Humanity stands at a paradoxical juncture. We live in an age of unprecedented global interconnectedness, facilitated by rapid technological advancements that bridge geographical and cultural divides. Yet, simultaneously, we witness the tenacious persistence and often virulent resurgence of deeply entrenched fissures: racism, ethnic hatred, xenophobia, and ideologies of group superiority. These divisive forces manifest in myriad ways, from subtle biases and systemic injustices to overt discrimination, violence, and the dehumanization of the ‘other’. Such divisions starkly contradict the foundational narratives of common origin enshrined within two of the world’s most influential religious traditions: Islam and Christianity, both heirs to the Abrahamic legacy.
Both the Quran and the Bible, despite their distinct theological frameworks, historical contexts, and interpretive histories, converge powerfully on the concept of a single, shared genesis for all humankind. This fundamental assertion, echoed and increasingly illuminated by modern scientific understanding, particularly in genetics and anthropology, offers a profound and urgently needed resource for challenging the very basis of racist ideologies and fostering a global ethic of equality and fraternity. This paper undertakes a hermeneutical analysis of the concept of common human origin as portrayed in the Quran and the Bible, examining the interpretive keys these scriptures provide for understanding human unity and diversity. By integrating vital scientific data that underscores our shared ancestry, this study argues that a faithful and contextually aware interpretation of these sacred texts not only affirms a universal human family rooted in a common beginning but also inherently delegitimizes claims of racial or ethnic superiority. It posits that the normative response to human difference, according to these traditions, is not hierarchy or hostility, but mutual recognition, profound equality, and active solidarity. This exploration proceeds in an interreligious and ecumenical spirit, seeking common ground to address a shared human problem.
Biblical Hermeneutics: The Imago Dei and Descent from One
The foundational biblical narrative concerning human origins is primarily located in the Book of Genesis, the first book of the Hebrew Bible or Old Testament, foundational to both Judaism and Christianity. While interpretive traditions within Christianity vary significantly regarding the literary genre of these accounts—ranging from literal historical records to profound theological symbolism—the core affirmations about human nature and origin hold immense significance for understanding human unity and combating ideologies of division.
The first creation account (Genesis 1) presents the creation of humankind as the deliberate climax of God’s creative activity. Crucially, humanity, encompassing both male and female from the outset, is declared to be made “in the image of God” (Imago Dei) (Genesis 1:26-27). Hermeneutically, the Imago Dei is a concept laden with profound implications for human dignity and equality. While theologians throughout history have debated its precise components – suggesting it encompasses rationality, moral capacity, relationality, creativity, dominion (as stewardship, not domination), or spiritual potential – its most critical feature in the context of human equality is its universality. The text attributes the Imago Dei not to a specific tribe, nation, or “race” that would emerge later in history, but to the foundational human creation from which all subsequent generations descend. This inherent dignity and value, derived directly from humanity’s unique relationship with the Creator, establishes an ontological equality that transcends any subsequent physical, cultural, or social differentiation. It implies that every single human being, by virtue of their existence as human, reflects something of the Divine and possesses an irreducible, inherent worth. Racism, which functions by constructing hierarchies and ranking human groups based on perceived biological traits or lineage, thus fundamentally violates this core biblical tenet by denying, diminishing, or qualifying the Imago Dei in those deemed ‘other’.
The second creation account (Genesis 2-3), focusing on the story of Adam and Eve, reinforces this concept of a singular origin, even if understood archetypally rather than strictly literally. Whether viewed as the literal biological progenitors of all humans or as archetypal figures representing the essential human condition, the narrative traces humanity back to one couple. Adam is formed from the “dust of the ground” (Genesis 2:7), a potent reminder of shared material composition and creaturely humility, common to all. Eve is formed from Adam (Genesis 2:21-22), signifying deep connection and partnership. From this foundational unity, all subsequent generations are understood to spring. The subsequent narrative of their disobedience (often termed “The Fall”) introduces sin, alienation, suffering, and mortality into the human condition. Significantly, however, this “fallenness” is also presented as a universally shared human condition. It does not create inherently superior or inferior groups based on susceptibility to sin but underscores a universal human vulnerability, interdependence, and shared need for reconciliation and redemption.
