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My Engagements With World Religions: Islam Part II

My Engagements With World Religions: Islam Part II

Last updated on: January 14, 2026 at 2:18 am by Henry Karlson

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My Engagements With World Religions: Islam Part II 2026-01-14T02:18:55-05:00 Henry Karlson

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I was able to experience life in a country where the majority are Muslims when I visited Egypt. Photo: Cairo Street, a personal photo taken on my trip.

Between finishing my undergraduate studies at Indiana University and starting my graduate studies at Xavier, I did clerical work at Indiana University in the Accounting and Information Systems Department at the Kelley School of Business. It was, in part, how I was able to earn money to visit Egypt, and in doing so, experience a Muslim country firsthand (I was also given money by my family for my birthday which also went to paying for the trip). I went through AAA to get my tickets, and the agent made sure I did so through a private tour guide, one who would give me a personal tour to the sites I paid to visit.

In Egypt, I was taken back by the way soldiers were on the streets. It was clear they were policing the city, protecting it, especially tourists, from would-be terrorists, a threat which I knew existed when I went, but thankfully, at that time, they were mostly under control and nothing happened while I was there. It was an odd experience, but surprisingly, one I quickly found myself at ease with it. But, beyond the potential of Islamic extremists causing problems, which of course, could have reinforced a negative view of Islam, what I remembered the most was the hospitality I experienced in Egypt. It was similar, and yet different, to the experience I had with the Kurds in Nashville. I got a sense in Egypt that one of the motivations for hospitality was honor, although, I am sure it is not the only reason. For example, I arrived in Egypt late at night, around midnight, and I was surprised not to have anyone from my tour company pick me up to take me to my hotel. I had to hire a taxi. When I got to my hotel, I was told there was a mix-up, that they were told to expect me a day later. I think arriving at midnight is what caused the confusion. I was told I could get my room for the night, but only if I pay a little extra for it, which I had no problem doing. The next morning, I called the number I had been given as a contact for my guide if I had any problems. They told me, like the hotel, that somehow the date for my arrival was mixed up by a day; not only did they apologize, but when they came to pick me up to start my tour, the first thing the guide did was asked how much I paid for the taxi and gave me that amount of money in return. I didn’t expect it, and I didn’t ask for it. I understood how the mix-up could have happened. But, to them, it was automatic, a matter of honor. It showed me the kind of spirit and honesty that the Islamic faith had given to them (although, to be sure, not every Muslims is like that, even as not every Christian embraces the integrity Christ would have for them). Every day I was there, about half of my time was with my tour guide showing me a place of interest, and the other half of the day, I was given time to be by myself and look around, which, when I was in Cairo, meant I often visited Coptic Christian sites. But, while I was there, a thing I made sure I did was buy a few Islamic texts, ones written or translated into English, hoping I would find and read something different from what I would normally find in the United States.

While working at Indiana University, I made a friend online who turned out to be on campus; he was a Catholic turned Muslim studying for his Master’s degree in Library Science. We would often meet for lunch and talk about many things, including religion. I think he was curious about how I had become a Byzantine Catholic even as I was curious about why he became a Muslim. And, despite leaving Catholicism, it was clear that he respected his former faith, even as he understood I respected him and his decisions. We were able to have a great interfaith dialogue, one which was not focused on converting the other, even if sometimes we would debate an issue or two. Mostly, we listened to and learned from each other (which was something new for me, because, when I was a Baptist, my main interest in interfaith dialogue was converting my dialogue partners to Christianity).

My engagement with Islam, and with it, anyone in the United States who came from the Middle East, including Christians, became much more serious after September 11, 2001. When I saw Islamophobia (and hatred for anyone looking Middle-Eastern) become much worse in the United States, I believed it was necessary to take on that madness, explaining to those who embraced Islamophobia why they were wrong. I would call out ridiculous claims being made against Muslims (or Islam in general), especially when they were made to foster irrational hatred for Muslims. Among the claims I felt called to refute was the one which said Muslims did not worship the same God as Christians. I started my theological discussions which explain how and why Muslims and Christian certainly worship the same God. Similarly I started explaining to others how and why the founders of the United States wanted Muslims to be welcome and given the freedom to worship as they chose. I was sad to see so many Christians making the worst claims about Muslims, claims similar to those used against the Jews a hundred years ago, claims which were meant to encourage the United States to go to war against Islam. What began then has never has been stopped; it has only become worse, and so, I see 9-11 as being a turning point in the United States, when a spirit of bigotry and nationalism began to gain a new power within, one which leads directly to what we have today under Trump.

To fully engage the situation I found myself in, I started to study more Islamic texts as well as the official dialogues the Catholic Church had with Muslims. I kept presenting to those showing hatred to Muslims, especially Catholics, the official Catholic position, starting with the fact that that Christians and Muslims worshiped the same God and that they are meant to work together to reject past prejudices and biases which led them to be hostile to each other. From that time, I have taken time to learn, and then show, how various Muslims, especially important Muslim philosophers and theologians, have positively influenced the development of Catholic thought, such as through scholasticism. I became more aware of the different varieties of the Islamic faith, allowing me to point out how Islam, like Christianity, must not be understood based upon its worst forms (after all, most Christians would not like Christianity to be understood based upon the KKK). I also studied the concept of sharia, learning that there is not no one version of it in Islam, and that Muslims even recognized non-Islamic forms of sharia (like Christianity) as being legitimate paths to be protected. I defended the rights of Muslims, who, voluntarily within their own community, followed what they believed sharia taught them to do, explaining how it is similar to Catholics following canon law. Of course, some forms of sharia, just like some forms of Christianity, might not have a place in the United States, but that determination would have to be made on a case by case basis.

It is impossible for me to ignore the way 9-11 has influenced Christian-Muslim interactions. Many have used it to promote prejudice and hate, encouraging a “crusade.” Others have used it to take the time to get to know Islam better, to see how Christians and Muslims are similar, and how they can and should work together for peace instead of fighting each other in the world. Cardinal Arinze’s Religions For Peace became, for me, a profound statement on religion and how people of all faiths (and no faith) can and should work together to promote peace and cooperation in the world. He explained how all major religious (and many secular traditions) favor peace and peacemaking, even as he acknowledged how people in various religions (or none) can and will go against their faith tradition. This is as much true for Christianity as it is Islam, and, though many Christians, since 9-11, like to portray Islam as militant, they ignore their own militancy, indeed, the way many of them are projecting their own militancy upon Islam so they can use Islam as a scapegoat for their own actions.

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N.B.: While I read comments to moderate them, I rarely respond to them. If I don’t respond to your comment directly, don’t assume I am unthankful for it. I appreciate it. But I want readers to feel free to ask questions, and hopefully, dialogue with each other. I have shared what I wanted to say, though some responses will get a brief reply by me, or, if I find it interesting and something I can engage fully, as the foundation for another post. I have had many posts inspired or improved upon thanks to my readers.

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