"Have You Seen One Who Takes His Desire as His God?": A Quranic Inquiry into Modern Idolatry

By V.A. Mohamad Ashrof, New Age Islam 23 June 2025 In the contemporary era, the concept of idolatry has evolved, transcending physical boundaries to encompass virtual realms. The proliferation of social media and digital platforms has given rise to new forms of idolization, where individuals and entities are revered and emulated online. This phenomenon warrants a profound examination through the lens of Quranic teachings, which provide a rich and enduring framework for understanding the complexities of idolatry in both its ancient and hyper-modern contexts. The Quran, as the central text of Islam, offers profound insights into the nature of shirk—the act of associating partners with God—condemning it as the ultimate spiritual and intellectual failing. Its critique, while rooted in the historical context of pre-Islamic Arabian polytheism, possesses a timeless and universal resonance. This paper aims to explore the notion of physical and virtual idols from a Quranic-enlightened perspective focused on its ethical and liberative principles, delving into the implications of these manifestations on individual dignity, societal justice, and the ultimate purpose of human existence. This exploration is grounded in the thesis that the Quran’s categorical rejection of physical idols is not merely an iconoclastic command against graven images but is, more fundamentally, a radical project for human liberation. It is a declaration of independence for the human spirit from all forms of servitude to that which is created, finite, and contingent. A hermeneutic that prioritizes the Quranic emphasis on human dignity (Karamah), reason (Aql), and vicegerency (Khilafah) allows us to extend this liberative critique from the stone idols of the past to the subtle yet potent virtual idols of the present. These new idols—the curated digital persona, the algorithm as oracle, the dogma of consumerism, and the cults of personality and ideology—pose an insidious threat to the very foundations of human flourishing. By synthesizing the Quranic narrative, its core theological principles, and the insights of classical and contemporary Islamic thinkers, this paper will argue that the path of pure monotheism (Tawhid) is the only definitive antidote to the shackles of both physical and virtual idolatry, offering a vision of humanity that is spiritually free, intellectually vibrant, and ethically grounded. Deconstructing the Physical Idol The Quran’s engagement with idolatry is not peripheral; it is the central drama of its prophetic narratives and the foundational basis of its theology. To understand its application to the virtual, one must first grasp the depth and nuance of its critique of the physical. The text presents physical idols (Asnam, Awthan) as the epitome of spiritual and rational decay, a profound misunderstanding of both the nature of the Divine and the status of humanity. The entire edifice of Islamic theology rests upon the principle of Tawhid—the absolute, indivisible, and uncompromising Oneness of God. The profession of faith itself, the Shahada, is a declaration of this reality: "There is no god but God." This is not a mere numerical assertion but a comprehensive worldview that orders all of existence. The Quran’s shortest chapter, Al-Ikhlas, serves as its most concise and powerful definition of God, a direct refutation of any form of polytheism or anthropomorphism: “Say, ‘He is God, [who is] One. God, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent’” (Quran 112:1-4). The antithesis of Tawhid is shirk, the act of "associating" partners with God. The Quran unequivocally identifies shirk as the gravest and only unforgivable sin for one who dies upon it without repentance: “Indeed, God does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with God has certainly fabricated a tremendous sin” (Quran 4:48; 4:116). This theological severity stems from the fact that shirk is not just a metaphysical error but a fundamental injustice (Zulm) and a corruption of the human state. It nullifies all good deeds, rendering a life’s work spiritually void (Quran 6:88, 39:65). The polytheists of the Prophet Muhammad’s time practiced various forms of shirk, including a "longitudinal idolatry," where idols were seen as intercessors to a higher, supreme God, and a "latitudinal idolatry," where they were considered independent deities with their own domains. The Quran refutes both, asserting God's absolute sovereignty and direct relationship with His creation, rendering all intermediaries obsolete and blasphemous. The Quranic narrative of Prophet Ibrahim serves as the paradigmatic confrontation with physical idolatry, some story rich with rational and ethical undertones. It is a story not of blind rage but of reasoned deconstruction. Ibrahim does not simply attack the idols; he first engages his father and his people in a Socratic dialogue, exposing the logical fallacies of their beliefs. He questions the worship of inert objects: “He said to his father and his people, ‘What are these statues to which you are devoted?’ They said, ‘We found our fathers’ worshippers of them.’ He said, ‘You were certainly, you and your fathers, in manifest error’” (Quran 21:52-54). His appeal is to reason, not force. He challenges the very foundation of their practice: blind adherence to ancestral tradition (Taqlid), which the Quran consistently presents as a barrier to truth (Esack, p.78). The climax of the narrative is his famous act of smashing the idols, a piece of powerful street theatre designed to force a moment of cognitive dissonance. He leaves the largest idol intact and places the axe in its hands. When the people return and question him, he replies with brilliant irony: “He said, ‘Rather, this—the largest of them—did it, so ask them, if they should [be able to] speak’” (Quran 21:63). This act forces the idolaters to confront the self-evident powerlessness of their gods. They are compelled to admit, “You have already known that these do not speak” (Quran 21:65). In that moment, the entire system of belief collapses under the weight of its own absurdity. This narrative underscores a key Quranic principle: true faith is born of critical inquiry, not unthinking conformity. Ibrahim’s method is one of empowerment, designed to awaken the innate intellectual and spiritual faculties of his people. The story critiques not only the worship of carved stone but the worship of any tradition or authority that demands the suspension of one’s God-given reason. As Fazlur Rahman notes, the essence of shirk is a "devaluation of man," and Ibrahim's actions are a powerful restoration of human dignity in the face of self-imposed degradation (Rahman, p.88). The Socio-Economic Dimensions of Physical Idolatry The Quran’s critique of idolatry is not confined to theology and epistemology; it is also profoundly socio-economic. The system of idol worship in pre-Islamic Mecca was deeply intertwined with power, commerce, and social injustice. The Kaaba, which housed hundreds of idols like Hubal and Al-Lat, was a centre of pilgrimage and trade, enriching a Qurayshi elite who served as its custodians (Hawting, p.45-66). This religious-economic complex created a priestly class that mediated between the people and their gods, perpetuating a hierarchy that monotheism sought to dismantle. The Quran mocks the material aspects of this worship, such as the practice of apportioning agricultural yields and livestock between God and the idols, decrying it as a “fabricated lie” and an evil judgment (Quran 6:136). The divine command to "fight until there is no more fitnah [persecution, idolatry] and the religion is entirely for God" (Quran 8:39; 2:193) can be understood in this light. It was a command to dismantle a system that was not only theologically corrupt but also a source of exploitation and social stratification. The assertion that "idolatry is worse than carnage" (Quran 2:217) highlights the profound social and spiritual decay it engenders. Thus, the fight against physical idols was simultaneously a fight for social justice, economic fairness, and the liberation of the oppressed from the control of a corrupt elite. As Amina Wadud explains, "Physical idol worship often perpetuates social inequalities, with priestly classes mediating between people and their objects of worship" (Wadud, p.134). Tawhid, in this context, becomes a revolutionary force for social egalitarianism. From the Tangible to the Abstract An enlightened reading of the Quran recognizes that its message addresses core human tendencies, not merely specific historical manifestations. The power of the Quranic message lies in its capacity to address these tendencies as they reappear in different forms across time and space. The principles used to deconstruct the physical idols of Mecca provide the very tools needed to identify and dismantle the virtual idols of the 21st century. This requires building a "hermeneutical bridge" from the tangible to the abstract. The Quran itself lays the groundwork for this broader understanding of shirk. It frequently points to non-corporeal forms of misplaced devotion, showing that the error of idolatry lies in the misdirection of the heart's ultimate allegiance, regardless of the object's form. The most powerful of these is the concept of Ahwa (lowly desires, whims, ego). The Quran poses a chilling rhetorical question: “Have you seen the one who takes as his god his own desire (Hawahu)? Then would you be a guardian over him?” (Quran 25:43; cf. 45:23). This verse is a profound psychological insight, suggesting that the human ego itself can be deified. When personal desire becomes the ultimate arbiter of truth and morality, overriding divine guidance and ethical principles, the self has been enthroned as an idol. This internal shirk is perhaps the most dangerous of all, as its temple is the human heart and its high priest is the self. Furthermore, the Quran warns against allowing worldly attachments to usurp the place of God. In a powerful passage, it lists a series of beloved things—family, wealth, commerce, dwellings—and issues a stark warning: “Say, [O Muhammad], ‘If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than God and His Messenger and jihad in His cause, then wait until God executes His command’” (Quran 9:24). This verse does not condemn love for family or the