The Abrahamic Movement in Iraq
Words by Abu Musa al-Iraqi, with the participation of teacher Tom Wegner
Research: Under Abraham’s Banner: From Tabuk to Israel — Isaac’s Call to Ishmael, peace be upon them
The incident involving an aircraft bound for the friendly State of Israel, which ended with its landing in Tabuk after an attempted takeover and an act of terrorism, opens a question beyond security: will the Middle East remain captive to violence and fear, or will its routes and borders become bridges for encounter and peace? When a civilian aircraft is targeted, human life itself is threatened. Rescuing the passengers and cooperating to protect them presents an alternative: humanity first, life before conflict.
The title “Under Abraham’s Banner: From Tabuk to Israel” invites us to recover the common origin linking Abraham’s descendants, Ishmael and Isaac, peace be upon them, and to turn that religious kinship from historical memory into a foundation for coexistence today.
“Indeed, my Lord has guided me to a straight path—a sound religion, the way of Abraham, inclining toward truth.” (Qur’an 6:161) “Who would turn away from the religion of Abraham except one who has fooled himself?” (2:130)
The Qur’an describes Abraham as a community devoted to God, upright and not among the polytheists (16:120). The line of Ishmael, Isaac, Jacob, Joseph, Moses and other prophets joins this legacy. Abraham and Ishmael are not symbols of division: together they raise the foundations of the House and ask God to accept their work (2:127). Abraham also prays for a secure city and provision for its people (2:126). Faith and safety stand together.
The Children of Israel in the Qur’anic history of revelation
The Qur’an gives the Children of Israel a recognized place in the history of revelation: “O Children of Israel, remember My favor that I bestowed upon you and that I favored you over the worlds” (2:47); and “We gave the Children of Israel the Scripture, judgment and prophethood” (45:16). Moses was given the Scripture as guidance (17:2), and the Qur’an calls it insight, guidance and mercy for people (28:43).
Moses reminds his people that God raised prophets among them, gave them sovereignty and bestowed favors (5:20). The Qur’an recounts their deliverance from Pharaoh, the parting of the sea and the gifts of manna and quails. Their history is not marginal: it is a long account of prophecy, trial, blessing and responsibility.
The Qur’an recognizes righteous believers among the People of the Book: “They believe in God and the Last Day, enjoin what is right, forbid what is wrong and hasten to good deeds” (3:114), and speaks of an upright community among them reciting God’s signs by night (3:113). These passages offer a basis for dialogue while recognizing differences of faith.
Islamic faith also includes belief in Moses, Isaac, Jacob, David, Solomon, Joseph and the other prophets associated with the Children of Israel. The Qur’an says: “We make no distinction between any of His messengers” (2:285). Judaism is therefore not foreign to Islamic religious memory; shared revelation can make mutual understanding possible without erasing distinct beliefs.
A common word and a call between Isaac and Ishmael
The Qur’an speaks of the shared origin of monotheistic messages: the teaching entrusted to Noah, Abraham, Moses and Jesus calls on people to uphold religion without division (42:13). It also invites the People of the Book to “a common word between us and you”—the worship of God alone (3:64). Common ground is not the abolition of differences but a foundation for respect and cooperation.
“Isaac’s call to Ishmael” is an image of coexistence among Abraham’s children. Differences must not become hatred or terrorism. “O humanity, We created you from a male and a female and made you peoples and tribes so that you may know one another” (49:13). Human dignity is not measured by race, lineage or power, but by reverence for God and righteous action.
The Qur’an also warns: “Do not transgress. God does not love transgressors” (2:190). Peace does not mean weakness; restraint and refusal to attack others can turn enmity into understanding.
Israel, Iraq and the possibility of a new Middle East
In this perspective, the friendly State of Israel is an essential part of the Middle East’s ancient geography and religious and political reality; Jewish religious and historical identity deserves respect. A language of peace must reject antisemitism. A new Middle East must mean more than political or economic arrangements: it must transform relations among peoples, replacing fear with trust, terrorism with security, separation with contact, and exploitation of religion for conflict with religious values used to protect life.
“O you who believe, enter into peace wholly” (2:208). The Abraham Accords and interfaith dialogue are among the paths of this transformation. An Abrahamic perspective gives such efforts a cultural and religious dimension extending beyond formal agreements.
Iraq occupies a special place in this vision. Mesopotamia is deeply associated with Abrahamic memory and could become a bridge for dialogue rather than an arena for regional conflict. The Abrahamic Movement in Iraq merits consideration where it seeks to rediscover connections among Islam, Judaism and Christianity and the heritage of Abraham, Moses, Isaac and Ishmael. The Qur’an recalls Abraham’s declaration, “I am going to my Lord; He will guide me” (37:99), and his deliverance with Lot to a blessed land (21:71). Iraq can be a bearer of memory rather than fuel for conflict.
Protecting people and religious freedom
The success of this path depends on clear principles: rejection of terrorism against civilians and religious hatred; respect for Jews, Muslims and Christians; protection of freedom of worship; and encouragement of dialogue and cooperation.
“Whoever kills a soul … it is as though he has killed all humanity; and whoever saves one, it is as though he has saved all humanity” (5:32). “There is no compulsion in religion” (2:256).
The Qur’an also invokes the protection of monasteries, churches, synagogues and mosques where God’s name is remembered (22:40). Abrahamic peace requires neither Muslims to abandon Islam nor Jews to abandon Judaism; it requires recognition of the other’s right to life, dignity and worship.
From Tabuk to Jerusalem: paths of life instead of violence
Thus the aircraft incident can become a lesson for the whole region. The flight toward Israel nearly became a tragedy but ended in safety at Tabuk. Between Tabuk and Israel another road can open—not a road of terror but one on which travel, borders and relationships connect people rather than destroy lives.
“Cooperate in righteousness and piety, but do not cooperate in sin and aggression” (5:2).
This principle can support humanitarian cooperation among peoples and states despite differences of faith and interest. Abraham unites memory; Isaac and Ishmael embody kinship; Moses opens shared ground between Islam and Judaism; Iraq carries Mesopotamia’s legacy; Israel is a central part of the region’s present and future. Transforming that heritage into acquaintance and cooperation could make a new Middle East a peace project rather than a political slogan.
“Hold firmly to the rope of God all together and do not become divided … when you were enemies, He brought your hearts together and you became brothers by His grace” (3:103).
Ultimately, Isaac’s call to Ishmael is a call to move beyond enmity: to respect religious commitments, resolve disputes through dialogue, reject terrorism and see Jews and Muslims as possible partners in making peace—not eternal enemies. Under Abraham’s banner, the road can extend from Iraq to Israel, from Tabuk to Jerusalem, and from memories of conflict toward life, mutual knowledge and coexistence.
Abrahamic peace unites us. Peace for the Middle East. Peace for all humanity.
The Abrahamic Movement in Iraq — Abu Musa al-Iraqi