By V.A. Mohamad Ashrof, New Age Islam
18 October 2025
The modern world is increasingly defined by a discourse that often pits secular humanism against religious frameworks. While modern humanism champions human agency, reason, and an ethics rooted in human potential, religious traditions like Islam are frequently perceived as diametrically opposed, tethered to divine mandate and dogma. This paper challenges such reductive categorizations, embarking on a comprehensive hermeneutical exploration to uncover profound and often overlooked correlations between key modern humanistic values and the foundational ethical principles embedded within the Quran.
This endeavour is not an attempt to secularize the Quran or to impose contemporary Western thought onto a 7th-century text. Instead, it is a meticulous exercise in retrieving the universal ethical imperatives within the Quranic discourse, interpreting its message in light of its overall objectives (maqasid), historical context, and universal address to humanity. By adopting a nuanced hermeneutical lens, we aim to demonstrate that core humanistic aspirations—such as dignity, justice, self-determination, pluralism, and compassion—find not only echoes but robust theological and ethical foundations within the Quran. This analysis seeks to illuminate a fertile common ground, fostering mutual understanding and collaboration between humanistic and faith-based worldviews in the shared pursuit of a more just, compassionate, and flourishing global society.
Human Dignity and Worth: The Inherent Value of Every Person:
Modern humanism unequivocally affirms the intrinsic value and inherent dignity of every individual, irrespective of race, gender, belief, or socio-economic status. This dignity is a birth right, a foundational premise from which all human rights emanate. It demands that individuals be treated as ends in themselves, never as mere means, and underpins the right to self-respect and protection from dehumanization.
The Quran, through a hermeneutical reading, establishes human dignity (karamah) as a divinely endowed, universal attribute. It declares that all humanity has been honoured (17:70), describing this dignity as a gift bestowed by the Creator upon every child of Adam. This honour is not earned but inherent, preceding any belief or action, thereby establishing an ontological equality that transcends all societal hierarchies. The text portrays humanity as created in the finest form (95:4), implying an innate capacity for excellence and moral beauty that resonates with humanistic ideals of individual potential. This divine conferment of dignity serves as the theological bedrock for human rights within an Islamic framework, asserting that any violation of human dignity is, in essence, a violation of a divine trust.
Furthermore, humanity's role as khalifah (steward or vicegerent) on Earth (2:30) signifies a position of honour and trust, implying a delegated authority and profound responsibility. This stewardship necessitates treating all human life with profound respect, underpinning the sanctity of life (5:32) and mirroring the humanist's premise of intrinsic value. The Quranic ethos, particularly when interpreted as a moral charter against discrimination, actively supports humanistic dignity in fostering inclusive communities.
Equality and Non-Discrimination: Shared Origin and Universal Justice:
Complementing human dignity, humanism champions equality, rejecting hierarchies based on arbitrary distinctions and advocating for equal opportunities and rights for all. This value promotes solidarity and views humanity as an interconnected whole.
The Quran's discourse, interpreted hermeneutically, roots equality in shared origins and universal accountability. It states that all humanity was created from a single soul (4:1), establishing a fundamental unity that underpins equal spiritual worth and extends to social rights. The seminal verse on diversity (49:13) declares that humanity was made into nations and tribes not for division or hierarchy, but for mutual recognition (ta‘aruf). Crucially, it asserts that superiority in the sight of God is based solely on piety (taqwa), a personal and spiritual quality, effectively dismantling all forms of ethnic, racial, and social supremacy. This radically aligns with humanistic anti-discrimination efforts by prioritizing character and moral excellence over birth or social status.
For gender equality, the Quran acknowledges women’s independent moral agency and lists parallel spiritual and moral rewards for men and women (33:35). While historical interpretations often obscured these principles, a feminist hermeneutic reveals the Quran's intention to initiate a process of liberation, recognizing women's rights to inheritance (4:7), consent in marriage (4:19), and public engagement (60:12). Economic disparities are hermeneutically framed as tests of generosity rather than justifications for inequality, with the ultimate focus on individual accountability (53:38-39). The Quranic commitment to an impartial justice system further reinforces equality before the law, making it a powerful ally in humanistic struggles against systemic discrimination.
Self-Determination and Autonomy: The Empowered Moral Agent:
At the core of humanism lies self-determination—the individual's right and capacity to make autonomous choices, define their life path, and act as a free agent, un-coerced by external forces beyond what is necessary for the common good.
The Quran establishes a robust framework for self-determination through its insistent emphasis on human choice and accountability. It clearly states that there shall be no compulsion in matters of religion (2:256), a monumental philosophical declaration that authentic faith must be a product of un-coerced, personal conviction. The truth is presented, but the choice to believe or disbelieve rests squarely with the individual (18:29), emphasizing fundamental autonomy. This principle, reinforced by the idea that guidance is offered but not imposed (76:3), safeguards conscience and personal agency, aligning directly with humanistic emphasis on individual liberty.
The Quranic doctrine of taklif (moral responsibility) intrinsically links self-determination to accountability. Humans are given the power to choose their path and are individually accountable for their deeds; no soul will bear the burden of another (6:164; 17:15). This affirmation of moral agency underscores that freedom is not anarchy but responsibility, where choices define one’s spiritual and ethical trajectory. Humanity's role as khalifah also implies creative agency and decision-making within a divine plan, signifying self-governance guided by conscience rather than external coercion.
Reason and Critical Inquiry: The Pursuit of Knowledge and Wisdom:
Humanism places a high premium on reason, evidence, and critical thinking as primary means of understanding the world and solving problems, encouraging scepticism towards unsubstantiated claims and promoting a scientific approach to knowledge.
The Quran consistently supports reason and free inquiry, replete with calls to reflect (tafakkur), reason (ta‘aqqul), and understand (tadabbur). Verses frequently urge reflection on the natural world and divine signs (3:190-191; 2:164), equating intellectual engagement with spiritual growth. The Quran explicitly criticizes those who follow traditions blindly (2:170) or cling to dogma without employing their reason, underscoring the need for understanding and conviction. It encourages believers to ponder, question, and engage their intellect.
The pursuit of knowledge (‘ilm) is highly encouraged (39:9; 20:114), often presented as a path to deeper understanding of God and creation. The very first revelation began with the command "Read!" (96:1-5), symbolizing the inauguration of intellectual liberation and the sanctification of critical consciousness as essential for piety. The Quran's use of logical arguments and appeals to observable phenomena demonstrates its engagement with its audience as rational interlocutors, fostering an epistemic openness that anticipates modern ideals of free inquiry and critical thinking. This hermeneutical understanding sees revelation not as a closure to thought but as an invitation to continuous interpretation (ijtihad).
Discursive Power and Participatory Governance: The Engaged Citizen:
Discursive power—the right to participate in reasoned dialogue, question authority, and contribute to collective understanding—is a cornerstone of humanism and healthy democracy. It champions freedom of expression and the use of reason in public discourse.
The Quran fosters discursive power through its emphasis on evidence-based argumentation and righteous communication. It calls believers to invite others "with wisdom and good instruction, and argue with them in a way that is best" (16:125), promoting persuasion through superior argumentation and rejecting coercion or hostile debate. This establishes an ethical framework for respectful public discourse (2:83; 49:12) and even respectful disagreement with those of different faiths (6:108; 29:46).
Crucially, the Quranic concept of shura (consultation) directly institutionalizes discursive power in governance and community affairs. Believers are described as those whose affairs are "a matter of consultation among themselves" (42:38), and the Prophet is instructed to "consult them in the matter" (3:159). This establishes a normative principle that collective decision-making, which requires free and open discussion, is superior to autocratic rule. A hermeneutical extension of shura provides a powerful indigenous foundation for deliberative democracy, where diverse voices are heard and power is accountable to the governed. The Quran's critique of concentrated power (27:34; 28:4) further supports the humanistic aspiration for diffused, transparent, and equitable governance.
Pluralism, Diversity, and Tolerance: The Right to Be Different:
Humanistic democracy, in its broadest sense, encompasses a deep commitment to pluralism—the principle that diverse belief systems, identities, and ways of being deserve protection and recognition, without persecution for difference.
The Quran explicitly acknowledges human diversity as divinely ordained, not an accident. It states that if God had willed, He would have made humanity a single community, but He created them diverse so they might compete in doing good (5:48). This theological affirmation of diversity is a direct correlate to humanistic pluralism, where differences in nations, tribes, languages, and colours are presented as signs of God (30:22) and a means for mutual recognition (49:13).
