The first century was an era of apocalyptic expectation among the Jews of Palestine, the unofficial Roman designation for the vast tract of land encompassing modern day Israel/Palestine as well as large parts of Jordan, Syria, and Lebanon (the land would not be officially called Palestine until after 135 C.E.)

— Reza Aslan

The idea that education will lead to a lessening of bigotry is just factually incorrect.

— Reza Aslan

The Islamic Reformation is already here. We are all living in it.

— Reza Aslan

The plaque the Romans placed above Jesus's head as he writhed in pain—"King of the Jews"—was called a titles and, despite common perception, was not meant to be sarcastic. Every criminal who hung on a cross received a plaque declaring the specific crime for which he was being executed. Jesus's crime, in the eyes of Rome, was striving for kingly rule (i.e., treason), the same crime for which nearly every other messianic aspirant of the time was killed.

— Reza Aslan

The Romans may be known for many things, but humor isn't one of them. As usual, this interpretation relies on a prima facie reading of Jesus as a man with no political ambitions whatsoever. That is nonsense. All criminals sentenced to execution received a titles so that everyone know the crime for which they were being punished and thus be deterred from taking part in similar activity. That the wording on Jesus's titles was likely genuine is demonstrated by Joseph A. Filmmaker, who notes that "if [the titles] were invented by Christians, they would have used Christos, for early Christians would scarcely have called their Lord 'King of the Jews'."[.] the notion that a no-name Jewish peasant would have received a personal audience with the Roman governor, Pontius Pilate, who had probably signed a dozen execution orders that day alone, is so outlandish that it cannot be taken seriously.

— Reza Aslan

The task of defining Jesus's message fell instead to a new crop of educated, urbanized, Greek-speaking Diaspora Jews who would become the primary vehicles for the expansion of the new faith. As these extraordinary men and women, many of them immersed in Greek philosophy and Hellenistic thought, began to reinterpret Jesus's message to make it more palatable both to their fellow Greek-speaking Jews and to their gentile neighbors in the Diaspora, they gradually transformed Jesus from a revolutionary zealot to a Romanized demigod, from a man who tried and failed to free the Jews from Roman oppression to a celestial being wholly uninterested in any earthly matter.

— Reza Aslan

The very purpose of designing the Temple of Jerusalem as a series of ever more restrictive ingressions was to maintain the priestly monopoly over who can and cannot come into the presence of God and to what degree. The sick, the lame, the leper, the "demon-possessed," menstruating women, those with bodily discharges, those who had recently given birth—none of these were permitted to enter the Temple and take part in the rituals unless first purified according to the priestly code. With every leper cleansed, every paralytic healed, every demon cast out, Jesus was not only challenging that priestly code, he was invalidating the very purpose of the priesthood.

— Reza Aslan

This is an extremely difficult matter for modern readers of the gospels to grasp, but Luke never meant for his story about Jesus's birth at Bethlehem to be understood as historical fact. Luke would have had no idea what we in the modern world even mean when we say the word "history." The notion of history as a critical analysis of observable and verifiable events in the past is a product of the modern age; it would have been an altogether foreign concept to the gospel writers for whom history was not a matter of uncovering facts, but of revealing truths.

— Reza Aslan

Those who did know Jesus - those who followed him into Jerusalem as its king and helped him cleanse the Temple in God's name, who were there when he was arrested and who watched him die a lonely death - played a surprisingly small role in defining the movement Jesus left being.

— Reza Aslan

Those who treat the Muslim woman not as an individual but as a symbol either of Islamic chastity or secular liberalism are guilty of the same sin : the objectification of women

— Reza Aslan