Those are the modern forms of the love for the neibourgh the present letter intends to link very closely with to the love for God, a perfect expression for a “loving” monotheism, or even more a “tasty” as contemplated by Ibn Khaldoun in his time (tawhid dhawqi). Have not the Coranic texts used by it, been continuously repeated and pondered during during the numerous islamo-Christian encounters organised during the last four decades?
All the partners of the dialogue know them all too much, whereas others (imbued with belliquious accents and discriminatory dispositions), wait for a re-reading which could reset and update the content. It must be welcomed that such a contemporary ijmà is very likely to sustain them in the context of a renewed dialogue within which the double love for God and the neibourgh seems as the perfect expression of faith in a Unique God, Creator and Merciful. was not the first Encyclical by Benedict XVI entitled “God is Love”? Does not the Muslim tradition insists on the point that the faith without doings are not sufficient for the believer to succeed? The invitation to “Contest in the good doings” seems to correspond to the current urgencies in a world threatened by the clash of civilisations and the aléas of globalization.
Without the obligation to be involved in the concrete propositions, with some political strategic nuances, from the conclusion of the third section and regretting that the letter in none of its pages did denounce the acts of violence or terrorism that some groups do presently commit “in the name of God” for any reason,. It must be pointed out that the suggestions it intends to promote for the future dialogue are to be welcomed with interests, because: “if Muslims and Christians do not live in peace with one another, the world cannot live in peace”.
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