The Abrahamic Movement in Iraq
Words of Sunni scholar Abu Musa al-Iraqi, with the participation of teacher Tom Wegner
Research titled: God’s Covenant with the Jewish People Is Irrevocable
The Qur’an says:
“And We made the people who had been oppressed inherit the eastern and western parts of the land which We had blessed. And the good word of your Lord was fulfilled for the Children of Israel because of their patience; and We destroyed what Pharaoh and his people had been making and what they had been building.”
(Al-A‘raf 7:137)
A Journey of Hope from the land of Abraham, Iraq, toward a covenant of Jewish–Christian–Muslim peace and coexistence
From Mesopotamia, a new message for the Middle East can begin: a message that restores the meaning of divine covenant, rereads relations among Jews, Christians and Muslims away from hatred and religious conflict, and searches for a path in which Abrahamic heritage becomes a foundation for mutual knowledge, coexistence, peace and love.
This vision comes, according to the submitted publication, at a moment of particular significance with the Vatican document “Journey of Hope: Sixty Years of Interreligious Dialogue” in September 2026. The publication presents the document as continuing dialogue with Jews, Muslims and followers of other religions, affirming in Christian theological terms that God’s covenant with the Jewish people is irrevocable, while also calling for bridge-building, fraternity and practical cooperation for peace.
The publication does not present this as a new religious covenant joining Jews, Christians and Muslims into one faith. It distinguishes Christian theological positions from Islam’s own doctrinal framework, in which Abraham, Moses, the Children of Israel, prophets and revealed scriptures occupy prominent places.
From here comes the point of convergence: the goal is not to unify doctrines, but to build peace among followers of traditions connected to Abraham.
Abraham: a shared point of departure
Abraham in the Qur’an is not a marginal figure, but one of the greatest symbols of monotheism.
The Qur’an says:
“Indeed, Abraham was a nation, devoutly obedient to God, inclining toward truth, and he was not of the polytheists; grateful for His favors. God chose him and guided him to a straight path.”
(An-Nahl 16:120–121)
The Qur’an places Abraham at the heart of spiritual and doctrinal memory. In the publication’s view, that position can serve today as a civilizational bridge among Abrahamic traditions without erasing their theological differences.
The covenant in the Qur’anic perspective
If the Vatican document is presented as speaking about the irrevocability of God’s covenant with the Jewish people in Christian theology, the concept of covenant is also strongly present in the Qur’an.
The Qur’an says:
“O Children of Israel, remember My favor which I bestowed upon you, and fulfill My covenant and I will fulfill your covenant, and fear Me alone.”
(Al-Baqarah 2:40)
In this reading, covenant is an ethical and spiritual responsibility grounded in divine commitment, not merely an agreement to be abandoned when circumstances change. This opens an important field for dialogue among Abrahamic traditions: covenant implies fidelity, and fidelity is a foundation of trust.
The Children of Israel, scripture and prophecy
The Qur’an recalls God’s favors upon the Children of Israel and what was given to them of scripture, judgment and prophecy.
“And We certainly gave the Children of Israel the Scripture and judgment and prophethood, and provided them with good things and favored them over the peoples.”
(Al-Jathiyah 45:16)
It also says:
“And We made from among them leaders guiding by Our command when they were patient and when they were certain of Our signs.”
(As-Sajdah 32:24)
And of the Torah:
“Indeed, We sent down the Torah, in which was guidance and light.”
(Al-Ma’idah 5:44)
The Qur’an also mentions many prophets of the Children of Israel, including Moses, Aaron, David, Solomon, Zechariah and John. The submitted text states that 16 of the 25 prophets named in the Qur’an are from this prophetic history, describing that as about 60 percent.
For the publication, Judaism therefore does not appear in Qur’anic memory as something alien to the history of revelation, but as connected to a long prophetic history recognized by Islam.
Among the texts emphasized in this context is:
“They are not all alike. Among the People of the Book is an upright community who recite the verses of God during the night and prostrate; they believe in God and the Last Day, enjoin what is right and forbid what is wrong, and hasten to good deeds.”
(Aal ‘Imran 3:113–114)
The combination of righteousness and justice can provide a basis for civil relations among followers of Abrahamic religions.
“A common word” instead of a war of doctrines
The Qur’an says:
“Say: O People of the Book, come to a common word between us and you.”
(Aal ‘Imran 3:64)
And:
“Do not argue with the People of the Book except in the best manner.”
(Al-‘Ankabut 29:46)
In this framework, contemporary Abrahamic dialogue can be understood as an extension of the idea of a common word: no erasure of the other and no coercion in belief, but agreement on shared principles that prevent war and permit cooperation.
