As for the negation of the Christian Trinity in the Quran - and this negation is extrinsic and conditional - we must take account of certain shades of meaning. The Trinity can be envisaged according to a "vertical" perspective or according to either of two "horizontal" perspectives, one of them being supreme and the other not. The vertical perspective- Beyond-Being, Being and Existence - envisages the hypostases as "descending" from Unity or from the Absolute - or from the Essence it could be said - which means that it envisages the degrees of Reality. The supreme horizontal perspective corresponds to the Vedantic triad Sat (supraontological Reality), Chit (Absolute Consciousness) and Ananda (Infinite Beatitude), which means that it envisages the Trinity inasmuch as It is hidden in Unity(1). The non-supreme horizontal perspective on the contrary situates Unity as an essence hidden within the Trinity, which is then ontological and represents the three fundamental aspects or modes of Pure Being, whence the triad : Being, Wisdom, Will (Father, Son, Spirit).Now the concept of a Trinity seen as a deployment (tajalli) of Unity or of the Absolute is in no way opposed to the unitary doctrine of Islam ; what is opposed to it is solely the attribution of absoluteness to the Trinity alone, or even to the ontological Trinity alone, as it is envisaged exoterically. This last point of view does not, strictly speaking, attain to the Absolute and this is as much as to say that it attributes an absolute character to what is relative and is ignorant of Maya and the degrees of reality or of illusion ; it does not conceive of the metaphysical - but not pantheistic - identity between manifestation and the Principle; still less, therefore, does it conceive of the consequence this identity implies from the point of view of the intellect and the knowledge which delivers.(1) The Absolute is not the Absolute inasmuch as it contains aspects, but inasmuch as It transcends them; inasmuch as It is Trinity It is therefore not Absolute. Frithjof Schuon
About This Quote

The human being is an individualistic being, which means that the human being is always striving for something. The human being is a social animal, which means that he needs to belong to a society. A person also needs to be in nature in order to be in balance. There are three basic needs in life, the need for love, the need for belonging and the need for purpose.

The three basic needs are all interconnected. Love makes you feel safe and secure, belonging makes you feel comfortable with yourself and your surroundings and purpose makes you want to achieve something. If you get these three things in place, then you will achieve happiness because you will reach your goals.

Source: Understanding Islam

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