Author Topic: The ONE and duality (shirk)  (Read 467 times)

Houriya

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The ONE and duality (shirk)
« on: March 07, 2021, 07:31:23 AM »
Peace,

I already asked the question in this thread :

https://free-minds.org/forum/index.php?topic=9611102.0

Extract : https://www.ahmedhulusi.org/fr/article/information-preliminaire-pour-la-comprehension-du-coran

Very interesting.

The main objective of the Quran is to help people understand, and come to know the ONE designated by the name Allah , and to preserve them from the idea of ​​a God who leads them to duality (shirk) .

Believing in an external god - regardless of the proximity or the remoteness of the space where he would be - constitutes an explicit plea for duality (shirk) , by promoting the idea that there are other powerful beings to beside or in addition to Allah (including the individual self), which is an implicit promotion of duality.

Knowledge (Book) addressed to humanity warns those who would judge it by these words:

`` Those who support duality ( by fragmenting existence; assuming there is one God AND there is all the REST ) are contaminated! ''

'' Those who have not purified themselves from contamination (from duality; from the idea that there is a god and that there is also me) will not touch him (knowledge - Quran ... because they will not be able to understand it!) ''

'' Certainly, duality (admitting the existence of 'others' who exist 'in addition' to the ONE, designated by the name Allah) is a serious atrocity! ''

“Duality” is the only offense Allah will never forgive; everything else could be forgiven if He wills. ''

Those who seek to break free from duality are encouraged to believe in the One designated by the name Allah.

reel

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Re: The ONE and duality (shirk)
« Reply #1 on: March 08, 2021, 04:34:16 PM »
Is it from a sectarian or God alone Muslim?

Quote
The main objective of the Quran is to help people understand, and come to know the ONE designated by the name Allah , and to preserve them from the idea of ​​a God who leads them to duality (shirk) .

Guidance is there to make sure we don't grieve.
"I fear that nothing will lead me to hell more than ḥadīth"-Hadith collector: Shu'ba Ibn al-Ḥajjāj

Houriya

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Re: The ONE and duality (shirk)
« Reply #2 on: March 10, 2021, 06:36:43 AM »
Is it from a sectarian or God alone Muslim?

Guidance is there to make sure we don't grieve.

Peace Reel,

I don't know if from a sectarian or God alone Muslim, Allah knows best.

Religious labels don't matter. I share here his understanding of the Quran

Peace

Houriya

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Re: The ONE and duality (shirk)
« Reply #3 on: March 10, 2021, 06:40:27 AM »
Peace,

https://www.ahmedhulusi.org/fr/livre/allah-annonce-par-mohammed/allah-est-depourvu-de-centre

Excellent reading.

Allah has no center

We have already said that Allah is limitless and infinite. Since Allah is so, it follows that it is impossible to regard Him as having a center or an origin.

To define a center, a thing should have boundaries so that the point where its diameters meet is determined as its center. But Allah has no limits. When a thing does not give itself to be measured or delimited, it cannot have a center. And if something has no center, it has no heart, no interior, no exterior.

In accordance with our perception of the world by means of our five senses and our determination of concise things by these same means, we assign to each object its interior part and its exterior part, its interior and its exterior. But it is not reasonable to think of the interiors and the exteriors, the contents, the volumes and the surfaces of a thing having no center. The same meaning is expressed with force, as in the following verse:

He is the First and the Last, the Manifesto, and the Occult” (57: 3)

This means: everything that we know as visible and invisible, as first and as last is nothing other than Him! All of these words actually mean one and the same thing. That is to say that the distinction between the visible and the invisible does not exist in reality; the two things are not separate.

