ALLAH'S WILL - INSHAALLAH

WHAT IS ALLAH'S WILL > INSHA ALLAH IN THE CONTEXT OF ISLAM

To truly grasp the will of Allah, we must first confront the most fundamental inquiry: Who is Allah? Without a profound recognition of this question, any attempt to understand His will remains superficial. Tragically, for many Muslims today, this understanding has been reduced to the habitual utterance of phrases like InshaAllah and MashaAllah—expressions that were meant to awaken awareness of the Divine, but are now often spoken mechanically, stripped of depth and reflection. The true essence of these words is not their repetition, but the conscious remembrance of Allah’s presence within the human conscience, guiding every thought, action, and decision.

Yet the deeper reality reveals a painful truth: many have lost sight of who Allah truly is. In this absence of awareness, His will becomes entangled with inherited customs, cultural norms, or the shifting opinions of scholars and "religious authorities". Instead of engaging their inner Al-Kitab—the divine script inscribed within every self—and using their intellect to awaken its message, people surrender their capacity to think, reflect, and discern. They lean on translations, traditions, and external voices, forgetting that the living source of guidance was placed within their own conscience.

This represents a subtle but dangerous shift: the displacement of one’s natural-given intellect and conscience by blind dependence on external authority. The result is a faith that is borrowed rather than lived, second-hand rather than authentic. Such a faith, no matter how loudly professed, lacks vitality. For Islam, at its very heart, is not a culture, not a ritual, not a borrowed identity—it is the state of inner peace, safety, soundness, and harmony that arises when the self awakens to Allah’s presence within and consciously aligns with His will.

Faith becomes transformative only when it is rooted in personal reflection, awakened understanding, and an intimate alignment with the Divine within. Such faith is alive; it breathes, it enlightens, and it radiates outward, transforming both the individual and the society. But when faith is inherited without reflection, when it is practiced without understanding, it becomes hollow—mere echoes of truth rather than truth itself.

Who is Allah of Quran and Islam ?

Islam is not a ritual-bound religion confined to customs and ceremonies; it is the living philosophy of the Human Conscience—manifested as Allah, the true Master (Malik). To practice Islam, to live in peace, one does not depend on the intervention of some external deity; rather, it lies in safeguarding and nurturing the voice of conscience within. When conscience is ignored, its light dims, and in its numbness to wrongdoing, it mutates into what the Qur’an names as Satan. Thus, Islam calls each individual not to blind obedience but to the deliberate cultivation of the layers of consciousness embedded within the self. Only through this inner unfolding can one discover authentic peace and harmony. For any philosophy that does not manifest in lived action is sterile—mere ornament of thought without power to transform life. True philosophy, as Islam envisions, is not idle speculation but a disciplined journey inward: a dive into the depths of awareness, where knowledge ripens into wisdom, and wisdom into experience. In this journey, truth ceases to be just an abstract idea but it becomes the radiant presence that experiences the Divine—alive, guiding, and ever within.

One does not truly become a Muslim until one has inwardly tasted the living presence of tranquility, soundness, and the luminous aura of peace (Salam) within the depths of our being. Islam is not the mechanical repetition of rituals nor the clinging to inherited beliefs; it is the awakening of a conscious intimacy with the Conscience (Allah), a presence that impregnate our thoughts, actions, and the very atmosphere of the soul. Without this direct testimony (shahadah), faith remains second-hand—an echo borrowed from others—lacking the vitality to transform existence. The book Qur’an does not call us to hollow conformity but to an inner revolution, where conscience is kindled into light, and that light becomes the very ground of peace.

Those who confine Allah to a throne in the distant skies, imagining Him as a monarch who rewards and punishes from afar, or who bind His presence within stone walls and geographical locations, veil themselves from the very essence of Islam. Such notions shrink the Allah to the proportions of human thought, reducing the boundless Reality into an idol carved not from wood or stone but from imagination itself. In doing so, they transform the Divine Conscience—the Living Presence within—into an external object of appeasement, rather than recognizing Him as the silent Mover of their breath, the hidden Current that carries their destiny.

