Refutation of Dualism

The suggestion that humans are made of opposing forces—“desireless” (Shiva) and “desire” (Shakti)—reduces human nature to an abstract, binary concept. Islam teaches that:

• Desire Is Part of Human Nature, Not a Separate Force:
  Allah created humans with a soul (nafs) that inclines toward desires, but He also gave them free will and guidance to manage these desires.

  • Qur’an: “And the soul and He who proportioned it. And inspired it [with discernment of] its wickedness and its righteousness. He has succeeded who purifies it, and he has failed who instills it [with corruption].”
    (Surah Ash-Shams, 91:7-10)

  Desires are not inherently evil; they become harmful only when they lead to disobedience of Allah. Balance is key in Islam—fulfilling lawful desires while restraining unlawful inclinations.

• The Role of Guidance:
  Allah sent prophets and revealed scriptures to guide humans in managing their desires in a way that pleases Him. Prophet Muhammad (صلى الله عليه وسلم) said:
  “The wise person is the one who restrains his soul and works for what comes after death, and the foolish person is the one who subjugates his soul to its desires and indulges in wishful thinking about Allah.”
  (Sunan al-Tirmidhi, 2459)

The claim that one should not “judge” between opposing forces (e.g., desireless vs. desire) and should “crush dualities” contradicts the Islamic understanding of accountability and moral responsibility.

• Judgment Is Essential for Human Life:
  Islam teaches that humans have been created with intellect (‘aql) to discern between right and wrong. Rejecting judgment altogether creates moral chaos.

  • Qur’an: “Do they not reflect within themselves? Allah did not create the heavens and the earth and everything between them except in truth and for a specified term.”
    (Surah Ar-Rum, 30:8)

  Truth and falsehood exist, and humans are commanded to distinguish between them.

• Accountability Before Allah:
  Humans will be judged for their actions on the Day of Judgment. To deny this accountability by “crushing dualities” undermines a core tenet of Islam.

  • Qur’an: “And fear a Day when you will be returned to Allah. Then every soul will be compensated for what it earned, and they will not be wronged.”
    (Surah Al-Baqarah, 2:281)

The idea of “pure zero” consciousness (Shiva) as a state of detachment or transcendence reflects concepts of pantheism or monism—beliefs that suggest God and creation are one. In Islam:

• Allah Is Distinct From His Creation:
  Allah is not part of creation, nor is He an abstract “consciousness” or “zero.” He is the Supreme Being, independent and unique.

  • Qur’an: “There is nothing like unto Him, and He is the Hearing, the Seeing.”
    (Surah Ash-Shura, 42:11)

• True Consciousness Is Recognizing Allah:
  In Islam, attaining spiritual awareness (taqwa) means recognizing Allah as the Creator, submitting to His will, and worshiping Him alone.

  • Qur’an: “And I did not create the jinn and mankind except to worship Me.”
    (Surah Adh-Dhariyat, 51:56)

  Detachment from desires does not mean negating them; rather, it means aligning them with Allah’s commands.

The claim that identifying with desires (Shakti) leads to “sinusoidal waves” or creates mental “universes” is a poetic metaphor. In Islam, such mental confusion or instability often stems from:

• Lack of Connection With Allah:
  When a person’s heart and mind are devoid of Allah’s remembrance, they become lost and unstable.

  • Qur’an: “And whoever turns away from My remembrance – indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind.”
    (Surah Ta-Ha, 20:124)

• Solution: Remembrance of Allah:
  The true way to peace and balance is through dhikr (remembrance of Allah).

  • Qur’an: “Verily, in the remembrance of Allah do hearts find rest.”
    (Surah Ar-Ra’d, 13:28)

The philosophy of merging with “zero” or achieving a desireless state has no basis in Islam. The purpose of life, as defined by Allah, is to worship Him and prepare for the Hereafter.

• Purpose of Life:
  “Did you think that We created you uselessly and that to Us you would not be returned?”
  (Surah Al-Mu’minun, 23:115)

• Accountability and Reward:
  Allah has given us life, abilities, and free will to choose righteousness. Striving against harmful desires is the path to Paradise.

  • Qur’an: “But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, then indeed, Paradise will be [his] refuge.”
    (Surah An-Nazi’at, 79:40-41)

The presented philosophy conflicts with the core teachings of Islam by introducing polytheistic ideas, denying accountability, and misinterpreting human desires. Islam teaches:

1. Allah is One and transcendent—free of dualities or opposites.
2. Human desires are part of their nature and must be managed through Allah’s guidance.
3. Judgment between right and wrong is necessary for moral responsibility.
4. True peace and spiritual awareness come through submission to Allah and remembrance of Him.

Rather than dissolving into a “zero state,” the Islamic path is to actively worship Allah, purify the soul, and fulfill the purpose of life. As Allah says:

“Indeed, those who have believed and done righteous deeds – they will have the Gardens of Paradise as a lodging, wherein they abide eternally. They will not desire from it any transfer.” (Surah Al-Kahf, 18:107-108)

The argument of “Shiva” (desireless force/zero) and “Shakti” (desire force/one) posits that creation is made up of two eternal, complementary forces. From an empirical and logical standpoint, this claim has flaws:

The argument claims that identifying with “Shakti” (desires) creates chaos (a sinusoidal wave of life) and that peace lies in identifying with “zero” or pure stillness. Islam refutes this dualistic outlook empirically and practically:

The idea of identifying with “pure zero” (Shiva) and achieving a silent consciousness is similar to pantheism or monism, which suggests the self merges into a universal void. Islam counters this with clear reasoning:

The argument that identifying with desires (Shakti) creates “sinusoidal waves” of troubles fails to recognize that struggle and hardship are natural parts of life: