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The emergence of Islamic religiously affiliated higher education institutions connects to a much longer history of primarily religiously affiliated higher education in the United States and Canada—with religiously affiliated institutions comprising the majority of higher education institutions for most of the past three centuries. Islamic institutions joined a more recent wave that started in the 1970s with a small number of Buddhist universities. For North American Muslims, the move toward establishing higher education institutions took three sometimes overlapping paths: the first focused on providing undergraduate and graduate degrees, the second focused on providing training for Muslim religious education professionals, and the third for future or early 21st-century religious professionals. (A fourth thread runs through these others: most institutions offer some opportunity for community members to take courses or pursue programs for the purpose of deepening their personal piety.) These three paths have often diverged with respect to pursuing state or regional academic accreditation, although that diminished since the 2010s. Islamic colleges and universities in North America are an internally diverse group, in terms of whether they seek academic accreditation, whether they offer full degrees or certifications/certificates, whether they offer residential, commuter, or online learning experiences, whether they envision graduates working as religious professionals or in other fields, and in the range of religious orientations they offer, within a largely Sunni identity. In addition, many of these institutions, including the most well known, Zaytuna College, have evolved in different directions since their founding, showing their dynamism as individual institutions and as a broader group. As the needs, interests, and outlooks of Muslim communities in the United States and Canada continue to shift, and as higher education in both countries continues to develop, these institutions will likely continue to do the same.

Throughout the nearly fifteen centuries of Muslim-Christian encounter, individual adherents of both traditions often have lived peaceably with each other. At the same time, Muslim expansion into Christian territories and Christian imperialism in Muslims lands have fostered fear and ill-will on both sides. Repercussions from the Crusades continue to resound in the contemporary rhetoric employed by defenders of both faiths. In recent years relations between Muslims and Christians across the globe have become increasingly polarized, fanned by anti-Islamic rhetoric and fearmongering. While a number of verses in the Qur’an call for treating Christians and Jews with respect as recipients of God’s divine message, in reality many Muslims have found it difficult not to see Christians as polytheists because of their doctrine of the Trinity. Christians, for their part, traditionally have viewed the Qur’an as fraudulent and Muhammad as an imposter. Old sectarian rivalries play out with serious consequences for minority groups, both Christian and Muslim. Conflicts in Asia, Africa, the Middle East, and elsewhere for much of the 20th century were often labeled as ethnic, political, or ideological perpetuations of long-standing struggles over land, power, and influence. These conflicts now tend to be labeled in accord with the specifically religious affiliation of their participants. Understanding the history of Muslim-Christian relations, as well as current political realities such as the dismantling of the political order created by European colonialism, helps give context to current “hot spots” of Muslim-Christian conflict in the world. It is difficult to imagine a time in history at which there is greater need for serious interfaith engagement than now. We need to understand better the history of Muslim-Christian relations so as to give context to current “hot spots” of Muslim-Christian conflict in the world. It is also important to understand the ways in which members of the two communities experience each other in specific areas of the world today, including the United States, taking note of efforts currently underway to advance interfaith understanding and cooperation. The events of September 11, 2001, and the resulting American invasions of Iraq and Afghanistan, have led to ugly commentary reminiscent of medieval hyperbole. Right-wing evangelical rhetoric in the United States against Islam has been fueled by incidents of international terrorism involving Muslims, while the well-funded Islamophobia industry in the United States has been producing and distributing large amounts of anti-Muslim material. Since the events of September 2011, American Muslims, caught in a painful position, have decried the acts of the 9/11 terrorists and defended Islam as a religion of peace. American Muslims want to exercise their constitutional rights to free speech in expressing their objection to certain American foreign policies, at the same time that they fear the consequences of the Patriot Act and other acts they view as assaults on their civil liberties. Meanwhile other Americans are struggling to understand that the Muslims with whom they interact in businesses, schools, and neighborhoods are different from the Muslim extremists who are calling for ever more dire measures against the United States. This is the general context in which Christian-Muslim dialogue is now taking place and to which it must address itself if it is to be effective.