: A Qur’anic Exploration of Oneness, Creation, and the Journey of the Soul

Tawḥīd is the foundation of all truth—the absolute certainty that Allah alone is the Creator of all things, the Sustainer of the heavens and the earth, the Ever-Living, the Self-Subsisting, without partner, likeness, or rival. All creation belongs to Him, and to Him alone all existence shall ultimately return.

Allah is not confined by space, time, or causality. He is neither form nor matter, neither male nor female. He is Al-Ḥayy (the Ever-Living), Al-Qayyūm (the Self-Sustaining), the Absolute, the Necessary Being (al-Wājib al-Wujūd), beyond imagination and comparison. As the Qur’an declares:
“There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” (Q 42:11)

The cosmos is not God, nor a fragment of Him. Rather, it is His creation and a collection of signs (āyāt) pointing toward Him. The human being contains signs that reflect the wider cosmos, the one begins to glimpse the knowledge of one’s Lord.

Al-Ghazālī reminds us that the heart, when polished by dhikr, reflects Divine light like a mirror reflects the sun.[1]

Life and what we call death are not adversaries; they are phases of a Divine decree. Everything in creation flows within this order, not by its own will, but by the command of Allah alone: “Allah is the Creator of all things, and He is, over all things, Disposer of affairs.” (Q 39:62) Nothing possesses independent existence. No star shines, no atom vibrates, no cell divides except by Allah’s decree.

The dualities that human intellect perceives—light and darkness, expansion and contraction, attraction and repulsion—are not rival powers. They are created patterns reflecting Divine Wisdom and order expressed in time and space. Ibn Taymiyyah emphasized that no force acts independently: all causes and effects are bound to Allah’s continuous will and power.[2]

Modern science often speaks in the language of duality—wave versus particle, energy versus mass, positive versus negative. These are useful descriptions but not ultimate truths. Electricity and magnetism are not eternal parents birthing one another; they are both created, both sustained, both governed. To ascribe power to these forces as if they act by themselves is to mistake the sign for the Sign-Giver: “They have taken gods besides Allah who create nothing, while they themselves are created.” (Q 22:73)

Gravity does not pull—Allah commands. The sun does not shine by itself—Allah sustains its flame. Nothing collides randomly—every flutter of an atom is under His decree.

Death is not annihilation, but transition: “Every soul will taste death. Then to Us you will be returned.” (Q 29:57) Modern physics notes that energy is not destroyed but transformed; revelation elevates this truth further—the soul does not vanish, it endures by Allah’s will. The body dissolves into dust, but the soul—breathed into man from Allah’s command—returns to its Origin: “They ask you about the soul. Say: The soul is of the command of my Lord.” (Q 17:85)

Man is not a body possessing a soul, but a soul entrusted with a body. The soul was created before worldly birth, bore witness to the primordial covenant—“Am I not your Lord? They said, Yes, indeed” (Q 7:172)—and will persist after death until it is returned to its Creator. Ibn Kathīr explains that this verse establishes the testimony of every human soul before its earthly existence, affirming Allah’s Lordship upon them.[3]

Time itself is a creation. Allah is not in time; time is in Allah’s creation. The past, present, and future exist simultaneously in His knowledge: “With Him are the keys of the unseen… Not a leaf falls but He knows it.” (Q 6:59)

The universe operates by a law of balance—al-Mīzān: “And We have set up the balance so that you may not transgress the measure.” (Q 55:7–8) From galaxies to atoms, from the orbit of stars to the symmetry of a flower, balance reflects Divine precision. Sacred geometry and natural harmonies—the Golden Ratio, Fibonacci spirals, fractals—are not self-emerging laws but signs of Al-Khāliq, the Creator: “Indeed, We have created everything in due proportion and measure.” (Q 54:49)