pursuit of wealth, but it establishes a clear hierarchy of affections. When love for the created surpasses love for the Creator, a functional idolatry has occurred. These attachments become "virtual idols" that dictate one's priorities and moral choices. Finally, the concept of Taghut is crucial. Taghut refers to any object of worship, authority, or ideology that transgresses its proper bounds and rebels against God. The Quran famously states, “There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in God has grasped the most trustworthy handhold with no break in it” (Quran 2:256). To be a true monotheist, one must not only affirm God but actively disbelieve in and reject all false objects of worship—be they tyrants, ideologies, systems of oppression, or internal desires. This provides a direct Quranic mandate to identify and critique the modern Taghuts that vie for human allegiance. An interpretive approach rooted in the Quran itself sees its message as fundamentally centred on the liberation, elevation, and flourishing of the human being within a framework of divine guidance. This is not a secular philosophy that discards the transcendent, but a God-centric vision for humanity that sees dignity as a direct consequence of a proper relationship with God. This perspective is built on several key Quranic concepts: • Karamah (Dignity): The Quran declares unequivocally, “And We have certainly honored the children of Adam” (Quran 17:70). This inherent, God-given dignity is universal and unconditional. Any system, belief, or act—including idolatry—that degrades this dignity is therefore anti-Quranic. Bowing to a stone, an idea, or a digital image is a violation of one's own karamah. • Khilafah (Vicegerency): Humanity is appointed as God’s khalifah (vicegerent, steward) on Earth (Quran 2:30). This is a role of immense trust and responsibility, implying a mandate to act with justice, compassion, and wisdom in the world. Idolatry is an abdication of this role. Instead of acting as a responsible steward, the idolater becomes a passive servant to a lesser being or concept, forfeiting their agency and purpose. • Aql (Reason/Intellect): The Quran relentlessly appeals to human reason. Phrases like Afala Ta‘Qilun ("do you not then use reason?"), La‘Allakum Tatafakkarun ("so that you may reflect"), and Li-Qawmin Yafqahun ("for a people who understand") are leitmotifs throughout the text. The Quran expects belief to be the result of thoughtful consideration, not blind faith. A perspective grounded in the Quran's core message, therefore, champions critical thinking as a religious duty and sees the uncritical acceptance of idols—physical or virtual—as a form of modern Jahiliyyah (ignorance) (Quran 3:154). • Fitrah (Primordial Nature): Islam posits that every human is born with an innate, primordial nature (Fitrah) that recognizes the Oneness of God (Quran 30:30). Idolatry is thus a deviation from this natural state, a "corruption of the hard-drive." The goal of divine guidance is to reawaken and polish this Fitrah, liberating it from the layers of cultural and psychological conditioning that obscure it. Scholars like Fazlur Rahman Malik emphasized the Quran's practical, ethical, and social impetus, arguing that its teachings are meant to establish a just and moral social order on Earth (Malik, p.114). Seyyed Hossein Nasr warns against the desacralizing tendencies of modernity, which create a spiritual vacuum that new, secular idols rush to fill (Nasr, Heart of Islam, p.56). Khaled Abou El Fadl champions an ethics of beauty, justice, and reason as central to the Islamic message (El Fadl, Speaking, p.112). Synthesizing these perspectives, an interpretive lens focused on the Quran's ethical core views its anti-idolatry discourse as a timeless call to reclaim our true, dignified, and rational human nature from the dehumanizing forces of shirk in all its guises. The Pantheon of Modernity - Identifying the Virtual Idols Armed with the Quranic framework and an ethical-rational lens, we can now turn our gaze to the contemporary landscape and identify the "virtual idols" that command the devotion of millions. These idols are often more dangerous than their stone counterparts because they are unseen, integrated into the very fabric of modern life, and disguised as progress, ambition, or entertainment. The Quranic warning against making one's Ahwa a god (45:23) has never been more relevant. Modern Western culture, in many ways, is built upon the glorification of the individual self. This hyper-individualism often morphs into a full-blown cult of the ego. This manifests most clearly in the phenomenon of celebrity and influencer culture, a primary form of virtual idolatry. Social media platforms have become the grand temples for this worship. Individuals meticulously curate digital personae, idealized and often fictional versions of themselves, and offer them up for public adoration. Self-worth becomes perilously pegged to external, quantifiable metrics: likes, shares, comments, and follower counts. This is a subtle but powerful form of shirk, where the fickle, collective judgment of the online crowd replaces the ultimate and stable judgment of God. The individual becomes a