Rekindling the Abrahamic Fire for a Modern World in the 21st Century

By V.A. Mohamad Ashrof, New Age Islam 24 September 2025 The 21st century brings humanity a multifaceted array of challenges and opportunities. Digital technologies and globalized economies are transforming lives, but social inequalities, ecological crises, and fundamentalism persist. This landscape underscores the urgent need for ethical frameworks that promote human flourishing, justice, and peace. In this context, a re-examination of the Abrahamic spirit, as embodied by Prophet Ibrahim (Abraham) – a figure revered across Judaism, Christianity, and Islam – offers profound and often overlooked insights. This paper argues for an Abrahamic narrative, drawing extensively from Quranic, Torah, Gospel, and Psalmist verses to demonstrate its enduring relevance. The life of Prophet Ibrahim is not merely a historical account; it is a profound testament to the human quest for truth, a radical departure from idolatry, and an unwavering commitment to justice and compassion. His narrative, particularly his dialogue with his polytheistic father as detailed in the Quran (e.g., Q.19:41-48, 6:74-83, 26:70-89) and alluded to in other scriptures (e.g., Genesis 12:1-4, Joshua 24:2-3), serves as a foundational text for understanding the dynamics of faith, reason, and social transformation. This paper will explore five key observations from Ibrahim's dialogue with his father, expanding on them to demonstrate how the Abrahamic spirit, when understood through a progressive, theistic humanist, ecumenical, and liberative lens, provides a robust framework for addressing contemporary challenges. These observations are: (1) Rationality versus Irrationality, (2) Kindness versus Antagonism, (3) Freedom and Guidance, (4) The Importance of Revealed Knowledge, and (5) The Truth and Blind Following. By re-engaging with these timeless principles, we can uncover a liberating Abrahamic vision capable of inspiring a more just, equitable, and harmonious world in the 21st century. A Call to Critical Inquiry and Enlightened Faith: Prophet Ibrahim's encounter with his father, Azar, as described in the Quran (Q.19:41-48, specifically 19:42 where Ibrahim questions, "O my father, why do you worship that which does not hear and does not see and does not avail you in anything?"), is a powerful illustration of reason’s role in spiritual inquiry. Faced with his father’s entrenched polytheism, Ibrahim does not resort to coercion or blind assertion; instead, he employs a method of rational persuasion, challenging the illogicality of worshipping inert idols. This approach is not unique to Islam; Jewish tradition emphasizes chochmah (wisdom) and binah (understanding) as integral to apprehending divine truth (Proverbs 3:13, "Blessed are those who find wisdom, those who gain understanding"). The Psalmist proclaims, "The heavens declare the glory of God; the skies proclaim the work of his hands" (Psalm 19:1), suggesting an inherent rationality in creation that points to a singular, intelligent Creator. This echoes Quranic verses such as Q.6:99 and Q.30:22, which invite contemplation of natural phenomena as signs of divine power and wisdom. Ibrahim's argument hinges on the simple truth that idols "cannot hear, nor see, nor bring a benefit" (Q.19:42). This direct challenge to the functionality of false deities underscores a fundamental principle: genuine faith is not antithetical to reason but is rather its highest expression. As the Quran states, "Could there be any doubt about the existence of God, Creator of the heavens and the earth?" (Q.14:10). This rhetorical question invites contemplation and intellectual honesty, suggesting that the natural order itself provides evidence for divine existence, a concept also present in Romans 1:20, "For since the creation of the world God's invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made." An enlightened Abrahamic spirit, therefore, champions critical inquiry, encouraging individuals to question dogma and inherited beliefs that lack rational grounding. It is a spirit that sees revelation and reason as complementary forces, both essential for navigating the complexities of existence and fulfilling humanity’s honourable earthly purpose (Q.51:56, "And I did not create the jinn and mankind except to worship Me"). In the 21st century, this emphasis on rationality is more crucial than ever. We live in an age often characterized by "post-truth" narratives, the rapid spread of misinformation, and the polarization of thought. The Abrahamic call to rationality (e.g., Q.2:170, which criticizes those who follow their ancestors blindly) encourages individuals to critically evaluate information, to seek evidence, and to resist the allure of ideologies that demand blind adherence. A liberative Abrahamic spirit, far from demanding unquestioning obedience, empowers individuals to engage intellectually with their faith, fostering a dynamic relationship with divine wisdom (Q.17:36, "And do not pursue that of which you have no knowledge"). This perspective is inherently progressive, advocating for a faith that evolves with understanding, rather than remaining static in the face of new knowledge. It challenges the notion that religious belief requires the suppression of