Modi Government Must Resign and Modi be banned for life from holding any public office

The Special Court's verdict in India in a case pertaining to the brutal the killing of 95 Muslims in Naroda Patiya during the Gujarat pogrom of 2002 is the victory of India that is, over India that the murderers want to be. It is a verdict against Gujarat government led by the Bhartiya Janta Party and its leader Narendra Modi. It is a verdict against the Rashtriya Swayam Sewak Sangh, Vishva Hindu Parishad, Bajrang Dal, Shive Sena and similar outfits who supported the bloodthirsty fanatics roaming the streets of Gujarat and killing “the other” in the name of religion.
Visionaries like Teesta Setalvad, Mukul Sinha, Shabnam Hashmi, and Harsh Mander among many others were the ones who never abandoned the path of peaceful justice and ultimately the people got what they should have got immediately after 2002 pogroms.
Gujarat pogrom should have never happened. But they were planned in the evil minds of forces leading the Hindutva movement. In a climate where a revolt against caste Brahmins were becoming common, where people identified as lower castes were renouncing Brahminism and where the Bhartiya Janata Party was losing hope to ever come to power in Gujarat, and India, the riots were conceived and planned as the only hope for the future.
No one can prove that they were planned. No one can produce evidence that meetings to organize mass killing ever took place. Because, whenever these evil deeds are planned, there is no record, there are no memos, there are no written blue prints and there is no such meeting. It is the oath of secrecy that matters. Thus, the true story of the Gujarat riot would never come out.
The way mobs were mobilized, the kind of weapons the fanatics acquired, the manner in which the local police reacted, the style of the state leadership in responding to the news of violence, the way religious clergy instigated people from religious institutions over the public broadcasting system, the manner in which the state officials behaved and the slogans the fanatics used to incite mobs clearly indicate that everything was pre-planned. There were people who knew what to do, when to do, whom to target and how to target.
The BJP knew the culprits and Narendra Modi knew the instigators because of he rewarded many of them, in fact, one of them was made a minister and his closest confidant.
What was done in Gujarat in 2002 is exactly what even Hitler had not conceived in his dreams? Had Hitler had the mind of RSS and the skills of Modi, his Reich would have survived even today the same way Modi, RSS, and BJP have survived.
There is no justification for these parties and leaders to be part of a democratic fabric. Just as Hitler’s Nazi party would never be accepted as part of the pluralistic culture of our world, the BJP and RSS, the VHP, the BJP and leaders like Narendra Modi should never be accepted as leaders of the nation.
But fanaticism makes people blind and forces them to commit acts that only evil minds can commit. Gujarat regardless of its claim of being a state of peaceful people demonstrated that in 2002 and its refusal to acknowledge and accept the evil and seek forgiveness clearly demonstrate the level of arrogance of its leadership. Every Gujarati, no matter, what religion he or she comes from, has to take the responsibility for the bloodthirsty fanatic who surpassed all limits of cruelty. After all, the people of Gujarat are the ones who put BJP and Modi in power.
A party like BJP does not belong to India’s secular fabric. A leader like Narendra Modi does not belong to the league of leaders. Yet, both are thriving and dreaming of leading India. Regrettably, they might one day, who knows! It is easy to incite the masses to violence. It is easy to destroy human life and property. It is easy to shed blood in the name of religion. But it is challenging to stand for human dignity, human life, and respect for all. It is difficult to recognize the humanity of the other.
The court verdict against criminals is a statement of hope and courage. It is a life-affirming act. It reminds each one of us that if people stand for the human dignity, truth and justice and ignore the differences they have created in the name of God and religion and caste and ethnicity and nationalism, the worst evil forces can be defeated and brought to justice.
So let us at least put our demands on the table.

1.      Modi government must resign as it shielded the criminals and rewarded them with a ministry in his government.

2.      BJP should be punitively reprimanded for sheltering murderers and criminals in its leadership ranks.

3.      Modi must be banned for life to hold any public office.

4.      Criminals must be given the exemplary punishment so that future murders might learn some lesson.

But there are some other steps that are also needed.