Let's call Him the Manifest, or the Invisible, the First or the Last, but again, it is all nothing but Him, whatever word you use to refer to it. Whatever word you use, it will only be He who will be qualified or signified. The distinction between the visible and the invisible (between the physical world and the non-physical world) is created by your five senses. You call anything visible that you are able to see, and occult or interior that which escapes your sight. However, if you had more senses, say, six, seven, or twelve sense organs, your determination of all that is visible and all that is invisible would be completely transformed. And presumably you would have called visible everything that you currently qualify as invisible,

Since Allah is the infinite and unlimited One, he escapes concepts like interior and exterior. Can you suppose or conceive of the beginning of a second being beyond the limits of a being who has no interior, exterior, appearance, hidden part, beginning, or end, and who is devoid of all these concepts? Of course, you couldn't.

So then, we realize that in any point perceived or imagined, any point considered, only Allah, the Ahad exists. Only his Essence is present, and that in all these attributes and qualities. If one maintains the presence of a second being other than Allah, apart from Allah, then he is in a state of error resulting from an inability to think normally. This state is called “polytheism” ( shirk ) in religious terminology.

Houriya

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Re: The ONE and duality (shirk)
« Reply #4 on: March 10, 2021, 11:58:30 AM »
Peace,

Source : https://www.ahmedhulusi.org/fr/livre/allah-annonce-par-mohammed/allah-nengendre-pas

Allah does not beget

It is very difficult to understand the consequences and implications of this statement: lam yalid which simply means “He does not give birth” or “He does not beget”

Many of us may think we have fully understood its meaning. But to understand something implies a competence to conceive all the consequences of the meaning. May Allah preserve us from pretending to have understood what in fact we have not understood.

Let us now try to explain this sentence as much as our understanding allows.

By describing what Allah is, in the Surah on Unity, Allah Himself informs us that He has not begotten, as one of His main qualities.

Is it a question here of the usual phenomenon of childbirth which is here signified, in the sense that we usually make of it?

To beget means to give the existence to a second being having the same qualities as oneself. Something that gives birth gives birth to a being similar to itself.

But we are informed that “Allah did not give birth”. If so, how then to understand this word of Allah. In the first sense: Allah has never given birth to a second being from Him. In other words, there is no second being proceeding from the existence of Allah.

For He is the Ahad , the whole One indivisible, non-partitive, not reducible to fragments or to particles or elements.

1 - It is infinite and unlimited. We cannot therefore expect him to give birth to a second being, neither in him nor outside him.

2 - Since it is impossible to distinguish in Him parts or atoms because of his being-One, there can be no second thing that can come out of Him.

It is therefore unreasonable to posit the presence of a second being proceeding from Allah, begotten by Him, even having similar qualities.


Houriya

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Re: The ONE and duality (shirk)
« Reply #5 on: March 10, 2021, 12:01:17 PM »
Source : https://www.ahmedhulusi.org/fr/livre/allah-annonce-par-mohammed/allah-na-pas-ete-engendre

Allah was not begotten

Let us now turn to Lam yûlad's commentary which simply means He was not begotten.

At this point in our talk we have to understand that Allah did not come into being from another being.

Can we think that Allah was conceived from another existence? Allah is A had , the unique One, the infinite, the unlimited, the unfragmented which does not lend itself to any division.

In order to be able to think of a being capable of giving birth to Him, it is necessary to conceive of Allah as a being definable within limits, like a given direction or a given dimension, so that beyond these limits a second can be found. being who would have given birth to him. It is only under these conditions that a second being could give birth to Allah.

But Allah is Ahad , and to be Allah means unlimited, infinite, indivisible, etc.

Therefore, the commencement of another existence beyond a point where Allah's existence has come to its limit cannot be thought of. So a second being capable of giving birth, of making Allah, cannot be considered; such a thought is an impossibility.

This is what at first glance is meant by lam yulad , judging from the obvious meaning.

To conclude, Allah was not born by another being, nor did He give birth to a being who would be issued from him and separated from him.

We have come to the final statement in this description: lam yakun lahu kufuan Ahad . There is no existence of another being with Him. He is unparalleled, unparalleled and he is Ahad .

