The Divine Reality: God, Islam and the Mirage of Atheism

Product Information

Jeaneane D. Fowler (2002). Perspectives of Reality: An Introduction to the Philosophy of Hinduism. Sussex Academic Press. p.330. ISBN 978-1-898723-93-6. [ permanent dead link]

The metaphysical concept of Brahman, particularly as nirguni Brahman—attributeless, formless, eternal Highest Reality—is at the foundation of Sikhism. [139] This belief is observed through nirguni Bhakti by the Sikhs. [140] [141] Brodd, Jeffrey (2003). World Religions. Winona, Minnesota: Saint Mary's Press. ISBN 978-0-88489-725-5. English translation of Aitareya Upanishad" (PDF). Consciouslivingfoundation.org . Retrieved 26 January 2019. The following verses show the Hadith to be scientifically wrong in its understanding of foetal development with its claim that at one point the foetus is a clot, it is not, and with its claim that the sex is determined long after the foetus has begun to develop when in fact the sex is determined at the moment of fertilisation and depends on whether the sperm contained an X or a Y chromosome. The Hadith also wrongly says that the baby is formed from the semen alone not mentioning the mothers egg. The Koran also wrongly has the clot mistake 96:1 - 2. Mark Juergensmeyer; Wade Clark Roof (2011). Encyclopedia of Global Religion. SAGE Publications. p.1335. ISBN 978-1-4522-6656-5.

Potter, Karl H. (2008), The Encyclopedia of Indian Philosophies: Advaita Vedānta Up to Śaṃkara and His Pupils, Delhi: Motilal Banarsidass Publishers Private Limited

The Prophet said, "At every womb Allah appoints an angel who says, 'O Lord! A drop of semen, O Lord! A clot. O Lord! A little lump of flesh." Then if Allah wishes (to complete) its creation, the angel asks, (O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?' So all that is written while the child is still in the mother's womb." Klaus K. Klostermaier (2007), A Survey of Hinduism, Third Edition, State University of New York Press, ISBN 978-0791470824, Chapter 12: Atman and Brahman – Self and AllHindu God, Christian God: How Reason Helps Break Down the Boundaries between Religions. Oxford, New York: Oxford University Press. 27 September 2001. p.70. ISBN 978-0-19-513854-2. a b c Brodd, Jeffrey (2009). World Religions: A Voyage of Discovery (3rded.). Saint Mary's Press. pp. 43–47. ISBN 978-0884899976. Other schools of Hinduism have their own ontological premises relating to Brahman, reality and nature of existence. Vaisheshika school of Hinduism, for example, holds a substantial, realist ontology. [86] The Carvaka school denied Brahman and Atman, and held a materialist ontology. [87] Brahman as an axiological concept [ edit ]

Hamza is a philosopher by education and it shows. He uses clear arguments that are very structured based on simple observations. He then goes on to explain away the most noticeable comments on the argument he just presented. This method inadvertently presented both sides, not equally of course. Yet, it succeeds in giving a holistic approach to the topic in each chapter from the perspective of atheists and how Hamza Islam thinks about that such perspective. The issue of our being experientially in the true One and in His Son Jesus Christ is that “this” is the true God and eternal life. “This” refers to “the God who has come through incarnation and given us the ability to know Him as the genuine God and to be one with Him organically in His Son Jesus Christ. All this is the genuine and real God and eternal life to us,” So when we experience Him, this true One becomes the true God to us and Jesus Christ become the eternal life to us. Dvaita propounds Tattvavada which means understanding differences between Tattvas (significant properties) of entities within the universal substrate as follows: [ citation needed]The Brahmanas are one of the four ancient layers of texts within the Vedas. They are primarily a digest incorporating myths, legends, the explanation of Vedic rituals and in some cases philosophy. [174] [175] They are embedded within each of the four Vedas, and form a part of the Hindu śruti literature. [176] See also [ edit ] These verse also show that it is God who decides in advance who will be good or evil rather than the merit of the individuals free choices. Would a good god create either someone who is pre ordained to be evil or pre ordained to burn in hell for ever or in this case both. This poses a similar problem to the verse that has God leading people astray in the Koran 17:97.

Brahman is discussed in Hindu texts with the concept of Atman ( Sanskrit: आत्मन्), (Self), [10] [18] personal, [note 3] impersonal [note 4] or Para Brahman, [note 5] or in various combinations of these qualities depending on the philosophical school. [19] In dualistic schools of Hinduism such as the theistic Dvaita Vedanta, Brahman is different from Atman (Self) in each being. [5] [20] [21] In non-dual schools such as the Advaita Vedanta, the substance of Brahman is identical to the substance of Atman, is everywhere and inside each living being, and there is connected spiritual oneness in all existence. [6] [22] [23] Etymology and related terms [ edit ] And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing. a b c Eleanor Nesbitt (2005), Sikhism: A Very Short Introduction, Oxford University Press, ISBN 978-0192806017, Chapter 4 Brahma is distinct from Brahman. [153] Brahma is a male deity, in the post-Vedic Puranic literature, [154] who creates but neither preserves nor destroys anything. He is envisioned in some Hindu texts to have emerged from the metaphysical Brahman along with Vishnu (preserver), Shiva (destroyer), all other gods, goddesses, matter and other beings. [155] [154] [156]So then You are a king? Jesus answered, You say that I am a king. For this I have been born, and for this I have come into the world, that I would testify to the truth. Everyone who is of the truth hears My voice. Pilate said to Him, What is truth?” (John 18:37-38) K. N. Jayatilleke (1998). Early Buddhist Theory of Knowledge. Motilal Banarsidass. pp.68, 374. ISBN 978-81-208-0619-1. , Quote: "We may conclude from the above that the rise of Buddhism is not far removed in time from, though it is prior to, the Maitri Upanishad". a b Fowler 2002, pp.49–55 (in Upanishads), 318–319 (in Vishistadvaita), 246–248 and 252–255 (in Advaita), 342–343 (in Dvaita), 175–176 (in Samkhya-Yoga). The unchanging, infinite, immanent, and transcendent reality which is the Divine Ground of all matter, energy, time, space, being, and everything beyond in this Universe; that is the one supreme, universal spirit. [16]