intellectual faculties, asserting instead that genuine faith thrives on inquiry and understanding. The confrontation between Ibrahim and his father can also be understood as the perennial conflict between falsehood and truth. Falsehood, whether in the form of ancient idolatry or modern-day conspiracy theories, thrives in darkness, obscurity, uncertainty, perversity, and irrationality. Truth, conversely, is synonymous with "light and guidance" (Q.5:15-16, "There has come to you from God a Light and a clear Book... guiding thereby whom He wills to straight paths"). This metaphorical struggle resonates deeply in an era grappling with the ethical implications of artificial intelligence, the spread of deepfakes, and the manipulation of public opinion. A rational Abrahamic spirit equips individuals to discern truth from falsehood, promoting ethical discernment and intellectual integrity as core religious virtues. Moreover, a theistic humanist and feminist reading of Ibrahim's rational approach highlights the importance of intellectual autonomy for all individuals, regardless of gender. Historically, women have often been excluded from theological discourse or deemed less capable of rational thought. The Abrahamic emphasis on individual reasoning, as exemplified by Ibrahim, intrinsically challenges such patriarchal assumptions, advocating for an egalitarian approach to spiritual and intellectual engagement. Every person, as a creation of God (Genesis 1:27, "So God created mankind in his own image, in the image of God he created them; male and female he created them"), is endowed with the capacity for reason and is called to engage in a personal quest for truth. This progressive understanding dismantles gendered barriers to intellectual and spiritual authority, paving the way for a more inclusive and enlightened faith community. The Torah's account of Sarah's laughter when told she would have a child (Genesis 18:12-15) can be seen not as disbelief but as a deeply human, even rational, reaction to an extraordinary claim, demonstrating that even matriarchs engaged in questioning and grappling with divine pronouncements. Similarly, the Quran presents powerful female figures like Maryam (Mary), whose faith is characterized by profound reflection and submission (Q.19:16-33). Kindness versus Antagonism: The Power of Compassionate Dialogue: Ibrahim’s dialogue with his father is striking not only for its rationality but also for its profound display of utmost kindness and care. Despite his father’s unwavering resistance and eventual hostility, Ibrahim addresses him with the tender idiom "ya abati" ("O my father") four times (Q.19:42-45), a term of maximal respect, compassion, and love. This gentle approach is rooted in Ibrahim’s intrinsic nature as a forbearing, compassionate, and tender-hearted person (Q.11:75, "Indeed, Abraham was forbearing, feeling much compassion, and often returning [to God]"). He embodies the Quranic injunction to invite to the path of God "with wisdom and good instruction, and argue with them in a way that is best" (Q.16:125). This emphasis on husn al-da'wah (beautiful preaching) is a cornerstone of an enlightened Abrahamic spirit. Crucially, when warning his father of the consequences of polytheism, Ibrahim refers to God as al-Rahman (the Most Gracious) (Q.19:44-45). This deliberate choice of divine attribute is intended to instil optimism and hope in his father’s heart, emphasizing God’s boundless mercy and universal benevolence. It suggests that even in the face of grave error, the door to repentance and divine grace remains open. This compassionate stance stands in stark contrast to the father’s escalating antagonism and eventual threat: "If you do not desist, I will surely stone you" (Q.19:46). Yet, even then, Ibrahim departs with words of peace: "Peace be upon you. I will ask forgiveness for you from my Lord. Indeed, He is ever gracious to me" (Q.19:47). This unwavering commitment to kindness, even towards an adversary, is a hallmark of the Abrahamic ethos (Q.60:8, "God does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, God loves those who act justly"). This principle of kindness and compassion holds immense relevance for the 21st century, an era often marked by divisive rhetoric, online aggression, and the dehumanization of "the other." A progressive Abrahamic spirit calls for empathetic engagement, even with those who hold vastly different worldviews. It advocates for dialogue over denunciation, understanding over condemnation, and a recognition of shared humanity even amidst profound disagreements. This liberative approach challenges the notion that religious conviction necessitates hostility towards those outside one’s faith traditions. Instead, it promotes interfaith understanding and cooperation, recognizing that to the truth… only falsehood is the enemy. Its people are victims, who are "intended to be freed and rescued." This ecumenical vision is rooted in Quranic verses that affirm diversity (Q.5:48, "For each We have appointed a law and a way. And if God had willed, He could have made you one community, but [He intended] to test you in what He has given you; so race to [all that is] good") and the Jewish concept of tikkun olam (repairing the world), which calls for collective action