Swinburne argues that answers to questions about mind, body, and free will depend crucially on the answers to more general philosophical questions. He begins by analyzing the criteria for one event being the same as another, one substance being the same as another, and a state of affairs being
metaphysically possible; and then goes on to analyze the criteria for a belief about these issues being justified. Pure mental events (including conscious events) are distinct from physical events and interact with them. Swinburne claims that no result from neuroscience or any other science could
show that interaction does not take place; and illustrates this claim by showing that recent scientific work (such as Libet’s experiments) has no tendency whatever to show that our intentions do not cause brain events. He goes on to argue for agent causation, and claims that–to speak precisely–it
is we, and not our intentions, that cause our brain events. It is metaphysically possible that each of us could acquire a new brain or continue to exist without a brain; and so we are essentially souls. Brain events and conscious events are so different from each other that it would not be possible
to establish a scientific theory which would predict what each of us would do in situations of moral conflict. Hence given a crucial epistemological principle (the Principle of Credulity) we should believe that things are as they seem to be: that we make choices independently of the causes which
influence us. According to Swinburne’s lucid and ambitious account, it follows that we are morally responsible for our actions.
Mind, Brain, & Free Will (P/B)
RM140.00
Mind, Brain, and Free Will presents a powerful new case for substance dualism (the idea that humans consist of two parts–body and soul) and for libertarian free will (that humans have some freedom to choose between alternatives, independently of the causes which influence them). Richard
Frequently Bought Together
| Weight | 0.60 kg |
|---|---|
| Dimensions | 23.5 × 15.5 × 1.5 cm |
| Author | |
| Binding | Paperback |
| ISBN | 9780199662579 |
| Pages | 242 |
| Publisher | OXFORD University Press |
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Although the Qur’an is not just a book of science, it clearly states a number of scientific truths that were uncovered only with the help of modern technology in the 20th century. How can we explain the numerous scientific facts mentioned in its verses over 1400 years ago?
Time after time, respected scientists and renowned experts from all over the world, upon studying the verses of the Qur’an (Quraan) have had no other choice but to acknowledge that there were no means of knowing these scientific facts 1400 years ago. The only way they could have reached us is through revelation: proving that the Qur’an is the word of God.
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We are living now-a-days in the age of science. The intelligent human beings want to know where did they come from? Where did the universe come from? Will the universe come to an end, if so, how? Is the universe static or dynamic, if dynamic, is it expanding or contracting? What is time? When was it started? Will it come to an end? What are Black Holes? What are the forces of Nature? What is the smallest piece of matter? What is the status of man in the universe? Are there ultimate limits for human beings to know about something?
The majority of people especially in the third world are unable to answer these questions. When they are asked such questions, most of them answer with a shrug or with a vague and ambiguous knowledge. On the basis of Holy Qur’an as well as scientific knowledge, I have tried my level best to answer these questions in this book “Astrophysics and the Holy Quran”.
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Every Prophet had a miracle which he showed to his people and challenged them with. Some of the Prophets even had more than one sign as a definite proof that. they were sent by Allah; challenging their nations to bring anything similar to it if they denied it. Every sign given to any of the Prophets was exclusively meant for his people and when he died, his signs ceased to exist.
However, one such miraculous sign shall remain, complete and preserved with the command of Allah, until the Day of Resurrection. This miracle is the inimitable Qur’an, the everlasting Book of Allah given to Prophet Muhammad (peace and blessings be upon him). Anyone who lives after the death of this Prophet of Mercy will be able to see it, read it, and realize for themselves the truth that it contains.
Who was the teacher who taught Prophet Muhammad the scientific facts described by the Qur’an? Did he possess tools of scientific research that enabled him to discover all that? Did he have airplanes and rockets that enabled him to discover what was beyond the sky?
The answer is that He possessed such knowledge that could never be affected by falsehood because it is the word of God. All that he informed us – of the past and present signs in the Universe and within ourselves – has been discovered by science as proven fact, and no doubt, the future signs will be discovered, just as he predicted.
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This book of ours is but a glimpse of this religion and those morals. “The greatest of matters in importance and value, and the most comprehensive in benefit and support, is that by which religion and this world are established, and by which the welfare of the Hereafter and this world is regulated; because with the integrity of religion, worship is sound, and with the welfare of this world, happiness is complete.” (1)
The book has been printed many times, and is well-known and widely circulated. At the beginning of this century (around 1920 AD), the Egyptian Ministry of Education had designated it for reading in secondary schools, due to its refined literature and wonderful wisdom. The author gathered evidence for it from the Holy Qur’an, the Sunnah of the Messenger and his family, the works of the Companions and their Successors, the etiquette of the eloquent, the sayings of poets, and the wisdom of the Arabs and other nations. He formulated all of this in a harmonious style, combining “the investigation of the jurists and the refinement of the literary men.” (2) He addressed the Muslim individual who is aware of the reality of life, in order to awaken in him the mind and thought, more than he arouses in him emotion and feeling, and in order to guide him towards the straight path and the path of guidance, and to elevate him from his limited reality. And his small experience, to a wider world, and a greater experience.
The Beautiful Names and Attributes of Allah- Important Principles To Remember
The pristine beliefs of the early Muslims are preserved in this vitally important masterpiece written by one of the most outstanding scholars of our time, Shaykh Muhammad Ibn Saalih al Uthaymeen. This new revised edition by Dar-us-Salam has been printed in full color with hardback bounding for an excellent presentation.
Seven clear principles and their evidences from the Book and the Sunnah guide the reader through the confusion and false claims of the ignorant to the clarity of belief in Allah’s Names accomplished by the righteous early scholars of Islam. Principle 6 contains the shaikh’s compilation of the ninety-nine (99) names of Allah. The names have been compiled into 2 categories: first from the Book of Allah & second from the Sunnah of the Prophet (S). All the names have been printed in Arabic with transliteration and English translation. Each name is printed beautifully in a square box with 6 boxes on a page.
Seven more principles and their evidences follow, giving the reader firm understanding of the correct beliefs about Allah’s Attributes. Four more principles outline the correct approach in studying the related proofs and evidences.
All of this leads the reader into an enthralling series of refutations of the false notions of the Ash’aree sect, a text-by-text breakdown of how and why they went wrong in a careful and precise study of fifteen texts from the Book and the Sunnah. The beliefs of the Ash’aree sect are destroyed and the origins of their deviation are exposed for all to see.
‘A magnificent book a clarification of the creed of the righteous Salaf concerning the Names and Attributes great principles and collective benefits concerning the topic’ – Shaykh Ibn Baaz
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The first question we will be asked in our grave will be about our Lord. This in itself is sufficient to show you the importance of this book. The book that you are holding is nothing more than a summary of the principles of what is truly meant when we declare the oneness of God! If you master these principles, you will be protected from many doubts that may arise due to either cultural interference or ignorance. It is a manual explaining how to protect your most valuable gift The Faith.
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“My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels.”
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“If the grandeur of the aim, the smallness of the means, the immensity of the result are the three measures of a man’s genius, who would dare humanly compare a great man of modern history with Muhammad?”
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Shaykh al-Islam Ibn Taymiyyah, may Allah sanctify his soul, was asked about the saying of the Prophet (pbuh),
The invocation of my brother Yunus, “none has the right to be worshipped save You; glory be to You, far removed are You from any imperfection; I have been amongst the wrong-doers,” none who is experiencing difficulty employs it except that Allah would relieve him of his difficulty.
What is the meaning of this du’a (prayer, supplication)?
Are their any unstated conditions that have to be met when one articulates it?
What is the connection between belief in the heart and the meaning of this supplication such that it leads to the removal of difficulty?
Why did he explicitly confess, ‘I have been amongst the wrong-doers’ when it is known that tawhid in itself leads to the removal of difficulty?
Is it sufficient to acknowledge ones’ sin alone, or must this be accompanied by repentance and the firm resolve not to repeat that sin in the future?
Why is it that difficulty and harm is removed only when a person relinquishes any hope, reliance and dependency upon the creation?
How can the heart relinquish the characteristic of putting hope in the creation and depending on them, and instead put its hope in Allah, Exalted is He, and turn to Him in its entirety?
What are the methods that would aid the heart in doing this?
The author replies to these questions in the form of this book.




























































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