One of the greatest challenges confronting many contemporary Muslim religious gatherings is not the absence of religious activity, but the gradual displacement of the central message of Islam by themes that often overshadow it. Across different communities and religious traditions, Muslims organise countless gatherings to commemorate saints, honour scholars, remember historical personalities, or celebrate significant occasions. While remembering the righteous predecessors and benefiting from their exemplary lives is an established part of the Islamic tradition, a serious concern arises when the primary focus of religious discourse shifts away from Allah, His Book, and the Sunnah of His Messenger (peace be upon him). Whenever personalities begin to eclipse principles, and emotional attachment begins to outweigh scriptural guidance, the spiritual balance envisioned by the Qur’an is inevitably disturbed.
The Qur’an presents an entirely God-centred worldview. Every prophet, every righteous servant, and every spiritual guide directs humanity not towards himself but towards Allah. The first and last call of every messenger was: “Worship Allah; you have no deity other than Him.” (Qur’an 7:59). This uncompromising emphasis on tawḥīd is the essence of Islam. The Qur’an repeatedly reminds believers that Allah alone is the Creator, Sustainer, Provider, Protector, and the One to whom all prayers and hopes ultimately belong. Consequently, every religious gathering that claims to represent Islam should strengthen the believer’s relationship with Allah before strengthening his attachment to any individual, institution, or lineage.
The Qur’an repeatedly describes the Messenger of Allah (peace be upon him) as one whose sole mission was to convey revelation and direct humanity towards Allah. Allah commands him to proclaim: “Say: Indeed, my prayer, my sacrifice, my life and my death are all for Allah, the Lord of the worlds.” (Qur’an 6:162). Even the greatest human being in history refused to become the object of exaggerated veneration. He warned his followers against elevating him beyond the limits established by Allah, saying: “Do not exaggerate in praising me as the Christians exaggerated in praising the son of Mary; rather say: the servant of Allah and His Messenger.” This Prophetic guidance establishes an enduring principle: reverence must never develop into religious dependence.
The righteous scholars and saints who illuminated Islamic civilisation understood this principle more profoundly than anyone else. Their greatness lay precisely in the fact that they erased their own egos in the service of Allah. They did not seek followers for themselves but disciples of the Qur’an and Sunnah. Their nights were spent in worship, their days in serving humanity, and their teachings revolved around sincerity, repentance, remembrance of Allah, and obedience to His Messenger. None of them claimed independent authority over human destiny or encouraged people to regard their personalities as indispensable intermediaries between themselves and Allah.
It is therefore deeply unfortunate when religious gatherings become dominated by excessive praise of personalities while the remembrance of Allah occupies only a marginal place. Long speeches narrating miraculous stories, historical anecdotes, or emotional experiences may inspire temporary excitement, but they cannot replace systematic engagement with the Qur’an and authentic Sunnah. Many Muslims today can recount numerous stories about revered figures, yet remain unfamiliar with the meanings of the opening chapter of the Qur’an, the ethical teachings of the Prophet, or the fundamental principles of Islamic belief. Such an imbalance is not merely educational; it is profoundly spiritual. The Qur’an consistently reminds believers that guidance comes through divine revelation. Allah describes His Book as “a guidance for mankind” (2:185), “an explanation of all things” (16:89), “a healing for what is in the hearts” (10:57), and “a light” (5:15). The central place of the Qur’an in Muslim life cannot be substituted by devotional literature, poetry, genealogical recitations, or institutional traditions, however valuable these may be in their proper context. When secondary practices gradually replace primary obligations, the priorities established by revelation become inverted.
Similarly, authentic remembrance (dhikr) in the Qur’an focuses primarily upon the glorification of Allah. The Qur’an repeatedly commands believers to remember Allah abundantly: “O you who believe! Remember Allah with much remembrance.” (33:41). The Prophet (peace be upon him) taught numerous supplications that begin with praising Allah before presenting one’s needs. This Qur’anic etiquette cultivates direct dependence upon the Creator rather than emotional reliance upon created beings. The believer’s heart finds tranquillity through remembering Allah alone: “Indeed, in the remembrance of Allah do hearts find rest.” (13:28).
