Al-Lawh al-Mahfuz, Omniscience, and Free Will in A Pan-psychic Universe

By T.O. Shanavas, New Age Islam 17 March 2025 Traditional exegesis of al-Lawh al-Mahfuz (the Preserved Tablet) often implies absolute determinism, which appears to negate human free will. It also seems to conflict with Qur’anic verses that affirm human responsibility and moral choice. To highlight the point the Qur‘an states: And say [Muhammad], ‘The truth is from your Lord; so whoever wills, let him believe; and whoever wills, let him disbelieve.’ (Qur’an 18:29) These verses suggest that belief is a personal choice, free from coercion. Similarly, Qur’an 13:11 reinforces the idea that individuals and societies have a role in shaping their own circumstances: …Indeed, Allah will not change the condition of a people until they change what is in themselves… (Qur’an 13:11) On the other hand, the Qur’an also contains verses that suggest the concept of absolute predestination, including the following, for example: The following verses attribute even human faith to the will of God, reflecting the broader Qur’anic theme of divine decree: No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being—that is indeed easy for Allah. (Qur’an 57:22) “He knows what is presently before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills.” (Qur’an 2:255) These passages suggest that events and human destinies are predetermined by divine decree, underscoring God’s comprehensive knowledge and sovereignty over all creation. Furthermore, the Qur’an ascribes even human willful actions to the Creator. For example, it declares: “And God created you and what you do.” (Qur’an 37:96) This apparent tension invites deeper reflection on how divine knowledge and human agency coexist within Islamic theology. Notably, the Qur’an asserts that the absence of contradiction is itself proof of its divine origin. This paper proposes a reinterpretation: that al-Lawh al-Mahfuz, as referenced in Qur’an 22:70, is not a separate, fixed record but our universe itself—what Qur’an 21:104 describes as the “scroll rolled up for books.” In this view, God is the ultimate author of the “Book of the Universe,” possessing complete knowledge of every situation, every possible action by every creature, and all potential futures that could arise from the vast array of choices made within creation. Within this framework, God is envisioned as a transcendent yet immanent Divine Architect—a being of infinite intelligence and creativity—who initiates the universe with a single, elegant command: ”…When He decrees a matter, He only says to it, ‘Be,’ and it is.” (Qur’an 34:47) In this one command all the following factors are embedded. The Pan-psychic Universe This model assumes that consciousness or subjective experience exists at all levels of reality, albeit in varying degrees. One Qur’anic verse that reflects this idea is 17:44: The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [Allah] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving.(Qur’an 17:44) This verse proposes that every single thing in all of creation, from the cosmic to the microscopic, engages in praising God. There are other verses supporting pan-psychism of the universe. The universe is pan-psychic, meaning all components—particles, atoms, molecules, organisms, stars, and galaxies—possess some form of proto-consciousness. This consciousness exists on a spectrum: Fundamental Particles: Exhibit minimal awareness, akin to basic responsiveness to external conditions. Complex Systems: As structures become more complex (e.g., living organisms, neural networks), their capacity for consciousness increases. Humans and Beyond: At the highest levels, self-aware beings exhibit reflective thought, morality, and rational deliberation. This pan-psychic framework ensures that all components of the universe actively participate in its unfolding narrative. Free Will as a Continuum Free will is not an absolute binary but exists on a continuum across different entities: Inanimate Matter: At the lowest level, such as subatomic particles, agency is limited to stochastic or probabilistic behaviour (as observed in quantum mechanics). Living Organisms: Plants exhibit selective growth, animals display instinct-driven choices, and humans engage in complex moral and rational decision-making. Cosmic Entities: Larger systems—such as planets or galaxies—might possess forms of collective consciousness beyond human comprehension. This spectrum of agency forms an interconnected web in which every entity contributes to the universe’s evolution. The Autonomy of Creation The Divine Architect designed the universe to evolve autonomously through natural processes such as cosmic expansion, entropy, emergence, and evolution. Key features of this design include: Emergence: Higher-order complexities arise from simpler components without external interference (e.g., life emerging from non-life). Self-Correction: The universe includes feedback loops that enable adaptation and self-regulation. Purposeful Chaos: What appears random or chaotic is, in fact, a creative force driving novelty and diversity. Supplication And Allah Answer To Prayer: every plausible reason, along with Allah’s Istijabah (response to prayer): Istijabah emerges autonomously with supplication. This self-evolving system reflects divine intelligence while upholding the autonomy of creation. Suffering, Imperfection, and Moral Agency In this framework, suffering and imperfection are not flaws but necessary aspects of an evolving universe. They emerge from the interplay of freedom and limitation: Free will allows for mistakes but also enables moral and spiritual growth. Imperfection fosters creativity by leaving room for improvement. Suffering catalyzes empathy, resilience, and transformation. The universe becomes a spiritual testing ground for humans and jinn, as both possess the capacity for moral responsibility. Jinn, like humans, navigate this arena of trial and tribulation. The Divine Architect does not undermine the autonomy and creative potential of existence. The possibility of both good and evil arises naturally from individual and collective choices. Allah, having programmed all potential outcomes into the pan-psychic universe, allows its conscious components to determine which potentials—good or evil—come to fruition. Philosophical Implications Reconciliation of Science and Spirituality: This model integrates scientific concepts (e.g., evolution, quantum mechanics) with spiritual ideas (e.g., divine purpose, universal consciousness). Allah’s interaction is limited to His response to the supplications of His creatures—either in this world or the Hereafter. Ethical Responsibility: If free will exists on a spectrum, humans—possessing advanced agency—bear a unique duty to foster harmony and minimize harm. Mystery and Wonder: By emphasizing autonomy and emergence, this view preserves the awe and mystery of existence while providing a coherent metaphysical framework. The widely held Muslim notion that God must actively micromanage every detail would imply a deficiency or imperfection in His original creation, which stands in stark contrast to the Qur’anic portrayal of Allah as the all-knowing, all-powerful Creator. In His infinite wisdom and boundless creativity, Allah designed the universe—imbued with panpsychic principles and intricate interconnections—in such a way that it does not demand constant micromanagement. By His perfect decree, He established a dynamic, self-organizing system capable of evolving autonomously while seamlessly fulfilling its divine purpose of trial and tribulations for human and Jinn. Jinns are created out of smokeless fire. This extraordinary design reflects the unmatched artistry, foresight, and perfection of the Divine Creator. This extraordinary design reflects the unmatched “artistry,” foresight, and perfection of the Divine Creator. Just as a machine is considered perfect when it functions seamlessly and achieves its purpose without the need for ongoing intervention from its maker, the universe—crafted with divine precision—operates in accordance with Allah’s perfect order serving His purpose. To suggest that Allah must actively and physically manage the universe’s affairs would imply a flaw in His creation, which contradicts the very essence of Him as the Perfect Creator. ----- T.O. Shanavas is a native of Kerala, India and is now based in the USA. He is the author of “Islamic Theory of evolution of Evolution the Missing Link between Darwin and The Origin of Species.” Co-author of the book, And God Said, "Let There Be Evolution!” Reconciling the Book of Genesis, The Qur'an, And the Theory of Evolution. Edited by Prof. Charles M. Wynn and Prof. Arthur W. Wiggins. 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