The massacre perpetrated by Hamas on October 7th, the ensuing war, and the global surge of antisemitism have led many Jews involved in Muslim–Jewish relations to reassess the value and purpose of these efforts. The challenge arises not only because the atrocities were committed by Muslims but also because they were carried out in the name of Islam. The problem lies not solely with Hamas and its supporters but also with the extent to which much of the world’s Muslim religious leadership not only failed to condemn the massacre but, on various levels, sought to justify it and joined the chorus demonizing Israel and, by extension, all Jews. This painful reality has driven many toward deep skepticism and a disheartening sense of futility in pursuing bridge-building efforts between Jews and Muslims. Without denying or diminishing these painful and traumatic realities, I will offer a perspective that embraces the multidimensional nature of Jewish–Muslim relations. In this context, I believe that such encounters are more essential now than ever. Drawing on extensive activism since October 7th, I will share glimmers of hope and propose a blueprint for a path forward.

The belief in an inherent and inevitable conflict between Jews and Muslims, or between Judaism and Islam, is precisely the narrative Hamas seeks to promote. Hamas relies on this narrative to expand support for its war of annihilation against the Jewish state. To accept this narrative is to empower it—a self-defeating outcome. What is the alternative? Every religion is shaped by two elements: its core sacred texts and the contemporary lived realities of its adherents. I challenge the notion of an inevitable Jewish–Muslim conflict on both fronts.

I argue that Hamas and its ideology represent a pathological perversion of Islam, not its authentic expression.^[1] Furthermore, the current reality of Muslims’ relations with Jews and Israel is far from monolithic. It encompasses not only animosity and support for violence but also empathy and solidarity. While the extent of each dimension within these complexities is open to debate, it is vital to reject fatalism and instead recognize reality as dynamic and open to change. The pressing question, then, is how to amplify the positive dimensions of these relationships. I firmly believe that there is a path forward—a path that not only heals Jewish–Muslim relations but also fosters a sense of religious fraternity between the two faith communities.

Opposing Vectors of Islam’s Relations to the Jewish People and State

The notion that Hamas spearheads an inherent conflict between Islam and Judaism as a whole is far from accurate. For instance, the Islamic Fatwa Council in Iraq issued a religious ruling well before October 7th explicitly forbidding any support for Hamas.^[2] This ruling compared Hamas to ISIS, condemning them and their actions as a desecration of Islam. Following the horrific attacks on October 7th, this council, along with numerous other Islamic groups, denounced Hamas.^[3]

Another indisputable fact highlights a different reality: the Abraham Accords. These historic 2020 agreements, which established Israeli diplomatic relations with the United Arab Emirates, Bahrain, Morocco, and Sudan, have endured for more than a year of war. When asked about the impact of the ongoing conflict on these agreements, Dr. Ali Rashid Al Nuaimi, chairman of the Defense Affairs, Interior & Foreign Affairs Committee of the UAE Federal National Council and founder of the Manara Center for Coexistence and Dialogue, was unequivocal:

We want everyone to acknowledge and accept that Israel is there to exist and that the roots of Jews and Christians are not in New York or Paris but here in our region. They are part of our history, and they should be part of our future.^[4]

Even in the midst of the war, during Ramadan, my organization—the Ohr Torah Interfaith Center—was invited to a series of joint study sessions in Morocco, initiated by a group of imams. These sessions were marked by extraordinary hospitality, including an iftar (meal after the Ramadan fast) attended by over a hundred dignitaries and permission to perform a special Jewish prayer in the inner sanctuary of the tombs of Morocco’s kings on their behalf. ^[5]

Within Israel, following the Hamas attack on October 7th, many feared that the country’s nearly two million Muslim Arabs might join in the violence. Overwhelmingly, this did not happen. Numerous statements of solidarity with the victims and condemnations of Hamas were issued, including by Mansour Abbas, the leader of the United Arab List political party and a member of the Knesset.^[6]

Moreover, Israel’s Muslim minority was among both the victims of the October 7th massacre and its heroes. A poignant example is Youssef Elziadna, a Bedouin minibus driver who risked his life to courageously save dozens of young people at the Nova music festival, where hundreds were massacred. Tragically, his cousin, who shared his name, was taken captive on that same day together with three of his children. While two of his children were eventually returned home, he and one of his sons were murdered.

Allow me to reiterate: I am not denying the devastating scope of the problem of weaponization of religion. On the contrary, I seek to demonstrate that there is another dimension—one that acknowledges both realities, reflecting their fluidity and the possibility for change. It is our responsibility to ensure that such change leads to a better future rather than a worse one.

Return to the Fundamentals

My hope for the future is rooted in the firm belief—both as one who seeks the will of God and as a student of sacred texts—that the fundamental tenets of our respective religions, Judaism and Islam, tell a story of connection, family, mutual respect, and legitimacy. These shared principles can guide us toward a blessed future in which every group has a rightful role and place. The sources that suggest otherwise are exceptions, not the rule. Some of these texts should be understood within their historical or contextual framework, while others stem from specific interpretations that can and should be challenged and rejected.

A striking example relevant to the current conflict relates to surat Al-Isra, in the Qur’an, which recounts the journey of Muhammad (PBUH) to al-Aqsa. This chapter also tells of  the original entry of the Children of Israel into the land of Israel and envisions their eventual return:

. . . you, O Pharaoh, are doomed. And he desired to incite them from the land; so We drowned him and those with him all together. And We said thereafter unto the Children of Israel, “Dwell in the land. And when the promise of the Hereafter comes to pass, We shall bring you as a mixed assembly” (17:102–104).^[7]

There is a legitimate theological debate over whether this verse refers to the contemporary return of the Jewish people to their ancestral homeland.^[8] However, Hamas has twisted the interpretation of this verse into something deadly and diabolical.

In 2021, Hamas used this verse as the title of a conference—“The Promise of the Hereafter”—which called for the destruction of Israel and a horrific fate for its Jewish inhabitants.^[9] The conference was organized by the Promise of the Hereafter Institute, whose goal aligns with this perverse reading. While Hamas affirms that this verse speaks to contemporary reality, they invert its meaning—transforming a prophecy of hope and blessing into one of death and destruction. Indeed, the October 7th attacks, which Hamas called “The Al-Aqsa Flood,” were similarly inspired by this same sura and reflective of their distorted interpretation of the above verse. As a scholar, I am deeply affronted by this distortion of the text. As a Jew, I mourn the countless brethren, including students, friends, and family, who have been murdered under the banner of this twisted ideology. I also grieve the immense suffering of Palestinian civilians in Gaza, who bear the consequences of the war that Hamas ignited. Furthermore, as someone with a deep respect and love for Islam, I feel an acute sense of religious indignation. To twist the words of Muhammad (PBUH)—a divine vision of unity and justice—into a tool for evil is to serve Iblis, Satan himself. There is no greater blasphemy against God and against Islam than this.

To conclude this section, allow me to note: In the Torah, God is called El raḥum ve-ḥannun. In the Qur’an, every sura but one begins in the name of “al-Raḥman el-Raḥim.” These powerful words in Hebrew and Arabic are similar in sound and meaning: “God, the Compassionate, the Merciful.” In interpreting both Jewish and Muslim texts, this compassion and mercy should be a guiding principle helping us to uncover the will of the one God whom we love and revere.

The Jewish–Muslim Nostra Aetate: A Path Ahead

In 1965, the Second Vatican Council’s Nostra Aetate proclamation marked a transformative shift in Christian–Jewish relations. A similar bilateral effort is now urgently needed for Jewish–Muslim relations, particularly in the Middle East. The key question is: Will our identities connect us or conflict us?

From a Jewish perspective, this requires the creation of formative documents presenting a Jewish theology of Islam. These documents should be widely disseminated within both rabbinical and lay Jewish circles, as well as among Muslim communities. The basis for such a theology already exists, but it must be further developed and articulated. The goal is to foster mutual respect and recognition of Islam’s legitimacy and to encourage Jews to see Muslims as partners in a shared narrative—a grand, unfolding story in which each community plays a vital role.

Both religions must recognize that they can gain so much by viewing their relationship not as one of competing narratives but rather as complementary components of a shared story. Together, they can better address the challenges of a world where the alternative for their adherents is not another faith but no faith at all. While this dynamic is relevant to interfaith relationships in general, it is particularly significant for Judaism and Islam. Islam is built upon a progression of different emissaries and revelations; undermining Judaism, therefore, strikes at the building blocks of Islam and undermines Islamic faith. Conversely, Jews and Judaism provide essential testimony for certain pillars of Islamic doctrine, such as the revelation at Sinai and the chain of divine prophecy. The Qur’an itself calls upon its adherents to turn to the Jews to corroborate their faith: “If you are in doubt about what We have revealed to you, ask those who have been reading the Scripture before you” (10:94).