The human soul carries within it the fitrah—the primordial disposition toward truth. The Qur’an affirms: “Truly, it is not the eyes that are blind, but the hearts in the chests.” (Q 22:46) Knowledge is not merely acquired from outside but awakened from within. Intuition, conscience, and the inner light are all traces of this Divine signs within. Al-Ghazālī describes true knowledge as the unveiling (kashf) of this light when the heart is purified from heedlessness Such unveiling does not replace revelation. [4]

This life is not a meaningless accident. You are not a random assembly of molecules. You are a soul, sent into a body, tasked with worship and awakening, destined to return. “Every day He is in [yet another] glorious task.” (Q 55:29)

All creation glorifies Allah in ways unseen: “The seven heavens and the earth and whatever is in them glorify Him; and there is nothing that does not glorify Him with praise, but you do not understand their glorification.” (Q 17:44) Classical commentators like al-Rāzī explain that this tasbīḥ is real, each creation in its own mode, though hidden from human perception.[5] What science perceives as vibration or resonance is, in truth, a created mode of remembrance. This does not mean atoms have consciousness like humans, but that Allah has commanded every particle with a glorification befitting it.

The journey of the soul is to pierce the veils of multiplicity and behold Allah’s Oneness—to see that all opposites are signs of His wisdom, to awaken to the Light behind the forms: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the Truth.” (Q 41:53)

Notes & References
[1] Al-Ghazālī, Iḥyāʾ ʿUlūm al-Dīn, Book 21.
[2] Ibn Taymiyyah, Majmūʿ al-Fatāwā, vol. 8.
[3] Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm, commentary on Q 7:172.
[4] Al-Ghazālī, al-Munqidh min al-Ḍalāl.
[5] Fakhr al-Dīn al-Rāzī, Tafsīr al-Kabīr, commentary on Q 17:44.

Human consciousness cannot be reduced to the activity of matter alone, nor can the human being be dismissed as nothing more than a temporary arrangement of cells destined to vanish into nothingness at death. The Islamic worldview, rooted in Tawḥīd — the absolute Oneness of Allah — provides a more coherent, rational, and comprehensive understanding of human existence, consciousness, and destiny. Science, no doubt, is a powerful tool for uncovering the mechanisms of the physical world, but its success in describing material processes does not justify the metaphysical leap into materialism, the belief that reality is exhausted by matter. This leap is an assumption, not a conclusion of evidence. To take materialism as the ultimate truth is to confuse the method of studying signs with the reality those signs point toward, mistaking the map for the territory.

Even at the heart of modern neuroscience, the problem of consciousness remains unsolved. Science can trace correlations between brain activity and mental states, but correlation is not causation, and it cannot explain why subjective awareness — the “what it is like” to be — accompanies those physical processes. This gap is not an illusion but a profound limitation of materialist accounts. The Qur’an itself affirms this mystery when it says: “They ask you about the Spirit. Say: The Spirit is from the command of my Lord, and you have been given of knowledge only a little” (17:85). The reality of the rūḥ, the soul breathed into man by Allah, provides a metaphysical foundation that science alone cannot supply. Consciousness, identity, and free will are intelligible only when understood as gifts rooted in the Divine command, not reducible to neurons firing blindly in a purposeless cosmos.

The persistence of the self across the radical changes of the body is also a sign. Our cells, our very matter, are constantly replaced, yet the “I” remains. This enduring identity is not explained by shifting atoms but by the continuity of the soul, which carries moral responsibility and agency. Without the soul, notions of accountability, freedom of choice, and justice collapse into the determinism of physics. But Allah declares: “That every soul may be recompensed for what it earned, and they will not be wronged” (45:22). The Qur’an grounds human dignity in this accountability, which presupposes more than material processes: it presupposes a soul.

Moreover, the very existence of meaning, information, values, and morality defies reduction to brute matter. Syntax can be described materially, but semantics, intentionality, and value require transcendence. Within Tawḥīd, this is no mystery: meaning is grounded in the Divine Word, and human beings are created with fiṭrah, an innate orientation toward truth, morality, and worship. “So set your face to the religion as a ḥanīf — the fiṭrah of Allah upon which He created mankind” (30:30). This explains why humanity across cultures universally seeks purpose, values, and ultimate truth.

The distinction between contingency and necessity provides further clarity. The cosmos itself is contingent; it could have not existed. Its laws, its matter, and its conscious beings are dependent realities. To posit an eternal, impersonal material substrate as the explanation is to relocate, not solve, the problem. Islam resolves this by grounding existence in al-Wājib al-Wujūd, the Necessary Being, Allah — self-subsistent, absolute, and eternal. Within this metaphysical system, the soul is not magical fantasy but a created and purposeful reality, intelligible as part of the Divine design and destined to return to its Creator. “Indeed we belong to Allah, and to Him we shall return” (2:156).

Even empirical observations point to dimensions beyond reductionist materialism. Reports of near-death experiences, cases of cognition seemingly independent of normal brain function, and the striking universality of moral intuitions across humanity all serve as reminders that human reality is more profound than chemistry and biology. The Qur’an directs us to these signs: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the Truth” (41:53). Denial of these realities is not intellectual humility, but a premature closure of inquiry.

The accusation that belief in the soul is mere wishful thinking ignores the fact that materialism itself is a metaphysical stance equally requiring justification. To claim “there is no soul, only matter” is not neutral science but philosophy. Both claims must be defended, and the Islamic position, far from being grounded in fear of death, is based on the recognition of order, purpose, meaning, and responsibility woven into existence. The Qur’an diagnoses the true reason for denial: “Rather, they deny the Hereafter” (30:16).

Thus, the truly humble scholar admits the limits of human knowledge and does not dismiss centuries of reflection by prophets, sages, and philosophers as mere denial of mortality. Allah reminds us: “Of knowledge, you have been given but little” (17:85). Arrogance before this mystery is the mark not of reason but of pride. The Qur’an consistently condemns this attitude, as with Iblīs who refused to acknowledge a truth greater than his pride.

Rejecting the soul because one dislikes the idea of accountability or fears death is not philosophy but psychology. Accepting the soul, by contrast, is to acknowledge the reality of consciousness, identity, freedom, meaning, and contingency, all of which demand more than matter for their explanation. It is to recognize that man is not merely dust, but dust into which Allah breathed His spirit, ennobling him and making him responsible. In the light of Tawḥīd, the soul is not superstition but the very center of what makes us human, a sign of the Divine, and the bearer of our eternal destiny.

: A Qur’anic Exploration of the Highest Form of Consciousness

In contemporary spiritual discussions, especially those influenced by psychology and Eastern traditions, the concept of “being present in the Now” or Mindfulness is often described as the secret of power. It is argued that when the mind ceases its wandering—away from regrets of the past and anxieties of the future—and rests fully in the present moment, one touches peace, focus, and even a form of awakening.

This idea has undeniable benefits for mental health and well-being. Yet from the perspective of the Qur’an and Islamic spirituality, we must ask: Is the ultimate secret of power truly just presence in the Now? Or is it something greater—the awareness of God, the Infinite Being who created both time and the moment?

The Qur’an consistently points us to a reality far beyond mere “mindfulness.” It calls us to Taqwa—God-consciousness—an awareness that not only encompasses the present moment but transcends it by connecting us to the Eternal.

1. The Appeal and Limits of Mindfulness

The practice of Mindfulness as taught in modern psychology and spirituality emphasizes anchoring attention in the present—through breathing, sensations, or the immediate environment. The benefit is clear: when attention is freed from the endless cycle of past and future thoughts, the mind feels clarity and calm.

But this state remains fundamentally self-referential. The individual becomes aware of their inner processes, their breath, their body, their immediate sensations—but not necessarily of anything beyond themselves. It produces tranquility, but this tranquility is fragile. It depends on the discipline of practice and can vanish as soon as external stress intrudes.

In other words, mindfulness treats the symptoms of distraction, but does not address the metaphysical hunger of the soul.

2. The Qur’anic Perspective: Presence with God

The Qur’an invites us to a form of presence infinitely greater: the awareness of God (Allah), the Ever-Living, the Sustainer of all existence.

