HOLY ANGEL UNIVERSITY

School of Business and Accountancy

______________________________________________________

Major Religions in the World

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Presented to:

Mr. John Paul C. Gania

Presented by:

Bacud, Cristine
Cortez, Ivan
Esguerra, Kayle
Manarang, Princess
Mangalindan, Micaela
Mendoza, Axylla Zyrah
Pascual, Erika Anne

A-231

July 2019
 HINDUISM
Hinduism is the oldest living religion in the world and its adherents number one-sixth of the world's
peoples. There is no single founder of this religion, and no creed that unites all believers. There are
many gods and goddesses and a tradition of toleration of diversity. One of the chief distinguishing
marks of Hinduism is the understanding that the Divine permeates every aspect of life — from the
way you get up in the morning, to the clothes you wear, the food you eat, the way you treat your loved
ones, the job you have, the prayers you make, and the exercises you do for your body. It offers us
many ways to practice our spirituality.

Common to virtually all Hindus are certain beliefs, including, but not limited to, the following:

 a belief in many gods, which are seen as manifestations of a single unity. These deities are linked
to universal and natural processes.
 a preference for one deity while not excluding or disbelieving others
 a belief in the universal law of cause and effect (karma) and reincarnation
 a belief in the possibility of liberation and release (moksha) by which the endless cycle of birth,
death, and rebirth (samsara) can be resolved

Hinduism's three pillars are temple worship, scripture and the guru-disciple tradition, around which
all spiritual disciplines revolve. These include prayer, meditation and ritual worship in the home
and temple, study of scripture, recitation of mantras, pilgrimage to holy places, austerity, selfless
service, generous giving, the various yogas, and following good conduct. Festivals and singing of
holy hymns are dynamic activities.

Hindus consider it most important to live near a temple, as it is the center of spiritual life. It is here,
in God's home, that the devotee nurtures his relationship with the Divine.
For the Hindu, the underlying emphasis of life is on making spiritual progress, while also pursuing
one's family and professional duties and goals. Hinduism's spiritual core is its holy men and
women — millions of sadhus, yogis, swamis, vairagis, saints and satgurus who have dedicated their
lives to full-time service, devotion and God realization, and to proclaiming the eternal truths of
Sanatana Dharma. These holy men and women are a living spiritual force for the faithful. They are
the inspirers and interpreters, the personal guides who, knowing God themselves, can bring devotees
into God consciousness. Scriptures and gurus encourage followers to inquire and investigate into the
nature of Truth, to explore worshipful, inner and meditative regimens to directly experience the
Divine.

Hindus believe in the importance of the observation of appropriate behavior, including numerous
rituals, and the ultimate goal of moksha, the release or liberation from the endless cycle of birth.
Moksha is the ultimate spiritual goal of Hinduism. The goal is to reach a point where you detach
yourself from the feelings and perceptions that tie you to the world, leading to the realization of the
ultimate unity of things—the soul (atman) connected with the universal (Brahman). To get to this
point, one can pursue various paths: the way of knowledge, the way of appropriate actions or works,
or the way of devotion to God.

Hinduism gives us the freedom to approach God in our own way, without demanding conformity to
any dogma. One of the unique understandings in Hinduism is that God is not just far away, living in
a remote heaven, but is also inside of each and every soul in the heart and consciousness, waiting for
you and me to discover. Knowing the One Great God in this intimate and experiential way is the goal
of Hindu spirituality.
 JUDAISM
In the biblical account, the patriarchs Abraham, Isaac, and Jacob
received the revelation of the one, true God, who promised special protection to the Israelite tribes
(of whom there were 12, descended from the 12 sons of Jacob, who was also called Israel).

According to the teaching of Judaism there is no set of beliefs upon the acceptance of which the Jew
may find salvation. Even Maimonides' thirteen articles of faith, as close as Judaism ever came to a
catechism, is not binding on the conscience of Jews. Judaism has historically put more stress upon
the deed (miswa) than the creed ('ani ma 'amin, "I believe"). Nevertheless, from Talmudic times, as a
way of life Judaism has been distinguished by giving special emphasis to certain beliefs and ethical
values.