Later biblical narratives, interpreted within the framework established by Genesis, continue to build upon this foundation of unity emerging into diversity. The account of Noah and the Flood (Genesis 6-9), which depicts a catastrophic judgment and the preservation of life through Noah’s family, shows humanity being reconstituted from a single familial unit. This narrative again emphasizes a bottleneck through which all subsequent human diversity emerges from a common, unified source. Following this, the “Table of Nations” (Genesis 10) traces the lineage and dispersal of the descendants of Noah’s sons (Shem, Ham, and Japheth). While detailing the branching out of humanity into various peoples, languages, and territories, the text significantly frames this diversity as originating from a common post-diluvian source, itself traced back to the original creation. Even the story of the Tower of Babel (Genesis 11), which offers an etiology for the scattering of peoples and the confusion of languages, attributes this diversification to human hubris (seeking to make a name for themselves) and divine intervention, not to an inherent hierarchy or pre-ordained inequality among the groups being dispersed. Diversity here is a consequence of history and divine action, not a reflection of tiered essential worth.
This underlying understanding of shared origin and inherent equality permeates the broader biblical witness, particularly in the prophetic and apostolic writings. The Hebrew prophets consistently call for social justice, champion the cause of the oppressed, the poor, the widow, the orphan, and the foreigner, and critique social hierarchies and nationalistic arrogance that contradict God’s universal concern for righteousness and compassion (e.g., Amos 5:24, Micah 6:8). In the New Testament, this theme is radicalized and universalized through the teachings and work of Jesus Christ. The Apostle Paul, speaking to a culturally diverse audience in Athens, explicitly declares that God “made from one man [or ‘one blood’] every nation of mankind to live on all the face of the earth” (Acts 17:26). This statement directly confronts ethnocentric pride by grounding universal humanity in a shared origin under one Creator God. Furthermore, the core Christian message of salvation through Christ is presented as universally available, predicated on the belief that all humans share a common origin, a common predicament (sin and alienation from God), and access to a common solution (grace and redemption offered in Christ). Paul’s famous declaration in Galatians 3:28 encapsulates this radical equality: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” This verse, while specifically addressing unity within the community of faith, draws its power from the underlying assumption of a shared humanity that Christ came to redeem, transcending the very social, ethnic, and gender divisions that were often used to justify inequality.
Hermeneutically, however, it is crucial and painful to acknowledge that these same scriptures have been tragically misused throughout history to justify racism, slavery, and oppression. The infamous “Curse of Ham” (Genesis 9:20-27), pertaining to Noah’s son Ham and his descendant Canaan, was notoriously misinterpreted for centuries, particularly in post-Reformation Europe and America, to provide a theological justification for the enslavement and subjugation of African peoples. Such interpretations represent a profound hermeneutical failure and violence. They typically involve isolating verses from their narrative and canonical context, ignoring the specific focus on Canaan (not all descendants of Ham), overlooking the overarching biblical themes of universal dignity in the Imago Dei and God’s calls for justice, and imposing pre-existing racist prejudices onto the text. A faithful hermeneutic, one that respects the text’s literary context, historical setting, and theological witness across the entire canon, requires reading these potentially problematic passages within the Bible’s broader, consistent affirmation of a single human family, created by one God with inherent worth and dignity. From this perspective, interpretations that seek to justify racism or hierarchy are exposed as illegitimate distortions and betrayals of the text’s core message.
Quranic Hermeneutics: Nafs Wahidah and the Purpose of Diversity
The Quran, the central religious text of Islam, similarly anchors its understanding of humanity in a singular origin, employing distinct yet powerfully resonant terminology and narratives that emphasize unity and equality. A recurring and foundational motif is the creation of humankind from a “single soul” or “single self” (nafs wahidah). The Quran states, for instance: “O mankind! Be mindful of your Lord Who created you from a single soul (nafs wahidah), and from it He created its mate, and from the two of them He spread abroad countless men and women” (4:1; see also 7:189, 39:6). This concept powerfully emphasizes the essential unity, shared essence, and profound interconnectedness of the entire human species. Whether nafs wahidah is interpreted as referring specifically to the first human, Adam, or to a more primordial, archetypal human essence, the implication for human relations is clear: humanity shares a common starting point, a single source from which all subsequent life, in its myriad forms, emerges. This shared origin forms the basis for a universal human kinship.
