God is not fair or we dont understand the reason?

sharfox

This guy will deny his own doctrin. Believe me....just wait and see. Aku dah tanya dia pasal benda ni dlm thread lain, dia tak jawab pun. Skarang dok ulang lagi....kang aku tanya lagi kang.

sharfox

Oooo...by the way, what do they know about Poligamy? Kalo pergi Newcastle, England sana tu the new generation skang ni ramai yg terdiri drp 'bitches'. Tak kenal mak bapak, family value dah runtuh. No wonder coz the city was founded by an illegitemate son of the Conqueror. Pls refer http://www.loans-quote.biz/travel/travel-new-castle.html and you can find more of this in the 'X' world. Don't be surprise!!

Debmey

Originally posted by loona at 11-12-2006 02:46 PM
I present my case in a very clear manner. The "pairs" that leads to balance and harmony is universally accepted. Even i did quote from quran, which is not necessary. But your brain  still cant accept the logic. It is not necessary for me to give example in islamic perspective, but I did! even in christianity also did talk about this. Just google and keep googling.
So, what's you are going to proof? or do we want to talk about the "retardness"?

The fact that the universe exists proves that you pairing doctrine isn't true at all, otherwise everything would had been canceled out, matter and anti matter.
Based on that alone, the Quran is scietifically un true, plus asexual reproduction that is prevalent in many organisms.

peace

loona

Originally posted by Debmey at 11-12-2006 10:08 PM
The fact that the universe exists proves that you pairing doctrine isn't true at all, otherwise everything would had been canceled out, matter and anti matter.
Based on that alone, the Quran is scietifically un true, plus asexual reproduction that is prevalent in many organisms.

You dont have to take every single thing and try to find the existence of duality element. It seems that you cant go beyond the spoken words, cant see outside the box, cant read between the lines.

You give an example of asexual reproduction of organisms. However, that single cell relies on the host organism to reproduce, and the the process will result in binary fission, that divide a living cell into two equal or near-equal parts. cheers.

Debmey

there is no dualism even in splitting cells, there is uniformity.
you saw how you defined dualism as pairing of different/opposite types upfront and then switched over to twinning under that same definition?
looks like your islamic doctrine holds no water no matter how you twist it buddy.
Ahahahahahahahahaha............

cheers

loona

Originally posted by Debmey at 11-12-2006 11:28 PM
there is no dualism even in splitting cells, there is uniformity.
you saw how you defined dualism as pairing of different/opposite types upfront and then switched over to twinning under that same  ...

Hahaha...at the end you are conforming to the concept of pairs, duality because I can see it in "uniformity". It doesnt matter, either it start as a single and splitting into two. Or start as two and becomes one. It can be opposite in nature or similar character...look at our human anatomy, do you see things in duality and uniformity? yes...got physical and spiritual, two hands, two legs, two ears, two eyes, but with one head, one brain...because there is a uniformity as a whole that creates balance and resulting in harmony and perfection in God creation.

Debmey

Ahahahahahah............... seems like you have no principles in nyour doctrine. You seem like you are grasping straws in your arguments. Thats desperation alright. you had better abandon islam asap before its too late buddy.

cheers

loona

Originally posted by Debmey at 12-12-2006 12:49 AM
Ahahahahahah............... seems like you have no principles in nyour doctrine. You seem like you are grasping straws in your arguments. Thats desperation alright. you had better abandon islam asa ...

Why at the end you advise me to abandon Islam? Got any better offer than Islam? If you are so sure of any other offer please advocate to me....

Debmey

Do you have to adopt islam even though it cannot make sense, just because you think there are no better alternatives?
what kinda logic is that?

BeanDiesel

Originally posted by 13Friday at 12/11/06 01:21 AM
stop polygamy and sexual perversion.

Stick to the topic please.

i212

Answer for thread title.

We not understand God reason.

Everything happen with reason.
People only see the dark side but not think about the bright side.

13Friday

Originally posted by BeanDiesel at 12-12-2006 06:15 AM



Stick to the topic please.  

human errors and even SIN - deliberate and others- cause all those deformities and predicament arising from abnormalities.

don't blame GOD.


Polygamy and sexual perversion is one the reasons for such defects etc.

[ Last edited by  13Friday at 12-12-2006 01:54 PM ]

i212

post #32

what a short+narrow-minded+prejudice+ignorant thinking..

sharfox

Originally posted by i212 at 12-12-2006 01:59 PM
post #32

what a short+narrow-minded+prejudice+ignorant thinking..

Alaaa.... like U only know him today pulak.

i212

Originally posted by sharfox at 12-12-2006 02:54 PM


Alaaa.... like U only know him today pulak.

hehehe... saje je.... tensen tengok.

13Friday

my views are biblical based to today's woes.

joe1982

Tafseer Ibnu Katsir 21:35

(35. and We shall test you with evil and with good by way of trial. And to Us you will be returned.)






﴿وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً﴾


(and We shall test you with evil and with good by way of trial. ) Meaning, "We shall test you, sometimes with difficulties and sometimes with ease, to see who will give thanks and who will be ungrateful, who will have patience and who will despair.'' `Ali bin Abi Talhah reported from Ibn `Abbas:


﴿وَنَبْلُوكُم﴾


(and We shall test you) means, We will test you,


﴿بِالشَّرِّ وَالْخَيْرِ فِتْنَةً﴾


(with evil and with good by way of trial.) means, with difficulties and with times of prosperity, with health and sickness, with richness and poverty, with lawful and unlawful, obedience and sin, with guidance and misguidance.


