A nation’s future is shaped not only by its leaders, but by its classrooms. What children learn in school – the stories they are told, the history they absorb, and the values they internalize – quietly molds the moral architecture of the next generation. That is why a February 2026 investigation by the Institute for Monitoring Peace and Cultural Tolerance in School Education (IMPACT-se) deserves serious global attention.

The review examined fifty-two Qatari textbooks for the 2025–2026 academic year, spanning grades one through twelve across subjects including history, geography, social studies, Islamic education, Arabic language, and literature. Using standards derived from UNESCO, the findings present a troubling picture – one that sharply contradicts Qatar’s carefully cultivated international image of moderation and tolerance.

According to the report, Qatari textbooks continue to promote religiously motivated hostility toward Jews and other non-Muslims. Jews are described through deeply negative tropes – portrayed as deceitful, manipulative, materialistic, and treacherous. Eleventh-grade materials reportedly repeat the false claim that Jews took Ezra (‘Uzair) as the son of God and suggest that the Talmud holds greater authority than the Torah. Such narratives reinforce theological distortions that have historically fueled antisemitic sentiment.

Historical lessons appear equally problematic. A twelfth-grade history course allegedly claims that Britain issued the Balfour Declaration not as a diplomatic commitment, but to manipulate global Jewish influence during World War I. Notably, while the same curriculum details Nazi persecution of Romani people, it omits mention of the Holocaust – one of the defining tragedies of the 20th century. Jerusalem is described as an “Arab city”, with references to Islamic and Christian holy sites, yet no Jewish holy site is acknowledged.

Religious instruction also raises concern. Eighth-grade students are reportedly taught that Moses and Jesus are exclusively Islamic prophets, while Christians are labeled polytheists for believing in the Trinity. Qur’anic verses are presented in a manner that emphasizes punishment for those who engage in “polytheism”. Meanwhile, lessons recount historical battles in ways that frame violence against Jews and non-Muslims as morally instructive.

In particular, accounts of early Islamic conflicts – including references to the Jewish tribes of Banu Qaynuqa and Banu Nadir – are presented not as complex historical episodes, but as moral lessons about Jewish “treachery”. A grade-eight lesson describes the campaign against Khaybar as punishment against Jews who allegedly threatened the early Islamic state. Students are prompted to consider how a small, distant group could endanger Muslim society – a framing that critics argue risks fostering suspicion toward minorities.

The glorification of violent jihad is another recurring theme. Textbooks praise historical figures for raising children “to love jihad” and describe martyrdom as a pathway to Paradise. While interpretations of jihad vary widely within Islamic scholarship, the materials reportedly emphasize militant understandings, presenting armed struggle as divinely favored.

The concerns are not limited to Qatar. In a separate report, IMPACT-se found that Jordanian textbooks similarly proliferate anti-Jewish narratives and justify violence against the State of Israel. While Jordan maintains diplomatic relations with Israel, educational materials reportedly undermine that official posture, revealing a tension between political agreements and cultural messaging.

These findings come at a moment when Qatar is investing heavily in promoting an image of religious pluralism. Public narratives often highlight the presence of churches within the country. Recently, former Fox News host Tucker Carlson defended Qatar’s tolerance by noting that there are more Christians living in Qatar than in Israel.

But demographics alone tell only part of the story. Most Christians in Qatar are foreign workers who may worship only within a state-approved religious compound. Public religious symbols such as crosses cannot be displayed prominently, religious services cannot be publicly advertised, and citizenship remains inaccessible to non-Muslims. According to findings of the Lindisfarne Centre for the Study of Christian Persecution, Qatar and Saudi Arabia are the only two countries where Wahhabi Islam predominates and the Hanbali school of Islamic law shapes governance, with strict consequences for conversion away from Islam.

To be clear, scrutiny of textbooks is not an attack on faith. Nor is it an argument against national sovereignty. Rather, it is a reminder that education systems carry profound responsibility. When school curricula characterize entire religious communities as corrupt, treacherous, or destined for punishment, those narratives do not remain confined to exam halls. They echo into society.

In an era when the Middle East faces both geopolitical volatility and opportunities for regional normalization, what children learn matters enormously. Peace agreements signed in diplomatic chambers cannot endure if classrooms sow suspicion and hostility.

For policymakers in Washington and European capitals, these findings raise serious questions. Effective foreign policy requires clarity about the values being cultivated within partner nations. When rhetoric about tolerance diverges from educational practice, the gap deserves careful examination.

Ultimately, the path toward coexistence is not paved by slogans, but by substance. If nations aspire to genuine pluralism, their textbooks must reflect it – honestly, consistently, and without prejudice. The lessons taught to a generation today will shape the region tomorrow.

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