In this connection we will note the following verse: laysa kamithlihi shay ' (sura 42:11), which means There is nothing neither in the microcosm nor in the macrocosm which is comparable to Him.

Houriya

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Re: The ONE and duality (shirk)
« Reply #6 on: March 10, 2021, 12:06:55 PM »
Source : https://www.ahmedhulusi.org/fr/livre/allah-annonce-par-mohammed/la-description-dallah-dans-le-coran

The description of Allah in the Quran

Let us now summarize the meaning of Allah as made known by Prophet Muhammad as he is given to us in the Sura of Oneness, and see if the preconceptions of a God in our minds ever match. to Allah as understood in the Koran.

Allah is above a fragmentary grasp, and does not give himself to know in parts different from each other. He is unlimited and infinite, because he is Ahad .

Allah possesses such a totality that it cannot be considered as something which can be added or subtracted from another separate being existing independently of Him. Allah is that which transcends the situation of what is considered in need of something, for the reason that there cannot be anything missing or lost for Him. Because Allah is Samad . There's no way He needs anything, because He doesn't need anything.

As Allah is lam yalid , the existence of another being separated and begotten by Him cannot be admitted.

As Allah is lam yûlad , one cannot think of any other being separated to beget him, be it a god, or anything else.

As Allah is lam yakun lahu kufuan Ahad , He is unlimited, infinite, indivisible total will, and unlimited, infinite and indivisible power. There is no interior or exterior for him. The existence of a second separate being which is other than His own being cannot be envisioned, and He is above being regarded as having a center or a nucleus. In short, He is Ahad , the One!

The answer to the question: "what is Allah?" forms the basis of all discussion in religion and theology. However, those who answer this question fall into two categories: either they speak of an illusory “god”, or they explain, comment and direct their thinking in accordance with Allah announced by Muhammad.

As we have tried so far to deal with the question and give answers according to the idea of ​​Allah announced by Muhammad, we will continue our investigation in the same direction, and try to understand Allah through the explanations given to his subject by Prophet Muhammad. It is only after this that we will insist on asserting that the meaning of Allah bears no resemblance to any version of God known hitherto, in the past and today.

Muhammad also informs us about the fact that Allah being One, as we have stated above, is at the same time the One who possesses the qualities referred to in the following names:

Allah is H ayy, Alîm, Murîd, Qadîr, Samî ', Basîr, and ' Alîm .

Allah is H ayy , means that He is the Living One unlimited, infinite, eternal, indivisible, etc.

Allah is ' alîm , means that He is the Knowing, or the Conscious unlimited, infinite, eternal, indivisible, etc ...

Allah is Mu rîd , means that He is the Willing unlimited, infinite, eternal, indivisible, etc ...

Allah is Q adîr means that He is the Mighty unlimited, infinite, eternal, indivisible, etc ...

Allah is S amî ' , means that He Hears unlimited, infinite, eternal, indivisible, etc ...

Allah est B asîr means that He is the unlimited, infinite, eternal, indivisible Seer, etc.

Allah is M utakkalim means that He is the unlimited, infinite, eternal, indivisible Word, etc.

In trying to understand these statements, we must pay attention to the fact that it is always the same One, Allah represented by all names, in all their possible compositions, such as Ahad and Hayy , 'Alîm and Murîd , Hayy and Qadîr ..., that is to say that only one content is targeted by all these expressions. Each of these names represents a different quality of the same One Essence.

An Essence Such as He cannot be conceived, as first or last. It is limitless, infinite, it is impossible to consider it in parts, fragments or elements. He has endless expressions. There is a total unlimited, infinite, indivisible will, and a total, unlimited, infinite, indivisible power. There is no interior or exterior for Him. We cannot make a case for the existence of a second being other than Him. It cannot be located in the center or in the nucleus. In short, Allah is One!

Such is Allah as He made Himself known through Muhammad.

However, we must not lose sight of an important point if we want to avoid the misinterpretation easily committed by those who are not familiar with the theme.

In some places in the Quran, expressions such as “our god” or “your god” sometimes appear. But each of them is followed by a sentence which indicates that god is Allah. Can we then argue that Allah is a god ( ilâh )?

No, Allah is never a god!

These kinds of expressions are explanations given to “worshipers” of a god. ”They are reminded that whatever they think is a deity, whatever they call god, does not exist at all, and that the only existing being is Allah. Their god and ours is the same and unique. Besides, he is always Allah and nothing but Allah.

Such proposals aim to convince men to erase the images of their supposed gods and turn to understanding Allah.

If one studies the Quran carefully, one will notice that such verses are addressed to unbelievers, namely those who worship a god. Only then can their acceptance of a god be transformed into an understanding of Allah.

Houriya

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Re: The ONE and duality (shirk)
« Reply #7 on: March 10, 2021, 12:12:57 PM »
Source : https://www.ahmedhulusi.org/fr/livre/allah-annonce-par-mohammed/allah-nest-pas-un-dieu

Allah is not a god

Let us now think with honesty and measure!

Can we say that Allah announced by Muhammad as presented to us here is the same as the God we believed or disbelieved but whom we designate by Allah anyway? Can we use the name of God instead of Allah, Does the word God mean Allah announced by Muhammad, and can we support a conception of divinity? Is this reasonable?

“They did not understand Allah with due understanding” (22:74)

In the presence of Allah and His knowledge, God is exactly like a servant, because they are both only images of consciousness in the knowledge of Allah.

Therefore from Allah's point of view, and in His presence, everything is in a state of non-existence because it is perishable. And that which remains eternally ( Baqi ) is only the face of Allah. This idea is implied by the verse:

“Everything is perishable except His face” (28:88).

It is confirmed by the following verse:

“And abide the Face of your Lord, full of majesty and kindness” (55:27)

The first verse means “Nothing has an entity of its own and the only eternal being is the face of Allah”. The second can be interpreted as follows: “The Face of your Lord is the only one existing eternally in all His majesty and glory”.

Likewise the following verse more openly implies this idea:

“Whichever way you turn, there is the Face of Allah” (2: 115).

The word wajh , used here for Face, is referred to in the Qur'an to denote a particular meaning worthy of further study. If Allah wills, we will dedicate our next work to it. But we will still say a few words about it here.

The statement “everything shall perish except His Wajh ” should not be understood in a future sense, as suggested to us by the French translation. So we should not understand that a day will come when all things will perish. Of course, on the Absolute Day of Judgment, such an event is certainly evident, in a sense. But we need to understand the present effect implied by this statement.

Perishing as referred to in this verse is in fact something that applies forever, for the present tense, every moment, forever and is constantly tested by people of insight and who have reached the designated states. by the terms of kâshif or fâtih , that is to say respectively those to whom the mysteries have been revealed, and those before whom the doors of the mystery have been opened. This is clearly expressed in the following verse:

“Whichever way you turn, there is the Face of Allah” (2: 115)

The mystery which is here destined to be revealed is the following:

Since the vision of men is veiled, the correct understanding of existing forms, the Face of Allah cannot be perceived. However, and in reality from whichever way you turn your gaze, you will always contemplate the Face of Allah, since it is eternal ( Baqi ). This means that the true being who has always existed in the past, who exists in the present, and who will exist in the future and forever, is only the Face of Allah who is eternal (Bâqî ).

The only thing capable of veiling its Face is the name given to a thing, in the sense that this name is a veil placed over the meaning. But the original being which is behind this veil and the meanings which constitute everything take their origin in the names of Allah.


Houriya

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Re: The ONE and duality (shirk)
« Reply #8 on: March 10, 2021, 12:18:15 PM »

Source : https://www.ahmedhulusi.org/fr/livre/allah-annonce-par-mohammed/le-peche-contre-soi-meme

Sin against oneself

So let it be known that whatever we mention and under any name whatsoever, it is never anything other than a being that belongs to Allah.

Allah is such that it is an impossibility to think about a thing that it exists outside of Him. As much by his essential qualities or the meanings which He has expressed as by the actions which arise from the expression of these meanings, it is only He who is perceived by the thoughts, and it is only from Him that the we talk, at any time, and always.

And whenever one thinks of a thing or that one speaks of a thing which one supposes to exist outside of Allah, separate from Him, it will imply that you assign a second existence beside Allah. The term for such a state is polytheism ( shirk ). The following verse warns against such a situation;

“Do not set up a god beside Allah” (28:88) because;

“Most certainly polytheism is a grave sin” (31:13)

Why is it a sin, an injustice, who is the victim of this injustice?

It is an injustice against yourself, a sin against yourself.

Having been oblivious to your own truth, to your own essence, to your original being, which you keep veiled, you worship a god lying somewhere outside of you, who resides above, far beyond yourself, you fall into polytheism against Allah, and you assign a partner to Him. Ultimately, such polytheism robs you of countless qualities which are all within your reach, in the presence of your own soul.

In fact, it is the worst oppression you can exercise against yourself, against your own soul. In fact, the worst oppression against oneself is to deprive oneself of one's own reality, of that reality that one expresses by the word “I”, namely one's own self, one's own soul, and that by being oneself. even the author of this oppression, for not having fulfilled his duty on His way.

The rule that “he who does not know himself cannot know his Lord” is deduced from the statement that “He who knows himself knows his Lord”. So again, knowing and being an Arif , a Gnostic, a Knower of Allah is only possible after understanding Allah. Such knowledge can only be achieved if one understands what Allah announced by Muhammad is.

Here, we fall again directly on the question of the “I”, of the self.

Since there is no other being besides Allah, what thing or person is expressed by the word “I”? How does it come to be? Do we have any clues that allow us to clarify this point?

We must note that in order to have an answer to these questions, there must not be a contradiction about the meaning of the word Allah, as we have tried to show so far. Otherwise, if our explanation contradicts one or the other of the themes developed here, then we will be completely misled and will fall fatally into the dualism of “man and his god”.

The Quran informs us about the purpose of the creation of man in the following verse:

“Certainly I will establish a man on earth as a Caliph.” (2:30)

The Holy Book also informs us how man became a caliph on earth as follows:

“We taught him all the names.” (2:31)

What we notice here first is that man is caliph “on earth”.

The second thing to consider is why man is a “caliph”. What are the qualities that make a man a caliph? The answer to the question is given to us by the preceding verse: “We have taught him all the names”.

The meaning involved here is that man has been brought into existence endowed with such capacity and aptitude that he can reveal as many infinite names of Allah as Allah wills. That man possesses such capacity and such aptitude is implied by the fact that all the divine names have been taught to him.

How then did this being named Man who was conceived with an ability to carry the divine qualities, to which the names of Allah refer come into existence? And how the universe or the universes in which it lives came into existence?

Since there is no revelation for Allah, and since there is nothing that has come to be outside of Allah, then how and where do all these things that we perceive with our five senses come from, as well as all those things mentioned in the Quran like angels, jinns, Hell and Heaven, universes and all these countless other things that we don't know, and how could we prove it?

Houriya

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Re: The ONE and duality (shirk)
« Reply #9 on: March 12, 2021, 12:12:12 PM »
Peace,

When we live in separation, believing that we are a multitude of beings, separated from the rest of creation, this is the guaranteed way to taste "emotional" hell.
Often it is an obligatory passage to purify ourselves of what is not our true essence.

Once this state is achieved; the uniqueness of our essence. It is the end of the inner struggle, the end of the judgment of people, of life events, the door of paradise opens to taste
the joy, peace and unconditional love that extinguishes emotional hell.

As a conclusion, I was pleasantly surprised to discover the enlightening writings of Ahmed Hulusi.
I've been on this path since several years, purification is painful,
hell and heaven are real.

There is no god, only Allah  :sun: