FCC. Yes, exactly. It doesn't mean „Fifth Column Confederation“ but its still the same :). So, FCC = trash. Here's an evidence, „Aura Guardian“.

Edited 10/8/2016 21:01:23

Text on a trash can of a trash country ...indisputable proof.

How can you be sure it says FCC? You don't seem literate enough to make such a decision all by yourself.

Do you know how? Seeing it on every trash can I see.

It will become, with all these terrorists coming in :/

Stop spreading childish beliefs with no evidence. Google the problem of evil.

My brother Adduti is back!

https://www.youtube.com/watch?v=nRTqjfr5yqY

Bulgaria is not a trash country.

Says the trash person whom everyone wants gone.

Welcome back Anonym, btw.

Tabby is nice, unlike you, Trolord.

^You are trolling. This is just ad hominem, not real debating.

No, it's not an ad hominem. It's a hint that your contributions are not needed. You just don't seem to get the message.

Tabby is nice, unlike you, Trolord.

So I'm like you, then?

When you were a lolcow, you at least served a purpose. Now you're just trash.

Thank you. That's what I've been hoping to hear.

So I'm like you, then?

I just said „tabby is NICE, UNLIKE you“. So I said you are NOT nice.

Islam cannot be right, because of the problem of evil. Please google it because I do not have time to explain it to you.

Edited 10/9/2016 20:46:40

I just said „tabby is NICE, UNLIKE you“. So I said you are NOT nice.

And I just said that IF I am NOT NICE, THEN I am LIKE YOU. You're having a hard time today, aren't you?

Edited 10/9/2016 20:56:50

Islam cannot be right, because of the problem of evil. Please google it because I do not have time to explain it to you.

I don't need Google. I will tell you why there is evil in the world myself, normally my brother would do this, but I will take over for him.

۞۞۞۞۞My goal is to Islaamise Warlight.۞۞۞۞۞

Praise be to Allaah.

Praise be to Allaah Who is praised in all languages, worshipped at all times, Whose knowledge encompasses all places, and Whose attention is never distracted from anything. Glorified be He above having any peer or rival, and exalted be He above having any wife or child. His ruling applies to all His slaves.

“There is nothing like Him, and He is the All‑Hearer, the All‑Seer”

[al-Shoora 42:11 – interpretation of the meaning]

And blessings and peace be upon the one who was sent as a mercy to the worlds and as proof for all of mankind. He conveyed the message and fulfilled the trust, and strove for the sake of Allaah in the truest sense, until he left us with a clear path whose night is as clear as its day, and no one deviates from it but he is doomed…

We must note that anyone who believes in the existence of Allaah and that He is the Lord and Creator, even if this believer in the existence of Allaah is not a Muslim, knows that this Lord is distinct from His creation in all aspects. There is no room for likening or comparing Him to His creation. Hence Allaah says:

“There is nothing like Him, and He is the All‑Hearer, the All‑Seer”

[al-Shoora 42:11 – interpretation of the meaning]

If the owner of an item in this world can dispose of it however he wishes without any person bringing him to account for that because it is his property, then Allaah the Creator – like unto Whom there is none – may dispose of His “property” however He wills. We Muslims have certain faith that our Lord Who created us has the utmost wisdom which cannot suffer the slightest shortcoming whatsoever. Rather everyone who believes in the existence of the Lord and accepts Him as his Lord must believe this, otherwise he is believing in an imperfect Lord, and the one who has the least reason and faith knows that there can be no Lord Who is not perfect in every sense and far removed from any imperfection. Otherwise he is not a Lord in any real sense. We in turn, because we are part of the creation of Allaah, cannot comprehend any part of His wisdom unless He tells us of it. What He has taught of the reasons behind His actions, we understand and accept; what He has concealed from us and kept the knowledge thereof to Himself, we believe in it and we know that He does not do anything unless there is great wisdom behind it, because He is the All-Wise and All-Knowing. It should never, under any circumstances, cross our minds to think that we can bring Him to account for what He does in His dominion and creation, otherwise we will be transgressing upon the preserve of Lordship and overstepping the mark, if we claim that we can know what He knows. No one can utter such words except a heretic who does not believe in the existence of a Lord in the first place. We seek refuge with Allaah from that.

If we accept the words of human specialists when they are dealing with their specialties, and we do not argue with them – such as doctors, engineers, etc. – because our educational level does not enable us to understand everything that they know, then it is even more appropriate that we should accept that however the All-Knowing, from Whose knowledge nothing is hidden, deals with the affairs of His creation is undoubtedly correct and wise.