From a Jewish perspective, if we yearn to fulfill the biblical promise of a shared future for the Jewish people and humanity, we must recognize that there is a time to build bridges and lower our walls. The realization of this vision is a divine imperative, as reflected in the final aspiration in the Aleinu prayer, which concludes each of our three daily prayer sessions. Aleinu describes all of humanity acknowledging God together, fulfilling the verse: “God shall be One and His name One.”^[10]

The cornerstone of this approach is the affirmation of Islam’s belief in God and His unity. As Maimonides stated, Muslims “unify God with proper unification, a unity that is unblemished.”^[11] This foundation can be further strengthened by emphasizing shared reverence for Abraham, the stories of the Prophets, and other biblical figures, as well as shared values and religious practices. A comprehensive Jewish theology of Islam should also address the status of Muhammad, offering a nuanced perspective.^[12] Among Arab Muslims and Jews, there is even a recognition of shared ethnic heritage, providing another layer of common ground. These commonalities are essential building blocks for fostering mutual acknowledgment of the legitimacy and value of each other’s religious identities.

From the Muslim side, a similar effort is needed—a return to and affirmation of the Qur’an and Hadith’s clear acknowledgment of Jewish belief in God, the special status of Jews as Ahl al-Kitāb (“People of the Book”), and the Torah as a divinely granted guide for the Jewish people. This effort must include addressing claims of supersessionism and rejecting the notion that the current Torah is a forgery. Furthermore, it is vital to counter antisemitism fueled by misinterpretations of Qur’anic verses that critique certain Jews in specific historical contexts but are wrongly applied as blanket condemnations of all Jews. The Qur’an itself seeks to limit such critiques, explicitly stating: “They are not all the same” (3:113).

To advance this vision, I have composed an unpublished essay titled “Jewish-Muslim Religious Fraternity.” In this work, I call on global Muslim leaders to compose formative documents on these issues. Shortly before his death, Fethullah Gülen, a leader of millions of Muslims throughout the world, authored such a document on my behalf. This seminal text—written in Turkish, Hebrew, and English—addresses many of these critical points. It represents a significant step toward building bridges and fostering understanding between Jews and Muslims.

Allow me to conclude this section with a quote from King Mohammed VI of Morocco, whose words inspire me in my endeavors:

The three Abrahamic religions were not created to be tolerant of one another out of some unavoidable fate or out of courtesy to one another. The reason they exist is to open up to one another and to know one another, so as to do one another good.^[13]

Afterword: Holding Fast to the Rope of God

After calling followers to the creed of Abraham and invoking the role of the People of the Book as witnesses, the Qur’an describes the transformation of those who were once enemies into brothers whose hearts are joined:

And hold fast to the rope of God, all together, and be not divided. Remember the blessing of God upon you, when you were enemies and He joined your hearts, such that you became brothers by His blessing. You were on the brink of a pit of fire, and He delivered you from it. Thus does God make clear unto you His signs, that you may be rightly guided (3:103).

In the same spirit, the Zohar, the core text of Jewish spirituality, describes the shift from deadly conflict to loving brotherhood blessed by God:

At first, they appear as men waging war, seeking to kill one another. Afterward, they appear in love, in brotherhood . . . The blessed Holy One delights with you and proclaims peace upon you—and for your sake, peace will prevail in the world, as it is written, “For my brethren and companions’ sake, I will now say, ‘Peace be within you’” (Psalms 122:8).

Jews and Muslims are siblings, children of our father Abraham. We are all descendants, whether biologically or spiritually, of the brothers Isaac and Ishmael.

I sincerely hope that the path envisioned here will contribute to healing our broken world. Fraternity is a blessing and value in itself. Moreover, it can address the pressing problems of humanity. Alienation, fear, and hatred of others only harden grievances and exacerbate issues. The key to breakthroughs can be summed up in three words: connection before correction. By embracing this fraternal vision, we can collectively discover ways to overcome challenges that once seemed insurmountable.

My students sometimes ask me, “Rabbi Yakov, do you really think that just because you and an imam meet and develop a relationship, this will bring peace?” My answer is that it is not that such a meeting brings peace, but rather that it is already peace! When two people have a meaningful relationship, in which they connect from their inner essences, it is not just a path to shalom (peace); it is shalom in itself. The goal is to scale this up by millions. I then call upon my students to become partners and create new relationships with the Other. We need a massive partnership of leaders and laypeople from both of our religions, along with extensive grassroots encounters and educational initiatives, to make shalom and fraternity ever broader and deeper between our communities.

Footnotes:

[1] See my article from the early days of the war, “Hamas Has Perverted Islam for Their Sacrilegious, Blasphemous Actions – Opinion,” Jerusalem Post, October 17, 2023, https://www.jpost.com/opinion/article-768759.

[2] Ruth Marks Eglash, “In Groundbreaking Ruling, Middle Eastern Islamic Council Declares ‘Fatwa’ Against Hamas,” Fox News, March 12, 2023, https://www.foxnews.com/world/in-groundbreaking-ruling-middle-eastern-islamic-council-declares-fatwa-against-hamas.

[3] JN Reporter, “Exclusive: Senior UK Muslim Clerics Condemn Hamas Attacks on Israel in Landmark Statement,” October 18, 2023, https://www.jewishnews.co.uk/exclusive-senior-uk-muslim-clerics-condemn-hamas-attacks-on-israel-in-landmark-statement/; Global Imams Concuil (GIC)O (@ImamsOrg) “GIC Statement on Hamas’ Terrorism, October 9, 2023, https://x.com/imamsorg/status/1711932750674984988.

[4] Jerusalem Post Staff, “Abraham Accords Here to Stay Despite War, Says Emirati Official,”  Jerusalem Post, November 1, 2023, https://www.jpost.com/middle-east/article-771097. After Rabbi Zvi Kogan was brutally murdered in Dubai, Nuaimi traveled to Israel to console his family personally. He also authored a compelling article titled “Those Who Have Murdered Rabbi Kogan Have Already Failed.” As a religious scholar, Nuaimi’s stance is deeply rooted in his understanding of Islam.

[5] Ariel Kahana and Mor Speir, “Standing Together Against Global Religious War,” Israel HaYom, March 27, 2024, https://ots.org.il/standing-together-against-global-religious-war/.

The initiative was a collaboration between several organizations: the Ohr Torah Interfaith Center in Israel; the Islamic Coalition for Peace and Reconciliation (I-CPR)—a group of imams who are students of the late Imam W. Deen Mohammed (who called himself the Muslim American Spokesman for Human Salvation) and represent the largest African-American Muslim group in the United States; and Sharaka, a joint Israeli–Arab organization working to foster warm ties and collaborations based on the Abraham Accords. The delegation was accompanied and guided by Faical Marjani, head of the Maroc Coexistence Association.

[6] Einav Halabi, “Arab Israeli Lawmaker Calls on Palestinian Terrorist Group to Lay Down Their Arms,” Ynet, February 12, 2023, https://www.ynetnews.com/article/by3c19ur6.

[7] Translation from Seyyid Hossein Nasr et al., The Study Quran: A New Translation and Commentary (HarperCollins, 2017).

[8] Allow me to note no other people are mentioned in the Qur’an as returning to the land

[9] “From the MEMRI Archives—October 4, 2021: Hamas Sponsored ‘Promise of the Hereafter’ Conference for the Phase Following the Liberation of Palestine and Israel’s ‘Disappearance,’” MEMRI, October 12, 2023, https://www.memri.org/reports/memri-archives-%E2%80%93-october-4-2021-hamas-sponsored-promise-hereafter-conference-phase-following.

[10] Zechariah 14:9. In God Shall be One: Reenvisioning Judaism’s Approach to Other Religions, together with my co-authors, Sarel Rosenblatt and Assaf Malach, I build the theological and intellectual infrastructure to realize this vision.

[11] Responsa 448.

[12] See Yakov Nagen, “A Jewish Perspective on God’s Presence in Islam,” Lehrhaus, March 22, 2023, https://thelehrhaus.com/scholarship/a-jewish-perspective-on-gods-presence-in-islam/.

[13] MWM, “Full Text of Speech of King Mohammad VI Before Pope Francis,” Morocco World News, March 30, 2019, https://www.moroccoworldnews.com/2019/03/269240/king-mohammed-vi-pope-francis-morocco-2/.