Syria: Icon of Saint John of Damascus, a noted critic of Islam, survives untouched on the wall of a church targeted by jihadist attackers

Image: Jihad Watch

The writings of Saint John of Damascus are notably referenced in Muhammad: A Critical Biography, where they are examined as early textual evidence suggesting that the Qur’an may not have existed in its finalized form during the early 8th century, when John was writing. His critical assessments provide valuable insight into how Islam was perceived by Christian theologians and intellectuals shortly after its emergence.

One of the most striking excerpts from Saint John’s commentary on Islam concerns Islamic veneration practices and critiques of Christian iconography. He recounts a theological exchange with Muslims who accused Christians of idolatry for venerating the cross. In response, Saint John pointedly highlights a perceived contradiction in Islamic practice. He challenges them by asking, “Why then do you yourselves show such reverence to the Black Stone in the Ka'ba, touching it, kissing it, and pressing your bodies against it?”

He further mocks the contradictory traditions surrounding the stone. Some Muslims claimed that Abraham had slept with Hagar upon it, while others insisted it was where he tied his camel before sacrificing Isaac. John argues these explanations are inconsistent with Biblical scripture, which describes the sacrifice taking place on a wooded mountain, with no mention of stone altars or camels. He accuses them of holding onto irrational beliefs and calls their claims nonsensical.

John also asserts that this sacred stone, far from being Abrahamic, was originally associated with the pagan goddess Aphrodite, known locally as Khabár. He claims remnants of carved images are still faintly visible to careful observers. According to him, the stone’s pagan origins discredit its sanctity, especially in contrast to the Christian veneration of the cross, which he praises as the symbol of Christ’s triumph over evil.

He continues his critique by attacking the personal life and legal rulings of Prophet Muhammad, whom he accuses of writing "ridiculous" books. One such text, titled On Women, is cited by John as promoting unrestricted polygamy—allowing up to four wives and as many concubines as a man can support. John alleges that Muhammad conveniently crafted laws to fulfill his own desires. He recounts a controversial story involving Muhammad and his adopted son Zeid’s wife. According to John, Muhammad fell in love with her and subsequently claimed divine authority to demand that Zeid divorce her so that he could marry her himself. This incident, he suggests, was later used to establish marital laws permitting divorce and remarriage under certain conditions that he sees as morally questionable.

Saint John’s tone is harsh, even scandalized, by what he perceives as sexual permissiveness and manipulative theology. He ends with disdain for the sensual nature of some of Muhammad’s teachings, suggesting they are crude and indecent.

In today’s context, such critiques would be labeled offensive or “Islamophobic” by many, including Christians who otherwise venerate Saint John as a Church Father and saint. Modern sensibilities around interfaith dialogue, tolerance, and respect for religious diversity often clash with the blunt polemics of early theological writers like John of Damascus. His writings serve as both a historical artifact and a reminder of the intense religious debates that marked the formative centuries of Islamic-Christian relations.

(This Article was originally published by Jihad Watch)