We humans sometimes think that it is wise to do some things that we dislike, because there is some benefit in that for us, and if we did not do them we would be accused of being lacking in wisdom and reason. For example, if a person is sick and there is the fear that he may die, but it is known that he may be cured – by Allaah’s leave – if he takes a certain medicine, then the wise thing for him to do is to take that medicine even if it is bitter; if he fails to take it, that is regarded as a shortcoming and lack of reason on his part. There are many things that we do in life that we dislike, because of the benefits that they bring to us.

For Allaah is the highest description (cf. al-Nahl 16:60), and there is no way that He can be compared to His creation. He allows some things to happen in His dominion that He hates, because they serve a greater wisdom which we, or most of us, cannot comprehend. Some of His wisdom may become clear to us, and that is by the mercy of Allaah towards His believing slaves, as He shows them some of His wisdom in this world so that they might find peace of mind. For example, if we want to ask about the reasons for something we could understand, such as why Allaah creates a child then causes him to die, perhaps if that child lived he would have committed major sins such as those that doom a person to Hell, and that would have condemned him to remain in Hell for eternity, or for a very long time, or he may have caused others such as his parents to deviate from the path of Allaah – as mentioned in the story of the boy whom al-Khidr killed, as told in the story of al-Khidr and Moosa in Soorat al-Kahf.

Alternatively, if this child lives he may face such difficulties that in his case death is a mercy from Allaah.

Moreover, if Allaah creates him handicapped, perhaps this handicap will prevent him from committing many sins which, if he did them, would lead to his being punished on the Day of Resurrection.

Not every sickness or handicap is necessarily a punishment; rather it may be a test for the child’s parents, by which Allaah will expiate for their bad deeds, or raise their status in Paradise if they bear this trial with patience. Then if the child grows up, the test will also include him, and if he bears it with patience and faith, then Allaah has prepared for the patient a reward that cannot be enumerated. Allaah says (interpretation of the meaning):

“Only those who are patient shall receive their reward in full, without reckoning” [al-Zumar 39:10]

For us Muslims, life does not end when we die, rather we believe that beyond death there is Paradise and Hell, in which is true life. Those who did good will find the reward for the good deeds that they did in this world, waiting for them with Allaah, and those who did evil will find the punishment for their evil deeds waiting for them. Good and evil cannot be equal, and the patience of the one who was tested and bore it with patience will not be wasted with Allaah. Indeed, those who were not tested in this world may wish that they had suffered similar calamities when they see the high status attained by those who bore calamities with patience. There is a great deal of evidence to this effect in the Qur’aan and Sunnah, for example:

Allaah says (interpretation of the meaning):

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As‑ Saabiroon (the patient)” [al-Baqarah 2:155]

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “How wonderful is the affair of the believer, for all of it is good, and that applies to no one except the believer. If something good happens to him he gives thanks, and that is good for him, and if something bad befalls him he bears it with patience, and that is good for him.” (Narrated by Muslim, 2999).

From this it should be clear to you that the calamities that befall those who seem to us to be innocent, and indeed happen to all people, are not necessarily a punishment, rather they may be mercy from Allaah, but our minds and reason are imperfect and are often unable to understand the wisdom of Allaah in such matters. Either we believe that Allaah is more just than us, and more wise, and more merciful towards His creation, so we submit to Him and accept (His will), whilst also acknowledging our inability to understand the true nature of our own selves; or we boast of our imperfect reason and feel proud of our weak selves and insist on calling Allaah to account and objecting to His decree. Such thoughts can never cross the mind of anyone who believes in the existence of a wise Lord, Creator and Sovereign Who is perfect in all ways.

If we do that then we have exposed ourselves to the wrath and vengeance of Allaah, but nothing can ever harm Allaah.

Allaah drew attention to this when He said (interpretation of the meaning):

“He cannot be questioned as to what He does, while they will be questioned” [al-Anbiya’ 21:23]

A sign of man’s weakness and shortsightedness, is that he focuses on the calamities without paying any attention to the benefits they may bring, and not looking at other blessings that he enjoys and sees around him. For Allaah has blessed mankind in ways that do not compare with the calamities that may befall them. If there was a man who does a lot of good but occasionally does not do good, then forgetting the good things that he does would be regarded as ingratitude and denial. So how about when this is our attitude towards Allaah, to Whom belongs the highest description, and all of Whose dealings with His creation are good and cannot be bad in any way?

Moreover, the Prophets and Messengers are the most beloved of creation to Allaah, yet despite that they are the most severely tested of mankind and suffer the most calamities – why? It is not a punishment for them and it is not because of their insignificance before their Lord. Rather it is because Allaah loves them and has stored for them a perfect reward which they will enjoy in Paradise, and He has decreed that these calamities should befall them so that He might raise them in status. He does whatever He wills, however He wills, whenever He wills; none can put back His judgement, none can repel His command and He is All-Wise, All-Knowing. And Allaah is Most High, Most Knowledgeable and Most Wise.

