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Mere claims do not prove that a certain religion is true. The distinct hallmark of a true and living religion is that it establishes the existence of God in every age and with undeniable evidence. In this work, Mirza Ghulam Ahmad of Qadian, the Promised Messiah and Mahdi, explains that Islam is a living religion that is not based on tales of the past, but possesses the power to endow its followers the ability to manifest miracles and signs even today. A tree is recognised by its fruit he states, and the fruits of Islam can be tasted by all even today. The author takes up the challenge of Dr Henry Martyn Clark to engage in a debate that he said would once and for all settle the differences between Christianity and Islam, and determine the superiority of one over the other – a debate dubbed ‘The Holy War’ by Dr Clark. The author presents copies of correspondence between Dr Clark and himself, as well as letters to and from the Muslims of Jandiala, who were to be represented in this debate. It also contains the conditions settled for the aforementioned debate and proclaims a prophecy regarding Muhammad Husain of Batala.
The Conclusive Argument of God is the master work of Shāh Walī Allāh of Delhi (1762), considered to be the most important Muslim thinker of pre-modern South Asia. This work, originally written in Arabic, represents a synthesis of the Islamic intellectual disciplines authoritative in the 18th century. In order to argue for the rational, ethical, and spiritual basis for the implementation of the hadith injunctions of the Prophet Muhammad, Shāh Walī Allāh develops a cohesive schema of the metaphysical, psychological, and social knowledge of his time. This work provides an extensive and detailed picture of Muslim theology and interpretive strategies on the eve of the modern period and is still evoked by numerous contemporary Islamic movements.
Hazrat Mirza Ghulam Ahmad (peace be on him) of Qadian wrote Itmamul-Hujjah (The Conclusive Argument) in 1894 primarily to rebut the claim of Maulawi Rusul Baba of Amritsar, who contended in his book Hayatul-Masih (The Life of the Messiah) that Jesus (peace be on him) was still physically alive in heaven. Rusul Baba also promised an award of 1,000 rupees to anyone who could prove that Jesus(as) was dead. Accepting this challenge, Hazrat Mirza Ghulam Ahmad(as) of Qadian documented irrefutable arguments in this book, written primarily in classical Arabic, supported by clear testimony from the Holy Quran, Hadith, and eminent Muslim scholars and divines of the past that—like all other Prophets—Jesus(as) had died and would never return to this world. Rusul Baba, silenced by the rebuttal of Hazrat Mirza Ghulam Ahmad(as), avoided any further confrontation through the remainder of his life, which ended in 1902 as a result of the plague.
Presents ontological, causal, teleological, experiential, and moral arguments for the existence of Santa Claus, and includes an appendix of brief "lesser" arguments.
A mesmerizing challenge to orthodox cosmology with powerful implications not only for cosmology itself but also for our notions of time, God, and human nature -- with a new Preface addressing the latest developments in the field. Far-ranging and provocative, The Big Bang Never Happened is more than a critique of one of the primary theories of astronomy -- that the universe appeared out of nothingness in a single cataclysmic explosion ten to twenty billion years ago. Drawing on new discoveries in particle physics and thermodynamics as well as on readings in history and philosophy, Eric J. Lerner confronts the values behind the Big Bang theory: the belief that mathematical formulae are superior to empirical observation; that the universe is finite and decaying; and that it could only come into being through some outside force. With inspiring boldness and scientific rigor, he offers a brilliantly orchestrated argument that generates explosive intellectual debate.
The book presents a novel defense of the beneficial epistemic effect that extra logical features can have on the assessment of religious arguments.
God and Cosmos provides a four-fold moral argument for God's existence that is cumulative, abductive, and teleological. The four relevant moral realities that theism and Christianity best explain are: intrinsic human value and moral duties; moral knowledge; radical moral transformation of human persons; and a rapprochement between morality and rationality.
The ontological argument for the existence of God has been a constant in the philosophy of religion since its first formulation by Anselm of Canterbury in the 11th century. In the 17th century, it was revived by Ren Descartes, and ever since has been a subject of dispute and much debate among philosophers. Descartes formulated it as follows: "Premise 1: That which we clearly understand to belong to the true and immutable nature, or essence, or form of something, can be truly asserted of that thing. "Premise 2: But once we have made a sufficiently careful investigation into what God is, we clearly and distinctly understand that existence belongs to his true and immutable nature. Conclusion: Hence we can now truly assert of God that he does exits" In this interesting history of the argument, philosopher Kevin J. Harrelson shows that the defense of the ontological argument is more consistent and persuasive than has frequently been supposed. In addition to correcting many common misunderstandings about the argument, the author highlights what appears to be an irremovable tension between the conclusion and the explanation of the proof. Both the common objections to the argument and its historical development in early modern philosophy are explained in light of this tension.
Is there such a thing as natural knowledge of God? C. Stephen Evans presents the case for understanding theistic arguments as expressions of natural signs in order to gain a new perspective both on their strengths and weaknesses. Three classical, much-discussed theistic arguments - cosmological, teleological, and moral - are examined for the natural signs they embody. At the heart of this book lie several relatively simple ideas. One is that if there is a God of the kind accepted by Christians, Jews, and Muslims, then it is likely that a 'natural' knowledge of God is possible. Another is that this knowledge will have two characteristics: it will be both widely available to humans and yet easy to resist. If these principles are right, a new perspective on many of the classical arguments for God's existence becomes possible. We understand why these arguments have for many people a continued appeal but also why they do not constitute conclusive 'proofs' that settle the debate once and for all. Touching on the interplay between these ideas and contemporary scientific theories about the origins of religious belief, particularly the role of natural selection in predisposing humans to form beliefs in God or gods, Evans concludes that these scientific accounts of religious belief are fully consistent, even supportive, of the truth of religious convictions.