To idolize Allah is to deny the living, dynamic role of the conscience within us; to enclose Him / It in imagined forms is to cut ourselves off from the subtle currents of His guidance. Allah is not imprisoned in the heavens above, nor confined to stone sanctuaries below; He / It is the Human Conscience, the inner ocean where waves of emotion arise, cyclones of thought move, and the storms of anxiety, fear, and despair dissolve. The House of stone is not His dwelling but a symbol—a signpost pointing toward the true sanctuary: the heart—where His light unveils itself to the awakened soul.

Islam, at its essence, calls us to shatter these idols of thought, to lift the veils of inherited and borrowed images, and to awaken to the proximity of Conscience: the guiding Light, the eternal Breath, the moral Compass, and the boundless Possessor of Knowledge—ever present, ever intimate, nearer to us than the pulse in our veins.

The book Quran repeatedly points us away from these narrow conceptions, reminding us that Allah is our Conscience, nearer to us than our own jugular vein, and present in the deepest feelings of our consciousness. Allah, as inferred by the Quran, is not a distant deity who demands ritualistic appeasement or ceremonial pleading, but the very Principle of Being that calls us to awaken, refine, and elevate our own existence. The divine discourse is not concerned with flattering an external god but with cultivating self-awareness, inner soundness, and alignment with the Eternal Truth within us.

To read the book Quran through this lens is to recognize that the true sanctuary (Masjid) of Allah is not a structure of stone but the awakened self and a beacon of light. Islam, then, is not a transaction with a deity but a transformation of the self, the human being—an inner journey in which the individual discovers peace, balance, and guidance through conscious submission to the Reality that already dwells within.

The Quran speaks of Allah in terms of the Nafs—the Self—through which all creation has come into being. Our existence is not detached from this Divine Self; rather, we are manifestations of it, evolving through its reality and ultimately returning to it. The Quranic vision of evolution and resurrection is not of fragmented beings standing apart from their Evolver, but of all souls converging into a single Nafs, a unified reality that is both our origin and our destiny.

This understanding dissolves the illusion of separation between the human being and Allah. The Allah of the Quran is not a distant entity standing apart from His own evolution; instead, He is the very ground of our being, the psyche in which we are shaped and through which we unfold. To realize this is to recognize that we have never been apart from Him—our journey of life, growth, and eventual resurrection is but a process of awakening to the unity that has always been.

In this light, the human self is not an independent existence but a mirror reflecting the Divine Self. To know ourselves deeply is to encounter Allah, for we are molded in His image and sustained within His consciousness. Islam, then, is not about seeking an external God in the heavens or on the Earth, but about awakening to the intimate truth that we are with Him, in Him, and never separate from Him.

The Quran presents a profound idea: Allah is referred to as Nafs—the Self (20:41, 6:12, 6:54, 3:28, 3:30). From this Divine Self, all beings have evolved (4:1, 6:98, 7:189, 39:6), and to this Self we will ultimately return (2:156). Our entire evolution, as well as our resurrection, is rooted in this single Nafs (31:28). This means that human existence is not something separate from Allah; rather, we are shaped / evolved / molded within His psyche or nature (fitrat), our consciousness and our conscience goes hand in hand within this Reality (30:30).

The Allah of the Quran is therefore not an external entity, detached from us, but the very ground of our being—the inner principle through which we live, think, and evolve. To know Allah is to know ourselves, for we are evolved in His character and sustained in His breath / spirit (Ruh). Separation is only an illusion; in truth, we have never been apart from Him.

In this same inner dimension, the Quran also speaks of Shaitaan as part of our Nafs. Allah and Shaitaan are not two independent powers waging war outside of us; they represent two tendencies within the same human psyche (7:30)—the divine impulse that elevates and the rebellious impulse that corrupts. They are, in essence, two sides of the same coin. The power that dominates us is the one we choose to nurture. When we feed the higher self, we align with Allah; when we feed the lower self, we fall into the grip of Shaitaan.

The true struggle of life is not a clash between external forces, but the subtle battle unfolding within the depths of our own being. Islam, in its essence, is not submission to outward form but the conscious striving to recognize the hidden unity within ourselves and to bring the human self into harmony with the Divine Self. At the heart of this vision stands Tauhid—the principle of Oneness—not as a mere theological claim, but as the lived realization that all multiplicity dissolves in the singular reality of the Divine. To evolve, then, is to awaken to what has always been true: that we are never separate from Allah, that every breath carries the trace of His nearness, and that our ultimate destiny is to return to the fullness of that single eternal Nafs from which all existence flows. What we call “separation” is but the illusion of the ego, the fragmentation of self that breeds fear, desire, and conflict. To mistake this illusion for truth is to fall into Shirk—the worship is a form of separateness, the greatest error of human consciousness, and the gravest sin in Islamic philosophy. Tauhid, therefore, is not simply a doctrine to profess but a state to be realized, where the inner fissures of the self are healed, and the soul rests in the indivisible unity of the Divine Presence that brings Peace, Soundness and Happiness.

Now coming to the main topic of the article - 

Inshallah - أَنْ يَشَاءَ اللَّهُ - it has become a widely misunderstood expression of hope, and divine support, used by people of various faiths, including Arab Christians, conventionally it means if God wills or God willing. While its meaning has a deep religious root for Muslims, its secular usage is common and generally not considered offensive, provided it's used sincerely and with the understanding that it expresses hope for a future event.

Mashallah - مَا شَاءَ اللَّهُ  - is an Arabic phrase traditionally meaning what God has willed - It is usually used to express admiration, appreciation, or gratitude for something positive, such as a beautiful event, a talented person, or a fortunate occurrence. Culturally it also serves a protective purpose, acknowledging God's will to prevent envy and the evil eye.

How will we know Allah's will / Allah's desire ?

We do not discover Allah’s will by merely consulting pages of books or listening to the proclamations of clergy, for His will is not an external decree imposed from outside, but an inner reality inscribed upon the hidden tablet of the heart. To the true Muslim, Allah’s will is not unveiled through ritual conformity or useless debates, but through the awakening recognition of the self’s inner depths. This recognition reveals that the Divine will is not foreign to us—it is the inherent script woven into the very fabric of our being. When a deep and authentic inclination stirs within us, when conscience presses with irresistible urgency, it is not mere impulse but a signal that our inner book—Al-Kitab, uniquely inscribed for each soul—is speaking. To heed it is to align with Allah’s will; to ignore it is to estrange ourselves from the very core of our existence. Thus, the task is not to seek Allah outside, but to read with clarity the living text of conscience within, where His command and our destiny are one.

Allah’s will is the breath behind our breath, the current that guides the drop to the river and it travels to the sea. Yet we recognize it only when the ego’s noise subsides, when desire ceases to cloud perception. In silence, in surrender, in the trembling honesty of remembrance (dhikr), His will emerges as the very pulse of our being. It is not imposed upon us from above but awakens within us as harmony, as clarity, as an undeniable sense of righteousness.

To know His will, then, is not to wait for an external voice but to attune ourselves until the voice within—the living conscience—resonates with His command. As Rumi said, “Knock and He will open the door. Vanish, and He will make you shine like the sun.” In vanishing, we no longer follow our whims for guidance; in manifestation, we discover that His will has always been the secret movement of our soul toward its own Source.

2:269 - يُؤتِي الْحِكْمَةَ مَن يَشَاءُ وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الْأَلْبَابِ

He bestows ‘Al-Hikmah’ to whoever desires, and whoever attains ‘Al-Hikmah’ has indeed attained much good. And none remembers except those with complete understanding.

Allah (conscience) bestow wisdom upon all who believe in themselves and want to learn through the embedded unique inner script (Al-Kitab).