The Quranic account of Adam’s creation further underscores this universal human dignity and critiques arrogance based on origin. Adam is fashioned from clay (tin) or dust (turab) (e.g., 15:26, 38:71), signifying both a connection to the earth and a reminder of the humble material origin shared by all human beings. Crucially, God then “breathed into him of His spirit” (e.g., 15:29, 32:9, 38:72), elevating humanity beyond its material composition. Following this, God commands the angels (mala’ikah) to prostrate before Adam (e.g., Q.2:34, 7:11, 15:30). This command, and the angels’ obedience (with one significant exception), is interpreted not merely as honouring Adam as an individual, but as signifying the elevated status, inherent dignity, and unique potential conferred upon the entire human race, whom Adam represents as progenitor and as God’s khalifah (vicegerent or steward) on Earth (Q.2:30).
The dramatic refusal of Iblis (often identified with Satan) to obey God’s command to prostrate before Adam provides a crucial counterpoint and serves as a powerful Quranic archetype for racist and supremacist arrogance. Iblis explicitly justifies his disobedience by citing his own supposedly superior material origin (smokeless fire) compared to Adam’s (clay): “I am better than him. You created me from fire and created him from clay” (7:12; see also 38:76). This act of prideful comparison based on perceived differences in origin is presented in the Quran as the primordial root of arrogance, envy, rebellion against God, and ultimately, evil. Hermeneutically, this narrative serves as a stark and timeless warning against basing individual or group worth, status, or privilege on lineage, ethnicity, material constitution, or any perceived physical or ancestral difference – the very foundation upon which racist ideologies are constructed. Iblis’s argument is condemned not just for its disobedience, but for its flawed, arrogant logic.
Crucially, the Quran moves beyond asserting common origin to explicitly address the reality of human diversity, framing it not as a basis for hierarchy or conflict, but as a sign of God’s boundless creative power and as a means for fostering mutual understanding and enrichment. One of the most frequently cited passages in discussions of diversity and equality in Islam is 49:13: “O mankind! Indeed, We created you from a single (pair) of a male and a female, and made you into nations (shu’ub) and tribes (qaba’il) that you may know one another (li-ta’arafu). Verily, the most honoured of you in the sight of Allah is (he who is) the most righteous (atqakum) of you.” This verse performs several critical functions:
1. It reiterates the common origin from a single pair, grounding diversity in unity.
2. It affirms the existence of diverse nations and tribes as part of the divine plan.
3. It explicitly states the purpose of this diversity: li-ta’arafu – variously translated as “that you may know one another,” “come to recognize one another,” or “learn from one another.” This implies interaction, mutual respect, and the potential for growth through engagement with difference, directly refuting notions of isolationism or inherent antagonism between groups.
4. It unequivocally refutes claims of superiority based on lineage, ethnicity, nationality, or any group affiliation by establishing the sole criterion for honour and worth in God’s sight: taqwa – righteousness, piety, God-consciousness, moral character, and ethical conduct.
Another significant passage highlights the diversity found in creation, including human variation, as being among God’s “signs” (ayat) for those who possess knowledge: “And among His signs is the creation of the heavens and the earth, and the diversity of your languages and your colours. Indeed, in that are signs for those of knowledge” (Q.30:22). Here, difference – specifically linguistic and phenotypical (colour) – is framed not as a deviation from a normative ideal, nor as a basis for ranking, but as a manifestation of divine artistry, wisdom, and power, intended to be contemplated, appreciated, and understood as part of the richness of creation.
Furthermore, the Quranic worldview, as elaborated in the teachings and life example (Sunnah) of the Prophet Muhammad, strongly condemns ‘asabiyyah. This term is often translated as tribalism, blind partisanship, chauvinism, or ethnocentrism – essentially, any form of excessive group loyalty that prioritizes one’s own kin, tribe, or nation over universal ethical principles, justice, or truth, particularly when it leads to prejudice against or aggression towards others. This concept directly confronts the exclusionary and often violent loyalties inherent in racism and ethno-nationalism. The universal message of Islam, presented as a guidance for all humanity and as confirming and completing previous divine revelations, inherently transcends tribal, ethnic, or national boundaries. Its core tenets address all of “mankind” or the “children of Adam,” calling them to a shared worship of the one God and adherence to universal moral values. The Prophet Muhammad’s famous statement during his Farewell Sermon, declaring that no Arab has superiority over a non-Arab, nor a non-Arab over an Arab; nor a white person over a black person, nor a black person over a white person, except through piety and good action, serves as a definitive prophetic commentary on verses like 49:13, sealing the Islamic ethic of racial egalitarianism.