This concern should not be misunderstood as a criticism of honouring scholars, saints, or spiritual teachers. Islam encourages respect for the righteous and gratitude towards those who teach us religion. The Qur’an itself praises the prophets, the truthful, the martyrs, and the righteous. However, the distinction between respect and religious centrality must always remain clear. The love of righteous people should deepen one’s love for Allah and His Messenger rather than become an independent religious focus. Genuine spiritual masters never desired admiration detached from obedience to Allah; rather, they regarded themselves merely as guides pointing towards the Divine.
“Islam invites humanity into a direct, personal relationship with Allah built on devotion and obedience, meaning all religious institutions and discourses must serve solely to connect believers to Him through the Qur’an and Sunnah.”
Another pressing concern is the gradual replacement of Qur’anic teaching by endless storytelling. Stories certainly have educational value, and the Qur’an itself narrates the stories of previous prophets and nations. Yet every Qur’anic story serves a theological and moral purpose, reinforcing faith, patience, justice, and reliance upon Allah. Contemporary religious discourse sometimes reverses this order by presenting lengthy anecdotes with minimal reference to Qur’anic guidance. Consequently, listeners may leave emotionally moved but intellectually and spiritually undernourished.
Equally troubling is the decline of systematic Qur’an and Hadith instruction in many communities. Weekly or daily lessons devoted to understanding the Qur’an, authentic Prophetic traditions, and the essentials of Islamic jurisprudence would transform Muslim societies far more profoundly than repetitive ceremonial speeches. The early generations of Muslims became extraordinary because revelation shaped their worldview continuously. Their gatherings revolved around learning, reflection, and implementation rather than personality-centred devotion.
The Qur’an itself outlines the characteristics of successful believers in Surah al-Tawbah (9:71): “The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong, establish prayer, give zakah, and obey Allah and His Messenger.” Remarkably, this comprehensive description contains no reference to attachment to personalities as a defining characteristic of faith. Instead, it emphasises moral responsibility, worship, charity, obedience, and communal solidarity rooted in revelation. Likewise, the Qur’an reminds believers that ultimate success belongs to the righteous: “Indeed, We have written in the Zabur after the Reminder that My righteous servants shall inherit the earth.” (21:105). Significantly, Allah attributes this inheritance not to those who merely associate themselves with famous names or prestigious institutions but to His righteous servants. Righteousness (ṣalāḥ) in the Qur’an is always measured by faith, obedience, justice, sincerity, and moral excellence—not by institutional affiliation or emotional allegiance.
One of the hallmarks of mature religious discourse is that it consistently redirects attention from human beings to Allah. Every sermon should increase awareness of Allah’s majesty, mercy, justice, and nearness. Every lesson should strengthen confidence in the Qur’an as the supreme source of guidance. Every reminder should encourage repentance, prayer, charity, ethical conduct, and service to humanity. Every mention of the righteous should inspire imitation of their devotion rather than dependence upon their personalities.
History demonstrates that the greatest spiritual revivals in the Muslim world emerged whenever Muslims returned to the Qur’an and Sunnah with sincerity and balance. The remarkable influence of the early scholars and saints was never rooted in promoting themselves; it was rooted in reviving revelation. Their credibility came from humility, scholarship, service, and unwavering commitment to Allah. Any contemporary revival worthy of that legacy must recover the same priorities.
The need of the hour, therefore, is not sectarian polemics, mutual accusations, or the denigration of fellow Muslims. Such approaches rarely reform hearts. What is required instead is a positive and constructive renewal of God-centred religious education. Imams, scholars, preachers, and community leaders should devote greater attention to teaching the Qur’an systematically, explaining authentic Hadith, cultivating sound belief, strengthening the remembrance of Allah, and nurturing ethical excellence. The more believers become attached to Allah and His Messenger through knowledge and worship, the more naturally all forms of excess, imbalance, and misplaced emphasis will diminish.
Islam calls humanity to a direct, living relationship with Allah—a relationship characterised by love, fear, hope, gratitude, reliance, and obedience. Every religious institution, gathering, or spiritual movement fulfils its highest purpose only when it serves as a bridge leading people towards that relationship. Whenever any discourse, however well intentioned, begins to obscure that ultimate objective, it becomes necessary to return once again to the timeless guidance of the Qur’an and the Sunnah, where Allah alone remains the centre of faith, worship, and devotion.
(The author a veteran academician is a former Professor and Head Department of Islamic Studies, Kashmir University. The views, opinions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”)
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