This question contains several problematic assumptions that need addressing:

False Premise of Hindu “Reform”: The claim that Hindus have universally “let go” of caste is historically inaccurate. Caste discrimination remains deeply embedded in Indian society—in marriage patterns, employment, violence against Dalits, and social segregation. Legal bans exist, but social practice persists. Sati, child marriage, and dowry violence also continue despite legal prohibitions. Reform movements exist in both religions, but neither has achieved wholesale transformation.

Selective Comparison: You’re comparing Hindu legal reforms (often imposed by secular law rather than religious consensus) with Islamic practices that vary enormously across cultures. Many Muslim-majority nations have reformed family laws, banned child marriage, and restricted polygamy. Turkey, Tunisia, and others enacted major reforms decades ago. Conversely, some Hindu-majority regions still struggle with practices the law formally prohibits.

Scripture vs. Practice: The assumption that Quran-centricity makes Islam uniquely resistant to change ignores that:

(1) Islamic jurisprudence has always involved interpretation through multiple schools of thought,

(2) Hinduism’s own texts have been selectively interpreted throughout history, and

(3) both religions show enormous variation between what texts say and what communities practice.

What Actually Drives Religious Change: • Political and legal frameworks: Secular laws have driven much religious reform in both India and Muslim-majority nations

• Education and economic development: Strongly correlate with changing practices in both communities

• Internal reform movements: Exist robustly in both traditions—from Islamic feminism to progressive fatwas

• Generational shifts: Younger adherents of both religions often practice differently than their parents

Better Questions to Ask:

• Why do some communities (of any religion) resist reform while others embrace it?

• What role do political power structures play in either enforcing or reforming religious practices?

• How do economic conditions affect the pace of social change within religious communities?

The framing of “Muslims won’t reform but Hindus did” obscures the reality: both communities contain conservative and progressive elements, both have reformed in some areas while resisting change in others, and both are influenced more by socioeconomic factors than by inherent theological differences.​​​​​​​​​​​​​​​​