Therefore, a faithful hermeneutic of the Quran reveals an unequivocal and multi-layered affirmation of human unity grounded in a single origin (nafs wahidah). It establishes the inherent dignity and honoured status of all human beings (represented by the divine breath and the honouring of Adam). It presents human diversity not as a problem or a basis for hierarchy, but as divinely intended for the positive purpose of mutual recognition and learning (li-ta’arafu), and as a sign of God’s creative power (Q.30:22). Finally, it decisively rejects lineage, race, or ethnicity in favour of righteousness and ethical conduct (taqwa) as the sole measure of human worth in the ultimate sense (Q.49:13), while condemning the arrogance of judging others based on origin (the sin of Iblis) and the divisive prejudice of tribalism (‘asabiyyah).
Scientific Convergence: The Empirical Affirmation of Unity
The profound theological and ethical affirmations of a shared human origin found in both the Bible and the Quran find remarkable resonance and compelling empirical support in the findings of modern science, particularly within the fields of genetics, anthropology, and archaeology. While science operates through empirical observation and hypothesis testing, and religion operates through revelation, faith, and interpretation, their conclusions regarding the fundamental unity of the human species converge significantly. This convergence does not necessarily “prove” the specific narratives of scripture in a literal, empirical sense, but it provides powerful, independent corroboration of their core assertion: all of humanity shares a recent, common origin and constitutes a single, interconnected biological family.
1. Overwhelming Genetic Similarity: One of the most striking findings of modern genetics, particularly highlighted by the Human Genome Project and subsequent research, is the remarkable degree of genetic similarity among all human beings. The DNA sequences of any two individuals on Earth are, on average, about 99.9% identical (National Human Genome Research Institute, 2018). This means that the vast genetic variation that accounts for all the observable physical differences often associated with perceived “races” (such as skin colour, hair texture, eye shape) represents only a minuscule fraction – roughly 0.1% – of the total human genome (1). This overwhelming similarity at the most fundamental biological level powerfully underscores our shared blueprint and deep kinship, making notions of distinct biological races scientifically untenable.
2. Evidence for Common Ancestry: Studies focusing on specific parts of the genome that are inherited uniparentally – mitochondrial DNA (mtDNA), passed down exclusively through the maternal line, and the Y chromosome, passed down exclusively through the paternal line – have allowed scientists to trace human lineages back to common ancestors in the relatively recent past. Research on mtDNA diversity across global populations points to a common matrilineal ancestor for all living humans, popularly dubbed “Mitochondrial Eve.” Current estimates place her as having lived in Africa roughly 150,000 to 200,000 years ago (Cann, Stoneking & Wilson, 1987; Vigilant et al., 1991). Similarly, studies of Y-chromosome variation indicate a common patrilineal ancestor for all living men, known as “Y-chromosomal Adam,” who likely lived somewhat later than Mitochondrial Eve, also originating in Africa (Poznik et al., 2016). It is crucial to understand hermeneutically that these figures were not the only man and woman alive at their respective times, nor were they a couple like the biblical Adam and Eve. Rather, they represent the individuals whose specific mtDNA and Y-chromosome lineages, through the complex processes of genetic drift, inheritance, and the extinction of other lineages over millennia, happen to be the ones shared by all contemporary humans. Nonetheless, this provides powerful scientific evidence for a relatively recent common ancestor for all people alive today, originating from a specific region. This aligns conceptually with the idea of humanity branching out from a single source.
3. The “Recent African Origin” Model: The prevailing scientific consensus on modern human origins, strongly supported by a convergence of evidence from genetics (patterns of variation, ancient DNA), the fossil record (anatomically modern human remains), and archaeology (tool technologies, migration patterns), is the “Recent African Origin” model, often referred to as the “Out of Africa” theory (Stringer & Andrews, 1988; Jobling, Hurles & Tyler-Smith, 2013). This model posits that anatomically modern humans (Homo sapiens) evolved in Africa between approximately 300,000 and 200,000 years ago. Subsequently, one or more groups migrated out of Africa, likely between 70,000 and 50,000 years ago, spreading across the globe and eventually populating all habitable continents, largely replacing earlier hominid populations like Neanderthals and Denisovans (though some interbreeding occurred). This model points unequivocally to a single geographic origin point (Africa) for all contemporary human populations worldwide. Archaeological findings further confirm extensive cultural and technological exchange between ancient human societies as they spread and interacted, reinforcing interconnectedness.
