How Muslims Abandoned the Quran?

By V.A. Mohamad Ashrof, New Age Islam 22 September 2025 The Quran, for over fourteen centuries, has stood as the foundational text of Islam, understood by its adherents as the final, immutable word of God revealed to Prophet Muhammad. It proclaims itself to be "guidance for all of humankind" (2:185), a source of light (5:15), healing (17:82), and a criterion (25:1) by which truth may be distinguished from falsehood. Its verses articulate a comprehensive worldview encompassing theological tenets, ethical principles, legal frameworks, and narratives of human history, all intended to foster individual spiritual growth and the establishment of a just and compassionate global society. Yet, in a testament to the Quran's profound self-awareness and prophetic foresight, it records a deeply poignant lament from the Prophet Muhammad himself on the Day of Judgment: "O my Lord! My people have abandoned this Quran" (25:30). This statement, far from being a mere historical anecdote, serves as a timeless and urgent diagnosis of a persistent spiritual and intellectual malady that has afflicted the Muslim Ummah throughout its history and continues to resonate with striking force in the contemporary world. This paper embarks on a critical hermeneutical analysis to explore the multifaceted ways in which Muslims have, inadvertently and sometimes deliberately, "abandoned" the Quran. This abandonment is not typically characterized by a physical rejection of the text, for the Quran remains revered, recited, and physically honoured in Muslim communities worldwide. Rather, it signifies a profound disengagement from its spirit, its transformative message, and its ethical imperatives. It is an abandonment of meaning, a sublimation of dynamic divine guidance to static human tradition, and a systemic deviation from its core principles of justice, human dignity, gender equality, and compassionate pluralism. The central thesis of this paper is that the contemporary crisis within Muslim societies—marked by sectarian strife, authoritarian governance, pervasive corruption, gender inequality, and intellectual stagnation—can be directly linked to this hermeneutical abandonment of the Quran. We contend that successive generations have often rendered the Quran inert, reducing it to a sacred artefact for ritualistic veneration rather than embracing it as a living, challenging, and emancipatory guide for personal and collective transformation (Wadud, p. ix). This paper seeks to unpack this complex phenomenon. My approach prioritizes: • Dynamic engagement: Interpreting the Quran in a way that considers its universal ethical principles in light of contemporary challenges and knowledge, rather than being confined to medieval interpretations (Rahman, 1982, p.1). • Unity across traditions: Emphasizing the Quran's call for solidarity and cooperation among all human beings, particularly within the diverse Muslim ummah, transcending sectarian divisions and fostering interfaith understanding (Soroush, p.67). • Ethics of justice: Centring the Quran's powerful mandate for social justice, anti-oppression, and the empowerment of the marginalized (Mustad’afun), recognizing its inherent drive towards human emancipation from all forms of servitude save that of God (Esack, p.50). • Renewal and reform: Advocating for comprehensive renewal (Tajdid) across religious, social, and political spheres, grounded in a re-engagement with the Quran's pristine message and a critique of inherited practices that contradict it (Engineer, p.15). • Affirmation of human dignity: Affirming the inherent dignity (Karamah) of every human being as God’s vicegerent on Earth (17:70), promoting intellectual inquiry, ethical responsibility, and the flourishing of human potential as integral to Islamic faith (Arkoun, p. 45). • Reclaiming egalitarianism: Reclaiming the Quran’s egalitarian spirit, challenging patriarchal interpretations that have historically limited women's rights and roles, and foregrounding the text's vision of gender equity, mutual respect, and women's full moral and spiritual agency (Barlas, p.3). Ritual Without Understanding: The Mechanization of Quranic Engagement One of the most pervasive and insidious forms of abandonment within Muslim communities is the reduction of the Quran from a dynamic source of divine guidance to a static object of ritualistic recitation. This phenomenon, often cloaked in an outward display of reverence, paradoxically severs the believer from the very essence of the divine message. The Quran itself poignantly addresses this disengagement, challenging those who fail to connect with its profound meanings: "Do they not reflect upon the Quran, or are there locks upon their hearts?" (47:24). This rhetorical question highlights a critical spiritual and intellectual negligence, implying that a failure to contemplate the Quran renders the heart impenetrable to its transformative light. The historical trajectory of this mechanization is complex. Initially, the emphasis in early Islam was on both recitation (Tilawah) and deep reflection (Tadabbur) (Rahman, 2009, p.7). The companions of the Prophet Muhammad were known to internalize verses, living by their ethical commands even before memorizing extensive portions. However, over