
By Gurnam Singh | Opinion |
Debates about the nature of divinity and the existence of a supreme being, commonly referred to in the English language as ‘God’, have persisted within and between various faith traditions since their inception. While most faith traditions assert that their origins stem from divine intervention, it can also be argued that they emerged from significant theological disagreements. The Sunni/Shia divide in Islam and the Catholic/Protestant divide in Christianity exemplify this process. Without differences of thought and opinion, it can be argued that no faith tradition would have come into existence or developed.
Take Christianity, for example; it has had to contend with numerous internal divisions and external challenges, including heresies and the rise of various sects. As the German philosopher Hegel points out, the dialectical process of resolving conflicting viewpoints has prompted deeper philosophical and theological reflections, ultimately contributing to the evolution of Christian thought.
Within discussions about atheism, we encounter various religious viewpoints that seek to reject the very foundation of religion—the assertion of the existence of one or more deities that actively influence the universe and human affairs. At its simplest level, atheism represents a rejection of the existence of a divine entity, or at least one that actively influences human affairs. A closer exploration of dissenting traditions within world religions reveals many instances of atheistic discourses, albeit represented in specific ways.
In the Indic theological tradition, for instance, ‘atheism’ is classified as ‘nastikta,’ a term derived from Sanskrit, used primarily in Indian philosophy and religion to denote those who do not believe in the Vedas or reject the authority of Vedic texts. The term is often associated with atheistic or non-theistic schools of thought within Hinduism, such as Buddhism and Jainism. More broadly, “nastika” can refer to anyone considered an unbeliever or who does not adhere to traditional religious beliefs, especially those grounded in Vedic literature. This contrasts with “astika,” which refers to those who accept the authority of the Vedas, typically including orthodox Hindu schools like Vedanta and Nyaya.
Similarly, within Islam, the concept of the ‘kaffir’—often translated as “disbeliever” or “infidel”—denotes a person who denies or rejects the core tenets of the faith, specifically the oneness of God (Tawhid) and the prophethood of Muhammad. The term can carry various connotations, ranging from a neutral description of non-belief to a more pejorative implication, depending on the context. In some interpretations, it can denote someone who actively opposes Islam.
Contemporary debates on Atheism
In contemporary debates around atheism, there is a common view that the idea of the non-existence of a divine being emerged relatively recently. In many countries today, it is easier for atheistic beliefs to be expressed than in the past, when religious authorities wielded significant power. In his book In Battling the Gods (2016), Cambridge Professor Tim Whitmarsh challenges the assumption that atheism is a recent phenomenon tied to secular Western societies, suggesting instead that atheism is as ancient as belief itself, predating all major world faith traditions. Through a careful examination of ancient Greek history, he highlights that early city-states were abundant with various viewpoints, including atheism.
Challenging the idea that religious belief is humanity’s “default setting,” Whitmarsh concludes that disbelief has always been a part of human thought. Thus, while the language of the debate may have shifted over time, the fundamental question regarding the possibility and nature of an all-powerful, all-loving, and all-present supernatural entity is as old as humanity itself.
It is not to say that there are no new arguments for and against God; rather, they may exist as two sides of the same coin. Each may need the other to build its case! In his influential book The God Delusion (2006), Oxford Professor Richard Dawkins offers a devastating critique of belief in a supernatural creator. He characterizes belief in God as both irrational and unnecessary, suggesting that while not all mysteries of nature, creation, and existence have been fully understood, natural selection and scientific explanations are more plausible than those of an intelligent designer. Dawkins goes further, claiming that religion is destructive, fostering dogma, division, intolerance, and violence.
Sikhi’s Unique Perspective
If we turn to Sikhi, it is difficult to dispute that its founder, Baba Guru Nanak, was deeply affected by the corruption among the priestly class and the violent self-serving nexus between them and the rulers, which led to untold suffering and divisions within society. Whether it was centuries of Brahmin ideology asserting a link between caste and gender-based social inequality and divine will, or the Mughal rulers forcibly imposing a Islam in India, Guru Nanak sought to question both the violent practices committed in the name of religion and the theological justifications provided by the priestly classes. And for their efforts, Sikhs were labelled as both ‘nastiks’ and ‘kaffirs’ by the prevailing dominant Brahmani and Islamic religious authorities.