Understanding this aayah is easy for the one whom Allaah enables to understand it. It is one of the unambiguous aayahs in the clear Book of Allaah, and there is no contradiction in it, except in the minds of some of the haters, who are aided by their ignorance of Arabic and of the meanings of the Holy Qur’aan, so they think that the words of Allaah (interpretation of the meaning): “but whatever of evil befalls you, is from yourself” [al-Nisa’ 4:79] mean that calamities, which are referred to here as “evil”, are created by man himself. This is obvious ignorance which no one falls into but someone who has no knowledge of the Arabic language, or an Arabic-speaker who is misled and overwhelmed by his whims and desires. That is because the preposition min (from) here, in the phrase min nafsika (“from yourself”), refers to the cause, i.e., it is because of you yourself, O man, because of your disobedience and your going against the command of Allaah, that calamities befall you, as Allaah says (interpretation of the meaning): “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” [al-Shoora 42:30].

Al-Haafiz Ibn Katheer (may Allaah have mercy on him) says: The words “And if some good reaches them” [al-Nisa’ 4:78] mean: abundance and provision, of fruits, crops, children and the like. This is the meaning of the words of Ibn ‘Abbaas, Abu’l-‘Aaliyah and al-Saddi.

“they say, ‘This is from Allaah,’ but if some evil befalls them” [al-Nisa’ 4:78], i.e., drought, famine, lack of fruits and crops, or death of children, and so on – as Abu’l-‘Aaliyah and al-Saddi said.

“they say, ‘This is from you (O Muhammad صلى الله عليه وسلم)’”, i.e., because of you, and because of our following you and following your religion, as Allaah said concerning the people of Pharaoh (interpretation of the meaning):

“But whenever good came to them, they said: ‘Ours is this.’ And if evil afflicted them, they ascribed it to evil omens connected with Moosa (Moses) and those with him”

[al-A’raaf 7:131]

and as Allaah says (interpretation of the meaning):

“And among mankind is he who worships Allaah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter”

[al-Hajj 22:11]

“Say: ‘All things are from Allaah’” [al-Nisa’ 4:78], i.e., everything happens by the will and decree of Allaah, which applies to the righteous and evildoer, to the believer and disbeliever, alike. ‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: “Say: ‘All things are from Allaah” i.e., both good and bad. Al-Hasan al-Basri said something similar.

Then Allaah said, addressing the Messenger (peace and blessings of Allaah be upon him), but the message is to mankind, that the answer to this question is: “Whatever of good reaches you, is from Allaah”, i.e., by the grace, bounty, kindness and mercy of Allaah.

“but whatever of evil befalls you, is from yourself” i.e., from you, and because of your own actions, as Allaah says elsewhere (interpretation of the meaning): “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” [al-Shoora 42:30]. Al-Saddi, al-Hasan al-Basri, Ibn Jurayj and Ibn Zayd said: “is from yourself” means, because of your sins.

Qataadah said: “Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself” [means] it is a punishment, O son of Adam, for your sins. And he said: We are told that the Prophet of Allaah (peace and blessings of Allaah be upon him) used to say: “No man is scratched by a thorn, or stumbles, or has a twitching in a vein, except for a sin, and what Allaah forgives is greater.”

This which was narrated by Qataadah in a mursal report was narrated in a muttasil report [i.e., with a complete isnaad] in al-Saheeh: “By the One in Whose hand is my soul, no worry or grief or hardship befalls a believer, not even a thorn that pricks him, but Allaah will expiate some of his sins thereby.” End quote. Tafseer al-Qur’aan il ‘Azeem (2/361-363).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) says:

Allaah says (interpretation of the meaning): “Whatever of good reaches you, is from Allaah,” [al-Nisa’ 4:79], i.e., what reaches you of victory, provision and well being, comes from Allaah, a blessing that He has bestowed upon you; even if it is because of your good deeds, He is the One Who has guided you, helped you, made things easy for you, blessed you with faith and made it attractive to you, and has made disbelief, evil and sin hateful to you.