centuries, particularly as Islam spread to diverse linguistic communities, the focus gradually shifted. The aesthetic beauty of Arabic recitation (Tajwid) became an art form in itself, highly prized and celebrated. While preserving the textual integrity and phonetic precision of the Quran is undoubtedly crucial, this emphasis on sound often overshadowed the imperative of understanding and application. From a dynamic interpretive perspective, the ritualization of recitation without comprehension represents a profound intellectual and spiritual atrophy within the Ummah. When the majority of Muslims, particularly non-Arabic speakers, engage with the Quran solely through its sound or through translations that are rarely deeply studied, the text ceases to be a living word that challenges, inspires, and guides. It becomes, instead, a sacred soundscape, a source of Baraka (blessings) for funerals, weddings, or protective amulets, but largely divorced from its revolutionary content (Engineer, p.120). This detachment from meaning has profound consequences: • Spiritual Disconnect: The Quran's capacity to foster a deep, personal connection with God is diminished when its verses are recited mechanically, devoid of sincere reflection (Khushu). The transformative potential, where the Quran acts as a "healing for what is in the breasts" (10:57), is lost. • Ethical Inertia: If the ethical demands and social justice imperatives of the Quran are not understood, they cannot be applied. Communities may perform elaborate rituals while simultaneously tolerating corruption, injustice, and oppression, precisely because the moral core of the revelation remains unengaged. The Quran's strong warnings against those who perform prayers but "neglect justice for the orphan and deny help to the poor" (107:1-7) become hollow when its message is not comprehended. • Intellectual Stagnation: The Quran repeatedly invites contemplation, critical inquiry, and the use of reason (Aql). Verses like "Then do they not earnestly seek to understand the Quran, or are their hearts locked up by them?" (47:24) and "If it had been from [any] other than God, they would have found within it much contradiction" (4:82) underscore the text's expectation of intellectual engagement. When this is abandoned, the Ummah risks intellectual stagnation, prioritizing rote learning over critical thought. A Call for Unity, Empowerment and Reform: The call to transcend ritualism for genuine understanding is one that unites various Islamic traditions in a shared pursuit of deeper spiritual engagement. It frees individuals from a purely clerical monopoly on interpretation, empowering lay Muslims to connect directly with the divine text. This approach aligns with the Quran’s emphasis on direct accountability between the individual and God, diminishing the need for intermediaries who might otherwise exploit the spiritual ignorance of the masses (Safi 60). When women are primarily relegated to roles of ritual recitation without meaningful participation in Tafsir (exegesis), their voices and perspectives—often crucial for a more holistic understanding of the Quran's egalitarian spirit—are systematically silenced, perpetuating an incomplete and male-centred reading of the sacred text (Wadud, p.xi). Reformatory efforts must therefore focus on educational initiatives that integrate critical thinking and comprehensive understanding into Quranic study from an early age. This includes: • Emphasis on Arabic proficiency: Not just for recitation, but for understanding classical Arabic semantics and grammar, alongside accessible and contextually rich translations for non-Arabic speakers. • Curriculum Development: Designing curricula that prioritize Tadabbur (contemplation) and Tafakkur (reflection), encouraging students to explore the ethical, social, and spiritual implications of Quranic verses. • Digital Tools: Utilizing modern digital resources to provide interactive learning experiences, making Quranic commentaries and linguistic tools accessible to a wider audience. • Community Forums: Establishing regular community forums and study circles where Muslims can engage in open, inclusive discussions about the Quran's meanings and relevance to contemporary life, breaking down barriers of fear and dogmatism. In essence, the mechanization of Quranic engagement, where the "sound" of the divine word supersedes its "sense," is a profound abandonment that stifles spiritual growth, ethical action, and intellectual vitality. Reclaiming the Quran demands a conscious return to reflection, making it once again a living source of guidance for an enlightened Ummah. The Supremacy of Human Books: Prioritizing Human Writings Over Divine Guidance A second, profoundly influential, and historically entrenched form of Quranic abandonment manifests in the systematic elevation of human-authored texts and interpretations to a status often equal to, or even superseding, the direct and unambiguous guidance of the Divine Revelation itself. The Quran, with unparalleled clarity, asserts its own supremacy, sufficiency, and coherence: "God has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of God" (39:23). This verse establishes the Quran as the ultimate source of truth, unparalleled in its wisdom and internal