However, in making a clean break from the dominant traditions, Nanak was able to provide a unique, nuanced understanding of divinity that sought to combine reason, social justice, and spirituality, positioning Sikhi uniquely between traditional theism and the ritualistic practice of faith, as well as atheism—the total rejection of spirituality. While theistic religions emphasise belief in a personal God, atheism denies the existence of such a deity, viewing the universe as self-sufficient and governed by natural laws. Sikhi transcends this dichotomy by presenting a conception of God that is neither confined to a theistic framework nor wholly dismissive of the divine. It offers a path that bridges both worldviews, emphasizing a formless, omnipresent divine essence while rejecting the ritualistic and personified understandings of God found in many theistic traditions.
This unique perspective is encapsulated in Guru Nanak’s teachings, particularly his dialogue with the Sidh Jogis, who asked him: “Who is your Guru? What God do you worship?” Guru Nanak’s response was both simple and profound: “Divine wisdom (Shabad) is my Guru, and my mind is the disciple of this wisdom.” This reply reflects the essence of Sikh theology, where God is not worshipped as an external entity but understood as a transcendent force of wisdom and truth that pervades the self and all of creation and existence. Gurbani is clear that such a limitless force cannot be given a name. As Guru Arjan states, “Though with my tongue I chant the names humans have given to you depicting your infinite attributes, your true name is ‘Sat’ (i.e. infinite, limitless, timeless entity)” (Guru Granth Sahib p1082)
Atheism’s Rejection of the Personal God
Atheism, particularly in its modern form, rejects the existence of an interventionist God. Atheists argue that there is no need to appeal to a deity to explain the universe, events or morality and that reason, science, and empirical evidence are sufficient. In their view, the universe operates on natural laws, and any search for meaning or ethics can be grounded in human experience and rational thought.
Atheists often critique theistic traditions for attributing natural phenomena to supernatural forces and for relying on faith in an unseen deity. In this view, the existence of suffering, evil, and the seemingly arbitrary nature of life are incompatible with the idea of a benevolent, omnipotent God. Furthermore, the lack of empirical evidence for a divine being leads many atheists to conclude that belief in God is unnecessary or unfounded.
Sikhi’s Transcendent and Immanent God: Beyond Theism
Sikhi, while affirming the existence of a divine entity, it rejects the idea of a personal deity that sits in judgement and intervenes in the world like a human being. In Sikhi, God is described as Ik Onkar—the One, formless, and eternal reality present in all aspects of existence. This God is neither anthropomorphic (human like) nor limited to a particular form; rather, God is both Nirankar (formless) and Akal Purakh (timeless). In Sikhi, God does not sit on a throne or deliver divine judgments; instead, God permeates all creation, existing beyond the limitations of time, space, and human comprehension.
This understanding of God bridges the gap between theism and atheism by moving away from the idea of a deity requiring worship, offerings, or obedience in a conventional sense. Instead, God in Sikhi is experienced through the Shabad—the divine word or vibration that resonates in the heart of the seeker. God is both the creative force behind the universe and the inner truth that can be realised through living in balance with the world around you, but specifically through ethical and reflective living that seeks to reach beyond our base instincts associated with what are termed the five vices, namely, ‘desire’, ‘anger’, ‘greed’, ‘attachment’ and ‘pride’. Through practical spirituality, namely, reflective living and action, one slowly learns to manage and ultimately transform these vices into virtues. For example, desire, often linked with sexual urges, is transformed into devotional love; anger becomes harnessed as courage; greed turns into charity; attachment evolves into love and care; and pride, or egotism, is refashioned into self-respect and dignity.
While Sikhi acknowledges a divine presence, it does not demand belief in God as an external, controlling entity. In this regard, even the question, are you a believer, has no meaning! The question how one deploys the ability for self-reflection, which is unique to human beings, to realise the divine essence underlying all of reality, transcending the need for ritual worship or intermediaries. This conception of God as a formless, ineffable presence resonates with some of the philosophical inquiries of atheism, particularly those that reject simplistic or anthropocentric notions of a deity.
