Holiness obscures purpose
- Paigham Mustafa
- Jun 9
- 4 min read
How reverence can distance people from the Quran
By Paigham Mustafa
People, through ignorance or habit, often elevate objects and ideas to a status far beyond their original intent. What begins as guidance, teaching or reflection is gradually wrapped in layers of sanctity until it becomes untouchable. In some traditions, this process of sacralisation reinforces devotion. In others, it may quietly displace the very purpose for which the text was first presented.
Consider how religious anthologies have developed. In Christianity, a collection of writings by various authors — reflections, histories and letters — was brought together and named the Bible, a word that simply means “the book”. Over time it was prefixed with the term “Holy”, elevating it from a compilation of human religious expression into something regarded as divinely inspired in every word. The act of naming and framing shaped how it would be treated: an object of reverence as much as a source of meaning.
A similar process can be seen in Sikhism. The Guru Granth Sahib, a compilation of devotional poetry and spiritual teachings by successive Gurus and other contributors, is treated as the Eternal Guru. Out of deep respect, it is accorded the same honour once shown to living teachers. The scripture is placed on a raised platform beneath a canopy, worshippers cover their heads in its presence, and it is ceremonially put to rest in a separate room at night. Readers sit lower than the text; offerings are made upon entering; a designated granthi reads from it while a chauri, a ceremonial fan, is waved above it. This treatment is not symbolic alone but a living expression of reverence, so demanding that many Sikhs do not keep a copy at home because they cannot maintain the required conditions.
In these contexts, sanctity strengthens identity and continuity. The scripture becomes not just a source of guidance but a focal point of devotion. Its elevated status serves the structure and spirit of the religion itself.
But when this same pattern is applied to the Quran, the effect can be quite different.
The Quran, literally “the recitation”, began as oral guidance presented to a living community. Its content addressed social organisation, economic fairness, justice, and collective responsibility. It was meant to be heard, understood and implemented — a framework for shaping a functioning society. In that sense, Islam, properly understood, is not a religion but as a socio-economic system grounded in moral accountability and practical outcomes.
Over time, however, the Quran too came to be treated primarily as a sacred object. In many homes it is wrapped in cloth and placed on a high shelf. It is handled only after ritual ablution. It is recited daily, often from memory, yet frequently without understanding. Children and adults alike may learn its sounds but not its message. The emphasis shifts from comprehension to reverence, from application to preservation.
Respect, of course, has its place. But when reverence becomes the dominant mode of engagement, the original function of the Quran can fade. A book meant to be lived with becomes a book to be protected. A guide intended to be applied becomes an object to be admired from a distance.
The contrast is striking. Within a century of its emergence, the Quran inspired a civilisation that pursued knowledge across science, mathematics, medicine and technology. Its early readers saw in it a call to organise society, seek knowledge and act with discipline and purpose. It produced results because it was treated as instruction rather than ornament.
Yet for many today, it has become too holy to be approached intellectually. The very act of sacralising it may have contributed to distancing people from its practical content. If something is regarded as beyond question, it may also be placed beyond understanding. If it is revered as an object, it may no longer be used as a guide.
This is where the distinction becomes important. Religions often revolve around symbols, rituals and sacred forms. Their strength lies in devotion, continuity and identity. A socio-economic system, by contrast, must be tested through application. It must be understood, debated and implemented. It is judged not by how beautifully it is preserved but by the results it produces.
Seen through this lens, treating the Quran in the same way as a religious sacred anthology does not serve its original intent. When the Quran is treated primarily as a sacred relic, its practical force is muted. When it is approached as guidance to be understood and applied, it again becomes dynamic. The issue is not respect versus disrespect, but respect versus relevance. A system meant to shape and progress society cannot function if it is confined to ceremonial recitation alone.
Elevating the Quran to sacred status may suit traditions where devotion is the central aim. But for a framework intended to organise human affairs and produce tangible social outcomes, excessive sanctification may unintentionally turn this living guidance into a static symbol.
The question, then, is not whether the Quran should be respected. It is whether reverence alone is enough — or whether its real value lies in being understood, engaged with and lived.
© 2026 Paigham Mustafa
ABOUT THE AUTHOR
Paigham Mustafa has been engaged in the study and research of the Quran since 1988 and has contributed to the print media for over 37 years. His first major work, The Quran: God’s Message to Mankind, was published in 2016, followed by The Divine Blueprint in 2022. He is also the author of How To Be Human, published in 2025. His exegesis of the Quran often challenges traditional readings, offering instead a reasoned and objective analysis of the original text. His works provide essential guidance, helping readers gain a clearer, more informed understanding of Islam. This helps address many of the issues that stem from misunderstandings, misinterpretations, and misconceptions
The Quran NME
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