to address injustice and suffering. From a feminist perspective, the emphasis on kindness and non-antagonism is particularly powerful. Historically, religious narratives have sometimes been used to justify aggression, violence, and the subjugation of marginalized groups, including women. Ibrahim's model of gentle persuasion and unwavering compassion offers a counter-narrative, promoting a peaceful and just approach to difference. It underscores the importance of nurturing, empathy, and care as essential virtues, qualities often stereotypically associated with women but which an egalitarian Abrahamic spirit champions for all. The Gospels, too, echo this sentiment, with Jesus teaching, "Love your enemies, do good to those who hate you" (Luke 6:27), and "Blessed are the peacemakers, for they will be called children of God" (Matthew 5:9). The Torah, while containing instances of harsh justice, also emphasizes the importance of chesed (loving-kindness) and rachamim (compassion), particularly towards the vulnerable. "You shall not oppress a foreigner; you well know how it feels to be a foreigner, for you were foreigners in Egypt" (Exodus 23:9). This shared emphasis on compassion across the Abrahamic traditions provides a powerful ethical imperative for addressing contemporary conflicts and fostering a culture of peace (Q.49:10, "The believers are but brothers, so make reconciliation between your brothers"). Furthermore, the choice of al-Rahman by Ibrahim when discussing potential chastisement is a profound theological statement. It reminds us that divine justice is always tempered by infinite mercy. In a world often obsessed with retributive justice and punitive measures, a reformatory Abrahamic spirit calls for restorative approaches, emphasizing rehabilitation, forgiveness, and the possibility of transformation. This perspective is vital for addressing issues such as mass incarceration, social ostracisation, and the perpetuation of cycles of violence. It encourages us to approach societal challenges with the same boundless compassion that Ibrahim extended to his resistant father, fostering hope and the potential for positive change (Q.4:149, "If you do good or conceal it or pardon an evil – indeed, God is ever Pardoning and Competent"). Freedom and Guidance: The Interplay of Will and Divine Grace: The dialogue between Ibrahim and his father beautifully encapsulates the delicate balance between freedom and guidance in Islam. Ibrahim’s invitation, "Follow me, I will guide you to a right path" (Q.19:43), highlights a core Abrahamic tenet: while ultimate guidance rests with God, human beings are endowed with free will and must actively choose to accept and follow that guidance. The Quran repeatedly affirms human free will, stating that people will be rewarded and punished solely based on what they have done freely and willingly (Q.18:29, "Let whoever wills believe and let whoever wills disbelieve"; Q.39:7, "And if you disbelieve – then indeed, God is Free of need of you. And He does not approve for His servants’ disbelief. And if you are grateful, He approves it for you. And no bearer of burdens will bear the burden of another"). This concept of individual accountability is central to the Abrahamic worldview, appearing in both Jewish and Christian scriptures. "See, I set before you today life and prosperity, death and destruction... Choose life" (Deuteronomy 30:15, 19). Similarly, Jesus declares, "Whoever chooses to do the will of God, is my brother and sister and mother" (Mark 3:35), emphasizing active choice. An enlightened Abrahamic spirit understands that divine guidance does not negate human freedom; rather, it provides the framework within which true freedom can be exercised. Without divine guidance, human freedom can devolve into moral relativism, hedonism, or self-destructive choices. The intellect and senses of man are verified inept to guide him to all truth on their own. They require the supreme source of guidance and truth found in revelation (Q.42:52, "And thus We have sent to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We made it a light by which We guide whom We will of Our servants. And indeed, you guide to a straight path"). This understanding resonates with the Psalmist’s cry, "Your word is a lamp for my feet, a light on my path" (Psalm 119:105), acknowledging divine guidance as essential for navigating life's journey. In the 21st century, where personal autonomy is highly valued, this Abrahamic synthesis of freedom and guidance is particularly relevant. It offers a counterpoint to ideologies that either deny free will entirely or elevate individual desires above all ethical considerations. A liberative Abrahamic spirit champions the freedom to choose, but also emphasizes the responsibility that comes with that freedom – the responsibility to choose what is good, just, and aligned with divine wisdom (Q.2:256, "There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong"). This perspective is inherently humanist, recognizing the profound dignity and capacity for moral agency inherent in every individual. It challenges deterministic views of human behaviour and empowers individuals to actively shape their spiritual destinies. An egalitarian interpretation of freedom and guidance further emphasizes that this moral agency is universal, extending to all people regardless of their social standing, gender, or background. Feminist theology, for instance, critiques patriarchal systems that have historically curtailed women's freedom and dictated their spiritual choices. The Abrahamic emphasis on individual accountability before God intrinsically undermines such systems, affirming each person's direct relationship with the Divine and their capacity for independent moral discernment. The story of Miriam, a prophetess in the Torah, who leads the women in song after crossing the Red Sea (Exodus 15:20-21), highlights female spiritual leadership and agency, demonstrating that divine guidance is accessible to all. The Quran also presents women like the Queen of Sheba (Q.27:23-44) who demonstrate agency, wisdom, and the freedom to choose truth. The concept that God guides only those who want and deserve to be guided and leads astray only those who want and deserve to be sent astray (Q.2:26, "He misleads thereby only the defiantly disobedient") highlights the crucial role of human intention and effort. Prayer for guidance, therefore, is not a passive request but an expression of readiness and resolve to engage with God's path. It signifies willingness, productivity, patience, and steadfastness in adhering to the path of righteousness (Q.1:5-7, "It is You we worship and You we ask for help. Guide us to the straight path – The path of those upon whom You have bestowed favour, not of those who have evoked [Your] wrath or of those who are astray"). This reformatory aspect of the Abrahamic spirit encourages constant self-reflection, moral striving, and a dynamic pursuit of spiritual growth. It is a call to active participation in one’s own spiritual journey, rather than passive reception of dogma. In an age of rapid change, this adaptability and commitment to continuous improvement are invaluable. The interplay between divine will and human choice also provides a framework for understanding complex global challenges. For instance, while climate change is a human-made crisis, an Abrahamic perspective might see humanity's free choices to exploit resources as a deviation from divine guidance to be stewards of the earth (Q.7:56, "And cause not corruption upon the earth after its reformation"). The solution, then, involves a collective exercise of free will to align with the "right path" of environmental responsibility. This integration of individual moral agency with a broader cosmic order offers a powerful motivator for ethical action in the 21st century. The Importance of Revealed Knowledge: Beyond Conventional Limits: Ibrahim’s statement to his father, "O my father, indeed there has come to me of knowledge that which has not come to you" (Q.19:43), underscores a crucial distinction between conventional (empirical, rational, intuitive) and revealed knowledge. While not dismissing conventional knowledge—indeed, Ibrahim appeals to his father’s intellect—he asserts that it is neither complete nor absolute. Revealed knowledge, delivered through prophets, occupies the topping the hierarchy of sources and types of knowledge, offering absolute and infallible truths that enlighten, guide, and optimize other forms of understanding. This is a foundational tenet across all Abrahamic faiths. The Torah is revered as divine instruction (Torah meaning "instruction" or "teaching"), providing not just legal codes but wisdom for life (Deuteronomy 4:5-6, "See, I have taught you decrees and laws as the Lord my God commanded me... Observe them carefully, for this will show your wisdom and understanding to the nations"). The Gospels present Jesus as the embodiment of divine wisdom, whose teachings illuminate ultimate truths (John 14:6, "Jesus answered, 'I am the way and the truth and the life. No one comes to the Father except through me'"). An enlightened Abrahamic spirit recognizes that while scientific inquiry and human reason are invaluable, they have inherent limits when addressing ultimate questions of meaning, purpose, and morality. Revelation provides a direction, guardianship, and authentication for conventional knowledge, preventing it from becoming partial, misleading, precarious, and anticlimactic. Conversely, revealed knowledge requires conventional knowledge for its proper contextualization, procedural operation, and implementation. This reciprocal relationship highlights the holistic nature of Abrahamic epistemology: faith and reason are not in conflict but are interdependent partners in the pursuit of truth. The Quran repeatedly emphasizes the signs in creation for those who reflect and understand (e.g., Q.45:3-5, Q.30:20-25), encouraging empirical observation alongside spiritual insight. In the 21st century, characterized by an explosion of information and rapid scientific advancements, the integration of revealed knowledge remains profoundly relevant. While science can tell us how the universe operates, it often cannot fully address the why. Revealed knowledge, through its ethical frameworks and spiritual insights, provides a moral compass for navigating technological progress, bioethical dilemmas, and the implications of artificial intelligence. A progressive Abrahamic perspective encourages engagement with scientific discoveries, viewing