How can we reinterpret our faith to foster empathy, heal old wounds, and build bridges with the Jewish community? The answer may lie not in rediscovering old ideas but in inventing new ones rooted in the core values of Islam itself.
By Dr. Tim Orr
For centuries, divisions between Muslims and Jews, particularly since the late nineteenth century, have been shaped by conflict, suspicion, and deeply ingrained hostility. In many parts of the Muslim world, antisemitic views have become entrenched, often justified by selective interpretations of religious texts and historical grievances. But what if these views aren’t as inevitable as they seem? What if Muslims call for a different response? The time has come for Muslims to reexamine the narratives that fuel this hostility critically and to ask a bold, transformative question: How can we reinterpret our faith to foster empathy, heal old wounds, and build bridges with the Jewish community? The answer may lie not in rediscovering old ideas but in inventing new ones rooted in the core values of Islam itself.
It is important to acknowledge that antisemitism is not a recent development within Islamic history. While many Muslims point to periods of peaceful coexistence between Jews and Muslims, such as under Islamic rule in Spain or during the early Ottoman Empire, the relationship between the two communities has often been marked by conflict and tension.
From the early days of Islam, there was hostility between Muhammad and certain Jewish tribes in Medina. These events have been cited and used by Muslims to justify antagonism toward Jews throughout history. Quranic verses that describe these conflicts have sometimes been interpreted as sanctioning a negative view of Jews. Over time, this interpretation has been further reinforced by political and cultural developments, particularly in the modern era, with the Israeli-Palestinian conflict playing a significant role in intensifying negative perceptions of Jews in the Muslim world.
For centuries, divisions between Muslims and Jews, particularly since the late nineteenth century, have been shaped by conflict, suspicion, and deeply ingrained hostility. In many parts of the Muslim world, antisemitic views have become entrenched, often justified by selective interpretations of religious texts and historical grievances. But what if these views aren’t as inevitable as they seem? What if Muslims call for a different response? The time has come for Muslims to reexamine the narratives that fuel this hostility critically and to ask a bold, transformative question: How can we reinterpret our faith to foster empathy, heal old wounds, and build bridges with the Jewish community?
Islamic scholarship has always emphasized the importance of context when interpreting religious texts. Verses in the Qur’an that refer to conflicts with Jewish tribes must be understood within their historical context—specific events that do not necessarily prescribe a permanent stance toward all Jews for all times. Islam calls for justice and fairness to all, including those from other faiths, as seen in verses like: "And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness" (Qur’an 5:8).
For Muslims to build bridges with the Jewish community, they must move away from a theology that justifies hostility based on historical grievances. This reinterpretation must also involve rejecting the politicization of religious texts, which has often fueled antisemitism. In particular, the Israeli-Palestinian conflict, while a serious political issue, should not be used to justify broad, blanket hostility toward Jewish people globally.
Islamic scholars and leaders play a crucial role in this reinterpretation. There must be a bold effort within Islamic scholarship to confront the antisemitic interpretations that have been perpetuated over centuries. This includes revisiting classical interpretations of texts that may have been shaped by the political contexts of their time and offering fresh interpretations that reflect Islam’s broader ethical values.
Scholars must also work to challenge conspiracy theories and harmful stereotypes about Jews that persist in many Muslim communities. These ideas, which often find their way into sermons, textbooks, and media, have no basis in Islamic theology and only serve to perpetuate division and hatred. Addressing these misconceptions through education and religious dialogue is key to fostering empathy.
The path forward requires both courage and humility. Muslims must acknowledge the presence of antisemitism within strands of their tradition and commit to reinterpreting these teachings in ways that promote understanding and peace. This process will not be easy, as it challenges deeply held beliefs and emotions shaped by centuries of conflict. Still, it is essential for creating a future of coexistence and mutual respect.
Building bridges with the Jewish community is not only an ethical imperative but a necessary step toward healing the wounds of history. By reinterpreting their faith through the lens of empathy, Muslims can reject antisemitism and embrace the values of justice, compassion, and human dignity that lie at the heart of Islam. This is not just about resolving past conflicts but about forging a path toward a more peaceful and just future for all.
Tim Orr is a scholar, Evangelical minister, conference speaker, and interfaith consultant with over 30 years of experience in cross-cultural ministry. He holds six degrees, including a master’s in Islamic studies from the Islamic College in London. Tim taught Religious Studies for 15 years at Indiana University Columbus and is now a Congregations and Polarization Project research associate at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. He has spoken at universities, including Oxford University, the University of Tehran, and mosques throughout the U.K. His research focuses on American Evangelicalism, Islamic antisemitism, and Islamic feminism, and he has published widely, including articles in Islamic peer-reviewed journals and three books.
.