consistency. Yet, the historical development of Islamic scholarship has often witnessed a gradual, yet significant, displacement of this Quranic primacy. The vast and intricate intellectual heritage of Islam—encompassing hadith collections, Fiqh (jurisprudence) manuals, theological treatises (Kalam), and sectarian Tafasir (exegeses)—emerged to provide context, application, and systematization of Islamic teachings. While these scholarly endeavours were initially intended as invaluable tools to elucidate and operationalize Quranic principles, they often, over time, hardened into rigid, dogmatic authorities. This evolution led to a situation where the nuanced, multi-layered guidance of the Quran became filtered, simplified, or even, in some instances, contradicted by interpretations derived from these secondary sources (Ahmed, p.88). The process of this displacement can be traced through several key developments: • The Rise of Hadith: The collections of prophetic traditions (hadith) quickly gained immense authority as a secondary source of law and ethical guidance, second only to the Quran. While the Quran commands obedience to the Prophet (4:59) and his example (Sunnah), the methodological rigor of hadith criticism did not prevent the inclusion of numerous traditions that either contradict the Quran's spirit or are historically questionable. Fazlur Rahman observes that "the Quran became increasingly overshadowed by the growing body of Hadith literature and jurisprudential interpretations" (Rahman, Islam 128). This phenomenon reflects a broader pattern where religious authorities consolidated power by positioning themselves as necessary intermediaries between believers and divine guidance. • The Codification of Fiqh: The development of various schools of fiqh (e.g., Hanafi, Maliki, Shafi'i, Hanbali, Ja'fari) provided systematic legal frameworks. However, what began as dynamic interpretive activity (ijtihad) eventually ossified into a culture of taqlid (imitation), where adherents were expected to blindly follow the rulings of a particular school. This meant that the rulings of medieval jurists often took precedence over direct, independent engagement with the Quran, creating a legalistic paradigm that prioritized precedent over the dynamic ethical thrust of revelation. • Sectarian Literature and Theology: The emergence of diverse theological schools and sectarian movements led to the creation of extensive polemical and doctrinal literature. These texts often aimed to justify particular sectarian viewpoints, interpret the Quran through a specific sectarian lens, and discredit opposing views. In this context, the Quran was frequently selectively quoted or interpreted to support pre-existing theological positions, rather than being allowed to challenge and reform those positions. From a dynamic hermeneutical standpoint, this elevation of human texts above the Quran represents a fundamental betrayal of Quranic authority and a critical impediment to intellectual and ethical reform. The Quran's emphasis on direct divine-human relationship and individual accountability (39:44) is often undermined by the creation of intermediaries—whether they be specific hadith compilers, Fiqh school founders, or theological figures—whose pronouncements become virtually infallible. • Undermining Quranic Sufficiency: By constantly requiring human interpretation to "fill gaps" or "clarify" the Quran, its own assertion of being a "clear book" (12:1) and a "detailed explanation of everything" (16:89) is implicitly questioned. This intellectual dependency fosters a passive readership rather than the active, critical engagement the Quran demands. • Stifling Ijtihad and Intellectual Freedom: The culture of Taqlid, born from prioritizing human books, suppressed the vital tradition of ijtihad (independent reasoning and interpretation), which is essential for Islam to remain relevant and responsive to changing times. It led to intellectual stagnation, where questioning established interpretations was often seen as heresy, thereby limiting the capacity of the Ummah to address new challenges with fresh Quranic insights. • Perpetuating Injustice and Inequality: Many inherited legal and social norms, particularly those concerning gender relations, social hierarchies, and minority rights, are rooted in specific historical interpretations found in human-authored texts, rather than directly in the Quran's broader ethical vision. For instance, the Quran's clear advocacy for justice (Adl) and compassion (Ihsan) is often circumvented by legal rulings derived from patriarchal interpretations of hadith or fiqh, which can lead to the subjugation of women or the marginalization of certain groups. An approach that seeks unity demands a return to the Quran as the unifying axis for all Muslims, transcending sectarian divisions that are often rooted in competing interpretations found in secondary texts. By re-centring the Quran, Muslims can find common ground and move beyond the polemics that have historically fractured the ummah. The zeal for renewal, therefore, must involve a critical re-evaluation of the entire Islamic intellectual tradition, distinguishing between eternal Quranic principles and historically conditioned human interpretations. This doesn't