them as further manifestations of divine creation, while also affirming the unique and indispensable role of revelation in providing ultimate meaning and ethical guidance. "The fear of the Lord is the beginning of wisdom, and knowledge of the Holy One is understanding" (Proverbs 9:10). This aligns with Q.35:28, "Indeed, those who fear God among His servants are only those of knowledge." A liberative and feminist interpretation of revealed knowledge challenges patriarchal interpretations that have historically limited access to religious texts and imposed restrictive understandings. It asserts that the divine word is a source of liberation for all, encouraging critical engagement with scriptural interpretations that might perpetuate injustice or inequality. The Abrahamic emphasis on knowledge, as pivotal in man’s perennial quest for authentic success and happiness, implies that access to and understanding of sacred texts should be universal. This egalitarian approach fosters a more inclusive intellectual and spiritual community where all voices contribute to the ongoing interpretation and application of divine wisdom (Q.4:1, "O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women"). The Quranic assertion that no knowledge can be acquired, or learned, in the ontological sense of the word, but rather discovered, because all knowledge belongs to God (Q.2:32, "They said, 'Exalted are You; we have no knowledge except what You have taught us'"), reminds us of the humility required in the pursuit of knowledge. Every discovery, every insight, is ultimately a fragment of the divine treasure that has been deliberately uncovered and presented to man. This perspective fosters an attitude of humbleness, appreciation, insight, and integrity in intellectual pursuits. It counters the arrogance that can sometimes accompany scientific or intellectual achievement, reminding that knowledge, true knowledge, leads to greater reverence for the Creator and a deeper commitment to ethical conduct. As the Gospels state, "Everyone to whom much was given, of him much will be required" (Luke 12:48), implying that knowledge carries profound moral responsibility. The Truth and Blind Following: Embracing Autonomous Faith: Perhaps one of the most vital lessons from Ibrahim’s dialogue is the imperative for individuals to seek, embrace, and live the truth through conscious choice, investigation, study, scrutiny, rather than through blind following, deadening formalism, myopia, troubled conscience, irrationality, heedlessness, and prejudice. Ibrahim’s radical break from his ancestral religion and societal norms (Q.21:51-67), despite immense pressure and even threats, exemplifies the autonomous nature of true faith. He did not follow his father's ways merely because they were tradition; he questioned, he reasoned, and he chose a different path based on his personal conviction. This commitment to an independent quest for truth is a defining characteristic of the Abrahamic spirit. This principle resonates deeply in the 21st century, an era witnessing both the rise of individual self-expression and the alarming growth of cult-like followings and extremist ideologies. A progressive Abrahamic spirit champions intellectual and spiritual independence, encouraging individuals to be architects of [their] spiritual destiny. It asserts that faith, to be authentic, must be a personal conviction, not merely an inherited identity. Being a Muslim should be his self-identification and raison d'etre, applying equally to followers of Judaism and Christianity, where personal commitment to the covenant (Deuteronomy 29:10-15) or to Christ (John 3:16, "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life") is paramount. The Psalms call for a personal relationship with God: "Taste and see that the Lord is good; blessed is the one who takes refuge in him" (Psalm 34:8). A liberative Abrahamic approach challenges all forms of uncritical adherence, whether to religious dogma, political ideologies, or cultural norms, that suppress individual thought and moral agency. This includes questioning traditions that may no longer align with universal principles of justice and compassion (Q.2:170, "And when it is said to them, 'Follow what God has revealed,' they say, 'Rather, we will follow that which we found our fathers doing.' Even though their fathers understood nothing, nor were they guided?"). This is an inherently reformatory stance, advocating for continuous re-evaluation and purification of religious practices and beliefs in light of the core Abrahamic values. It means that da’wah (promoting Islam) or sharing one's faith should involve inviting people to a reasoned and free choice, not imposing beliefs or relying on social pressure. The strength of truth, Ibrahim’s example teaches, lies in its ability to withstand scrutiny and appeal to a luminous mind, common sense, intrinsic human nature, and absolute honesty. From a feminist perspective, the condemnation of blind following is crucial. Historically, women have often been compelled to adhere to religious interpretations and practices dictated by patriarchal authorities, without the freedom to question or interpret for themselves. The Abrahamic emphasis on individual accountability and the personal quest for truth