Ur in Iraq is among myriad examples of how Abrahamic religions Islam, Christianity and Judaism, which trace their roots to and revere Abraham, are intertwined
By Sameer Arshad Khatlani
At a March 2021 multi-faith gathering in Iraq, Pope Francis quoted a passage from Genesis, the Bible’s first book, in which God asks Abraham to look at the stars and imagine how countless his progeny will be. For Francis, Abraham saw the promise of his descendants—Muslims, Christians, and Jews—in the stars. ‘[…] he saw us,’ Francis told the gathering in Ur, which is believed to be Abraham’s birthplace. The pontiff urged his audience to see in the stars a message of unity. They, the Pontiff underlined, illuminate the darkest nights because they shine together as he appealed for unity. The Pope called Ur ‘the land of our father Abraham’ where faith was born. ‘[…] from [Ur], let us affirm that God is merciful and that the greatest blasphemy is to profane his name by hating our brothers and sisters.’ He called hostility, extremism, and violence betrayals of religion, which are not born of a religious heart.
The Pope’s call for unity was in consonance with shared traditions of the world’s three major religions, which have more that unites rather than what divides them. Ur is among myriad examples of how Abrahamic religions Islam, Christianity and Judaism, which trace their roots to and revere Abraham, are intertwined. It is in Ur that their spiritual forefather, Abraham, whose followers account for over 50 per cent of the world’s population, is believed to have first heard the voice of God. Ur is mentioned in the Quran and Christian scriptures as Abraham’s homeland, which he is believed to have left on God’s command to found a new nation in Canaan spanning Palestine and Syria to become the founder of monotheism. God is believed to have promised Abraham that his ‘seed’—Jews, Muslims and Christians—would inherit the land. The Prophet Muhammad traced his lineage to Abraham’s first son Ishmael. Jews and Jesus are believed to be the descenders of Abraham’s younger son, Isaac.
Around 300 km from Abraham’s birthplace, biblical prophet Ezekiel’s tomb in Kifl with Hebrew carvings is another example of shared veneration for Abrahamic religious figures. Ezekiel is known as Dhul Kifl in the Islamic tradition and Kilf, which is located at the centre of routes to Muslim pilgrimage cities of Najaf, Karbala, and Mecca, gets its name from that. A synagogue and a mosque surround the tomb of Ezekiel, who preached in modern-day Iraq in the sixth century BC and is believed to have seen God’s visions there. Mentioned twice in the Quran, both Muslims and Jews revere him. In July 2016, Kilf was designated as a Unesco World Heritage site years after the restoration work centred on Ezekiel’s tomb began in 2009. The outer courtyard of the shrine has a mosque and the inner sanctum retains the Hebrew markings to protect its Jewish heritage.
In 2010, the tomb’s Muslim caretaker, Sheik Aqil, told journalist Steven Lee Myers of The New York Times that they take care of both the Islamic and the Jewish sections of the shrine as they are both part of Iraq’s history. ‘It’s a Muslim’s duty to protect it,’ Aqil told Myers. In 2019, writer Alex Shams wrote Ezekiel’s Tomb ‘is one of those rare, beautiful places where Arabic and Hebrew flow freely into each other.’ The Arabic calligraphy on Ezekiel’s tomb wishes peace upon him. Shams wrote the shared veneration for Abrahamic religious figures is common across the region, citing examples of Daniel’s tomb in Shush and Esther and Mordechai in Hamedan (Iran). The reverence is rooted in Muslim beliefs perhaps best reflected in the 13th-century Persian poet Saadi’s poem which likened Adam’s children to valuable limbs of one body:
When the world gives pain to one member, the other members find no rest. Thou who are indifferent to the sufferings of others does not deserve to be called a man.
Muslims have considered Jews and Christians as allies since the days of the Prophet. When Muslims faced persecution in Mecca, the Ethiopian Christian kingdom offered asylum to them. Christians from Najran (modern-day Saudi Arabia) were allowed worship in his mosque when the Prophet ruled Medina. The Prophet signed the Charter in Mount Sinai in 628 pledging the freedom of worship, movement, and protection during war for Christians. The prophet promised ‘there shall be no interference with the practice of their faith. … No bishop will be removed from his bishopric, no monk from his monastery, no priest from his parish.’ This was in line with the Quranic mandate, which says God protects ‘monasteries, churches, synagogues, and mosques in which the name of God is much mentioned.’ The Quran, which calls Jews and Christians the ‘People of the Book’ 31 times, also refers to them as alladhīna ūtū al-kitāb (those who have received the Book), ahl al-dhikr (the people of remembrance). The Quran also addresses the Christians as ahl al-Injīl (the People of the Gospel), and mentions the Jewish holy book Torah 18 times as a true revelation and source of guidance and wisdom.
Medina Charter, which was adopted when the Prophet Muhammad founded the first Muslim state in the seventh century and is considered its constitution, sought to end conflicts and maintain peace among Muslims, Jews, Christians, and pagans. It underlined ‘a believer will not kill another believer for the sake of an un-believer.’ The charter outlined the political rights and duties of all inhabitants of Medina, which is also the Prophet’s final resting place, irrespective of their faith. Medina was governed under the principles of socio-political justice enshrined in the charter.
The charter, which is perhaps the first such document to have incorporated religious and political rights, provided for means for conflict resolution by promoting mutual respect, tolerance, and pluralism. Based on the commitment to human lives and religious minorities, it drew inspiration from the Quran, which mandates Muslims to respect all previous messengers, including Abraham, Moses, and Jesus, and to honour their followers. The charter, which said ‘no Jews will be wronged for being an unbeliever,’ recognised equality to all residents, their rights to peaceful coexistence. It gave all tribal, religious and ethnic groups protection and the right to live as per their beliefs. The charter’s Article 30 said ‘the Jews will be treated as one community with the believers.’
When Caliph Umar ibn Al-Khattab conquered Jerusalem in 637, he offered security for Christian possessions, churches, and crosses as the commander of the faithful. He declared the churches ‘shall not be taken for residence and shall not be demolished … nor shall their crosses be removed.’ Umar declined Jerusalem patriarch Sophronius’s invitation to pray at the Church of the Holy Sepulcher saying he did not want Muslims to use this as an excuse later to lay claims over the holiest Christian shrine.
It has, however, been a slippery slope since the Crusades sought to eradicate Islam in the name of religion. But there have been attempts to revive the spirit of the Medina Charter to end the violence for political ends in the name of religion, which has created havoc since the West brazenly used it in the 1980s to defeat the USSR. In January 2016, Muslim scholars put their heads together at a conference in Morocco and reaffirmed the values of the charter. Moroccan King Mohammed VI, who hosted the gathering, recalled the charter affirmed unity by promoting pluralism and religious freedom while seeking the revival of its spirit for a peaceful and inclusive world.
Sameer Arshad Khatlani is a journalist and the author of The Other Side of the Divide: A Journey into the Heart of Pakistan