Muslim World Affairs Monday, October 20, 2014 http://www.muslimworldaffairs.com/ How Muslims Trivialize the Qur’an by Md. Mahmudul Hasan Dept. of English Language and Literature, International Islamic University Malaysia The crux of the Islamic worldview is the primordial principle of justice, which is represented in the Qur’an mainly by three terms: ‘adl', qist, and mizan. Although the first two are synonymous, the former is generally interpreted as justice and the latter as equity or fairness. Mizan is the scale or balance that determines the administration and condition of justice. But ‘adl also has a deeper meaning, that of equilibrium or putting things in their correct places. Thus it is the opposite of zulm, which is usually translated as oppression or despotism but actually denotes disequilibrium or putting things in their wrong places. Many Qur’anic verses and prophetic traditions emphasize the preeminent importance of‘adl' and condemn zulm. These two terms may even be extended to other beings or the objects that human beings handle, and even to how people approach the divine. For example, according to God the proper awe, respect, and gratitude that are His due, as well as abiding by His commands, is considered ‘adl.’ Not doing so is tantamount to zulm. As regards the Qur’an, using and approaching it for the correct purposes is considered ‘adl, whereas using it incorrectly or using it only for non-primary purposes may be considered zulm. Keeping this view in mind, I will discuss how Muslims at times trivialize the Qur’an without understanding it. The physical desecration of the Qur’an is a grave sin, but trivializing it is also a serious offence. Muslims certainly do not disrespect their holy book tangibly and physically. Their obvious reverence to the scripture and extreme caution when handling it are paradigmatic, as most of them wrap and place it on a raised surface in the house or in places of worship. However, they manifest, perhaps unaware, their conceptual irreverence for the sacred book in two ways: using it for lesser purposes and splitting it into pieces, which may amount to trivializing it. Imprecise Use of the Qur’an Qur’an (2:2) explicitly states: “This divine writ – let there be no doubt about it – is [meant to be] a guidance for all the God-conscious.” Qur’an (2:38) proclaims, while relating humanity’s fall from Paradise: “[For although] we did say, “Down with you all from this [state],” there shall, none the less, most certainly come unto you guidance from Me: and those who follow My guidance need have no fear, and neither shall they grieve.” This would clearly mean that the Glorious Qur’an serves first and foremost as an instruction manual for human beings and contains, as its primary function, the provision of providential guidance to them. In view of this, ‘adl’ requires that people (especially Muslims) approach it primarily as divine guidance, that is to say, they should read, appreciate, and implement its message in their daily life.