Many Muslim thinkers refer to the lost heart by the Koranic term fitra or “original creation.” Fitra is the divine form that God bestowed upon Adam w… - William Chittick

The human spirit is also God's spirit. The Koran attributes the spirit breathed into Adam to God with the pronouns “His” (32:9) and “My” (15:29, 38:72). Hence this spirit is called the “attributed spirit” (al-ruh al-idafi), i.e., attributed to God, a term which suggests its ambiguous status, both divine and human at once. The spirit possesses all the spiritual or angelic attributes, such as luminosity, subtlety, awareness, and oneness. Clay stands at the opposite pole of the existent cosmos: dark, dense, multiple, dispersed. No connection can be established between the one and the many, the luminous and the dark, without an intermediary, which in man’s case is the soul, the locus of our individual awareness. The spirit is aware of God, though not of anything less than God. But we—at least before we have refined our own souls —have no awareness of the spirit. Clay is unaware of anything at all. The soul, which develops gradually as a human being grows and matures, becomes aware of the world with which it is put in touch in a never-ending process of self discovery and self-finding. Ultimately it may attain to complete harmony with the spirit.

On the one hand, human beings return to God by the same invisible route followed by other creatures. They are born, they live, they die, and they are gone, no one knows where. The same thing happens to a bee or an oak tree. This is what Ibn al-‘Arabi and others call the “compulsory return” (ruju idtirari) to God. Whether we like it or not, we will travel that route. “O man, you are laboring toward your Lord laboriously, and you shall encounter Him!” (Koran 84:6). On the other hand human beings possess certain gifts which allow them to choose their own route of return (this is the “voluntary return,” ruju ikhtiyari). Man can follow the path laid down by this prophet or that, or he can follow his own “caprice” (hawa) and whims. Each way takes him back to God, but God has many faces, not all of them pleasant to meet. “Whithersoever you turn, there is the Face of God” (2:115), whether in this world or the next.

The Koran commonly refers to the knowledge brought by the prophets as “remembrance” (dhikr) and “reminder” (dhikra, tadhkir), terms that derive from the root dh-k-r. The Koran calls itself by these words more than forty times, and it refers to other prophetic messages, like the Torah and the Gospel, by the same words. The basic Koranic understanding of the necessity for a plurality of prophets is that Adam’s children kept on falling into heedlessness and forgetfulness, which is the shortcoming of their father. The only cure for this shortcoming is the remembrance that God provides by means of the prophets.