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.

Cradle of Islam: How Islam Began is a concise, easy-to-read, and accurate account of how Islam began. It investigates the initial beginning of Islam including its religious and historical background, main historical figures, and subsequent expansion. The book also presents the story of how the Quran was compiled and transmitted.

While it is based on the latest and most accurate historical research on early Islam, it is intended to be read and enjoyed by readers who are less familiar with Islam. The author’s aim was to make this book accessible and enjoyable to every reader, while providing good coverage of the main elements of the religion. Despite its concise format, Cradle of Islam contains a wealth of information about Islam.

 This is a must-read book for all who are interested in learning about Islam. 

In the first volume of Star Akbar, noted scholar Dr. Rafat Amari examines the history of Allah, the god of the Quran, in the era before Islam. In particular, he chronicles the evolution of the name and worship of “Allah” according to archaeological data from Arabia. He further examines the influence of various religions such as Zoroastrianism, Mandaeanism, and Gnosticism on the concept of deity and their role in defining Allah’s star-like characteristics and elevation above other deities.

Dr. Amari demonstrates that Mohammed’s claims were no new phenomenon. In fact, many before him had made similar claims concerning the local Arabian deity called “Allah,” and Mohammed borrowed many of their rituals, customs, and traditions.

Finally, Dr. Amari examines Mohammed’s concept of Allah. In particular, despite Islam’s attempts to build bridges between Allah and the God of the Bible, Dr. Amari demonstrates that the origins of Mohammed’s concept of deity lay in ancient Arabic traditions and the beliefs of those who belonged to the pre-Islamic era of Jahiliyyah.

This book is foundational for those who desire to study the roots of Mohammed’s concept of Allah, how the “inspiration” of Mohammed was formed, and the elements that constituted his religion. This volume represents Dr. Amari’s extensive research of original source documents and cites a wealth of scholarly books and articles.