical origins of this fasting practice?

Ignatius of Antioch, a 2nd-century bishop and martyr, stands as one of the earliest voices in Christian history beyond the New Testament. Arrested during the reign of Emperor Trajan (c. 98–117 CE) and en route to his execution in Rome, he wrote seven letters to churches across Asia Minor and beyond, offering a rare glimpse into the faith, leadership, and struggles of the nascent Christian community. His writings, treasured for their vivid theology and emphasis on unity under bishops, remain a cornerstone for understanding early church development. Today, Ignatius’s legacy endures in debates over core Christian practices—particularly the Lord’s Supper—where his words continue to shape discussions about Christ’s nature and the meaning of communal worship.

Among these letters, Smyrnaeans 6:2 has sparked enduring controversy with its bold claim: “the Eucharist is the flesh (σάρξ) of our Savior Jesus Christ.” This statement sits at the heart of textual and theological disputes, with scholars debating the authenticity of Ignatius’s writings and their implications for early Christian belief. This article examines the manuscript evidence, textual-critical challenges, and historical-theological context surrounding this pivotal passage, shedding light on its original intent and modern significance.

The Gospel of Barnabas, a text often cited in certain theological debates, is broadly recognized by scholars as a pseudepigraphal work, composed no earlier than the late medieval period.

Discover the Depths of the Gospel Through John’s Prologue

John 1:1-18 is more than a poetic introduction to the Gospel—it is a rich theological masterpiece that lays the foundation for understanding the nature of Christ, the doctrine of the Trinity, and the heart of the Gospel message. In "The Gospel According to the Prologue of John," you are invited to explore the profound truths of the Word made flesh and their implications for our lives, families, and faith.

Drawing from years of study and previous works, this book offers:

• A thorough yet accessible exploration of John’s Prologue, making deep theological concepts clear for all readers.
• Insights into how John’s Gospel builds upon the Old Testament and engages with diverse worldviews.
• Apologetical applications that defend and present the Gospel in today’s world.
• Practical reflections on how the truths of the Prologue shape our relationship with God and our mission to share the Gospel.

Whether you are a pastor, a student of theology, or someone seeking a deeper understanding of Scripture, this book will inspire you to marvel at the eternal truths of the Gospel and equip you to communicate them effectively.

Daniel Amari is President of the Religion Research Institute, an organization dedicated to scholarly research in the fields of comparative religion, Islam, and Christianity. Mr. Amari is also the author of Presenting the Gospel to Muslims, John’s Logos, and Cradle of Islam.

This book is about how to present the Gospel of Jesus Christ to Muslims. Over the span of many years, I noted that most people asked more questions about presenting the Gospel to Muslims than any other topic. They indicated to me that it was not an easy task. I have come to believe that their greatest need was not presenting a book of stories, testimonies, and example of dialog with Muslims. Their greatest need is to clarify the biblical foundations the Gospel and for the methodologies of presenting it to Muslims. I can summarize every meaningful discussion I had with others about the Gospel and Muslims and it ultimately centered around these biblical and theological foundations that are shared in this book.