A Theoretical Framework"
"O Belivers! All enter into peace completely and do not follow the steps of Satan."
(The holy Qur'an: 2:208)
"Abrahamic religions", semitic religions of Abraham, has been used to denominate the world's three primary faiths of Judaism, Christianity and Islam. The common origins and values of these three religions are monotheistic faiths. Concentrating on Shia Islam, this article tries to put forward the ways and approaches which demonstrate Islamic reading(s) based on peace, and how we, as believers of Abrahamic religions, may come together. Investigation shows that meta-textual reasoning, comparing with textual one, is more reliable in inter-religious peace talks. By "meta-textual principles", here, I mean anthropological, epistemological, methodological and ethical foundations, while the textual one is exegesis (and jurisprudence). In another article titled "Jihad from a Shia Hermeneutic Perspective", I have argued controversial ideas on offensive (pre-emptive) jihad. The dialectical approach supports the argument that no form of jihad, including the offensive one, contradicts freedom of religion.
This study demonstrates foundations of peace in Islam. In sum, I can refer to a couple of conclusions:
1) Differentiation of religion 2 (readings of religion) from religion 1 (the very holy texts) and religion 3 (conduct of the religious) is necessary. The subject of religious negotiations should be religion 2. No one can defend all prctices of the religious people during history. To achieve peace here and now, and to develop inter-religious peace talks, it is necessary to put the practices of Muslims, Christians and Jews “in bracket”. Discussing (and defending) practice and conduct of the religious people and groups during history does not seem to solve any problem of us now.
2) Since all Abrahamic religions see mankind nature as a combination of good and evil, they seem to believe in peace and legitimate war.
3) Epistemologically speaking, criticism on religious exclusivist approaches is required.
4) If we interpret (holy) text(s) in the related context, and if we consider the situation(s) in which Abrahamic religions are appeared, misunderstandings and misconceptions will decrease gradually. No text, methodologically, can be interpreted without consideration of its context implications. Secular states in the modern time are not the targets of offensive jihad.
5) Compared with exegesis, ethical principles seem to be more appropriate foundations of peace talks amongst Abrahamic religions. It is because of their rational and reasonable methods.
6) Overall, principles of peace are divided into two groups: textual reasoning, i.e. the exegesis and fiqhi principles, and meta-textual reasoning including anthropological, epistemological, methodological and ethical ones. While the first one is controversial, the second one seems to be a suitable basis for inter-religious debates to achieve peace. However, my own view is the confluence of textual and meta-textual religious reasoning.