4. Race as a Social, Not Biological, Construct: While superficial physical variations certainly exist among human populations, modern genetics demonstrated conclusively that these variations do not map onto discrete, biologically distinct categories that correspond to popular notions of “race.” Key findings include:
o Clinal Variation: Human genetic variation is typically clinal, meaning it changes gradually over geographic distances rather than showing sharp breaks between groups.
o Non-concordance: Traits traditionally used to define races (like skin colour, hair texture, facial features) are non-concordant; they do not vary together in predictable packages.
o Greater Variation Within Groups: There is often more genetic diversity within populations traditionally labelled as a single race than the average genetic difference between such groups (Lewontin, 1972; Rosenberg et al., 2002).
Consequently, major scientific bodies, such as the American Anthropological Association (1998) and the American Association of Physical Anthropologists, affirm that race is primarily a social and cultural construct, a system of classification historically developed and used to justify social stratification, discrimination, and inequality, lacking a firm basis in biological reality.
This body of scientific evidence, far from contradicting the core Abrahamic affirmations, provides a powerful empirical foundation for understanding human unity. The genetic data effectively dismantles the biological pretensions upon which racist ideologies depend, demonstrating the superficiality of outward differences and revealing the profound, underlying biological unity of the entire human family.
Weaving Scripture and Science Against Racism
The convergence between the Biblical and Quranic perspectives on a common human origin and the corroborating evidence from modern science creates a powerful hermeneutical synthesis. This integrated understanding offers a robust framework not only for affirming human equality and fraternity but also for actively combating the persistent evil of racism. Interpreting the scriptures through the lens of this shared origin, further illuminated by scientific reality, yields several critical insights and ethical imperatives:
1. Deconstructing Biological Determinism and Superiority Claims: Science unequivocally demonstrates the fallacy of race as a meaningful biological category and highlights our overwhelming genetic similarity (99.9%). This resonates deeply with the scriptural emphasis on a shared, humble origin from “dust” or “clay,” coupled with a divinely bestowed spirit or image. Both sources undermine any claim to inherent biological superiority or inferiority based on lineage or physical traits. The scriptural narratives ground worth in the divine act of creation and relationship with God, while science reveals the lack of significant biological differentiation needed to support racist hierarchies. Thus, racism’s claims are exposed as resting on pseudo-scientific myths and theological distortions.
2. Affirming Universal Ontological Equality: Both the Bible and the Quran ground fundamental human worth not in contingent physical attributes, achievements, or lineage, but in a divinely conferred dignity – the Imago Dei bestowed universally upon humankind in Genesis, or the unique honour and spiritual potential signified by God breathing His spirit into Adam and commanding angelic prostration in the Quran. This establishes an ontological equality – an equality rooted in the very being and nature of humanity as intended by the Creator. While science cannot directly measure or prove ontological worth, its findings regarding the lack of deep biological divisions provide a compelling empirical context that supports this theological affirmation. Racism, by its very nature, denies this equal worth and inherent dignity, thereby standing exposed as not only scientifically baseless but, from an Abrahamic perspective, as profoundly blasphemous or heretical – a rejection of God’s design and valuation of human life.
3. Reframing Human Diversity Positively: Where racist ideologies perceive human difference as evidence of hierarchy and justification for prejudice, both scriptures and science reveal diversity emerging organically from an underlying unity. Genesis portrays nations branching out from a single family post-Flood; the Quran explicitly states that God made humanity into nations and tribes for the express purpose of mutual recognition (li-ta’arafu, 49:13) and describes the diversity of languages and colours as divine signs to be appreciated (30:22). Science explains observable physical variations largely as relatively recent adaptations to different environmental conditions (like UV radiation levels influencing skin colour) occurring within a fundamentally unified species migrating from a common African origin. This integrated view transforms diversity from a tool for division and prejudice into a testament to divine creativity and wisdom (theologically) and a reflection of humanity’s remarkable adaptive resilience and historical journey (scientifically). Diversity, therefore, is intended not for conflict, but to enrich the human experience through interaction, learning, and mutual respect.