inherently empowers women to engage directly with sacred texts, to develop their own theological understandings, and to challenge interpretations that promote gender inequality. An egalitarian Abrahamic spirit insists that intellectual and spiritual autonomy is a universal right, indispensable for all human beings. Figures like Deborah, a prophetess and judge in the Torah (Judges 4:4-5), embody such spiritual and intellectual independence, leading her community with divine wisdom and courage. Furthermore, the Quran recounts the independent spiritual seeking of figures like the Queen of Sheba, who chooses monotheism after careful consideration (Q.27:44). Ibrahim's ultimate disowning of his father, designated as "an enemy to God" (Q.9:114) for his unyielding obstinacy, is a stark reminder that while compassion and patience are paramount, there are limits to tolerance when confronted with persistent, wilful rejection of truth and justice. This does not condone animosity towards individuals, but rather highlights the profound importance of aligning oneself with divine principles, even when it means making difficult personal sacrifices. It underscores that nothing should be held bigger and more important than Almighty God and His truth (Q.6:79, "Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with God"). This is a call to moral courage, demanding that individuals stand firm in their convictions, even if it means departing from societal or familial expectations. Charting a Course for the 21st Century: The Abrahamic spirit, as embodied by Prophet Ibrahim and understood through a progressive, theistic humanist, ecumenical, and liberative lens, offers a timeless and robust framework for navigating the complexities of the 21st century. His life, and particularly his dialogue with his father, provides a foundational blueprint for: 1. Rationality versus Irrationality: Advocating for critical inquiry, intellectual honesty, and the harmonious integration of revelation and reason in the pursuit of truth, empowering individuals to discern fact from falsehood and resist uncritical adherence (Q.17:36, "And do not pursue that of which you have no knowledge"). 2. Kindness versus Antagonism: Championing compassionate dialogue, empathetic engagement, and unwavering benevolence even towards adversaries, fostering interfaith understanding and peaceful coexistence, and promoting restorative justice (Q.49:10, "The believers are but brothers, so make reconciliation between your brothers"). 3. Freedom and Guidance: Affirming the dignity of human free will while emphasizing the essential role of divine guidance in leading individuals to a path of justice, purpose, and flourishing, empowering personal moral agency (Deuteronomy 30:19, "Choose life"). 4. The Importance of Revealed Knowledge: Recognizing the limits of conventional knowledge and upholding revelation as the ultimate source of ethical wisdom and spiritual insight, fostering a holistic understanding of reality that integrates science and faith (Proverbs 9:10, "The fear of the Lord is the beginning of wisdom"). 5. The Truth and Blind Following: Empowering individuals to embark on an autonomous quest for truth, rejecting uncritical adherence to dogma or tradition, and fostering a dynamic, personally chosen faith that inspires moral courage and individual accountability (Q.2:256, "There shall be no compulsion in [acceptance of] the religion"). By reclaiming and reinterpreting these core Abrahamic principles, we can move beyond narrow, exclusionary, or static understandings of faith. This enlightened perspective liberates the Abrahamic traditions from interpretations that have been used to justify patriarchy, intolerance, or oppression, instead highlighting their inherent capacity to inspire social justice, human rights, and global solidarity (Q.5:8, "O you who have believed, be persistently [upholders of] justice, witnesses for God, even if it be against yourselves or parents and relatives"). In an age grappling with environmental degradation, persistent inequalities, and the erosion of ethical norms, the Abrahamic spirit, properly understood, calls us to be stewards of the earth (Q.7:56), champions of the oppressed (Isaiah 1:17, "Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow"), and seekers of a just peace (Q.8:61, "And if they incline to peace, then incline to it also and rely upon God"). It is a spirit that encourages us to break free from intellectual idols, to engage with compassion and reason, and to forge a personal and collective destiny aligned with the divine will for a flourishing humanity (Q.13:11, "Indeed, God will not change the condition of a people until they change what is in themselves"). The legacy of Ibrahim is not one of rigid adherence to ancient ways, but of radical departure, visionary leadership, and unwavering commitment to a universal truth that continues to beckon humanity towards a more enlightened future. The challenges of the 21st century demand nothing less than this progressive, theistic humanist, ecumenical, and liberative embrace of the Abrahamic spirit. ---- 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/interfaith-dialogue/rekindling-abrahamic-fire-world-21st-century/d/136963 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