William A. Graham

William A. Graham

Murray A. Albertson Professor of Middle Eastern Studies, Harvard University

William A. Graham is Murray A. Albertson Professor of Middle Eastern Studies in Harvard's Faculty of Arts and Sciences, and John Lord O'Brian Professor of Divinity and Dean at Harvard Divinity School. The "On Faith" panelist's scholarly work has focused on early Islamic religious history, and textual traditions and problems in the history of world religion. Graham has also served as director of Harvard's Center for Middle Eastern Studies, and as chair of the Department of Near Eastern Languages and Civilizations, the Committee on the Study of Religion, the Committee on Middle Eastern Studies, and the College Core Curriculum Subcommittee on Foreign Cultures. He is a former chair of the Council on Graduate Studies in Religion ( U.S. and Canada ). In 2000, the Organization of the Islamic Conference's research arm honored Graham with its Award for Excellence in Research in Islamic History and Culture. Graham is a fellow of the American Academy of Arts and Sciences and has held John Simon Guggenheim and Alexander von Humboldt research fellowships. He is the author of Beyond the Written Word: Oral Aspects of Scripture in the History of Religion (1987, 1993) and Divine Word and Prophetic Word in Early Islam (1977), which won the 1978 American Council of Learned Societies History of Religions Prize. He co-authored The Heritage of World Civilizations (2005) and Three Faiths, One God (2003); and served as an associate editor of the Encyclopaedia of the Qur'an (1998-2006) and co-editor of Islamfiche: Readings from Islamic Primary Sources (1982-87). Close.

William A. Graham

Murray A. Albertson Professor of Middle Eastern Studies, Harvard University

William A. Graham is Murray A. Albertson Professor of Middle Eastern Studies in Harvard's Faculty of Arts and Sciences, and John Lord O'Brian Professor of Divinity and Dean at Harvard Divinity School. The "On Faith" panelist's scholarly work has focused on early Islamic religious history, and textual traditions and problems in the history of world religion. more »

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Criticism and Anti-Semitism

What is extraordinary is that this should be a question at all. Very few great leaders of major religious traditions, Islam and Christianity included, have identified themselves and their faith with political entities and powers.

Certainly there have been ideologues who have been exceptions, but the long-term history of world religion inclines to the rejection by thoughtful religious minds and truly great religious leaders of any identification of the faith, values, norms, and goals of their respective religious traditions with the ideologies, values, norms, and goals of political powers and states.

Israel is a small but powerful national state; it has pursued reprehensible as well as admirable policies in the past, just as have the United States, Russia, France, China, Japan, and vast numbers of other national states. Why should one not be able to criticize Israel just as much as these states?

The fact of rising anti-Semitism in Europe, for example, does not make it acceptable to excuse Israel’s government when it violates human rights with state prisoners and Palestinian workers or uses anti-personnel bombs against civilian populations in Lebanon.

These matters have nothing to do with Judaism, its values, or its adherents; criticizing them does not amount automatically to criticism of Jewish values, let alone to anti-Semitism, even if anti-Semites also level the same criticisms.

Certainly thousands of faithful Jews around the world and even in this country and in Israel itself are critical of Israel when it deserves criticism, and to accuse them of being traitors to their faith is scurrilous and despicable. Any religious person of real convictions will almost always have criticisms to level at national states and governments that, in the very nature of political powers since time immemorial, pursue immoral and blameworthy policies from time to time if not regularly or even consistently.

Religious leaders have historically been the most vehement critics of the leaders of their own states and others, whether these leaders have been Christian, Muslim, Jewish, Buddhist, Hindu, Confucian, Taoist, or whatever.

What is so remarkable in this week’s question is that it is considered so viable a question in the American context today. It ought not to be, both for the long-term sake of Israel and the United States.

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On Faith is an interactive conversation on religion moderated by Newsweek Editor Jon Meacham and Sally Quinn of The Washington Post. It is produced jointly by Newsweek and washingtonpost.com, as is PostGlobal, a conversation on international affairs. Please send your comments, questions and suggestions for On Faith to David Waters, its producer.