Muslims must actively participate in the political process of the country identifying with elements that are secular and supporting those who stand for the rule of law. They should fearlessly work for the common good of all and not just Muslims. Rather than begging for their rights, they should be seen as people standing for justice and truth. In every state, they should initiate programs to develop alliances with people of other faiths and ethnic groups. Even after living in India for thousands of years, there are psychological and social barriers between Muslims and other religious communities. They must be broken down by holding each other's hand for the common good of a common human being regardless of the religion or caste. That requires dynamic and bold leadership and the Indian Muslim community is capable of producing it.

Sexual Abuse in Religious Education Institutions

No, no, I should not write about it. No, no you must write about it. I was torn inside when I thought of writing about it. Why are you showing your dirty linens to the world, especially to those who are waiting for any opportunity to pounce on the community? Why do you want to be critical of your own community? Why not focus on other issues that are more relevant and important?

But then I thought of the scars that are carried by people who are traumatized by this and I felt an uncontrollable urge to write about it. The problem I am going to write about it is not on the table for discussion among Muslims. It is off-limits. It is considered a taboo. People do not talk about it or do not want to talk about it. But for the sake of those innocent souls who suffer silently and then carry their wounds to the rest of their life, this subject must be dealt with, hoping that people in our religious institutions would address this problem and prepare guidelines that would ensure that such practices do not take place ever anywhere.

It is about those young and innocent children who suffer sexual abuse during their early years of education in many religious institutions throughout the Muslim world. Regardless of the country, where these schools are located, there are untold stories many young children keep to themselves throughout their lives about the abuse they suffer in the early stages of life.

I personally met several such students in the Indian-Pakistan-Bangladesh sub-continent, in Iran, in Malaysia and Indonesia and in several places in Africa as well as in the Middle East who are now young adults but who are bitter and wounded about what they went through. A teacher, a senior student or a physically stronger person turned their vulnerability to his advantage. They were coerced to take care of the sexual urges of such people. They were forced to do all sorts of acts that would please their controller. They were afraid to tell others because they were threatened with dire consequences.

How could a six-year-old kid literally abandoned by his parents and left at the mercy of people at the religious institutions defend himself against his attackers when they are the ones who control his future destiny?

There is no need to go into details. The details would hurt. The wounds are ugly and the stories are horrible. Suffice to say that religious institutions, by and large, have no policy to deal with this kind of widespread abuse. When someone comes up with accusation authorities either hush up the matter or force students to be quiet.  

While intellectuals and scholars are focused on raising funds and drawing up a new curriculum, it is important that they address the issue of sexual abuse of children in a bold manner. I am referring to those in the age group of 5 and under18 coming from poor and vulnerable families often abandoned by those who brought them in this world. I am talking about those who were inducted in the Islamic education system as the families were unable to afford their livelihood. I am talking about those who are afraid to complain about anything as it might jeopardize their future..

It is good to say that Islam promotes ethics that prohibits this kind of abuse. But how should one deal when this abuse takes place and what measures one must adopt to ensure that they do not recur?  

This is an issue that we have ignored and neglected for ages. No one wants to talk about it. But we must ask the religious scholars and clergy running these institutions to look into the matter seriously. Each institution must find its internal mechanism to deal with the problem. But there must be some overall guidelines for an institution not only to deal with the perpetrators but to rehabilitate the victim. The scars and the shame that one carries haunt him throughout life, influencing his behavior and attitude towards life. And it often leads to an unending chain of abuse. 

There are several cases that can be published with the names of the institutions and individuals, but it would not serve any purpose except initiating furious allegations with no end in sight. But silence is no more an option. The Quran talks about the day when all the secrets would be open: “that day when all things would be tested.” (86:9) That day has arrived.

Before the issue goes out of control and things become unmanageable, it is better to look into the issue seriously and take appropriate measures to deal with them openly and honestly keeping in mind the future of the generations that would one day lead us in religious matters.