﴿وَإِلَيْنَا تُرْجَعُونَ﴾


(And to Us you will be returned.) means, and We will requite you according to your deeds.

joe1982

Tafseer Sayyid Qutb 21:35



We test you all with evil and good by way of trial. To Us you all must return. (35)




All shall return to God. But whatever happens to us
during this trip through life, whether good or bad, is meant as a test: “We test you all
with evil and good by way of trial.” (Verse 35)


When we speak of being tested by something evil or hard, we can all easily
understand this notion. It is a test to show the endurance and patience of the one
who is being tested. It is the means to determine how unshakeable his trust in God,
his Lord, is, and how much trust he places in God’s mercy. But a test with good
things needs to be explained.


To be tested with good things is more difficult than hardship, even though it may
appear easier. For the fact is that many people can endure being tested by evil, but
few can endure a test with the good. When the test takes the form of sickness and
weakness, many are able to endure and withstand the hardship, but when its form is
that of good health, strength and ability, then few are those who pass through
successfully.

People may be able to withstand poverty and deprivation, maintaining their
dignity in such situations, but few are those who succeed in a test with comfort and
affluence. For the latter tempts us to satisfy all our desires.
Equally there are many who cannot be deterred by torture or physical harm. They
are not overawed by such threats and actualities. By contrast, however, only a few
can resist the temptations posited by wealth, position, comfort and desire.
It is not difficult to tolerate the hardships of struggle and the injuries that one
sustains in such a struggle. But it is extremely hard to experience comfort and a
carefree life without becoming so keen to maintain it even at the expense of one’s
dignity. Indeed such an experience could easily lead to accepting humiliation in
order not to lose it.

A test with hardship may arouse within us a keen sense of dignity, encouraging us
to resist. Thus, all our powers and faculties are directed at the hardship and enable us
to pass through successfully. Affluence, on the other hand, has a calming effect
which reduces our awareness of the test. Hence, many fail it. This applies to all
human beings, except those that God helps and protects. They are the ones described
by the Prophet as ending up with what is good in all situations: “Amazing is a
believer’s situation, because it all ends up in what is good. This applies to no one
other than a believer. If he experiences what is good and pleasing, he will express his
gratitude to God and this is good for him. On the other hand, if he experiences
hardship, he will patiently persevere and this is good for him.” [Related by Muslim]

Hence to keep on the alert when being tested by affluence and comfort is more
important than doing so when we go through a test with hardship. Maintaining a
sound relation with God is the best guarantee in all situations.

joe1982

Tafseer Ibnu Katsir 89:15-16-17

Wealth and Poverty are both a Test and Honor or Disgrace for the Servant



(15. As for man, when his Lord tries him by giving him honor and bounties, then he says: "My Lord has honored me.'') (16. But when He tries him by straitening his means of life, he says: "My Lord has humiliated me!'') (17. But no!..

   

Allah refutes man in his belief that if Allah gives Him abundant provisions to test him with it, it is out of His honor for him. But this is not the case, rather it is a trial and a test, as Allah says,

﴿أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ ﴾

(Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.) (23:55-56) Likewise, from another angle, if Allah tests him and tries him by curtailing his sustenance, he believes that is because Allah is humiliating him. As Allah says,

﴿كَلاَّ﴾

(But no!) meaning, the matter is not as he claims, neither in this nor in that. For indeed Allah gives wealth to those whom He loves as well as those whom He does not love. Likewise, He withholds sustenance from those whom He loves and those whom He does not love. The point is that Allah should be obeyed in either circumstance. If one is wealthy, he should thank Allah for that, and if he is poor, he should exercise patience.

joe1982

Tafseer Sayyid Qutb  89:15-16


“As for man, whenever his Lord tries him by His generosity and with a life of ease, he says,
My Lord is bountiful to me.’ But whenever He tries him by stinting his means, he says, My
Lord has disgraced me.’“ (Verses 15-16)


Such is man’s thinking about the various forms
of trial God may set for him, be it comfort or hardship, abundance or scarcity. God
may test him with comfort, honour, wealth  or position but he does not realize the
probationary nature of what he is given. Rather he considers the gesture as proof that
he deserves to be honoured by God and as evidence that He has chosen him for a
special honour. It is a line of thinking which mistakes trial for reward and test for
result. It imagines honour in the sight of God to be measured by worldly comforts.
God may also try man by stinting his means, and man again mistakes trial for reward
and imagines the test to be a retribution. He feels that God has made him poor in
order to humiliate him.

In both situations the human concept is faulty. Wealth and poverty are two forms
of a test which God sets for His servants. A test with abundance reveals whether a
man is humble and thankful to his Lord or arrogant and haughty, while a trial of the
opposite kind reveals his patient acceptance or his irritability and fretfulness. A
man’s reward is given according to what he proves himself to be. What he is given or
denied of worldly comforts is not his reward, and a man’s standing in the sight of
God is in no way related to his possessions, for He gives and denies worldly
comforts regardless of whether a man is good or bad. A man devoid of faith cannot
comprehend the wisdom behind God’s action of giving or denying worldly comforts.

However, when his mind is enlightened with faith and truth becomes apparent to
him, he realizes the triviality of worldly riches and the value of the reward after the
test. So he works for this reward whether he is tried with worldly abundance or
scarcity. As he disregards the hollow considerations of wealth and poverty, he is
reassured about his fate and his position in God’s sight.

At the time of revelation, the Qur’ān addressed a kind of people common to all
jāhiliyyah  societies, one who had lost all relation with a world beyond our present
life. Such people adopt this mistaken view about God’s granting or denial of wealth,
and apply a set of values which reserve all honour to money and social standing.
Hence, their craving for wealth is irresistible. It makes them covetous, greedy and
stingy. The Qur’ān reveals their true feelings. It states that their greed and stinginess
are responsible for their inability to understand the true significance of divine trial,
whether by granting or denying wealth.