mean discarding the tradition entirely, but rather placing it in its proper subservient role as a tool for understanding the Quran, not its master. Scholarship on Gender Equity and the Challenge to Patriarchy: A third, pervasive, and deeply detrimental form of Quranic abandonment stems from the systematic exclusion of women's voices and experiences in the interpretive process, leading to a largely androcentric (male-centred) understanding of the Divine Word. The Quran, in its foundational message, frequently emphasizes the spiritual equality of men and women before God, presenting them as moral agents with equal responsibilities and rewards (33:35, 9:71). These verses, among many others, unequivocally affirms parity in spiritual worth, moral agency, and the potential for divine proximity. Yet, despite this clear Quranic affirmation, historical and contemporary Islamic discourse has largely been dominated by male interpretations, marginalizing women's perspectives and often deriving conclusions that contradict the Quran's egalitarian spirit. As Islamic civilization expanded, it increasingly absorbed pre-existing patriarchal norms from conquered societies. These cultural biases often overshadowed the nascent egalitarian impulses of the early Islamic period, relegating women to the private sphere and limiting their public intellectual contributions (Ahmed, p.55). Traditional tafsir (exegesis) has predominantly been authored by men, whose interpretations naturally reflect their lived experiences and societal assumptions. This has led to the perpetuation of readings that, for example, frame verses on marriage (e.g., 4:34 on Nushuz), dress code (e.g., 24:31 on Khimar), or testimony (2:282) in ways that reinforce patriarchal hierarchies, often overlooking or actively suppressing egalitarian possibilities within the text itself (Barlas, p.100). • Legal Disempowerment of Women: The impact is most keenly felt in Islamic jurisprudence (Fiqh), where legal rulings concerning personal status (marriage, divorce, inheritance, custody) have historically disfavoured women. These rulings are often justified through interpretations of Quranic verses that, when read through a critical lens focused on equity, reveal an androcentric bias rather than an inherent divine decree (Mir-Hosseini, p.19). Scholars focused on gender equity have been particularly vocal in critiquing the supremacy of human books, especially those that have codified patriarchal norms. As Kecia Ali demonstrates, many legal rulings concerning marriage, divorce, and women's public roles are heavily influenced by the interpretations of male jurists whose social contexts shaped their understanding of the Quran, rather than a direct, egalitarian reading of the text itself (Ali, 2006). Amina Wadud argues for a holistic reading of the Quran that prioritizes its egalitarian spirit, challenging the selective use of hadith or fiqh rulings that contradict this spirit (Wadud, 1999). By elevating the Quran as the primary source, these interpretations seek to dismantle historically constructed gender inequalities and reclaim the Quran's message of equity for women. To overcome the abandonment caused by the supremacy of human books, several pathways for reform are crucial: • Prioritizing Quranic Literacy: Educational initiatives must emphasize direct engagement with the Quran's text and meaning as the primary form of religious learning. This includes teaching critical thinking skills to analyse interpretations, rather than simply memorizing them. • Critical Hadith Studies: Fostering academic and religious environments where hadith can be critically examined through robust methodologies, scrutinizing their authenticity and consistency with the Quran, without fear of intellectual reprisal. • Renewed Ijtihad: Encouraging a vibrant culture of ijtihad that is grounded in Quranic principles and addresses contemporary ethical, social, and legal dilemmas. This requires fostering scholars who are not merely preservers of tradition but active, independent interpreters. • Democratization of Knowledge: Making the tools of Quranic interpretation (e.g., classical Arabic, Usul Al-Fiqh) more accessible to a broader Muslim public, empowering individuals to engage directly with the Quran rather than relying solely on clerical authority. • Interdisciplinary Approach: Integrating insights from other fields of knowledge (e.g., sociology, history, ethics, philosophy) to enrich Quranic understanding and ensure interpretations are relevant and robust in the modern world. The uncritical supremacy of human-authored texts and interpretations has acted as a veil between Muslims and the direct, transformative light of the Quran. Re-establishing the Quran's primary authority is not an act of rejection of Islamic intellectual heritage, but rather a necessary recalibration—an act of intellectual courage that seeks to unlock the full potential of the divine word for justice, equality, and progress in the contemporary world. It is about returning to the source, allowing the Quran to speak for itself, and enabling Muslims to fulfil its profound mandate. Reversing the abandonment caused by the exclusion of women's voices requires deliberate and systemic reform: • Promoting Women’s Quranic Scholarship: Actively supporting and promoting women's education in classical Arabic, Tafsir, Fiqh, and other Islamic sciences, ensuring they have access to institutional platforms and publishing opportunities. • Centring Women's Experiences in Interpretation: Encouraging new interpretive methodologies that explicitly consider women's lived realities, ethical concerns, and spiritual insights, moving beyond purely theoretical or male-centred readings. • Challenging Androcentric Language: Critically examining and challenging the use of gender-biased language in translations and commentaries, advocating for more inclusive and accurate representations of Quranic terminology. • Reclaiming Female Scholarly Heritage: Researching and highlighting the historical contributions of women scholars in Islam to provide role models and demonstrate the historical precedent for women's intellectual authority. • Fostering Inclusive Religious Spaces: Creating mosques, study circles, and community forums where women's voices are not only heard but actively sought out and valued in discussions about the Quran and its application. • Advocating for Gender Justice in Law: Using interpretations centred on Quranic equity to advocate for legal reforms in Muslim-majority countries that align personal status laws with the egalitarian and just principles of the Quran, rather than with outdated patriarchal traditions. Reclaiming the Quran demands a conscious, sustained effort to dismantle patriarchal barriers, embrace women as full interpretive agents, and allow their perspectives to illuminate the Divine Word in ways that lead to a more just, compassionate, and spiritually vibrant Islamic civilization. The Neglect of Social Justice: Focusing on Rituals Over Ethical Imperatives A fourth critical manifestation of Quranic abandonment lies in the pervasive neglect of its profound and uncompromising emphasis on social justice, human rights, and the equitable distribution of resources, often in favour of an overwhelming focus on individual rituals. The Quran is replete with verses that unequivocally link faith (Iman) with righteous action (Amal Salih), consistently prioritizing the establishment of justice (adl), compassion (Ihsan), and care for the vulnerable (Mustad’afun) as core tenets of a believer’s life. The seminal verse of Q.2:177 explicitly places social concern—giving wealth to the needy and vulnerable—on par with, or even before, the ritualistic pillars of prayer (Salat) and charity (Zakat), fundamentally redefining piety beyond mere outward observance. Yet, a recurring historical and contemporary dilemma within Muslim societies is the tendency to reduce Islam to a set of prescribed rituals—prayer, fasting, pilgrimage, and even formal charity—while often side-lining or even actively undermining its radical ethical demands for systemic justice, anti-oppression, and socio-economic equity. This disjunction results in societies where outward religiosity coexists with pervasive corruption, vast economic disparities, political authoritarianism, and rampant social injustices, directly contradicting the Quran’s holistic vision. The Historical Trajectory of Disconnection: The shift towards ritual over social ethics can be traced to several historical factors: • De-politicization of Islam: As Islamic empires grew and consolidated power, there was a gradual de-politicization of the Quran’s revolutionary social message. Rulers often encouraged a focus on personal piety and quietism, which posed less of a threat to their authority, while the Quran’s critiques of unjust governance and economic exploitation were downplayed (Soroush, p.89). • Formalization of Fiqh: While Fiqh provided necessary legal frameworks, its increasing emphasis on meticulous details of ritual acts (e.g., precise timings of prayer, purification rites) often overshadowed the broader, more challenging ethical principles that should underpin these acts. The spirit of the law sometimes became secondary to its letter. • The Rise of Sufism (in some interpretations): While many Sufi traditions profoundly emphasized ethical conduct and service to humanity, some currents became overly focused on individual spiritual purification and otherworldly concerns, inadvertently contributing to a detachment from urgent social and political struggles in the material world. From a hermeneutic focused on emancipation, the neglect of social justice is the most egregious form of Quranic abandonment. It transforms a dynamic, justice-oriented faith into a privatized, ritual-centric religion that fails to challenge oppression. Farid Esack profoundly argues that "the Quran is... a challenge to all forms of oppression" (Esack, p.50). When this thrust is ignored, the Quran becomes complicit in the very injustices it seeks to dismantle. • The Distortion of Piety: True piety, according to the Quran, is not merely about individual worship but about actively striving for justice in society. When Muslims prioritize elaborate rituals while remaining silent on corruption, poverty, or political repression, they betray the Quranic definition of righteousness. The Quran critiques those who "perform the prayer" but "refuse [to give] charity" (107:4-7), indicating a hollowness in ritual without social conscience. • Ethical Evasion: Focusing on rituals provides an easier path to religious fulfilment than confronting systemic injustice, which often requires sacrifice, courage, and challenging established power structures. This allows individuals and communities to feel "religious" without engaging in the difficult work of ethical transformation that the Quran demands (Engineer, p.180). • Weakening the Ummah: A community that neglects social justice cannot truly flourish. Internal divisions, economic inequality, and political oppression lead to intellectual stagnation, disunity, and a diminished capacity for collective progress, directly undermining the Quran’s vision of a cohesive, just Ummah. The call for social justice is one that unites all Muslims around shared Quranic principles of universal human dignity (Karamah) and the sanctity of life. It transcends sectarian differences, as the imperative to care for the poor, challenge oppressors, and uphold justice is a core message across all Islamic traditions. From a viewpoint affirming human dignity, the Quran’s justice mandates are essential for realizing human potential and ensuring the flourishing of all individuals as God's vicegerents. Neglecting justice is a violation of human dignity and an affront to the divine trust placed in humanity. The neglect of social justice is a profound abandonment that hollows out the very core of Islamic faith, rendering its rituals inert and its message irrelevant to the urgent challenges of the contemporary world. Reclaiming the Quran means embracing its radical call for a just and compassionate society, transforming individual piety into collective ethical action, and ensuring that the ummah stands as a beacon of justice for all humanity. This requires a profound shift from passive observance to active engagement in the struggle for human liberation and dignity. The Absence of Critical Inquiry: Stagnation in Intellectual Engagement A fifth and perhaps most insidious form of Quranic abandonment is the widespread absence of critical inquiry and intellectual rigor within Muslim thought, leading to a profound stagnation in engagement with the Divine Word. The Quran consistently champions reason (Aql), reflection (Tadabbur, Tafakkur), and the pursuit of knowledge (Ilm) as fundamental aspects of faith. It admonishes those who fail to think deeply: "Do they not then ponder over the Quran? Or are there locks on their hearts?" (47:24). Elsewhere, it invites intellectual exploration and contemplation of the natural world and divine signs (Ayat), challenging believers to seek understanding rather than blindly adhere to tradition: "And they say, 'If only we had listened or reasoned, we would not be among the companions of the Blaze'" (67:10). This verse starkly contrasts the consequences of intellectual passivity with the path of informed conviction. Yet, despite these explicit Quranic injunctions, many Muslim societies and religious institutions have often cultivated an environment where critical thinking is suppressed, questioning is discouraged, and inherited interpretations are accepted without rigorous examination. The decline of robust critical inquiry in much of Islamic thought is a complex historical process: • The Closing of the Gate of Ijtihad: As discussed earlier, the gradual shift from dynamic interpretive activity (ijtihad) to rigid imitation (Taqlid) fundamentally curtailed intellectual freedom. The perception that all major questions had been definitively answered by earlier generations of scholars created an intellectual inertia that discouraged innovation and critical re-evaluation (Rahman, 1982, p.128). • Political Repression: In many periods, political authoritarianism suppressed independent thought, particularly religious and philosophical inquiry that could challenge the status quo. Scholars and thinkers who dared to offer novel interpretations or critiques often faced persecution, leading to self-censorship and a preference for safer, more traditional discourse. • Emphasis on Memorization Over Comprehension: Educational systems, particularly in religious seminaries, frequently prioritized rote memorization of texts (Quran, hadith, fiqh manuals) over conceptual understanding, critical analysis, and the development of independent reasoning skills. This pedagogical approach trained followers, not necessarily critical thinkers. • Fear of Innovation (Bid'ah): A legitimate concern for preserving the pristine teachings of Islam sometimes morphed into an exaggerated fear of all innovation (bid'ah), even intellectual inquiry that sought to creatively engage with the Quran in new contexts. This fostered a rigid conservatism that resisted intellectual dynamism (Arkoun, p.70). From a dynamic perspective affirming human dignity, the absence of critical inquiry represents a severe intellectual atrophy that paralyzes the Ummah’s ability to respond effectively to contemporary challenges. Mohammed Arkoun critiques this "immobilization" of Islamic thought, arguing that it prevents the Quran from functioning as a living, dynamic source of guidance for modern ethical dilemmas and intellectual pursuits (Arkoun 1994). • Intellectual Stagnation and Irrelevance: Without critical inquiry, Islamic thought struggles to engage meaningfully with modern advancements in