More on Massacres in Assam

The way the Indian Muslim leadership and the Indian leadership, in general, has articulated the massacre of Muslims in Assam is disturbing to every conscious human being. The Muslim and secular leadership in India has argued that the people living in Assam were not Bengali Muslims. They are the sons of the soil and hence they should not have been driven out of their homes or killed. The Hindu leadership led by the RSS and its political commentators has argued that Muslims are in Assam are of Bengali  origin and hence Bodos or locals have every right to kick them out of the land.
When a person's worth and dignity are related to his or her birth, place of residence or the language spoken by people, then we definitely are in a long period of trouble. If the logic is that Muslims or for that matter a person of any religion should not be killed because of he or she is from the land or that killing those who illegally entered a state is justified, then we cannot but expect violence for every minor or major difference everywhere in India. In fact, it was this thinking that created more than 10,000 violent pogroms against Muslims of India since independence culminating in their genocide in Gujarat in 2003.
Human life is sacred and it must be protected by those who are responsible for running the affairs of a country or a state. There are no ifs and buts here. Even if the people in Assam were of Bengali origin, they had every right to live and thrive.
In Assam, the intelligence agencies, the state, the local administration, the political parties, the religious outfits and the central government failed to fulfill their obligations to the country and the people living within its territory. It is a crime that is covered under the Geneva convention on genocide and human rights clauses of the international court of justice.
Can Muslims or the Organization of Islamic Conference, the apex body of Muslim states file a case of violation of human rights against the central and state government of India? Can Muslim Indians, who live abroad think of developing a strategy to tackle these crimes beyond relief and emotional rhetoric? Can Muslim organizations of Indian origin active in the US and Britain approach this issue legally to ensure that these incidents are not repeated?
In order to take a principled stand on the issue, Muslim leadership must come strongly against violence and in defense of human rights of everyone. They need to develop alliances at all levels to gather support for a non-violent approach to these issues. They must voice their concern against every act of violence that is perpetrated in the name of religion, ethnic, racial, or linguistic divisions. We can no longer remain passive to these incidents of violence against anyone. We need to be seen at the forefront of the movement for human rights and dignity even when the victims are not like us.

Muslim Massacre in Assam and Muslim Leadership

by Dr. Aslam Abdullah

No one would know the real extent of the violence, Muslims faced in Assam. No one would ever know the real number of people killed and raped in remote villages, in small hamlets, and in isolated plantations. There is no need to give a graphic detail of torture and violence unleashed on innocent people.

What has happened to weak and helpless men, women and children in Assam is nothing new. Ever since we started recording history, we have witnessed this. Despite all our claims and determinations, we have failed to provide security to each other from our own wrath and vengeance. The names and places of victims have kept on changing, and the volume and scope of violence have kept on growing.

It is almost impossible to ever imagine a world free from violence. So we have to live within this reality. But we can create conditions to minimize violence, reduce the number of victims and shorten the length of sufferings.

There are certain steps that can be taken up at different levels to counter the growing violence and to especially help the victims of Assam massacres.

At legislative levels, state and federal governments can impose punitive financial penalties on groups, communities, and organizations that promote and engineer violence. In Assam, the culprits and their organization may be brought to justice by making them pay for the rehabilitation of the victims. Once the state shows its serious intentions in legally handling the situation, the groups and communities would think hard about the serious implications of their actions.

But this is an ideal solution. No one is going to call for it and no one is going to implement it because there are so many political and social factors attached to it.

The next best solution is to mobilize the community resources to help the victims and open dialogue with those responsible for the violence. Both of these ideas are implementable.

Only visionary leaders and serious and sincere reformers can put the two ideas in action. Even though Indian Muslims scattered all around the world can contribute to the efforts, the initiative has to come from Indian Muslim leadership.

Currently, several humanitarian groups are engaged in raising funds for the victims of Assam in India and elsewhere. No one would really know the real amount being raised as there are no consolidated efforts on the part of Muslims.

Muslims in India can work to create a single entity to handle the relief and rehabilitation. It should rely on the resources of all parties and groups and it should recruit professionals who can draw the best plan to ensure that displaced people are provided adequate resources to stand on their own feet.

International Muslim groups may contribute to this unified entity and work in close cooperation with them. This would save time, efforts and resources and produce the best possible results.

How would it happen?  Average people can make a difference. They need to put pressure on Muslim leaders to work for a unified approach. The Muslim community would appreciate it and support this initiative. The differences are sustained and nurtured by leadership and if they show boldness in eradicating them, people would follow them.

The second initiative that Muslim leadership can take is to initiate dialogue with those accused of initiating the violence. It is a difficult process to build the bridges between two fighting groups. But this is the only way to enable the opposite sides to develop an agenda that serves their interests. Initially, the dialogue has to be at a low level among those who are willing to dialogue. Later, the dialogue can be expanded to include people at different levels. Through dialogue, the wounds can be healed and through the process of reconciliation, differences can be overcome. The Quran provides effective advice in these situations.

“Nor can goodness and evil be equal. Repel (evil) with what is better: Then will he between whom and you were hatred become as it were your friend and intimate! (41:34)

Sikh Massacre in Milwaukee

by Dr. Aslam Abdullah
Sikhs are not Muslims. It is not right to mistakenly kill Sikhs. Go after Muslims. They are the culprits and the target of your hatred. Sikhs are peaceful and Muslims are violent. This summarizes the level of intellect in response to the biggest tragedy ever hit the Sikh community in the United States in this century, when seven of them were murdered by a Christian White Supremacist military veteran.
If the killer knew who Sikhs are, he would not have done what he did.
Both the arguments are fundamentally wrong and if accepted they would both lead to more violence against Muslims, Sikhs and anyone else who does not fit in the White Christian right-wing republican as well as hardcore Zionist image of an American citizen.
Ignorance is not an excuse to promote and perpetuate violence. Differences in faith are not to spread hatred.  You do not have to know anything about any faith to know that violence is bad and killing is wrong.
The right response is to assert that violence is unacceptable under any circumstances. Muslims are as much entitled to a peaceful life as Sikhs and Christians and Jews are, and one cannot hold an entire community responsible for the actions of a few.
There are several causes of the growing violence in America and around the world. Some of them are simple to comprehend and others a bit complicated.
1. The culture of violence that the entertainment media create through movies, games, and role plays has made many people insensitive to violence. Columbine, Aurora, Milwaukee are clear manifestation of that insensitivity on the part of perpetrators of violence.
2. Violence in the name of nationalism, religion, financial gains, faith, and ethnicity is justified all over the world. From Churches, Synagogues, Temples and Mosques battle cries are often raised against those who are different or hatred is injected in the mind of believers through poisonous sermons.
3 Violence in its popular form is widely prevalent in homes among spouses and children and it is considered justified to maintain balance in the family by many.
4. Special interest groups instigate individuals and groups to continuously promote fear tactics against others: Jews would take over, Muslims are coming, the Russians have infiltrated, the Indians are engineering riots in Pakistan, the Pakistanis are behind every act of violence and so on and so forth. They are some of the tactics used by special interest groups to spread hatred unabated.
5. Politicians and public officials have used every single difference among people to divide and promote their political agenda: to win elections and use the power to enhance their riches and favor their supporters.
6. Failure of the religious clergy to take a clear stand against violence. Jewish clergy would not speak against Jewish violence in Palestine, Muslim religious leaders would not speak of violence against Hindu pundits in Kashmir or against Shias and Sunnis or people of other facts, the government would justify killing to protect national interests. Since 9/11 our country is responsible for the direct or indirect killing of over a million people around the world and the violence has not stopped.
7. Control and manipulation of the media at the hands of powerful who care more about their wealth than human life. Spreading of lies, false stories and manipulation of events and demonizing a people is all that the media has done in our recent times.