The Quran mandates protection for religious minorities, explicitly mentioning monasteries, churches, synagogues, and mosques together as deserving defence (22:40). It extends the possibility of salvation beyond the Islamic community to righteous believers in previous scriptures (2:62; 5:69), establishing a broader theological pluralism. The prohibition against compulsion in religion (2:256) operates as a democratic principle safeguarding pluralistic coexistence, preventing enforced conformity and creating space for divergent belief systems. The recurring message "to you your way, and to me mine" (109:6) affirms a principled stance for religious coexistence and the right to "become different and not to be hunted because of it," forming the social and ethical foundation for a safe, diverse public square.
Compassion, Empathy, and Altruism: The Heart of Ethical Action:
Humanism emphasizes compassion, empathy, and altruism as vital for ethical behaviour and societal well-being, translating into kindness, solidarity, and active concern for others' suffering.
The Quran elevates compassion (raḥmah) and mercy as central divine attributes (1:1-3), urging believers to emulate them. The Prophet is described as "a mercy to the worlds" (21:107), modelling universal kindness. The text extensively emphasizes caring for the vulnerable—orphans, the poor, the needy, travellers—making charity (zakat, ṣadaqah) a fundamental pillar (2:177; 9:60; 90:11-16). These injunctions translate compassion into practical social responsibility, aligning with humanistic calls for humanitarian aid and solidarity.
Good conduct (iḥsan) is encouraged, urging proactive benevolence and reciprocal kindness (28:77). The Quran’s ethical structure strongly implies empathy through shared responsibility, linking spiritual excellence with ethical conduct and service to others (2:177). Even kindness towards non-hostile non-believers is commanded (60:8), demonstrating a call for universal compassion that transcends religious boundaries, directly correlating with humanistic values of universal kindness and solidarity.
Responsibility and Ethics: Building a Moral Framework:
Humanism asserts that with freedom comes responsibility, emphasizing that individuals and societies are accountable for their actions and their impact on others and the world. Ethical decision-making is seen as a human construct, based on reason, empathy, and a commitment to collective well-being.
The Quran grounds a robust ethical framework in accountability for one's actions, both individual and collective (75:3-4; 99:7-8). This implies a strong emphasis on moral integrity, honesty, trustworthiness, fulfilling covenants, and avoiding backbiting, slander, and injustice (2:177; 4:148). These are presented as divinely ordained principles that foster a healthy, functional, and morally sound human society. The concept of amanah (trust/responsibility) extends to one's relationship with God, fellow humans, and the environment, emphasizing comprehensive ethical living.
The Quran’s vision of peace (salam) is not merely the cessation of conflict but the establishment of a just order that ensures security, dignity, and sustenance for all (106:3-4). It commands inclination towards peace if offered (8:61) and forbids aggression except in strict pursuit of justice. A humanistic hermeneutic interprets jihad not as violence but as moral striving against injustice, ignorance, and egoism (29:69), aligning with the humanistic commitment to nonviolence and the pursuit of justice as the foundation for true peace.
Global Citizenship and Environmental Responsibility: Shared Planet, Shared Future:
Humanism promotes global solidarity to address shared challenges like climate change and poverty, fostering shared responsibility for the planet and its inhabitants. It emphasizes environmental responsibility, seeing the Earth as a shared trust.
The Quran’s concept of humanity as khalifah (steward) on Earth (2:30; 6:165) inherently includes environmental responsibility. This stewardship entails a moral imperative to maintain balance (mizan) and not "cause corruption on the earth" (fasad fil-arḍ) (7:56; 28:77). This cosmic responsibility elevates humanistic concern for the planet to a sacred trust, with Quranic prohibitions against waste (israf, 7:31) and exploitation aligning with modern sustainability ethics.
The Quran addresses "humanity" (ya ayyuha an-nas) collectively, emphasizing a universal message (2:21) that transcends tribal or national divisions. This fosters a sense of global awareness and shared human fate (49:13). The concept of ummah as a universal community, and the broader call to justice and compassion for all creation, promotes a powerful sense of interconnectedness, directly correlating with humanistic global citizenship and shared responsibility for the future of the planet.
A Unifying Vision for Human Flourishing:
This hermeneutical exploration reveals that while the ultimate source of values—divine revelation versus human reason and experience—remains a distinguishing factor between Quranic thought and secular humanism, the practical ethical and social outcomes they advocate converge remarkably. The Quran provides a robust theological underpinning for a vast array of modern humanistic values, demonstrating that its core message is deeply compatible with the pursuit of a dignified, just, compassionate, and flourishing human society.
The meticulous correlation shows that:
• Human dignity (17:70, 95:4) is universally bestowed, forming the basis of all rights.
• Equality (4:1, 49:13) transcends all superficial distinctions, demanding impartial treatment.
• Self-determination (2:256, 18:29) is affirmed through free will and moral accountability.
• Reason and critical inquiry (3:190-191, 39:9, 96:1-5) are celebrated as pathways to truth and wisdom.
• Discursive power (16:125) and participatory governance (shura, 42:38) foster inclusive decision-making.
• Pluralism and diversity (49:13, 5:48) are divinely ordained, protecting the right to be different.
• Justice (4:135, 5:8) and social equity (59:7, 2:177) are paramount commands, ensuring fairness for all.
• Compassion and empathy (1:1-3, 90:11-16) are core to ethical conduct, driving altruism.
• Global responsibility and environmental stewardship (2:30, 6:165) highlight humanity's role as Earth's trustee.
• Moral integrity and ethical living (99:7-8) are foundational, guiding all human interactions.
By rigorously applying a hermeneutical lens, we move beyond superficial clashes and uncover a profound ethical harmony. This intellectual bridge encourages mutual enrichment, demonstrating that religious traditions, when critically engaged, can be powerful allies in advancing humanistic aspirations. The Quran, interpreted as an enduring dialogue with human conscience, stands as a timeless charter for humanistic values, providing a robust, theologically grounded endorsement of the very principles essential for individual flourishing and the building of a more humane, just, and equitable global society. Reclaiming this common ground is not merely an academic exercise but a vital step towards fostering greater understanding, tolerance, and cooperation in our interconnected world.
Appendix: Quranic Verses:
Taken from: M.A.S. Abdel Haleem's English translation, New York: Oxford University Press, 2004: 2:30 "And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successor." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" God said, "Indeed, I know that which you do not know.""
2:83 "And [recall] when We took the covenant from the Children of Israel, saying, "Do not worship except God; and to parents, good treatment; and to relatives, orphans, and the needy, good treatment. And speak to people good [words] and establish prayer and give zakah." Then you turned away, except a few of you, and you were refusing."
2:111 "And they say, "None will enter Paradise except one who is a Jew or a Christian." That is [merely] their wishful thinking. Say, "Produce your evidence, if you should be truthful.""
2:143 "And thus We have made you a just community that you will be witnesses over mankind and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who follows the Messenger from who turns on his heels. And indeed, it is difficult except for those whom God has guided. And never would God have caused you to lose your faith. Indeed God is, to the people, Kind and Merciful."
2:164 "In the creation of the heavens and earth, in the alternation of night and day, in the ships that sail the seas with goods for people, in the water that God sends down from the sky to give life thereby to the earth after its lifelessness, scattering all kinds of creatures over it, in the changing of the winds and clouds that run their appointed courses between heaven and earth: there are signs in all of these for people who use their minds."
2:170 "But when they are told, 'Follow what God has sent down,' they say, 'No, we will follow the ways we found our forefathers following.' What, even though their forefathers understood nothing and were not guided?"
2:177 "Goodness does not consist in turning your face towards East or West. The truly good are those who believe in God and the Last Day, in the angels, the Scripture, and the prophets; who give away some of their wealth, however much they value it, to relatives, orphans, the needy, travellers, beggars, and for freeing slaves; who keep up the prayer and pay the prescribed alms; who keep pledges whenever they make them; who are steadfast in misfortune, adversity, and times of danger. These are the ones who are true, and these are the God wary."
2:215 "They ask you, [O Muhammad], what they should spend. Say, "Whatever good you spend is for parents, relatives, orphans, the needy, and the traveler. And whatever good you do - indeed, God is Knowing of it.""
2:256 "There is no compulsion in religion: true guidance has become distinct from error."
2:275-276 "Those who gorge on usury will rise up like someone tormented by Satan's touch; that is because they say 'Trade is like usury'- but God has permitted trade and forbidden usury. Whoever, on receiving God's warning, stops taking usury may keep his past gains - God will decide his case - but whoever goes back to it will be an inhabitant of the Fire, there to remain. God deprives usurious gains of all blessing, but gives increase for charitable deeds. He does not love any ungrateful sinner."
2:286 "God does not burden any soul with more than it can bear..."
3:64 "Say, 'People of the Book, let us arrive at a statement that is common to us all: we worship none but God, we associate no partners with Him, and none of us takes others as lords beside God.'..."
3:103 “Hold fast to God’s rope all together; do not split into factions.”
3:159 "So by mercy from God, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon God. Indeed, God loves those who rely [upon Him]."
3:190-191 "Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. Who remember God while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You have not created this in vain; exalted are You [above such a thing]; then protect us from the punishment of the Fire.""
4:1 "Mankind, be mindful of your Lord, who created you from a single soul, and from it created its mate, and from the pair of them scattered countless men and women..."
4:7 “Men shall have a share in what their parents and closest relatives leave, and women shall have a share in what their parents and closest relatives leave, whether the legacy be small or large.”
4:19 "You who believe, it is not lawful for you to inherit women against your will, nor should you treat your wives harshly."
4:32 "Men have the portion they have earned; and women the portion they have earned."
4:36 "...Be good to parents, relatives, orphans, the needy, the neighbour who is a relative, the neighbour who is a stranger, the companion by your side, the traveller, and your slaves."
4:58 "...God commands you to return trusts to their owners, and when you judge between people, to judge with justice..."
4:75 "Why should you not fight in God's cause and for those oppressed men, women, and children who cry out, 'Lord, rescue us from this town whose people are oppressors!'"
4:135 "You who believe, uphold justice and bear witness to God, even if it is against yourselves, your parents, or your close relatives. Whether the person is rich or poor, God can best take care of both. Do not follow your personal inclinations, lest you deviate. If you distort justice or turn away, God is aware of what you do."
4:148 "God does not like bad words to be made public unless someone has been wronged."
5:8 "You who believe, be steadfast in your devotion to God, bearing witness to the truth in all fairness. Do not let hatred of others lead you away from justice, but adhere to justice, for that is closer to being God wary. Be mindful of God: God is well aware of all that you do."
5:32 "...if anyone slays a human being—unless it be for murder or for spreading corruption on earth—it shall be as though he had slain all mankind; whereas if anyone saves a life, it shall be as though he had saved the lives of all mankind."
5:48 "...If God had willed, He would have made you a single community, but He wanted to test you through that which He has given you. So compete with one another in doing good."
5:69 "The believers, the Jews, the Sabaeans, and the Christians—all who believe in God and the Last Day and do good deeds—will have their recompense with their Lord. They will have no fear, nor will they grieve."
5:101-102 "You who believe, do not ask about matters which, if made known to you, might make things difficult for you– if you ask about them while the Quran is being revealed, they will be made known to you– for God has kept silent about them: God is most forgiving and forbearing. Before you, some people asked about things, then ignored [the answers]."
6:50 "Say, 'I do not tell you that I have God’s treasure, nor that I know what is hidden, nor do I say that I am an angel. I only follow what is revealed to me.' Say, 'Are the blind and the seeing equal? Will you not reflect?'"
6:108 "Do not insult those they call upon instead of God, or they will insult God in their hostility, though they do not know what they are doing."
6:164 "...No soul can bear another’s burden..."
6:165 "It is He who made you inheritors of the earth and raised some of you above others in rank, to test you through what He has given you. Your Lord is swift in punishment, yet He is forgiving and merciful."
7:31 "...eat and drink, but do not be extravagant: God does not like extravagant people."
7:56 "Do not cause corruption on earth after it has been so well ordered. Call on Him with fear and hope. God’s grace is near to those who do good."
7:139 "Indeed, those [worshipers] - destroyed is that which they are in, and worthless is that which they used to do."
8:53 "God would never change a favour He had conferred on a people unless they changed what was within themselves."
8:61 "If they incline to peace, you [Prophet] must also incline to it, and put your trust in God: He is the All Hearing, the All Knowing."
9:34 "Believers, many rabbis and monks (religious scholars) wrongfully consume people’s possessions and turn people away from God’s path."
9:60 "Charity is only for the poor and the needy, for those employed to administer it, for those whose hearts are attracted to the faith, for freeing slaves, for those in debt, for God’s cause, and for travellers. This is an obligation from God: God is all knowing and wise."
9:71 “The believers, both men and women, support each other; they order what is right and forbid what is wrong; they keep up the prayer and pay the prescribed alms; they obey God and His Messenger.”
10:19 "Mankind was once a single community, then they disagreed."
10:99 "If your Lord had willed, all the people on earth would have believed. Do you think you can compel people to believe?"
10:100 "It is not for any soul to believe except by God’s leave. He brings disgrace on those who do not use their reason."
12:2 "We have sent it down as an Arabic Quran so that you may understand."
13:11 "...God does not change the condition of a people unless they change what is in themselves..."
16:13 "He has subjected for you the night and day, the sun and moon, and the stars are subjected by His command. There truly are signs in this for people who use their reason."
16:71 "God has favoured some of you over others in provision. Those who are favoured will not hand over their provisions to their dependants so as to make them equal. Are they denying God’s grace?"
16:90 "God commands justice, good conduct, and generosity towards relatives; He forbids all shameful deeds, evil, and aggression. He warns you repeatedly so that you may take heed."
16:125 "Call to the way of your Lord with wisdom and good advice, and dispute with them in the best way. Your Lord is better aware of who has strayed from His path and who is guided."
17:15 "...No soul can bear another’s burden..."
17:37 "Do not strut proudly on earth: you cannot cleave the earth, nor can you rival the mountains in height."
17:70 "We have honoured the children of Adam, and carried them by land and sea; We have provided them with good things and preferred them greatly over many of Our other creatures."
18:29 "Say, 'The truth is from your Lord: let anyone who wishes believe, and let anyone who wishes disbelieve.'"
20:76 "Gardens of lasting bliss, graced with flowing rivers, where they will remain forever. Such is the reward of those who purify themselves."
20:114 "...Say, 'My Lord, increase me in knowledge.'"
21:107 "We sent you [Prophet] only as a mercy to all people."
22:5 "People, if you doubt the Resurrection, remember that We created you from dust, then a drop of fluid, then a clinging form, then a lump of flesh, formed and unformed: We thus make clear to you [Our power]. We make whatever We will stay in the wombs for an appointed term, then We bring you out as infants to reach your prime. Some of you die young, others are kept on to the worst time of [old] age when they will know nothing of what they once knew. You see the earth lifeless, yet when We send water down on it, it stirs to life and swells, producing every kind of luxuriant plant."
22:40 "...If God had not restrained people, some by means of others, then monasteries, churches, synagogues, and mosques—places where God’s name is abundantly mentioned—would have been utterly destroyed."
23:1-11 "The believers are truly successful: those who are humble in their prayers, who turn away from idle talk, who pay the prescribed alms, who guard their chastity, except with their spouses or their slaves- and they are not to blame- but those who go beyond that are transgressors; who are faithful to their trusts and pledges, and who keep up their prayers. These are the heirs who will inherit Paradise and remain there forever."
25:43 "Have you seen the one who has taken his own whims as his God?..."
26:22 "Is this the favour for which you reproach me: that you enslaved the Children of Israel?"
27:34 "She said, 'When kings enter a city, they ruin it and humiliate its most powerful inhabitants. That is what they [will] do.'"
28:4 "Pharaoh exalted himself in the land and divided its people into castes. He persecuted one group, putting their sons to death and sparing their women: he was truly a tyrant."
28:5 "But We wanted to be gracious to those who had been oppressed in the land, to make them leaders and inheritors."
28:77 "But seek, through that which God has given you, the home of the Hereafter; and [yet], do not forget your portion of the world. And do good as God has done good to you. And desire not corruption in the land. Indeed, God does not like corrupters."
29:46 "Do not argue with the People of the Book except in the best way, unless it be with those of them who act unjustly."
29:49 "...But clear verses [of the Quran] are in the chests of those who have been given knowledge..."
29:69 "But We shall be sure to guide to Our ways those who strive hard for Our cause: God is with those who do good."
30:21 "And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought."
30:22 "Among His signs are the creation of the heavens and earth, and the diversity of your languages and colours. There truly are signs in this for those who know."