“And He is with you wherever you are.”
(Qur’an 57:4)

This verse presents a paradigm-shift. The human being is never merely “in the moment”; the human being is always already in the presence of God. What is required is not simply mindfulness, but God-consciousness (Taqwa)—the act of remembering, sensing, and responding to that Divine Presence.

The Prophet Muhammad ﷺ captured this reality in one of the most profound hadiths of all spirituality:

“That you worship Allah as though you see Him, and if you cannot see Him, then indeed He sees you.”
(Sahih al-Bukhari, Sahih Muslim)

This is not just presence in the Now; it is presence with the Eternal. It is not simply about silencing thoughts but about orienting thought, feeling, and action toward the Infinite.

3. Why Awareness of God is the Strongest Presence

The Qur’an presents Taqwa as the key to strength, liberation, and clarity in life:

“And whoever is mindful of Allah, He will make for him a way out, and will provide for him from where he does not expect.”
(Qur’an 65:2–3)

Here, the fruit of God-consciousness is not merely inner peace, but concrete transformation: escape from difficulty, provision beyond calculation, and alignment with Divine Wisdom.

Mindfulness may calm the mind, but only God-consciousness reshapes destiny.

This is because:

• Mindfulness connects you to your breath.
• God-consciousness connects you to the One who grants you breath.
• Mindfulness frees you from mental chatter.
• God-consciousness frees you from illusion itself, anchoring you in truth.

4. Fitrah: The Human Nature That Seeks the Infinite

Human beings are created with an innate nature—the Fitrah—that yearns for the Absolute. This is why presence without God always feels incomplete. A person may experience calm in mindfulness, but an existential restlessness lingers, because the soul was not created to be satisfied with the self; it was created to be satisfied with the Creator.

“So set your face towards the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created people.”
(Qur’an 30:30)

When a human being awakens to God-consciousness, they see the world with new eyes: every moment is no longer empty time, but a mirror of Divine Reality. The “Now” becomes a sacred sign. This is the true presence.

5. The Language of Modern Spirituality vs. Qur’anic Reality

Secular or non-theistic spirituality often speaks of:

• Transcendence of Thought
• Consciousness Beyond Thought
• Enlightenment

These concepts attempt to describe states where the human mind transcends its ordinary limits. But they often stop short of pointing to the Source of existence itself. They remain descriptive of psychological states, not metaphysical realities.

By contrast, the Qur’an speaks of Taqwa (mindfulness of God), Ihsan (excellence through awareness of His presence), Khushu‘ (humble attentiveness to Him). These are not mere psychological conditions; they are existential orientations toward the Infinite. They do not just transcend thought—they transcend creation by connecting directly to the Creator.

“Indeed, in the remembrance of Allah do hearts find rest.”
(Qur’an 13:28)

This is the Qur’anic definition of true “enlightenment.”

6. The Real Secret of the Now

Thus we arrive at the decisive comparison:

• Presence in the Now may grant momentary clarity.
• Presence with God grants eternal clarity.
• Mindfulness offers self-mastery.
• Taqwa offers alignment with Divine mastery.
• Mindfulness ends in the self.
• God-consciousness opens into the Infinite.

The Now is powerful not because it is the Now, but because it is the arena in which God reveals Himself to you.

As the Qur’an reminds us:

“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the Truth.”
(Qur’an 41:53)

Conclusion

Mindfulness teaches us to “be present in the moment.” But the Qur’an calls us to something greater: be present with Allah in the moment.

This is not only the highest form of consciousness but the essence of human existence. To live with Taqwa is to transform the fleeting Now into a doorway to eternity.

Modern spirituality calls this Consciousness Beyond Thought or Enlightenment. The Qur’an names it more beautifully: Taqwa, Ihsan, and Dhikr Allah—God-consciousness, excellence through His presence, and remembrance of Him.

And this is not just the secret of psychological strength. It is the secret of existence itself.