science, philosophy, ethics, and social theory. This leads to a perception of Islam as an archaic system, disconnected from contemporary realities, thereby diminishing its relevance for younger generations and hindering its capacity to contribute to global intellectual discourse. • Vulnerability to Dogmatism and Extremism: When critical thinking is suppressed, individuals become susceptible to simplistic, dogmatic, and often extremist interpretations of religious texts. The inability to analyse, contextualize, and critique allows narrow, literalist, or politically motivated readings to gain traction, leading to intolerance and violence (Soroush, p.110). • Impaired Ethical Decision-Making: Complex ethical dilemmas of the modern world (e.g., bioethics, environmental justice, artificial intelligence) cannot be addressed by simply referencing medieval fiqh manuals. They require rigorous, nuanced critical inquiry grounded in Quranic principles to develop innovative, ethically sound solutions. • Erosion of Faith Based on Conviction: A faith that discourages questioning can become brittle. True conviction, as implied by the Quran, emerges from reflection and understanding, not blind acceptance. When critical inquiry is absent, faith may become a matter of cultural inheritance rather than deeply held intellectual and spiritual conviction, making it vulnerable in the face of external challenges. Revitalizing critical inquiry requires a fundamental paradigm shift in Muslim educational institutions and intellectual culture: • Reforming Education Systems: Overhauling religious education to prioritize critical thinking, analytical skills, hermeneutical methodologies, and a questioning attitude over rote memorization. Encouraging intellectual curiosity and independent research from a young age. • Promoting Ijtihad for Contemporary Issues: Actively encouraging and institutionalizing ijtihad in a modern context, creating forums and academies dedicated to addressing new challenges through fresh Quranic engagement. • Interdisciplinary Engagement: Fostering dialogue and collaboration between religious scholars and experts in modern sciences, humanities, and social sciences to develop integrated understandings that resonate with contemporary knowledge. • Cultivating a Culture of Dialogue and Debate: Creating safe spaces within Muslim communities and institutions for open, respectful intellectual debate, where differing interpretations can be explored without fear of ostracisation or accusation of heresy. • Challenging Intellectual Authoritarianism: Critically examining and challenging the uncritical reverence for historical figures or texts, and encouraging a dynamic engagement with the entire Islamic intellectual heritage, distinguishing between eternal principles and historically conditioned human interpretations. • Digital Platforms for Critical Discourse: Utilizing online platforms and digital media to facilitate access to diverse interpretations, promote scholarly discourse, and empower individuals to engage critically with religious knowledge. The abandonment of critical inquiry, thus, has led to intellectual stagnation, limiting the Ummah’s capacity for self-renewal and its ability to offer meaningful guidance to the contemporary world. Reclaiming the Quran as a dynamic, living text demands a robust return to its call for reason, reflection, and continuous intellectual engagement. This is not merely an academic exercise but a spiritual imperative, essential for cultivating a vibrant, resilient, and ethically conscious Islamic civilization that can genuinely embody the Quran's universal message of truth, justice, and progress. Pathways Toward a Revitalized Ummah In synthesizing these forms of abandonment—ritual mechanization, supremacy of human texts, exclusion of women's voices, neglect of social justice, and absence of critical inquiry—it becomes evident that the Quran's lament (25:30) is not a relic of the past but a call for urgent renewal. Through a hermeneutic that seeks unity, inclusivity, dynamism, emancipation, and the affirmation of human dignity, Muslims can reclaim the Quran's transformative power. This involves collective efforts in education, activism, and dialogue to foster a society where the Divine Word inspires justice, equality, and human flourishing for all. Such re-engagement promises not only to heal the ummah's crises but to position Islam as a global force for compassion and progress. Bibliography Ahmed, Leila. Women and Gender in Islam: Historical Roots of a Modern Debate. New Haven: Yale University Press, 1992. Ali, Kecia. Sexual Ethics and Islam: Feminist Reflections on Quran, Hadith, and Jurisprudence. Oxford: Oneworld Publications, 2006. Arkoun, Mohammed. Rethinking Islam: Common Questions, Uncommon Answers. Translated and edited by Robert D. Lee. Boulder: Westview Press, 1994. Barlas, Asma. “Believing Women” in Islam: Unreading Patriarchal Interpretations of the Qur’an. 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Wadud, Amina. Qur'an and Woman: Rereading the Sacred Text from a Woman's Perspective. New York: Oxford University Press, 1999. ----- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/muslims-abandoned-quran/d/136924 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism