Abrahamic Theocentric Humanism: A Blueprint for Justice and Peace in a Fractured World
By V.A. Mohamad Ashrof, New Age Islam
10 June 2025
The 21st century presents a profound paradox: an age of unprecedented global connectivity and technological prowess is simultaneously an age of deep-seated division, identity-driven conflict, and spiritual malaise. In this landscape of fracture and disillusionment, organized religion is frequently identified as a principal antagonist, indicted for fuelling intolerance, suppressing reason, and perpetuating injustice. The historical and contemporary evidence—from the blood of the Crusades and the terror of the Inquisition to the sectarian violence that scars the modern Middle East and the sanctification of discrimination in communities worldwide—seems to support a verdict that institutionalized faith is an obstacle to, rather than a catalyst for, a peaceful and just global order.
This paper offers a robust counter-narrative, arguing that the foundational texts of the Abrahamic traditions—specifically the Torah, the Psalms, the Gospels, and the Quran—contain a core spiritual and ethical ethos that, when coherently understood, provides a powerful and relevant blueprint for resolving our modern crises. This is not an apologetic for the historical failings of Jewish, Christian, or Muslim societies or institutions, but a hermeneutical exploration of the animating spirit that binds these scriptures. This spirit, which can be termed “Abrahamic Theocentric Humanism,” is built upon five interdependent pillars: a radical inclusivity grounded in a universal Creator; a divinely-willed pluralism that champions virtuous coexistence over coercion; a perennial philosophy that honours a continuous story of divine-human engagement; a profound commitment to rationality that prizes understanding and wisdom; and a deep-seated humanism that grounds universal rights and social justice in the God-given dignity of every person.
By first diagnosing the core pathologies attributed to organized religion, this paper will then demonstrate, pillar by pillar, how this shared Abrahamic framework provides a direct and potent antidote. Finally, it will explore the parallel practical methodologies within the Jewish, Christian, and Islamic traditions that enable this spirit to be dynamically applied to contemporary challenges. The argument asserts that the solution to the problems caused by distorted religion is not an abandonment of the spiritual, but a courageous return to a more authentic, rational, and compassionate interpretation of the divine message—an interpretation that can serve as a common foundation for justice and peace in our time.
Diagnosing the Failures of Institutionalized Religion
To propose the Abrahamic spirit as a solution, one must first confront the problems it seeks to solve. The charges against organized religion are not trivial; they represent deep-seated pathologies that have caused immense human suffering and continue to fuel scepticism. Any credible spiritual framework must be capable of addressing this indictment head-on.
First, organized religion is indicted as a primary engine of division and conflict. The argument posits that exclusivist claims to truth and salvation inevitably create a theological "us versus them," a dichotomy that has historically justified intolerance, persecution, and warfare. From the Israelite commands to conquer Canaan to the Christian Crusades and the Muslim conquests, and the subsequent sectarian wars that have torn apart both Europe and the Islamic world, history is replete with examples of faith being used as a banner for bloodshed. By framing the "other" as an infidel, heretic, or gentile, religion becomes a powerful form of tribalism, sanctifying conflict in the name of God.
Second, it is charged with proliferating hypocrisy and moral contradiction. Critics point to the vast chasm between the lofty ethical principles preached by religious institutions—love, humility, charity—and the often corrupt, abusive, or exploitative behaviour of their leaders. The opulence of the Renaissance Papacy, the complicity of some churches in the transatlantic slave trade, the Quran’s own warning against religious leaders who "devour the wealth of mankind unjustly" (Quran 9:34), and modern-day crises of financial malfeasance and sexual abuse within clerical hierarchies are stark examples. This is seen not as the failure of individuals, but as a systemic flaw born from unaccountable power structures, leading to widespread cynicism about the authenticity of faith itself.
Third, religion is accused of the suppression of reason and enforcement of dogma. This critique asserts that faith demands unquestioning obedience to a set of fixed, divinely revealed doctrines, placing it in inherent opposition to the scientific method, which relies on scepticism, evidence, and critical inquiry. The trial of Galileo, the Scopes "Monkey" Trial, and the condemnation of rationalist philosophers like Averroes (Ibn Rushd) by dogmatic theologians are presented as key exhibits. Religion is thus framed as an obsolete, pre-modern mode of understanding the world, demanding an abdication of the intellect—a blind imitation (Taqlid) that the Quran itself condemns (2:170).
Fourth, flowing from this is the charge that religion creates exploitative power structures. By establishing clerical hierarchies—be it the Priesthood, the Rabbinate, the Ulama, or the Magisterium—as indispensable intermediaries to the divine, institutions are said to consolidate spiritual, psychological, and financial power. This authority is then used to control followers through fear of damnation or promise of salvation, and to accumulate wealth. This reveals religion’s true nature, critics argue, as a corporate mechanism for self-perpetuation and exploitation, a danger Jesus condemned when he castigated leaders who "shut the kingdom of heaven in people's faces" (Matthew 23:13).
Fifth, organized religion is blamed for fostering a culture of exclusion and discrimination. This charge focuses on the marginalization of those who do not conform. The historical persecution of Jews in Christian and sometimes Muslim lands, the condemnation of "heretics," and scriptural justifications for slavery and the subjugation of women are powerful testaments to this failing. By codifying prejudices based on gender, race, creed, or sexuality into divine law, religion is seen as a potent force against the creation of an inclusive and equitable society.
Finally, institutionalization is said to lead to a degeneration into empty ritualism. The living, transformative spiritual experience of a tradition’s founder—the fire of the prophets, the radical love of Jesus, the spiritual intensity of Muhammad—is replaced by a focus on mechanical rites and outward performances. Jesus’s condemnation of the Pharisees who neglected "justice and mercy and faithfulness" (Matthew 23:23) and the Quran’s critique of a piety that is mere "turning your faces towards the East or the West" (2:177) are timeless rebukes of this hollowing-out of spiritual substance, where form triumphs over meaning.
Abrahamic Framework—The Five Pillars of a Just and Peaceful Ethos
In direct response to this formidable indictment, a holistic reading of the Abrahamic scriptures reveals a coherent ethical and spiritual framework built upon five pillars. These principles are not marginal but central to the Abrahamic worldview, and together they provide a powerful antidote to the pathologies of distorted religion.
1. The Principle of Inclusivity: A Universal Vision for Humanity
The Abrahamic spirit fundamentally subverts religious tribalism by grounding human value in a universal Creator. The very first chapter of Genesis establishes the foundation: "So God created mankind in his own image, in the image of God he created them; male and female he created them" (Genesis 1:27). This declaration of the Imago Dei is the bedrock of Abrahamic humanism. Dignity is not a status conferred by a tribe or creed; it is an intrinsic, indelible mark. This concept finds a profound parallel in the Quran’s declaration: "And We have certainly honoured the children of Adam" (Wa Laqad Karramna Bani Adam) (Quran 17:70). Both scriptures establish a sacred, universal human dignity that precedes any religious or ethnic affiliation.
This vision of a universal God erases the philosophical basis for an ultimate "us versus them." The Quran introduces God not as a tribal deity but as Rabb al-'Alamin—"the Lord and Sustainer of all worlds" (1:2). Similarly, Paul of Tarsus declares to the Athenians that this one God "made from one man every nation of mankind to live on all the face of the earth" (Acts 17:26). This shared origin is made explicit in the Quran: "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another" (li-ta'arafu) (49:13). This verse transforms diversity from a cause for conflict into a divine mandate for mutual recognition, establishing a single, universal criterion for human worth: righteousness (Taqwa). This resonates with Jesus’s Parable of the Good Samaritan (Luke 10:25-37), which redefines righteousness not by religious identity but by compassionate action toward any human in need. In a stunning act of soteriological inclusivity, the Quran affirms that righteous Jews, Christians, Sabians, and "whoever believes in God and the Last Day and does righteous deeds—they will have their reward with their Lord" (2:62, 5:69), decoupling salvation from nominal affiliation and tying it to a universal ethical standard.
2. The Mandate for Pluralism: A Divine Sanction for Diversity
Beyond inclusivity, the Abrahamic scriptures contain a deep respect for a pluralistic social order. The Torah’s commands concerning the ger (the stranger) are revolutionary: "You shall not oppress a stranger, for you know the heart of a stranger, since you were strangers in the land of Egypt" (Exodus 23:9). This command for empathy is elevated to a principle of love and legal equity: "The stranger who resides with you shall be to you as the native among you, and you shall love him as yourself" (Leviticus 19:34).
This spirit finds its most unequivocal expression in the Quran’s twin pillars of pluralism. First is the absolute prohibition of religious coercion: "Let there be no compulsion in religion" (La Ikraha Fi'd-Din) (2:256). This establishes freedom of conscience as a foundational right, recognizing that true faith must be a matter of inner conviction. Second, and most profoundly, the Quran frames religious diversity as a deliberate and meaningful aspect of God’s plan. The pivotal verse 5:48 states that God could have made humanity a single religious community but chose not to, in order to "test you in what He has given you." The prescribed response is not conflict but a virtuous competition: Fastabiqu Al-Khayrat—"so compete with one another in good deeds" (Quran 2:148, 5:48). This single phrase reframes interfaith relations, shifting the focus from theological conquest to a collaborative race in ethical action.
This theological sanction for diversity resonates powerfully with Jesus’s teachings. His injunction to "Render to Caesar the things that are Caesar's, and to God the things that are God's" (Matthew 22:21) creates space for a civil society not under theocratic rule. Moreover, his Parable of the Weeds and the Wheat (Matthew 13:24-30), where the master forbids his servants from prematurely uprooting the weeds, serves as a powerful metaphor against religious purges, counselling patience and coexistence, with final judgment deferred to God alone—a concept central to Quran 5:48.
3. The Perennial Philosophy: Affirming a Continuous Divine Story
The Abrahamic scriptures counter the critique of doctrinal arbitrariness by framing themselves within a continuous, unfolding divine narrative. The Christian New Testament presents itself not as a negation of the Hebrew Bible, but as its fulfilment. The Gospel of Matthew repeatedly insists that Jesus’s life occurred "to fulfil what had been spoken by the Lord through the prophet," viewing the Law of Moses and the songs of the Psalmist as essential chapters in a single divine epic.
The Quran expands this concept into a complete perennialist philosophy. It does not claim to be a new religion, but a Tadhkirah (a reminder) and a Muhaymin (a confirmer and guardian) of the single, universal message of ethical monotheism revealed to every nation throughout history (10:47, 35:24). It sees the messages of Abraham, Moses, and Jesus as part of the same Silsilah, or chain of revelation. This perspective fosters deep respect for other traditions, viewing them as different streams flowing from the same divine source. It acknowledges that previous messages have been subject to human alteration, positing the Quran’s role as a final, preserved corrective. This worldview is prefigured in the Hebrew Bible by figures like Melchizedek (Genesis 14:18), a "priest of God Highest" who was not an Israelite, and the universal covenant with Noah (Genesis 9), suggesting a broader human awareness of God that exists alongside the particular covenant with Abraham's descendants. This shared framework encourages humility and a search for common ground, shifting the focus from ritual particularities to universal ethical truths.
4. The Imperative of Rationality: The Championing of Intellect and Wisdom
Contrary to the charge that they suppress reason, the Abrahamic traditions are saturated with calls to use the intellect. The "Great Commandment" as articulated by Jesus demands love for God with all one’s heart, soul, and mind (Matthew 22:37), sanctifying the intellectual faculty. The prophet Isaiah issues God's invitation: "Come now, let us reason together" (Isaiah 1:18). The Hebrew Bible’s Wisdom Literature (Proverbs, Job) champions the pursuit of wisdom through observation and critical thought.
The Quran intensifies this call, employing a rich vocabulary for thinking— ‘Aql (reason), Tafakkur (reflection), Tadabbur (pondering)—and repeatedly asks the rhetorical question, "Will you not then reason?" (Afala Ta'qilun). The primary evidence for God is presented not as dogma, but as Ayat (signs) in the natural world, accessible to empirical observation and rational contemplation (2:164, 3:190-191). This resonates perfectly with the Psalmist's view of creation: "The heavens declare the glory of God; the skies proclaim the work of his hands" (Psalm 19:1). Crucially, the Quran severely condemns Taqlid—the blind imitation of ancestral traditions without critical examination (2:170). It demands personal intellectual responsibility for one's beliefs and even invites rational scrutiny of its own text (4:82). This shared rational spirit posits a synergistic relationship between reason and revelation, creating a worldview that is both intellectually robust and spiritually profound.
5. The Humanistic Ethos: The Sanctity of Dignity and Justice
The Abrahamic scriptures counter the critiques of exploitation and immorality with a powerful theocentric humanism. Its foundation is the dual declaration of humanity’s sacred status: The Imago Dei of Genesis 1:27 and the Karama of Quran 17:70. This endowed dignity is the non-negotiable basis for all ethics and rights.
From this sacred dignity flows the relentless command for justice. The call thunders through the Torah: "Justice, justice you shall pursue" (Deuteronomy 16:20). The Quran echoes this with its demand to stand firm for 'Adl (justice) and Qist (impartial fairness), commanding believers to uphold justice "even if it be against yourselves or parents or relatives" (4:135). This establishes justice as a universal, impartial principle that transcends tribal loyalties. This justice is not abstract; it is manifested in a deep social conscience that commands care for the most vulnerable. The Hebrew prophets’ defence of the widow, orphan, and stranger (Isaiah 1:17) finds its direct parallel in the Quran’s constant injunctions to care for the orphan, the poor, and the wayfarer, institutionalized through practices like zakat (obligatory charity).
Jesus Christ intensifies this humanistic imperative, placing it at the very centre of his mission and the criteria for final judgment. His inaugural sermon announces "good news to the poor" (Luke 4:18). In the Parable of the Sheep and the Goats (Matthew 25:31-46), eternal destiny is determined by how one treats the hungry, the stranger, and the prisoner. This powerful, theocentric humanism provides the ultimate ethical standard by which all religious interpretations and actions must be judged. Any interpretation—from any of the three traditions—that violates the core principles of human dignity, justice, and compassion (chesed, agape, Rahmah) is, by definition, a betrayal of the Abrahamic spirit.
Applying the Abrahamic Spirit Today
A framework of principles requires a methodology for application. The Abrahamic traditions all possess rich, parallel hermeneutical tools for dynamic interpretation that prevent the scriptural spirit from becoming a static relic.
This process of "reasoned struggle" to apply timeless principles to new contexts is a shared feature of the Abrahamic faiths. In Judaism, it is the method of Talmudic reasoning, a multi-generational conversation that prioritizes overarching principles like Pikuach Nefesh (the preservation of life) over literalist readings. This spirit is embodied today in the concept of Tikkun Olam ("repairing the world"), which directs the tradition’s ethical energy toward contemporary social and environmental justice.
In Christianity, this is encapsulated in Paul's maxim that "the letter kills, but the Spirit gives life" (2 Corinthians 3:6). This principle animated the abolitionist movement, which performed a prophetic hermeneutic by arguing that the spirit of the Gospel—the Imago Dei and the liberation of the oppressed—overrode specific verses used to justify slavery. This same method is used today by Feminist and Liberation theologians to challenge patriarchal and oppressive readings of scripture.
In Islam, this dynamic tool is Ijtihad (independent intellectual reasoning), the conceptual opposite of blind imitation (Taqlid). This interpretive process is guided by the philosophy of the Maqasid al-Shariah, or the "higher objectives of the divine law." This framework posits that all divine laws are designed to achieve universal goals, chiefly the preservation of faith, life, intellect, family, and property, all under the umbrella of justice and dignity. This allows for a distinction between the time-bound form of a ruling and its timeless purpose. For example, a Maqasid-based approach to gender equality argues that since justice ('Adl) and dignity (Karama) are higher objectives, any patriarchal interpretation of a verse (like Quran 4:34) that undermines female dignity and justice must be re-evaluated to better serve the law’s ultimate spirit. This methodology, parallel to Christian prophetic hermeneutics and Jewish Tikkun Olam, demonstrates how the Abrahamic spirit can be an engine for progress on issues like gender equality, universal human rights, and interfaith harmony.
A Call to Reclaim a Living Tradition
The indictment against organized religion is a reflection of its frequent and tragic failure to live up to its own highest ideals. This paper has argued that the Abrahamic scriptures themselves contain the antidote to these failures. Their shared core spirit—inclusive, pluralistic, perennial, rational, and humanistic—stands as a powerful internal critique of the tribalism, dogmatism, and injustice often perpetrated in their name. The cry of the prophet, "let justice roll on like a river" (Amos 5:24), is the tradition's own self-correcting mechanism, a call echoed in Jesus's focus on "the weightier matters of the law" and the Quran's emphasis on substantive righteousness over empty ritual.
This is not a call to invent a new syncretic religion, but to engage in a courageous and intellectually honest rediscovery of the deep, shared foundations of the Abrahamic traditions. By employing the parallel dynamic interpretive tools of Talmudic reasoning, prophetic hermeneutics, and ijtihad guided by the Maqasid, the timeless principles of the scriptures can be liberated from the confines of rigid, historically-conditioned interpretations. This process reveals a faith that is not hostile to modernity but can enrich it; a faith that does not fear reason but champions it; a faith that does not seek to dominate but to serve.
In a world starving for meaning, justice, and peace, this Abrahamic theocentric humanism offers a profound and durable foundation. It is a call to a living faith, one that is ethically demanding, intellectually satisfying, and spiritually fulfilling. It is a vision of a global community united not by a single creed, but by a shared commitment to uphold the dignity of all, to establish justice on earth, and to engage in a compassionate race towards all that is good. Reclaiming this common spirit is the most urgent task for believers and the most hopeful promise for humanity.
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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.
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