Encountering the Stranger: A Jewish-Christian-Muslim Trialogue

10. Normative Islamic (Qur’anic) Teachings on Pluralism: Reflections on “The People of the Book”

137 10 Normative Islamic (Qur’anic) Teachings on Pluralism Reflections on “The People of the Book” Riffat Hassan On September 11, 2001, the United States arguably suffered the most serious foreign attack ever on its soil. American intelligence agencies identified the perpetrators as being of Muslim and Arab origin. The post–September 11 world is radically different from the world that existed before that fateful day. The sense of invulnerability and invincibility that characterized the consciousness of the world’s lone superpower was suddenly , and irrevocably, lost. Understandably, many Americans wanted to lash out at those responsible for the dreadful terror. Most of the immediate perpetrators were dead and could not be punished. But still very much alive were others—such as Osama bin Laden—who were believed to have masterminded and financed the assault. Apprehending them seemed necessary to make a bleeding nation whole again and to restore confidence in the “manifest destiny” of the United States to lead and control the world. In the aftermath of September 11, 2001, Islam and Muslims and the association of both with violence has been the focus of more attention than perhaps at any other point in modern history. Much of this attention— particularly in the case of mainstream American television coverage—has 138 Riffat Hassan been negative, not only with regard to those who committed the criminal acts but also with regard to Islam, Muslims, and Arabs. The September 11 assault on the United States has been condemned strongly by the global community including a large number of Muslims, ranging from leaders of Muslim countries to ordinary people. From the outset, however, the crisis was perceived and described in terms that polarized the world into two absolutely opposed camps. This worldview, which became dominant in the discourse of both the American administration and the U.S. media, was symbolized by expressions such as “us versus them,” “either you are with us or you are against us,” and “good versus evil.” The dualism that permeated this discourse seemed, at times, to be cosmic in magnitude. However one interprets the fateful events of September 11, 2001, one thing is clear. The world changed forever on that day. This change poses a serious challenge both for (non-Muslim) Westerners and for Muslims. Is it possible to “depolarize” the world and to build a bridge between “the West” and “the world of Islam” in the aftermath of 9/11? Reflection on this crucial question needs to recall the philosopher George Santayana’s insight that those who do not remember the past and know their history are condemned to repeat it. In particular, we need to be aware of the West’s long history of negative imaging and stereotyping of Muslims and Islam. Edward Said has ably documented how Muslims, Arabs, and Islam have been misrepresented persistently by “Orientalists.” Although Said may have succeeded in discrediting the term Orientalist, the aforesaid Orientalists have played a major part in shaping Western perceptions of Muslims, Arabs, and Islam. Their mind-set, exhibited by many media “experts” and non-Muslim academics such as Bernard Lewis (writing about “Muslim rage”) and Samuel Huntington (writing about “the clash of civilizations”), is similar to that of the non-Muslim detractors of Islam in earlier times. In such an environment, bridge building between Muslims and non-Muslim Americans has become a most challenging task, one that is more vital today than ever before. All too often two key shortcomings hinder interreligious dialogue: first, inadequate distinctions are made between the fundamental teachings of a religion and the cultural practices of its adherents; second, invidious comparisons are made between the highest ideals and best practices of one’s own religion and the worst features of another religion. Given the persistent demonization of Islam in the United States and other parts of 139 Normative Islamic Teachings on Pluralism the world since September 11, it is evident to me that any serious effort to engage in authentic dialogue with Muslims must start with a review of normative Islamic—or Qur’anic—teachings on religious and ethical pluralism , rather than with perceptions of popular Muslim culture. Muslims regard the Qur’an as the highest source of authority. Therefore, I focus on identifying those major teachings of the Qur’an that are relevant in this context, particularly those passages referring to interaction among the Ahl al-Kitab, or “People of the Book”: Jews, Christians, and Muslims. The...