So what should be done to counter these forces?
 All that has been enlisted is nothing new. This has been going on for centuries and to expect these powerful interest groups to do anything different would be unfounded optimism. The only way that would eliminate the influence of these factors is to enable individuals at the grassroots level to develop an alliance against the powers of evil. Through interfaith, interracial, interethnic and international efforts people can reassure themselves that they are one against violence, regardless of the perpetrators and they would stand as one person in defense of human life. It would happen when they would have to re-educate them in their own faith or cultural traditions and purge their thinking from violence thoughts. Otherwise, today we mourned the Sikh the same way we mourned the people Aurora, Columbine and other places yesterday, and tomorrow we would mourn once again for similar tragedies. Despite the statements issues by leaders and clergy, nothing has changed in our world, because our response to these challenges is wrong.

Dowry

by Dr. Aslam Abdullah

Three major types of dowry practices exist in the Muslim world.

1. The groom’s family demands money or hefty gifts from the bride’s family,

2. The bride’s family demands money from the groom or his family.

3. The groom offers a mutually agreed upon gift to the bride at the time of the wedding. This is known as mehr.

The first type is widely prevalent in India-Pakistan-Bangladesh subcontinent. Parents who want to ward off their daughters must meet the demands of the groom’s family; otherwise, the chances of solemnizing the marriage might be jeopardized. Sometimes, the girl’s family voluntarily offers huge gifts and abundant money to a well-qualified groom in order to knot the matrimonial ties for a better future for their daughters.

Obviously, in either case, the groom is being paid to accept the bride as his wife. It is a kind of business deal where the groom is making promises to provide the girl home and a safe haven if he or his family is given adequate monetary rewards.

The second type is most common in Middle Eastern countries and Africa, where the groom has to come up with specific money or other resources to be offered to the bride’s family in order to finalize the marriage. In this transaction, the roles are reversed. Instead of the bride’s family, it is the groom who pays to marry the girl. This is also a kind of business deal where the skills of girls, to put it crudely, often determine her price.

The third type is also the most abused practice where the groom gives either a token present to the bride claiming it to be on the pattern of gift offered to Bibi Fatima, the daughter of the Prophet Muhammad when the fourth Caliph Ali married her or a present in cash and kind that is rarely paid to the bride. Often, she is expected to forego it as quickly as she can.

There are exceptions, but a great majority of people belonging to all spheres of life follow either of the above-mentioned practices.

The irony is that most people condemn these practices, yet they never stop them. Girls are advised not to marry the person, who demands dowry, and boys are asked not to seek dowry, but a few are willing to change this age-old custom of dowry. Even when such marriages take place, the girl is always told that she did not bring any or enough dowry with her.

Why is this happening? What are the practical ways to stop it?

It is happening in the Muslim communities because of the unjust status that is accorded to women. No matter what we say from the pulpit and in our sermons, the fact is that women are not considered equal. They are often considered a stigma, a source of shame and most of the time strangers in their own homes because they have to leave their home one day. The sooner they are married off, the more relieved the family feels. How many a time you would hear the expression at the time of the wedding: “Alhamdulillah, a great burden is over.”

If their marriage is delayed, they are often considered a bad omen for the family. Everyone in the family circles views them as a burden that has to be thrown off no matter what the cost is. They are viewed as such because of their financial dependence on their families.

It makes no difference whether they devote their entire life serving their parents, husband, husband’s family, and their children; they are viewed dependents with a little financial contribution to the family.  

This culture of dowry would continue to exist unless women become financially independent and unless our families change their perspectives towards their daughters.

Our daughters are always our daughters no matter who they marry. They are not a burden. They are not a stigma or shame. Even if they commit mistakes, they would remain our daughters and we would not abandon them for their wrongs.

They are the pillars of our family. We do not severe our relations with them once they wed off. Their welfare and well being is as much our concern as it is the concern of their husbands. They are part of us and they can never be separated from us. It makes no difference whether they are married at a younger or older age or not married at all. They should never be viewed as a burden on the family.

Yes, every woman desires to have a home of her own where she can actualize all her dreams, where she can create a space of respect and dignity for her and her children, where she can prove to herself that she is a contributor to the human growth and progress, and where she feels autonomous and independent. Often to fulfill this dream, she goes miles. She compromises. She accepts abuse, humiliation and the sufferings at the hands of her husband or husband’s family etc.

From the perspective of dignified existence, she should not suffer all these pains. Every woman has an independent personality that must never be compromised even if it means breaking off relations with her husband. But she is forced to compromise because she knows that her parents view her as a burden and her siblings would not accept her back as a divorcee.

Her dignity and independence can be preserved only when she is financially independent. Once she can sustain herself financially and make contributions in terms of money, she would be viewed as an asset. Those who view her as a burden would be forced to change their view towards her and those who demand dowry for her hand would think twice before thinking about it.

This is the only practical way. Sermons have not worked. The implementation of legal safeguards for women also depends on the will of a largely male-dominated society. One of the biggest obstacles in the financial independence for women comes from the religious clergy that does not want a woman to be educated in sciences other than the one they specify for women such as sewing, cooking or home sciences. They are so opposed to women’s advancement that in some societies their demand to drive automobiles is viewed as a threat to the oneness of God.

Even if girls get educated despite the opposition of the clergy, they are not allowed to work along with men as in their views this would increase immodesty in society.

Does the Quran really consider marriage an institution to serve men only? Does the Quran promote dowry? Does the Quran define mehr as a price for girls? Does the Quran view daughters as a burden? Does the Quran prohibit women from working or running their own businesses? Everyone would say no to these questions. Yet few would demonstrate that they are willing to accept the Quranic perspectives.

The Quran does not view marriage as a business transaction. It defines marriage a contractual relationship between two equals to create peace on the basis of love, compassion, and mercy. It does not say that it is only the mother who is responsible for the upbringing of children. On the contrary, it places the responsibility upon both parents to ensure that household responsibilities are shared. The Quran views mehr as a gift to the bride as a goodwill gesture.

The Quran does not view daughters as a burden. It views them as strong pillars of the family. The prophet is reported to have said that anyone who raises daughters well with full responsibility is guaranteed paradise. If the paradise lies under the feet of the mother, it also is secured through raising daughters. Their presence is a source of mercy to families.

The Quran does not prohibit women from working or running their own businesses. Sura Ahzab defines the principle of gender equality in explaining the roles of men and women. The involvement of women in public life during the time of the Prophet is a testimony of the Quranic principles.

In fact, for reasons best known to a male chauvinist clergy, the divine message about women has been twisted to serve the male interests. Dowry is a manifestation of that corruption of divine guidance.

So, the menace of dowry can be tackled effectively when we bring about a change in our attitude towards women and our daughters, when we do not create obstacles in their way of progress and when we give them the same freedom we seek for ourselves and when we ensure that they get the best possible education in all spheres of life.

When they will be seen as equal and dignified, no one would dare demand dowry for marrying them, no one would offer money to their parents to marry them and no one would play with the practice of gift at the time of the wedding.  

Unless and until that happens our daughters would continue to suffer from the daily humiliation at the hands of a society that gives priority to customs than to reason or to the divine guidance. They would be treated like a commodity, no different than the way they were treated in the pre-Islamic world. It is a sad situation, but it is the reality that we cannot escape.

However, there is one more solution to fight off the dowry menace. The clergy should refuse to solemnize the marriages where the groom’s family is known to have asked dowry. But you need a different type of clergy to take such a bold stand and in our contemporary religious culture; this is not going to happen easily.

"Truly my people took this Qur'an for just foolish nonsense"

by Dr. Aslam Abdullah
During this month of Ramadan, millions around the world have been listening to the Quran daily during the obligatory, supplementary and Taraweeh (special Ramadan prayers) prayers as well as reading the actual text or enjoying the melodious recitation by experts in the art of reading.  Millions have benefited regularly from the explanations given on every verse of the Quran after every prayer.
More than 7,000 exegeses of the Quran exist in different languages to help people discover the beauty and grandeur of the Quran and thousands of translations in almost every language of the world exist to remind people of divine guidance.
Yet in Sura al-Furqan, we read a statement that is quite critical of all that is being done. It says: “Then the Messenger will say: “O my Lord! Truly my people took this Qur’an for just foolish nonsense.” (25:30)
In other words, the messenger will complain on the Day of Judgment that my nation had put the Quran into the shackles of self-conceived ideas and instead of being guided by the Quran, the people made it subservient to their own beliefs and customs.
In fact, the verse highlights and cautions the believers of a problem present in almost every religious community that had previously received the divine message. It is the problem of turning divine guidance into a ritual or magic whose mere chanting would lead people to salvation. The idea that words and actions are not essential to show commitment to divine guidance has become so dominant that every aspect of life is tailored around it.
These paradoxes pointed out by the Quran exist everywhere. What is ironic is that while Muslims read and recite the divine verses day in and day out, many non-Muslims are the ones who put many of the ideals of the Quran into action without even knowing that.
For instance, the Quran exhorts believers to explore the universe to ensure that everything that is created by the divine is made available for the use of humanity as a whole. Yet, we find contemporary Muslims are lacking in this struggle of exploration and scientific progress. On the contrary, they are reminded that science is anti-Islam and technology is a manifestation of Shaitan (at least a few years ago, many scholars in the US deemed TV as an instrument of the devil. Ironically, all such scholars now crave to be put on the TV screen.).
The Quran asks the believers to ensure that they stop fighting during the four sacred months, yet in our recent memory, the worst killings of Muslims by Muslims took place in those months with the full blessings of the clergy.  The Quran commands believers to work for the eradication of slavery, yet in our recent history, slavery was prevalent in several Muslim countries.
The Quran demands from Muslims unity in faith, yet we find our scholars promoting the idea that differences among people are manifestations of the divine mercy.
The Quran reminds Muslims of their responsibility towards fellow human beings by making their resources open to the needy and the poor, yet we find the wealth in Muslim lands concentrated in the hands of less than five percent of the population.
The Quran prescribes justice as the cornerstone of Muslim society, yet we find injustices inbuilt in every aspect of Muslim life from the level of the family to the level of the state.
The Quran prescribes peace and peaceful resolutions to all the disputes among Muslims and with non-Muslims, yet we find violence often used to settle even minor scores.
The Quran demands the writing of the will before one leaves this world, yet our scholars nullify the will saying that the verse related to this act was abrogated.
The list is never-ending.  Why is this happening? There are several explanations but two are obvious. 1. Reducing the Book of Guidance to a book of magic, 2. Giving precedence over Allah’s guidance to one’s own desires.
The Quran elaborates two points.
About reducing the book to magic it says:  “Do ye enjoin right conduct on the people, and forget (To practice it) yourselves, and yet ye study the Scripture? Will ye not understand?” (2:44)  Or  The similitude of those who were charged with the (obligations of the) Mosaic Law, but who subsequently failed in those (obligations), is that of a donkey which carries huge tomes (but understands them not). Evil is the similitude of people who falsify the Signs of Allah. And Allah guides not people who do wrong. (62:5)
About giving precedence to one’s desires it says:     See you such a one as takes in his/her god his/her own passion (or impulse)? Could you be a disposer of affairs for him? (25:43)  Then see you such a one as takes as his/her god his/her own vain desire? Allah has, knowing (him/her as such), left him astray, and sealed his/her hearing and his/her heart (and understanding), and put a cover on his/her sight. Who, then, will guide him/her after Allah (has withdrawn Guidance)? Will you not then receive admonition? (45:23)
Obviously, these paradoxes are in full knowledge of those who are considered part of religious establishment or scholarship. They have allowed this apathy towards the Quran as they have reduced the Quran into a book of recitation and not a book of guidance. For guidance, they have their own sectarian or factional schools of thoughts.  So how should one respond to the challenge?
The only way to get out of the situation is to enable each and every Muslim to understand and develop personal relations with the Quran so that the truth may not be left to the discretion of a few individuals.  With the iron clutch of the clergy over the masses, this was unthinkable a few years ago. But as knowledge is at the fingertips of individuals, it is possible that one can empower oneself with a personal relationship with the Quran.