In the Mishnah (Abot 1:2) one sees the broad philosophy that governed the minds of the early
rabbis:

"By three things is the world sustained:

 by the law,
 by the (temple) service,
 and by deeds of lovingkindness."

This basic teaching is further underscored by the threefold function of the synagogue as a "house of
study" (for learning of Torah), "house of prayer" (for worship of God), and "house of assembly" (for
the care of community needs).

Contemporary Judaism often speaks of four foundational pillars of the Jewish faith, each interacting
as a major force as part of the covenant: (1) The Torah, always a living law as the written Torah is
understood in light of the oral Torah; (2) God, a unity (one), spiritual (not a body), and eternal; (3)
The people (Israelites Jews), called into being by God as members of one
family, a corporate personality, a community of faith; and (4) The land (known today as Eretz
Yisrael), a bond going back to Abraham, the "father of the Hebrew people" (Gen. 17:7 - 8).

In its modern expression Judaism is also shaped by the following traditional beliefs:

(1) Man is pivotal in the universe. He sees himself as partner with God in the unending process of
creation. In rabbinic thought, "God needs man as much as man needs God."

(2) Man is a responsible moral agent, fully accountable for his acts. He is free to shape his own
destiny.

(3) Human progress is possible as man realizes the great potential within him. The nature of man is
basically good, or neutral, free from the encumbrance of original sin. Thus man may be optimistic
and hopeful about his future.

(4) "This - worldliness" is a distinguishing mark of Judaism. The Hebrew Scriptures focus more on
earth and man than upon heaven and God. Hence, lengthy speculation about the afterlife and
otherworldy realities has never occupied a major position in Jewish thought.

(5) All of life must be regarded as sacred. Man is to seek to imitate God in sanctifying his every
action. Time must be imbued with the seeds of eternity.

(6) Man is to pursue peace, justice, and righteousness. Salvation is dependent upon the betterment of
society through good deeds. Historically, Jews have seen the Messiah as God's anointed human
representative (not a God - man) who would usher in a golden age of societal and spiritual redemption.
Today, however, Reform Judaism teaches that the Messianic Age will appear when humankind
collectively, by its acts, reaches a level of true enlightenment, peace, and justice.

Practices

Judaism has a system of law, known as Halachah, regulating civil and criminal justice, family
relationships, personal ethics and manners, social responsibilities - such as help to the needy,
education, and community institutions - as well as worship and other religious observances. Some
laws once deemed very important, for example, laws governing the offering of sacrifice and most
rules of ceremonial defilement and purification, have not been practiced since the destruction of the
Second Temple in Jerusalem in 70 AD.

Individual practices still widely observed include the dietary laws (Kosher); rules concerning the
marital relationship, daily prayer, and study; and the recital of many blessings, especially before and
after meals. The Sabbath and festivals are observed both in the home and in the Synagogue, a unique
institution for prayer and instruction that became the model for the church in Christianity and for the
mosque in Islam. Traditionally observant Jews wear tefillin, or Phylacteries, on their forehead and
left arm during morning prayers, and affix to their doorposts a mezuzah, a little box containing a
parchment scroll inscribed with passages of the Torah that emphasize the unity of God, his
providence, and the resulting duty of serving him. In accordance with biblical law, men wear a fringed
shawl (tallith) during prayer. Covering the head is a widespread custom.

The Jewish religious calendar, of Babylonian origin, consists of 12 lunar months, amounting to about
354 days. Six times in a 19 year cycle a 13th month is added to adjust the calendar to the solar year.
The day is reckoned from sunset to sunset.

The Sabbath, from sunset Friday to sunset Saturday, is observed by refraining from work and by
attending a synagogue service. Friday evening is marked in the home by the lighting of a lamp or
candles by the woman of the household, the recital of the kiddush (a ceremonial blessing affirming
the sanctity of the day) over a cup of wine, and the blessing of children by parents. The end of the
Sabbath is marked by parallel ceremonies called havdalah. Similar home ceremonies occur on the
festivals.

The holidays prescribed in the Torah are the two "days of awe," Rosh Hashanah (New Year) and
Yom Kippur (Day of Atonement), and three joyous festivals, Passover, Shavuoth (Feast of Weeks),
and the Feast of Tabernacles. Later additions are the festive occasions of Chanukah and Purim, and
the fast of the Ninth of Av (Tishah be - Av), commemorating the destruction of the Temple.
 BUDDHISM
EARLY BUDDHISM

India during the lifetime of the Buddha was in a state of religious and cultural ferment. Sects,
teachers, and wandering ascetics abounded, espousing widely varying philosophical views and
religious practices. Some of these sects derived from the Brahmanical tradition (see Hinduism ),
while others opposed the Vedic and Upanishadic ideas of that tradition. Buddhism, which denied
both the efficacy of Vedic ritual and the validity of the caste system, and which spread its teachings
using vernacular languages rather than Brahmanical Sanskrit, was by far the most successful of the
heterodox or non-Vedic systems. Buddhist tradition tells how Siddhartha Gautama, born a prince
and raised in luxury, renounced the world at the age of 29 to search for an ultimate solution to the
problem of the suffering innate in the human condition. After six years of spiritual discipline he
achieved the supreme enlightenment and spent the remaining 45 years of his life teaching and
establishing a community of monks and nuns, the sangha, to continue his work.

After the Buddha's death his teachings were orally transmitted until the 1st cent. BC, when they
were first committed to writing (see Buddhist literature ; Pali ). Conflicting opinions about monastic
practice as well as religious and philosophical issues, especially concerning the analyses of
experience elaborated as the systems of Abhidharma , probably caused differing sects to flourish
rapidly. Knowledge of early differences is limited, however, because the earliest extant written
version of the scriptures (1st cent. AD) is the Pali canon of the Theravada school of Sri Lanka.
Although the Theravada [doctrine of the elders] is known to be only one of many early Buddhist
schools (traditionally numbered at 18), its beliefs as described above are generally accepted as
representative of the early Buddhist doctrine. The ideal of early Buddhism was the perfected saintly
sage, arahant or arhat, who attained liberation by purifying self of all defilements and desires.

Buddhism is a philosophy of life expounded by Gautama Buddha ("Buddha" means

"enlightenedone"), who lived and taught in northern India in the 6th century B.C. The Buddha was
not a god and the philosophy of Buddhism does not entail any theistic world view. The teachings of
the Buddha are aimed solely at liberating sentient beings from suffering.
III. Basic Teachings of Buddha which are core to Buddhism are:

THE THREE UNIVERSAL TRUTHS

 Nothing is lost in the universe

 Everything Changes
 The Law of Cause and Effect

In Buddhism, the law of karma, says "for every event that occurs, there will follow another event
whose existence was caused by the first, and this second event will be pleasant or unpleasant
according as its cause was skillful or unskillful." Therefore, the law of Karma teaches that the
responsibility for unskillful actions is borne by the person who commits them.

After his enlightenment, the Buddha went to the Deer Park near the holy city of Benares and shared
his new understanding with five holy men. They understood immediately and became his disciples.

This marked the beginning of the Buddhist community. For the next forty-five years, the Buddha
and his disciples went from place to place in India spreading the Dharma, his teachings. Their
compassion knew no bounds; they helped everyone along the way, beggars, kings and slave girls.

At night, they would sleep where they were; when hungry they would ask for a little food. Wherever
the Buddha went, he won the hearts of the people because he dealt with their true feelings. He
advised them not to accept his words on blind faith, but to decide for themselves whether his
teachings are right or wrong, then follow them. He encouraged everyone to have compassion for
each other and develop their own virtue: "You should do your own work, for I can teach only the
way."

Once, the Buddha and his disciple Ananda visited a monastery where a monk was suffering from a
contagious disease. The poor man lay in a mess with no one looking after him. The Buddha himself
washed the sick monk and placed him on a new bed. Afterwards, he admonished the other monks:

"Monks, you have neither mother nor father to look after you. If you do not look after each other,
who will look after you? Whoever serves the sick and suffering, serves me."
After many such cycles, if a person releases their attachment to desire and the self, they can attain
Nirvana. This is a state of liberation and freedom from suffering.

THREE TRAININGS OR PRACTICES

1. Sila: Virtue, good conduct, morality. This is based on two fundamental principles: The principle
of equality: that all living entities are equal. The principle of reciprocity: This is the "Golden Rule"
in Christianity - to do unto others as you would wish them to do unto you. It is found in all major
religions.

2. Samadhi: Concentration, meditation, mental development. Developing one's mind is the path to
wisdom which, in turn, leads to personal freedom. Mental development also strengthens and controls
our mind; this helps us maintain good conduct.

3. Prajna: Discernment, insight, wisdom, enlightenment. This is the real heart of Buddhism.
Wisdom will emerge if your mind is pure and calm.

The first two paths listed in the Eightfold Path, described below, refer to discernment; the last
three belong to concentration; the middle three are related to virtue.

THE FOUR NOBLE TRUTHS

The Buddha's Four Noble Truths explore human suffering. They may be described (somewhat

simplistically) as:

1. Dukkha: Suffering exists: Life is suffering. Suffering is real and almost universal. Suffering has
many causes: loss, sickness, pain, failure, and the impermanence of pleasure.

2. Samudaya: There is a cause of suffering. Suffering is due to attachment. It is the desire to have
and control things. It can take many forms: craving of sensual pleasures; the desire for fame; the
desire to avoid unpleasant sensations, like fear, anger or jealousy.

3. Nirodha: There is an end to suffering. Attachment can be overcome. Suffering ceases with the
final liberation of Nirvana (Nibbana). The mind experiences complete freedom, liberation and non-
attachment. It lets go of any desire or craving.
4. Magga: In order to end suffering, you must follow the Eightfold Path. There is a path for
accomplishing this.

THE FIVE PRECEPTS

These are rules to live by. They are somewhat analogous to the second half of the Ten
Commandments in Judaism and Christianity -- that part of the Decalogue which describes behaviors
to avoid. However, they are recommendations, not commandments. Believers are expected to use
their own intelligence in deciding exactly how to apply these rules:

1. Do not kill. This is sometimes translated as "not harming" or an absence of violence.

2. Do not steal. This is generally interpreted as including the avoidance of fraud and economic
exploitation.

3. Do not lie. This is sometimes interpreted as including name-calling, gossip, etc.

4. Do not misuse sex. For monks and nuns, this means any departure from complete celibacy. For
the laity, adultery is forbidden, along with any sexual harassment or exploitation, including that
within marriage. The Buddha did not discuss consensual premarital sex within a committed
relationship, thus, Buddhist traditions differ on this. Most Buddhists, probably influenced by their
local cultures, condemn same-sex sexual activity regardless of the nature of the relationship between
the people involved.

5. Do not consume alcohol or other drugs. The main concern here is that intoxicants cloud the mind.
Some have included as a drug other methods of divorcing ourselves from reality -- e.g. movies,
television, and the Internet.
 ISLAM
Islam doesn’t view ‘spirituality’ separately from everyday activities. In Islam everything is
‘spiritual’ because all actions must be in accordance with God’s pleasure. This view comes from the
Islamic creed and the Muslim’s understanding of tawhid (the oneness of God).

‘There is no deity worthy of worship except God’ this conviction creates a world view, a perspective
and a unique behavior. It’s essential means that all actions – from having a shower to picking up
litter from the floor – should be referred to the Creator. This establishes a constant awareness,
mindfulness and consciousness of God in everything that the Muslim says or does. The
understanding of spirituality in Islam is unlike the secular understanding. It is the constant reference
to God and ensuring that everything he or she does is in accordance with God’s pleasure.

This consciousness is not static, it is dynamic. The level of God consciousness is dependent upon
how close the Muslim is with His Lord. This personal relationship is established and strengthened
by following a unique programme of activities that have been prescribed by God Himself. This
‘spiritual’ programme is also an effective means to change the negative traits and habits of the
Muslim. Some of these activities include remembrance of God, prayer, giving charity, fasting,
reflecting on creation, meditation, reading and reflecting upon the Qur’an, memorizing the Qur’an
and daily supplications.

The Prophet Muhammad (upon whom be peace) emphasized on developing a good character by
engaging a constant practice of prayer, meditation, remembrance of God and other activities, as
these actions change the heart and thereby bring one closer to God.

“Verily in the body there is a piece of flesh. If it is sound, the body is all sound. If it is corrupt, the
body is all corrupt. Verily, it is the heart.”

God consciousness is an essential element in Islamic spiritual practice, without it, the Muslim’s
behavior and attitude are corrupted. The benefits of God consciousness as derived from the Qur’an
are:
• Guidance: because of His words “guidance for the muttaqeen (the people of God
consciousness)”
• Help: because of His words “Truly, Allah is with the people who have taqwa (God
consciousness)”
• Closeness with God: because of His words, “Allah is the close friend of the muttaqeen”
• Love: because of His words, “Truly Allah loves the muttaqeen”
• A way out from unhappiness, and provision from where one does not expect: because of His
words, “Whoever has taqwa of Allah He will make a way out for him and provide him from
where he does not expect”
• Facilitation of affairs: because of His words, “Whoever has taqwa of Allah He will make ease
for him in his affair”
• Full covering over of wrong actions and magnification of rewards: because of His words,
“Whoever has taqwa of God He will cover over his wrong actions and magnify a reward for
him”

Islam has a unique view on spirituality as it encompasses all aspects of the Muslim’s life. All actions
that are referred to God are spiritual, and these actions include the supplications we utter before we
go to bed to the type of bank account we hold. God has prescribed certain actions that develop
positive characters as well as bringing the Muslim closer to God thereby attain God consciousness.
This state achieves many things including God’s love, closeness and divine assistance.

Dina Mohammad Basiony writes:

“Spirituality in Islam is more than just a feeling. It is true knowledge of The Source of the Spirit,
sincere pursuit of Him, persistent connection with Him and commitment to loving Him and
remaining on His path until The Day we meet Him. So, it is a life journey of growth, sincerity, and
commitment to The Creator (The Source of the spirit), not a fleeting moment of excitement or
spiritual boost”.

Worship in Islam is that pursuit of spiritual health and growth beyond the material existence. God,
knowing how important this is to our spiritual health and also knowing how distracted by the
material world we can get (He’s the Creator and All-Knowing after all), has directed us to the five
pillars of religion to refocus our lives, our energies, and our love toward Him. God gives us physical
actions to grow spiritually, to find peace, and contentment with God, ourselves, and the rest of God’s
creation.

Five times a day, Muslims leave what they are doing to reconnect with God in prayer. Once a year,
for a month, Muslims leave food, drink, and intimacy with spouses during daylight to feed and
quench the thirst of the soul, to redirect their focus to connecting with God. Twice a year, Muslims
part with a portion of their wealth to those in need, to remind them that their love of God should be
greater than their love of anything else. At least once in their lifetime, Muslims leave their home
and all they know and love to travel to the very first structure dedicated in the worship of God, to
remind them that their ultimate attachment should be to their Source, The Everlasting. But that
doesn’t mean seeking God and knowing Him is limited to times of prayer or fasting, etc.

Every action one takes can be an act of worship if it is done in accordance with what pleases God
(morality and ethic- we know this standard through the Prophets’ examples and following their path)
and with the intention to seek nearness to Him.

All of this is echoed in the testimony of faith- There is no god, but God and Muhammad is His
messenger. God is our Source, the source of guidance, love, peace, and contentment. And every
pursuit should be done in an effort to draw nearer to Him. The pillars are the baseline so that we
never get too far away from our connection with God.

But in Islamic thought education, good manners, humility, and kindness to God’s creation are also
essential to the health of the spirit because it is a recognition that everything is from the same
singular Source.
 SIKHISM
Sikhism is a major religion of India, primarily a religion of Punjab. Its followers are called Sikhs.
Presently it has about twenty million followers in the world. They have built their own religious
places of worship, called the Gurdwaras, which in addition to being place of worship also serve as
centers of the Sikh culture. The holy scripture of Sikhism is Guru Granth Saheb. Sikhism maintains
that truth is higher than anything else. Then they question what truth is. Truth has been explained in
the very Mool Mantra of Sikhism, which contains the nature of truth and the means for reaching the
truth. Man is to become a dynamic man, or a gurmukh, who is the true follower of God.

Doctrine of God in Sikhism

God is Kartā Purakh, the Creator-Being. He created the spatial-temporal universe, not from some pre-
existing physical element, but from His own Self. Universe is His own emanation. It is not māyā or
illusion but is real (sat) because, as says Guru Arjan, ―True is He and true is His creation [because]
all has emanated from God Himself‖ (SGGS, 294). However, God is not identical with the universe.
The latter exists and is contained in Him and not vice versa. God is immanent in the created world
but is not limited by it. ―Many a times He expands Himself into such worlds but He remains the
same One, Ek oankār‖ (SGGS, 276).

Sikhism expressly forbids idolatry or image-worship in any form. God is called Nirankār or the
Formless One; although it is true that all forms are the manifestations of Nirankār. Mūrat in the Mool
Mantra, therefore, signifies truth or manifestation of the Timeless and Formless One. God is un-
incarnated, or Ajūni, and Sāibhan (Sanskrit svayambhu), or self-existent. The Primal Creator Himself
had no creator. He simply is, has always been, and shall ever be by Himself. Ajūni also affirms the
Sikh rejection of the theory of divine incarnation.

Aspects of God

God in Sikhism is thus depicted in three distinct aspects: God in Himself, God in relation to creation,
and God in relation to man (Singh 2001, 2:93). God by himself is the one Ultimate, Transcendent
Reality, Nirguna (without attributes), Timeless, Boundless, Formless, Ever-existent, Immutable,
Ineffable, All-by Himself and even Unknowable in His entirety. When it pleases God, He becomes
sarguna (Sanskrit, saguna ―with attributes‖) and manifests Himself in creation. He becomes
ingrained in His created universe, which is His own emanation. In essence, He remains an aspect of
Himself. He is called in terms of human relations as father, mother, brother, relation, friend, lover,
beloved, and husband.

God is both Transcendent and Immanent, but that does not mean that these are phases of God, with
one following the other. Transcendence and Immanence are two aspects of the same Supreme Reality.
The Creator also sustains His Creation compassionately and benevolently. The universe is created,
sustained and moved according to His Hukam or Divine Will and His Divine purpose. "The
inscrutable Hukam is the source of all forms, all creatures… All are within the ambit of Hukam: there
is nothing outside of it" (SGGS, 1).

According to the Sikhs view, God is the mathematical unity or one viewed in relation to His creation.
God, as He is absolutely in Himself beyond all duality, is neither one nor many. He is both one and
many and with equal reality and truth (Kaur 1999, 33).

Creator

God is the only Reality who is the Creator of all life and the Universe. All life and things visible and
invisible emanate from Him. Before the act of creation, there was nothing except God Himself.
According to Sikhism, God is the Creator of the universe. The universe is in time and space and is
changing and becoming. God is not identical with the universe. The Creator is different from the
creation which is limited and conditioned. God is uncreated, independent, unlimited, and thus
different from His creation. God is not only the material cause of the universe. He creates everything.

Thus God is the creator. In essence, He is the sole cause manifesting through Will, and manifested as
Word in a subtle form and as World in a gross form, but the divine Being has been given some other
attributes with relation to the world. He is Mool, the root of the whole universe. He is Tek, the support
of the world. He is Āsrā and Ādhār in the same sense. Thus God is the Ratio Essendi of the world.

Conclusion

The fundamental belief of Sikhism is that God exists as a Real Entity. Sikhism as a religion is strictly
monotheistic. The Gurus have described God in their hymns included in their holy text, Guru Granth
Sāhib. God is Kartā Purakh, the Creator-Being. He created the universe not from some pre-existing
physical element but from His own Self.

God is Akāl Mūrat, the Eternal Being. God is Ajūni, un-incarnated, and Sāibhan (Sanskrit,
Swayambhu), self-existent. The Primal Creator Himself had no creator. He simply is, has always
been, and shall always be by Himself. God in Sikhism is thus depicted in three distinct aspects: God
in Himself, God in relation to creation, and God in relation to man. God by himself is the One
Ultimate, Transcendent Reality, Nirguna (without attributes), Timeless, Boundless, Formless, Ever-
Existent, Immutable, Ineffable, all by Himself, and even Unknowable in His entirety. He becomes
Sarguna (Sanskrit, saguna, with attributes) and manifests Himself in creation. The Creator also
sustains His creation compassionately and benevolently. The universe is created, sustained and
moved according to His Hukam or Divine Will, and Divine purpose.

The Guru believes in the Absolute Unity of God. God is both the transcendent and immanent unity.
The universe is in time and space and is changing and becoming. God is not identical with the
universe. God is always immanent and the sustaining cause of the world. The Gurus say that before
He created Form, He was all by Himself in His trance.

God‘s power is endowed with will and supported by a conscious intelligence which serves as the
chief instrument for the fulfillment of His designs and purposes. With this will He comes out of His
transcendental state of absorption in the Self and becomes the all-powerful immanent Creator (kartā
Purakh). There was a time when the world had not yet appeared, and there will be a time when the
world will again disappear.

According to Sri Guru Granth Sāhib, God creates through His Power (Qudrat) and manifests Himself
through His Divine Reason (Hukam). God‘s omnipresence means that He exists everywhere.
According to the Gurus, God creates the universe, then becomes Immanent in it, leading him to be
transcendent at the same time. By this explanation, the doctrine of God in Sikhism gets close to the
Islamic conception of the Divine.
Sources:

https://www.onereason.org/what-is-islamic-spirituality/

https://aboutislam.net/spirituality/spirituality-islam-how-is-it-different-from-other-faiths/

https://www.unhcr.org/50be10cb9.pdf

https://www.infoplease.com/encyclopedia/religion/eastern/buddhism/buddhism/early-buddhism

Scriptures

Sri Dasam Granth Sahib.

Sri Guru Granth Sahib (SGGS).

Other References

Bala, Shashi. 1999. Sikh Metaphysics. Amritsar: Singh Bros.

Bhatia, H. S., and S. R. Bakshi. n.d. Encyclopedic History of the Sikhs and Sikhism.

New Delhi: Deep and Deep.

Bradley, Francis Herbert. 1969. Appearance and Reality. London: Oxford University Press.

Chahal, S. K., and S. S. More. 2005. Proceedings of the International Seminar on Teachings of
Guru Granth Sahib with Special Focus on Bhagat Namdev. Department of Philosophy,
University of Pune.

Gurdas Bhai. 2008. Varan, Bhai Gurdas. S.H.A.R.E.

Harbans, Singh. 2001. The Encyclopedia of Sikhism. Patiala: Punjabi University.

Kaur, Guninder. 1995. The Guru Granth Sahib, Its Physics and Metaphysics.

Manohar.

http://mb-soft.com/believe/txo/judaism.htm