The Middle Path: God as Oneness
Where atheism emphasises the self-sufficiency of the universe and the absence of a creator, Sikhi promotes the idea of Oneness—a divine unity that connects all of creation. The universe, from the Sikh perspective, is not merely a random collection of matter; it is a manifestation of the divine. Guru Nanak’s teachings repeatedly stress the oneness of God and creation, blurring the lines between creator and creation. This is expressed in the opening lines of the Guru Granth Sahib: “Ik Onkar, Satnaam, Karta Purakh”—there is one reality, one name, one creative power.
For atheists, this interconnectedness may be seen as a purely material phenomenon, where the laws of physics and biology account for the complexity of life and the cosmos. Sikhi, while acknowledging the workings of the natural world and laws of nature (Kudrat de Nizam), imbues it with spiritual meaning. The divine is not separate from the universe; it exists within it as both the force that brings it into being and the essence that sustains it. As Guru Nanak notes: “the divine creator (Kadar) created himself, then he established his presence in time and space (Kudrat), seated within all of creation” (Guru Granth Sahib p463). In this sense, Sikhi offers a middle path between atheism and theism. It recognizes the inherent sacredness of the universe without reducing God to a distant figure who rewards only those who worship him but acts through the very laws of nature he established to govern the universe. His intervention in this regard has already been made and it is our challenge to learn to live within the divinely ordained nature that governs our existence.
Conclusion
Atheists often argue that humanity invented the concept of God primarily out of fear—specifically, the fear of death and the unknown that lies beyond it. They suggest that belief in a deity was constructed to comfort the mind, extending human existence into an afterlife. Interestingly, this viewpoint aligns in some ways with the Sikh rejection of a personified, judgmental God presiding over the world. Sikhi embraces a more nuanced understanding of divinity, one that transcends the simplistic notion of a deity overseeing human actions from afar.
However, in Sikhi, the pursuit of divine connection isn’t driven by the fear of what follows death. Rather, it is the human mind’s innate desire for knowledge, understanding, and perfection that fuels spiritual growth. The Sikh concept of Naam (practicing divine virtues) reflects this, as seekers aim to elevate themselves spiritually to align with the Divine, not for or in an afterlife but within this lifetime i.e. to become Jeevan Mukat.
Sikhi teaches that human consciousness encompasses both the tangible (sargun) and the intangible (nirgun) — the material world and the realm of creativity, imagination, and spirit. And through this unique synthesis of material and non-material realms of being, Sikhi offers a path that can bridge the gap between belief and non-belief, between theism and atheism. It invites a journey beyond the binary, where spiritual elevation is not tied to fear but to the desire for deeper understanding and connection in this life.

Gurnam Singh is an academic activist dedicated to human rights, liberty, equality, social and environmental justice. He is an Associate Professor of Sociology at University of Warwick, UK. He can be contacted at Gurnam.singh.1@warwick.ac.uk
* This is the opinion of the writer and does not necessarily represent the views of Asia Samachar.
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Sikh Atheism is Scientifically revealed Religion. It’s not fully corroborated due to lack of level of scientific enlightenment. Sikhism Worship is AKAL . AKAL could be explained as a Mathematic EQUATION in a justifiably Balanced Universe . My write up is incomplete due to want of additional due to Quantum explanation.
Excellent article. As the author points out, Sikhi is very different from the religions which advocate belief in a personal God, such as Christianity and Islam. Guru Nanak and his successors are putting forward the idea that God is not a personality – but rather that the spiritual journey is one of looking within to discover our true nature beyond the body / mind. This true nature is synonymous with God, as there is only ONE. Unity is the principle of the universe. Hence Gurbani says ” all is God” – sab Gobind hai.
God is not in the heavens, or to be sought after this life. God is to be realised as the very essence of life itself, which Guru Nanak calls Hukam. This realisation happens through contemplation of Shabd – which is the words of the guru. The words lead to realisation of Truth.
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