31:14 "We have commanded people to be good to their parents..."
31:18 "Do not turn your nose up at people, nor walk about the earth arrogantly: God does not love arrogant, boastful people."
33:35 "For Muslim men and Muslim women, believing men and believing women, obedient men and obedient women, truthful men and truthful women, patient men and patient women, humble men and humble women, charitable men and charitable women, fasting men and fasting women, men who guard their chastity and women who guard theirs, and men and women who remember God often—God has prepared forgiveness and a rich reward."
34:3 "...'Show me their creative act [if you are truthful].'"
36:22 "Why should I not worship Him who created me, and to whom you will all be returned?"
36:54 "...No soul will be wronged today, and you will only be recompensed for what you did."
38:26 "...We have appointed you as Our agent on earth, so judge justly between people, and do not follow your desires..."
38:29 "[This is] a blessed Book We have sent down to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded."
39:9 "Is he who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, like one who is not? Say, "Are those who know equal to those who do not know?" Only those of understanding will remember."
39:18 "...who listen to what is said and follow the best of it..."
40:57 "The creation of the heavens and earth is greater than the creation of mankind, but most of the people do not know."
41:53 "We shall show them Our signs on the horizon and within themselves until it becomes clear to them that this is the Truth."
42:38 "...who conduct their affairs by mutual consultation..."
42:40 "...The recompense for an evil deed is an evil one like it, but whoever pardons and makes reconciliation—his reward is with God..."
46:15 "We have commanded people to be good to their parents..."
47:24 "Do they not reflect on the Quran? Are there locks on their hearts?"
48:29 "...and merciful towards one another."
49:9-10 "If two groups of believers fight, you [believers] should bring about reconciliation between them. If one of them oppresses the other, fight the oppressing group until it returns to God’s command. If it returns, make reconciliation between them in justice and fairness: God loves those who are fair. All believers are brothers, so make peace between your two brothers, and be mindful of God so that you may be given mercy."
49:12 "...avoid much suspicion, for some suspicion is a grave sin. Do not spy on one another, nor backbite one another..."
49:13 "Mankind, We have created you from a male and a female, and made you into peoples and tribes so that you may know one another. The best of you in the sight of God is the one who is most righteous. God is all knowing, all aware."
53:38-39 "...no soul can bear another’s burden; that man will only have what he has striven for..."
55:7-9 "He raised the heavens and set up the balance, so that you may not overstep the balance. Weigh with justice and do not skimp on the balance."
58:11 "...God will raise the believers and those who have been given knowledge to rank after rank."
59:7 "...so that it may not circulate exclusively among the rich."
60:8 "God does not forbid you from being kind and equitable to those who have neither made war on your religion nor driven you from your homes."
60:12 "Prophet, when believing women come to you, pledging to you that they will not associate any partners with God, nor steal, nor commit adultery, nor murder their children, nor make up false slander, nor disobey you in any righteous thing, then accept their pledge and ask God to forgive them. God is most forgiving and merciful."
63:3 "That is because they believed, and then they disbelieved; so their hearts were sealed over, and they do not understand."
72:21 "Say, 'I have no power to harm or guide you.'"
75:3-4 "Does man think We cannot assemble his bones? Yes, We can restore his very fingertips."
76:3 "We have guided him to the way, be he grateful or ungrateful."
90:10 "We showed him the two ways [of good and evil]."
90:11-16 "But he has not attempted the difficult pass. And what can make you know what is [that difficult pass]? It is the freeing of a slave. Or feeding on a day of severe hunger. An orphan of [one's] own family. Or a needy person in misery."
91:7-10 "By the soul and how He formed it, then inspired it with its wickedness and its righteousness. Prosperous is he who purifies it, and ruined is he who corrupts it."
96:1-5 "Read in the name of your Lord who created: He created man from a clinging form. Read! Your Lord is the Most Generous, who taught by the pen, taught man what he did not know."
99:7-8 "So whoever does an atom’s weight of good will see it, And whoever does an atom’s weight of evil will see it."
106:3-4 "...let them worship the Lord of this House, who has fed them against hunger and made them safe from fear."
109:6 "You have your religion and I have mine."
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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/reclaiming-modern-humanistic-quranic-values/d/137305
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
7:37 AM
Moderate Islamist here
