Forecasting something for the future involves gathering information on fields relevant to the subject matter and narrowing it down to a specific prediction. Goal-setting, when it lies beyond prediction, gathers some fluidity. When a human Self looks for a goal to pursue in life, it can easily get lost within the chaos of pure luck and randomness. But when it does not look for it, instead meet with it – it means it always knew it had been there on its path because all through its existence, it kept pursuing interestingness – something that aligned with the essence of its existence. Qur’an delineates the intrinsic nature of religion as submission to God. The indispensable ethos of this concept is portrayed as monotheism (one God concept). The essence of gratefulness to God characterizes this belief. This soothing phenomenon lies within the meaning of a choice – and the essence of this choice seems to make the Self align with what it would be comfortable to pursue in life.

When Adam and Eve (PBUT) were sent down to earth from heaven, God mentioned there would be no fear, nor would they grieve (2:38), and it would apply to only those who follow the guidance after it comes to them. Thus, the beginning of the human journey on earth had the choice for the Self to follow or not follow the direction when it arrived. Whether the Self will be grateful or ungrateful, the guidance is presented anyway (76:3). The intriguing aspect is there is no compulsion such as “hold on to the good” or no alluring captivation like “it feels so good.” This force less warning and untethered invitation highlight the freedom hinted in the message when it informs the vice and virtue. This freedom makes the platform for the Self to make a choice.

Essence in “We Hear, We Obey”

Verses are sent that clarify the right path, and God guides whomever He wishes to the right track (Qur’an 24:46). True God and the Messenger cannot be unjust – this becomes enough for the Self to listen and fathom its sense. When this is not the case, the choice is made against the essence of “We hear, we obey,” and the Self goes away not believing in the guidance sent. Because of rivalry between the disagreeing people, the Scripture with the truth was sent to judge between them (2:213). The believers believed with God’s permission because He is the One who enables the faith to settle in the heart only after the believer becomes eligible with the choice first.

Essence: It appears that hearing and obeying from the Self-perspective are the actions visible from the outside. However, even before these actions, there was an effort from the Self that made it fit to act that way. That effort turns out to be the essence here, upholding the truth that hearing capacity and strength to work are God-given, choosing to put effort to listen and then act – are all the Self is guided for.

Essence in intending with God’s Permission

Wishing to be guided or not becomes the start of a life story for the Self where the result, in the end, will portray it as a guided one or as the one who was let go astray (14:4). But Qur’an (74:55) points out disbelievers are also free to take heed, and then (76:29-30) further clarifies what will get proved when they do it: God is All-Knower and All-Wise (Arabic: Aleeman Hakeem). How? Because the Self cannot express willingness except God wills for it (81:29). This paired attribute of God mentioned elsewhere in the Qur’an (4:111) suggests the Self sinning on itself is not beyond the knowledge and wisdom of God (Aleeman Hakeem). But 4:17 seals up the fact, saying that repentance will be accepted when the sin is committed out of ignorance and is repented soon afterward. So Aleeman-Hakeem is reflected here: The Knowledgeable on the vice is Wise enough to perceive the ignorance and repentance involved.

This paired attribute of God is portrayed as applicable for the believers too in the Qur’an (48:4-5), which indicated:

i) God’s awareness of trials and difficulties that would unfold in the future and
ii) God’s Wisdom is enough to deal with that future and steer the Self to what it would need to be successful.

More specifically, it suggests the faith will be tested with difficulties, and after the Self succeeds, it will get hold of remarkable contentment on earth, which would further increase its faith. Wishing to be guided is one part of the equation. It can be metaphorically explained as the scenario where a mere “thank you” is the act but having the right attitude in respectfully and sincerely saying it will manifest some qualities the Self has received from God.

Essence: Here, the result is the manifestation of God’s attributes of Knowledge and Wisdom. The means to reach that end would be to:

(i) Choose and fathom the inspiration given by the All-Knower,
(ii) Rely on the Most-Wise to manage the uncertainties ahead and then
(iii) Make up the mind to turn toward God’s way.

Essence in Whoever God Wills, He Guides

The quintessence of the message on the prerequisite to acquire guidance across the Qur’an is that the Self steps forward in worship, then it asks for help (1:5). God-consciousness is highlighted as the condition in making the guidance meaningfully effective in life (2:2); without that – the advice is not supposed to transpire any fruitful consequence. People of the cave were described (18:13) as they had believed in their Lord, then God advanced them in guidance. So it comes down to deciding to accept the guidance first, which results in having more of it (19:76). Interestingly, guidance becomes destined for choosing to consent and striving to stop indulging in vices. Qur’an (28:55-56) states willfully turning away from vain talks in gatherings proves the Self is willing to follow the guidance. God knows well who endeavors to follow the direction to avoid ignorance, and thus He would guide whomever He wills.

