Analysis of the concepts, means and points of convergence and diversion when discussing co-existence between nations and societies, particularly between the Islamic World and the West, is not new for academics, philosophers and political leaders. It is a result of the intellectual and cultural phenomena that have pervaded societies throughout human history where the latest influence has been globalization, which has brought together the old and the new through rapid scientific advancement and telecommunications technology in the developed world. The effects of globalization can be felt in political, social, economic, cultural and even moral circles. Globalization has influenced individual lifestyles and communities and also constitutes an inexhaustible intellectual source for thought, philosophy and vision in the academic and cultural arena. These discussions sometimes lead to agreement but usually become points of dispute, provoking controversy and skepticism over all what has been agreed upon when what is needed is translation into tangible results in society. Globalization has not stopped at cultural and scientific exchange but has also extended to the imposition of influence and hegemony, denial of privacy and impacting the social, intellectual and cultural stability on a society's foundations and its national and ideological identity.

Discussing the controversy over perception and reaction to problems of co-existence between Islam and the West requires additional effort to decipher cultural, social and political symbols that indicate identity, vision, philosophy and contribution to human civilization. This study is a multi-angled presentation free from hard-line views and in compliance with academic accuracy and neutrality based on the actual facts of the Islamic World and its dealings with Western civilization as recognized by intellectuals and historians on both sides.

The discussion about Islam and the West is not one that only emerged in the aftermath of the 9/11 attacks in the United States, but is actually an old issue going back to the spread of Islam more than 14 centuries ago around the shores of the Mediterranean after the fall of the Roman Empire. Moreover, the conflict between the East and the West is older still; it goes back to the aggression between the Persians and the Romans; the conquests of Alexander the Great in the heart of Asia; the conflict throughout the Mediterranean between the European northern and African southern shores during the Classical Graeco-Roman era; the Christian–Islam period; and lastly the modern colonialism–liberation stage. This historical legacy and cultural accumulation have made the two shores of the Mediterranean akin to two combating knights with neither dominating the other throughout history, while a love–hate relationship and exchange of influences between the two shores—often referred to in current literature as “Islam and the West”. It is a civilization opposing a geographical area or more correctly two civilizations in opposition— Islamic and Western civilizations. It can also be called an opposition between two geographical areas – the West and the East – or Western and Eastern influences, or between departing and incoming influences. Therefore, dialogue between the North and South, the Arabs and the Europeans and all attempts at establishing Middle Eastern or Mediterranean civilizations have faltered, not only because of the “Zionist Entity” – which can be seen as the West in the East – but also because of this long historical legacy.

This paper addresses the means to strengthen efforts of rapprochement between Islamic societies of the East and Christian societies of the West through the adoption of historical patterns of coexistence, interaction and cultural cross-fertilization, and thereby raise the hope of finding a possible model that will stimulate dialogue between the two civilizations. The best example of such patterns is the Andalusian Civilization that flourished on the territory of the Iberian Peninsula centuries ago, and we should take advantage of its most pertinent and accessible aspects. There is the belief that the Andalusian example can be employed in several ways, including formulating the theoretical and practical framework of fundamental principles, content and aims of such a dialogue. There is no doubt that the atmosphere of tolerance and peaceful coexistence that characterized the political experience and social development in Spain – during what was a relatively long period of time – sheds light on a civilized human behavior that has not lost its symbolism and energy as an incentive to recognize the importance of the lessons of the past in today's world.

Of course, the issue includes many dialectical elements since the “true image” of the “three civilizations” in Andalusia still raises various arguments and debates in Spain and Europe alike. Some groups skeptical about this civilized religious convergence push to deprive such an important era of its Eastern influence in order to create a European identity. Such groups still denounce the “Andalusian legend”, which – in their view – is persistently fabricated for dubious purposes in order to justify a pointless cultural and religious dialogue.

The notion of a dichotomy or even an antagonism between “the West” and “the Orient” has a long history. However, after 9/11 it became dominant in shaping contemporary political debates and the perception of global power structures both in the media and in the cultural field. Since then, media representations, political debates and academic work on 9/11 and its repercussions are characterized by their focus on Muslims and Islam which – even if connected to a well-meaning awareness for stereotyping and discrimination – excludes a range of issues and leaves blank spaces.

The decade following 2001 has been shaped by a paradigm shift: immigrants in Western European countries were increasingly perceived and debated as Muslims. The trend to discuss immigrants as Muslims has been followed also by a shift from xenophobia to anti-Muslim sentiments, as has been documented by a set of quantitative studies. Even in North America, Australia and New Zealand, where Muslims are far from making up a large part of the immigrant population, a new awareness has been given to Muslim residents. However, 9/11 is merely strengthening this shift in perception and serves as a subsequent legitimation. For Western Europe, at least, this new awareness has been described before 2000.

The unity of the Muslim World has remained a prominent issue in Islamic thought and of great concern to Muslims since the first split at the end of the Righteous Caliphs. Despite the agreement among Muslims on the need for unity, it has faced serious challenges since Muslims divided into factions and groups within different political entities, the most important of which was the Ottoman Empire. Attempts to restore the caliphate, or to gather Muslim countries into one international organization, or even to hold a meeting between the leaders of Islamic countries to discuss issues of Islamic unity, had not succeeded until the fire of the Al-Aqsa Mosque in 1969. Given the importance of Islamic unity, which has become an ideology advocated by many Muslim intellectuals today, Muslim views of foreign powers' attitudes toward this sensitive issue have been an important factor in shaping Islamic opinion. This is particularly so with regard to the West, which exceeded other foreign powers in its depth of interaction with the Muslim World, whether such interactions were ones of cooperation or conflict.

This paper discusses the impact of Muslim views on Western attitudes to Islamic unity by analyzing four perceptions of the West in the minds of many Muslims. These perceptions are linked to specific important stages in the historical interaction between Muslims and the West.

The interaction between the Muslim World and the West stretches back centuries and although the points of conflict are well known, the exchange of knowledge and cultural awareness cannot be under-estimated and their impact on both civilizations is palpable. Recent historical events have once again focused attention on perceived points of conflict and their associated negative connotations. The advent of accessible communications technology has only served to perpetuate these viewpoints around the world at an incredible speed and global leaders have had to realize the importance of using the same technology to either correct or at least offer the opposing viewpoint to criticisms and stereotypes of the West and Islam in general.

By reaching back to the past we can sometimes find a way to pursue a more peaceful future, and past examples of cooperation and co-existence between the West and the Muslim World – if the historical context and perspective of these periods is taken into account – can offer a path to mutual understanding and respect. If we take the positive from the past and promote what we hold in common today, then the noise of extremism will always be held at bay.

In order to examine these issues and provide an in-depth overview of the relationship between the West and the Muslim World, the Emirates Center for Strategic Studies and Research (ECSSR) held a Symposium under the title “Islam and the West: A Civilized Dialogue,” on May 16–17, 2011 in Abu Dhabi, hosting a group of distinguished experts from various academic, political and educational backgrounds in conjunction with the School of Policy and International Affairs at the University of Maine, United States.