Covenant and the sanctity of human life
The Prophetic tradition also contains practical examples. Sahih al-Bukhari reports that a Jewish funeral passed by the Prophet Muhammad, peace be upon him, and he stood. When told it was a Jewish funeral, he replied in meaning: “Was it not a soul?”
The publication connects this Prophetic meaning with the Qur’anic value of covenant, arguing that peace cannot be built without respect for human dignity and agreements.
People of the Book in daily life
The Qur’an does not present relations with the People of the Book only as a relationship of conflict; it also recognizes forms of ordinary social interaction.
“Today all good foods have been made lawful for you. The food of those who were given the Scripture is lawful for you, and your food is lawful for them.”
(Al-Ma’idah 5:5)
The publication sees this verse as opening space for shared life because it addresses food and social relations, not merely theoretical coexistence.
The Qur’an says:
“And We made you peoples and tribes so that you may know one another.”
(Al-Hujurat 49:13)
And:
“And among His signs is the creation of the heavens and the earth and the diversity of your languages and your colors.”
(Ar-Rum 30:22)
From this perspective, religious and cultural diversity is a human reality to be organized by justice rather than eliminated by force.
Iraq, the land of Abraham and a center of hope
Iraq represents a major meeting point in religious memory and can present itself as a land that carries that memory. Iraq is not only a modern political geography; it is a country associated with the history of religions and civilizations, where Muslims, Christians, Jews, Mandaeans, Yazidis and others have lived.
The publication therefore calls for restoring Jewish presence to Iraqi historical memory and recognizing Iraqi Jews as part of Iraq’s enduring history.
It also argues that protecting churches and monasteries, mosques and shrines, Yazidi and Mandaean sites, and surviving Jewish sites can become part of one national project to protect Iraq’s religious memory.
From religious covenant to human covenant
Here, “the Journey of Hope” can take on a wider meaning. The goal is not to create a new doctrine claiming that Jews, Christians and Muslims are one religion. The proposed aim is a human covenant among followers of religions: a covenant that protects life, respects freedom of worship, rejects terrorism and killing, criminalizes incitement to hatred, respects agreements, and places citizenship above sectarian affiliation.
Such a covenant does not abolish faith; it protects the human right to faith.
The problem of using religion for violence and extremism
The submitted publication argues that the Middle East will not reach peace through calls for dialogue alone while ideologies that justify violence can use religion for recruitment, financing armed groups and threatening states and societies.
It criticizes the doctrine of velayat-e faqih when transformed into a project of armed regional influence and policies of exporting revolution, and it also criticizes Hezbollah, Hamas and the Muslim Brotherhood where, in the publication’s characterization, religion is used to justify violence or weaken the state, citizenship and coexistence.
The publication says the region has paid enormous costs from wars conducted in the name of religion, terrorism financing, regional interventions and ideological conflicts. It proposes an alternative centered on strong states that protect citizens, one law for all, state monopoly over weapons, regional Abrahamic security cooperation against terrorism, communication among religious leaders, joint youth projects, and religious and cultural tourism connecting Abrahamic cities.
Toward a new Middle East
In this vision, the region can move from exporting extremist revolution to exporting peace, and from building influence through weapons to building influence through trade, culture, education, development and coexistence.
The Abrahamic Movement: a space for dialogue, not an alternative religion
In this context, the Abrahamic Movement can be part of a broader path of dialogue among Jews, Muslims and Christians. Its success, the publication argues, requires clarity on one basic point: Abrahamism does not need to become a new religion in order to serve peace.
A Jew can remain Jewish, a Muslim Muslim, and a Christian Christian, and the three can still sit at one table; speak about Abraham; cooperate for peace; visit places of worship; protect heritage; reject terrorism and incitement; and cooperate in economics and education.
Here “Abrahamic” identity becomes a civil and ethical practice rather than a slogan.
A Middle East that can bring together the children of Abraham
The new Middle East envisioned by the publication is not a Middle East without religion, but a Middle East in which religion does not become a tool for killing the other: where a Jew can live safely, a Christian can preserve his presence, a Muslim can practice his religion, a Yazidi can protect identity, a Mandaean can preserve heritage, and all communities can live as equal citizens.
Real peace does not require erasing identity; it requires protecting identities without turning them into weapons.
The future of the region, the publication concludes, should not be a conflict among the followers of Abraham, but a journey of hope among his children: beginning in Iraq, the land of Abraham; reaching Jerusalem; meeting Mecca; and making difference a source of mutual knowledge rather than a pretext for destruction.
Abrahamic peace unites us. Peace for the Middle East. Peace for humanity.
The Abrahamic Movement in Iraq — Abu Musa al-Iraqi