servant to their own projected image, trapped in a relentless cycle of performance and validation-seeking. This fosters profound anxiety, alienation from the authentic self, and a spiritual emptiness that no amount of virtual applause can fill. Social media influencers, celebrities, and various online personas become the high priests and priestesses of this cult. They wield significant influence, shaping the beliefs, consumption habits, and life aspirations of their followers. The Quranic notion of Taghut is particularly salient here, as these figures can become false objects of worship who lead their followers astray (Quran 2:256). The blind emulation of a virtual idol—adopting their speech, their dress, their lifestyle, their values without critical reflection—is a form of modern idolatry where the devotion and loyalty owed to God are redirected toward created, fallible, and often deeply flawed human beings. This uncritical adoration, where a human's words are taken as gospel and their actions are beyond reproach, mirrors the deification of religious figures condemned in the Quran: “They have taken their scholars and monks as lords besides God” (Quran 9:31). If the ego is the primary internal idol, materialism is its primary external expression. The relentless pursuit of wealth, luxury goods, and status symbols has become a global religion, with its own dogmas, rituals, and promises of salvation. This is the modern iteration of the "wealth and children" that the Quran warns can become a distraction and a source of misplaced love (Quran 9:24, 63:9). Consumer capitalism functions as a highly effective system of idolatry. Its temples are the shopping malls and online marketplaces. Its scriptures are the advertisements that create artificial needs and promise fulfilment through acquisition. Its rituals include the "retail therapy" of shopping and the unboxing of new products. Its promise of salvation is the fleeting happiness and social status conferred by owning the right brands. In this system, human beings are reduced from God's vicegerents to mere "consumers." Their purpose is to desire, acquire, and discard in an endless cycle that fuels economic growth but starves the soul. This is a direct inversion of the Quranic purpose for humanity: “And I did not create the jinn and mankind except to worship Me” (Quran 51:56). When the primary energy of one's life is directed toward consumption, one is effectively worshipping the idol of the Market. As Gai Eaton observed, this systemic devotion to materialism inevitably undermines human well-being and violates the Quranic call for moderation (mizan) and justice. (Eaton, p.133) Human beings have a deep-seated need for identity and belonging. When this need is not fulfilled by a connection to the transcendent, it is often filled by allegiance to finite, earthly constructs. In the modern era, ideologies like nationalism, racial supremacy, and rigid political partisanship have become powerful virtual idols. When allegiance to a nation-state or a political tribe supersedes universal ethical principles derived from God, shirk has occurred. This form of idolatry divides humanity into a false binary of "us" versus "them," breeding tribalism, jingoism, and conflict. It justifies oppression, sanctions injustice, and demands a loyalty that belongs only to God. This stands in stark opposition to the Quranic vision of a single human family, where diversity is a divine sign and the only marker of superiority is piety: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of God is the most righteous of you” (Quran 49:13). Even religion itself can be turned into an idol. When religious doctrines are ossified, decontextualized, and wielded as instruments of power and control, divorced from the core Quranic imperatives of compassion (Rahmah) and justice (‘Adl), then the religion has become a Taghut. This is what the Quran critiques when it speaks of those who "distort the meaning of the words" (Quran 4:46) or religious leaders who "devour the wealth of people unjustly" (Quran 9:34). An ethical reading of the Quran insists on a dynamic, self-critical engagement with the tradition, constantly measuring it against the core principles of the revelation, thereby preventing the faith itself from becoming a lifeless idol. Digital Servitude and Simulated Realities The subtlest yet potent virtual idol is the algorithm. As information overwhelms us, humans are increasingly outsourcing our thinking and decision-making to mysterious, intricate computational systems. Placing unquestioning faith in these human-created systems to dictate our news, our purchases, our social connections, and even our worldview is a new and profound form of intellectual servitude. This "algorithmic determinism" fosters several spiritual maladies. It diminishes the faculty of critical thinking (Aql) that the Quran so prizes. Instead of actively seeking and verifying knowledge, individuals passively consume a curated reality fed to them by algorithms designed for engagement and profit, not truth. This creates hermetically sealed echo chambers and filter bubbles that reinforce biases and deepen social divisions, a modern parallel to the tribal ignorance of Jahiliyyah. The Quran’s description of this life as a transient "amusement and diversion" (Dunya) (Quran 6:32) finds a powerful new meaning in the digital simulations of social media and virtual reality, which can distract from ultimate reality and the pursuit of eternal truth. The emerging field of "Dataism"—the quasi-religious faith that big data and algorithms can solve all of humanity's problems and unlock the secrets of existence—is a clear manifestation of this new idolatry. It elevates a human creation to a position of omniscience, a technological god of the machine. The Quranic ethical critique focuses on how this surrender of agency diminishes human potential. When we allow algorithms to make our choices, we atrophy our own moral and intellectual muscles. We become data points to be manipulated rather than conscious moral agents engaged in a direct relationship with the Divine. The Path of Liberation - The Ethical Promise of Tawhid The Quranic critique of idolatry is not merely a catalogue of prohibitions; it is, at its heart, a roadmap to liberation. The affirmation of Tawhid is the key that unlocks the chains of all other servitudes. From a perspective centred on Quranic guidance, the goal is not a fearful retreat from the world but a confident and principled engagement with it, grounded in a clear sense of purpose and an unshakeable connection to the Divine. The declaration La ilaha illah God ("There is no god but God") is the ultimate declaration of freedom. By affirming that only the One, Transcendent, Just, and Merciful God is worthy of ultimate worship, the human being is instantly liberated from the need to bow before any other power. It is a spiritual and political statement of profound significance. It frees the individual from servitude to tyrants, to social pressure, to the dictates of the market, to the whims of the ego, and to the black box of the algorithm. This is not the "freedom from" all constraints often championed by certain secular philosophies, but a "freedom to" fulfil one's highest potential. True freedom, in the Islamic paradigm, is not the license to follow one's baser desires—for desire itself can be a tyrant—but the freedom to align one's will with the will of God, a will that, according to the Quran, desires justice, compassion, beauty, and flourishing for humanity. This alignment empowers the individual to actualize their status as Khalifah, to become a positive force for good in the world, unencumbered by the fear of created things. As Isma'il al-Faruqi argued, Tawhid is not just a theological doctrine but a "comprehensive worldview" and a principle of civilization that, when properly understood, provides the basis for all knowledge, ethics, and social order. (Al-Faruqi, p.18) The Quran does not leave humanity defenceless against the allure of idols. It provides a set of internal tools for spiritual discernment and resilience. First is the cultivation of Aql (reason). The Quranic call for critical thinking is the primary defence against the blind acceptance of virtual idols. It demands that believers question, analyse, and seek evidence rather than passively submitting to dominant narratives or digital trends. It encourages media literacy and a healthy scepticism toward information consumed online, aligning with the Quranic injunction to verify news before acting on it (Quran 49:6). Second is Tadabbur, the deep, contemplative reflection upon the Quran itself and upon the signs (Ayat) of God in the universe and within oneself (Quran 4:82, 41:53). Tadabbur is the opposite of the fast-paced, superficial consumption of information that characterizes the digital age. It is a slow, meditative process that connects the individual to a source of meaning that is timeless and profound. It provides an ethical compass and a "criterion" (Furqan) to distinguish between truth and falsehood, guidance and misguidance. Third is dhikr, the remembrance of God. In a world saturated with distractions designed to capture and monetize attention, dhikr is the practice of consciously re-centring one's awareness on the Divine. "Unquestionably, by the remembrance of God hearts are assured" (Quran 13:28). This practice, whether through formal prayer, recitation, or simply a state of God-consciousness throughout the day, serves as a spiritual anchor. It inoculates the heart against the anxieties and false promises of virtual idols, reminding the individual of their true source of value, security, and purpose. A wise response to modern idolatry, guided by Quranic principles, involves thoughtful and ethical engagement, rather than outright rejection or technophobia. Technology, like any tool, can be used for good or for ill. The challenge for the modern Muslim is to be a Khalifah in both the physical and virtual realms. This involves harnessing technology for beneficial purposes—for education, for fostering genuine community, for promoting justice, for creating beauty—while consciously resisting its dehumanizing and idolatrous tendencies. This means cultivating a balanced relationship with the material world and digital platforms, practicing a form of "digital asceticism" that prevents consumption from becoming the centre of one's life. It means