Essence: It indicates God would guide anyone, but His preference is for the Self who would willfully choose to turn to guidance over disobedience – knowing it was free to choose otherwise. There is a spiritual urge for the Self that it has to stand responsible for the virtue as own choice, as opposed to a virtue conferred via the blind following.

Essence in Whoever God Wills, He Lets Go Astray

Qur’an (7:146) narrates disbelievers chose to be heedless after observing the signs of God and became arrogant, and as a result, God will keep them distracted from His signs. This verse goes even further and says the ones, who would choose not to take the guidance provided, will be caused to take the spurious way, thinking it is appropriate. It is mentioned again in the Qur’an (35:8), saying whoever finds the evil deeds more alluring will end up with God’s leave, which would let them go further away from guidance. So there will be a limited time given to the wrongdoers to repent. In the end, (13:11) suggests that not choosing to reform what is inside the people will result in God not changing the condition of the people. The other instances where God is putting the seal on the hearts (2:7) or making the path to misery easy (92:10) – all hint at the fact that those had already decided to disobey the guidance offered.

Essence: It suggests God would withhold guidance for the disobedience, and that will cease to flow after a conscious rejection occurs through repetitive denial and artificial show-off of faith. God could deny anyone the guidance, but He prefers the Self to be responsible only after choosing disobedience on its own.

Essence in the Purpose

The explicit narration in the Qur’an (51:56) suggests God created the Self to worship Him. The following two verses would mean that to sustain life on earth, God will provide the Self the provision – indicating its responsibility, therefore, is to take care of obeying the Mighty Possessor of Power by following His guidance. Another expression on the exact purpose of creation of human Self is validated in the Qur’an (2:30) that portrays a scenario where God is informing the Angels: He is going to place a vicegerent – a successor – a trustee on earth. Later, this vicegerent Self in the form of Adam (A:) was advised by God (7:24-25) before being sent to earth – the abode will be a place to stay and to utilize livelihood for a time, and he will be brought back to God after death. The limited time to remain as vicegerent of God on earth depicts the stage where the Self –

A) Fulfills the earthly needs for survival with the provision provided by God

B) Reflects Divinity to the best of its abilities. Knowing it is prone to slip from the path forgetfully, yet it believes that God’s Forgiveness and Mercy would pull it away from being lost. It does good to others just as God created it strong enough to face the tribulations as the best creation.

C) Chooses voluntarily the guidance offered – affected neither by blind following nor coercion. Matches the efforts with individual limits as keeping Him in mind will prove that despite being a hasty, argumentative, and excuse-loving creature, it recognizes its intellect to figure out in each stumbling block how to portray God in its attitude and aspiration in life – staying connected with Him through fear and hope.

Essence: The hint suggests, the walk on earth for a given time would need the Self to trust its qualities while facing its weaknesses and choose responsibly – with the end of returning to God in mind, so that its present is tied with intellect as a worthy means to that end.

Conclusion

God bestowed the Self with emotion and the sense of reasoning so that it can tie these with the intellect and see through events to figure out the essence of life. In doing that, the Self can recognize the strength that prompts the eagerness to indulge more and more in it, and this whole development could give a glimpse of gratitude to God, Who had destined that strength for it. Qur’an (39:18) suggests listening carefully to the message and then sensing what seems sound before following it. The entire concept of consciously putting effort hints on an attitude that continually searches – if its inner core is at ease with the essence of the matter or not. This attitude is earmarked in the Qur’an for an understanding Self, that knows when to restrain as God-consciousness is the best provision (2:197); which recognizes wisdom to be the genuinely abundant wealth (2:269); who fears God even if the abundance of the evil seems impressive – understands that evil and good are not equal (5:100), etc.

Nonetheless, a point of caution is also raised in the Qur’an (17:84), stating even if every Self follows its inherent manner, God would know which Self follows His way. This reminder reinforces the importance of the essence of choice. That encompasses the future identity of the Self – both on earth and in Hereafter.

Crossing over a hurdle is an action; letting an essence flow out of that action entails a responsibility – where either good or evil can dress up that action to define the Self. Although the deeds could be a positive factor to the Self, God lets that happen in a way the Self deserves. If whatever effort the Self puts forward for the betterment of life does not portray God’s attributes – apparently, the attitude behind the deeds makes it futile, not creditable for the Self. Therefore, within the framework of freedom of choice, the Self requires figuring out which pursuits can encourage natural propensity rather than constrain it. This freedom is given because God prefers the Self to make its own decision and stand responsible on its return to God in the end. Relying on God about managing the uncertain future, the Self is expected to reflect Divinity, managing pace individually toward its pursuits. It can then traverse the routes and adjust when needed – being intentional in its day-to-day means to aspire for a truly rewarding return to the Supreme Being – also known as The First and The Last.