4. Exposing the Spiritual and Psychological Roots of Prejudice: The Quranic portrayal of Iblis’s arrogance, rooted in his perception of a superior origin (“fire” vs. “clay”), serves as a powerful archetype illuminating the psychological and spiritual roots of racism: pride (kibr), invidious comparison, envy, and the rejection of God-given equality. Similarly, the biblical story of the Tower of Babel reflects a human tendency towards collective hubris and the construction of exclusionary group identities that reject universal kinship under God. Read hermeneutically, these narratives frame racism not merely as ignorance or social conditioning, but as a form of spiritual disease – an arrogance that rebels against the divine design for humanity and denies the inherent worth of others created by the same God.
5. Mandating Universal Fraternity, Empathy, and Justice: The affirmation of a single human family stemming from a common origin logically and ethically implies universal kinship, shared vulnerability, and mutual responsibility. The biblical command to “love your neighbour as yourself” (Leviticus 19:18; Mark 12:31), interpreted universally in light of creation and Christ’s teachings (e.g., the Good Samaritan), and the Quranic emphasis on brotherhood/sisterhood that extends, in principle, to the entire human family (“O mankind!”), irrespective of tribe or nation (4:1, 49:13), become unavoidable ethical imperatives grounded in our shared ontology. This shared humanity, affirmed by both faith and reason, demands active opposition to racism in all its forms – individual, interpersonal, systemic, and institutional. It calls for fostering empathy and compassion by recognizing our common experiences and interconnectedness (as the initial prompt highlighted). Furthermore, it mandates the vigorous pursuit of justice and equity for all members of the single human family, challenging structures and attitudes that perpetuate division and inequality.
The Unbreakable Thread of Shared Humanity
The narratives of common human origin embedded within the Quran and the Bible, two of the world’s most revered scriptures, are far from being mere archaic myths or peripheral doctrines. Hermeneutically interpreted in dialogue with contemporary challenges and knowledge, they represent profound theological truths with enduring and urgent relevance for our fractured world. They establish the inherent dignity, fundamental equality, and inescapable interconnectedness of all human beings, rooting our shared identity in a singular divine act of creation and a common ancestral source. The biblical concept of the Imago Dei and the Quranic concept of creation from a nafs wahidah serve as powerful theological anchors against pernicious ideologies that seek to divide, rank, and devalue members of the human family based on superficial differences like skin colour, ethnicity, or place of origin.
The remarkable convergence of these ancient scriptural affirmations with the discoveries of modern science – particularly from genetics, paleo-anthropology, and archaeology – adds a compelling empirical dimension to this understanding. Science validates the core concept of a recent, shared ancestry for all living humans, tracing our origins back to Africa. It reveals the biological flimsiness of socially constructed racial categories and highlights our profound genetic unity, effectively dismantling the pseudo-scientific justifications for racism.
In a world tragically scarred by the persistent wounds of racism, ethnic conflict, nationalist exclusion, and hateful claims of superiority, this integrated understanding – drawing wisdom from both Abrahamic scripture and scientific investigation – offers a potent and hopeful counter-narrative. It challenges individuals and communities of faith, particularly Christians and Muslims, to reclaim the radical egalitarian implications embedded within their foundational texts: the truth that humanity constitutes one diverse yet unified family, each member endowed with inherent worth and dignity. It calls for a hermeneutic of responsibility – one that actively confronts and dismantles racist interpretations and ideologies, both within religious traditions and in the broader society.
By embracing the intertwined truths of scripture and science regarding our common origin, we can cultivate the mutual recognition (li-ta’arafu), empathy, equality, and fraternity essential for healing divisions and building a more just and compassionate world. The affirmation of a common origin serves as a powerful reminder of our shared humanity, urging us to look beyond the surface differences that are manipulated to divide us and to recognize the unbreakable thread of our shared beginning. This recognition mandates not passive acceptance, but active commitment to weaving a future characterized by justice, respect, and genuine solidarity for all members of the single, divinely originated human family.
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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. He can be reached at [email protected]