building authentic human relationships based on mutual respect and compassion, recognizing that virtual connections are often superficial substitutes for the real thing (Quran 49:13). It means advocating for ethical technology development that prioritizes human dignity and well-being over profit. Ultimately, it means living an integrated life where one's actions, online and off, are a consistent reflection of one's submission to God alone. The Enduring Quest for Authentic Submission The Quran's profound critique of idolatry, when read through an enlightened ethical and rational lens, transcends its historical origins to offer a powerful and urgently needed framework for navigating the complexities of the modern world. The physical idols of stone and wood, so powerfully deconstructed in the prophetic narratives, serve as archetypes for a deeper and more persistent human pathology: the tendency to misplace ultimate devotion. In our age, this pathology manifests in the pervasive "virtual idols" of ego, materialism, ideology, and the algorithm. These unseen chains enslave the human spirit, diminish God-given dignity, and divert humanity from its noble purpose as God's vicegerents on Earth. The Quranic call to Tawhid is therefore more than a theological statement; it is a timeless and revolutionary declaration of human freedom. It shatters the false deities that compete for our allegiance, whether they are carved from stone or coded in silicon. By liberating humanity from servitude to all lesser things, Tawhid restores our inherent worth, empowers our intellect, and directs our energies toward the pursuit of a just, compassionate, and meaningful existence. The ongoing struggle against idolatry, in all its ever-shifting forms, is thus the enduring quest for true human freedom and authentic submission—a journey from the shadows of the virtual cave into the brilliant, liberating light of the One, True Reality. Bibliography Abou El Fadl, Khaled. The Search for Beauty in Islam: A Conference of the Books. Lanham, Rowman & Littlefield, 2006. Abou El Fadl, Khaled. Speaking in God's Name: Islamic Law, Authority and Women. Oxford, Oneworld Publications, 2001. Ahmed, Ziauddin. Islam and Modernity: A Humanistic Perspective. Oxford, Oxford University Press, 2018. Al-Attas, Syed Muhammad Naquib. Prolegomena to the Metaphysics of Islam: An Exposition of the Fundamental Elements of the Worldview of Islam. Kuala Lumpur, ISTAC, 1995. Al-Faruqi, Isma’il R. Al-Tawhid: Its Implications for Thought and Life. Herndon, IIIT, 1982. Arkoun, Mohammed. Rethinking Islam: Common Questions, Uncommon Answers. Boulder, Westview Press, 1994. Asad, Muhammad. The Message of the Quran. Bristol, The Book Foundation, 2003. Asad, Muhammad. The Road to Mecca. Bristol, The Book Foundation, 1993. Bulliet, Richard W. Islam: The View from the Edge. New York, Columbia University Press, 1994. Campbell, Heidi A. Digital Religion: Understanding Religious Practice in New Media Worlds. London, Routledge, 2012. Eaton, Gai. Islam and the Destiny of Man. Albany, State University of New York Press, 1985. Esack, Farid. Qur’an, Liberation and Pluralism: An Islamic Perspective of Interreligious Solidarity Against Oppression. Oxford, Oneworld Publications, 1997. Esposito, John L. Islam: The Straight Path. 4th ed., New York, Oxford University Press, 2011. Hawting, G.R. "Idols and Idolatry in the Koran." The Idea of Idolatry and the Emergence of Islam, Cambridge, Cambridge UP, 1999, pp. 45–66. Hoover, Stewart M. Religion in the Media Age. London, Routledge, 2006. Husayni, Sayyid Abbas Sayyid Karimi. "Chapter 2: Polytheistic Beliefs with respect to Idols." Al-Islam.org, 2014. Ibn Taymiyyah, Ahmad. Kitab al-Iman. Translated by Salman al-Awdah, Riyadh, Dar al-Watan, 1999. Iqbal, Muzaffar. Science and Islam. Westport, Greenwood Press, 2007. Khan, Ayesha. Digital Islam: Navigating Faith in the Virtual Age. London, Routledge, 2020. Malik, Fazlur Rahman. Islam. Chicago, University of Chicago Press, 1966. Malik, Fazlur Rahman. Major Themes of the Qur'an. 2nd ed., Chicago, University of Chicago Press, 2009. Nasr, Seyyed Hossein. The Heart of Islam: Enduring Values for Humanity. San Francisco, HarperSanFrancisco, 2002. Nasr, Seyyed Hossein. Islam in the Modern World. New York, HarperOne, 2010. Nasr, Seyyed Hossein. A Young Muslim's Guide to the Modern World. Chicago, Kazi Publications, 1994. Quran. Translated by M.A.S. Abdel Haleem, Oxford, Oxford University Press, 2005. Quran. Translated by Yusuf Ali, Birmingham, Islamic Propagation Centre International, 1983. Rahman, Fazlur. Major Themes of the Qur'an. Chicago, University of Chicago Press, 1980. Ramadan, Tariq. Radical Reform: Islamic Ethics and Liberation. New York, Oxford University Press, 2009. Saeed, Abdullah. Interpreting the Qur'an: Towards a Contemporary Approach. London, Routledge, 2006. Siddiqui, Mona. Humanism and Islam: A Contemporary Approach. London, Bloomsbury Academic, 2017. Wadud, Amina. Qur'an and Woman: Rereading the Sacred Text from a Woman's Perspective. New York, Oxford University Press, 1999. ------ V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/desire-god-quranic-modern-idolatry/d/135954 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