At the end of the saheeh hadeeth qudsi that was narrated by Abu Dharr from the Prophet (peace and blessings of Allaah be upon him), he tells us that his Lord, may He be blessed and exalted, said: “O My slaves, they are merely your actions which I am recording for you, then I will requite you for them. Whoever finds it to be good, let him praise Allaah, and whoever finds it to be otherwise, let him blame no one but himself.” According to the saheeh hadeeth: “The best prayer for forgiveness is to say: ‘Allaahumma anta rabbiy laa ilaaha illa anta, khalaqtani wa ana ‘abduka wa ana ‘ala ‘ahdika wa wa’dika ma astata’tu, a’oodhu bika min sharri ma sana’tu aboo’u laka bi ni’matika ‘alayya wa aboo’u laka bi dhanbi, faghfir li fa innahu laa yaghfir ul-dhunooba illa anta (O Allaah, You are my Lord and I am Your slave, You have created me and I am faithful to my covenant and my promise (to You) as much as I am able. I seek refuge with You from the evil of that which I have done. I acknowledge before You all the blessings You have bestowed upon me and I confess to You my sin. Forgive me for there is no one who forgives sin except You).’ Whoever says this during the day believing in it with certainty and dies that day before evening comes, will be one of the people of Paradise, and whoever says it at night believing in it with certainty and dies before morning comes will be one of the people of Paradise.”

Then Allaah says: “but whatever of evil befalls you”, such as humiliation, fear and defeat, such as what befell you on the day of Uhud, “is from yourself”, i.e., because of your sins and errors, even though that is already decreed and ordained for you, because the divine decree is not a justification for anyone, and will not be accepted by against Allaah, or by people. If it were permissible for anyone to refer to the divine decree to justify what he does of bad deeds, then no wrongdoer would be punished, no mushrik would be fought, no hadd punishment would be carried out, and no one would refrain from wronging anyone else. This would cause a great deal of mischief and corruption in both religious and worldly affairs, which is something that no one can dispute, whether on a rational basis or on a shar’i basis. End quote.

Majmoo’ al-Fataawa (8/113-114)

Al-‘Allaamah al-Sa’di (may Allaah have mercy on him) said:

Allaah tells us of those who do not know, who turn away from that which the Messengers brought, who are opposed to them: that if something good comes to them, i.e., abundance, a lot of wealth, many children, good health, they say: “This is from Allaah”, but if something bad comes to them, i.e., drought, famine, poverty, sickness, death of children and loved ones, they say: “This is from you (O Muhammad صلى الله عليه وسلم)”, i.e., because of what you have brought to us, O Muhammad; they regard the Messenger of Allaah (peace and blessings of Allaah be upon him) as a bad omen as others like them regarded the Messengers of Allaah as bad omens, as Allaah tells us that the people of Pharaoh said to Moosa:

“But whenever good came to them, they said: ‘Ours is this.’ And if evil afflicted them, they ascribed it to evil omens connected with Moosa (Moses) and those with him”

[al-A’raaf 7:131]

And the people of Saalih said:

“They said: ‘We augur ill omen from you and those with you’”

[al-Naml 27:47]

And the people mentioned in Soorat Yaa-Seen said to their Messengers:

“They (people) said: ‘For us, we see an evil omen from you; if you cease not, we will surely stone you…’”

[Yaa-Seen 36:18].

Just as the people of kufr think alike, so too their words and deeds are similar. This applies to everyone who attributes the occurrence of bad things or the loss of good things to what the Messengers brought or to part of it; that comes under this stern criticism.

Allaah says in response to them: “Say: ‘All things”, good and bad, “are from Allaah”, i.e., by His will and decree and creation.

Then Allaah says: “Whatever of good reaches you”, i.e., in your religious and worldly affairs, “is from Allaah” who is the One Who bestows them and makes it easy to attain them by facilitating their means.

“but whatever of evil befalls you”, in your religious and worldly affairs, “is from yourself”, i.e., because of your sins and what you have earned, and what Allaah forgives is greater.

Allaah has opened to His slaves the gates of His kindness and has bid them enter by His grace and bounty. He has told them that sins prevent His bounty, so if a person does them he should not blame anyone but himself, because he is the one who has prevented the grace and bounty of Allaah from reaching him.

End quote. Tafseer al-Kareem al-Rahmaan (p. 188).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:

Allaah says (interpretation of the meaning): “And if some good reaches them, they say, ‘This is from Allaah,’ but if some evil befalls them, they say, ‘This is from you (O Muhammad صلى الله عليه وسلم).’ Say: ‘All things are from Allaah’” [al-Nisa’ 4:78], then in the next verse He says (interpretation of the meaning): “Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself”. How can we reconcile between them?

He replied:

They may be reconciled by noting that the first verse refers to the decree of Allaah, i.e., it is from Allah; He is the one who decrees it. The second verse refers to the cause i.e., whatever of evil befalls you, you are the cause, and the One Who decrees evil and decrees the punishment for it is Allaah. End quote.

Liqaa’aat al-baab il-Maftooh (no. 15, question no. 15).

Allaah (God) Almighty, is most merciful and compassionate, without any doubt. Yet his actions can not be fully comprehended by our incompetent minds. What simplifies this issue is that we all agree that Allaah is fair, just, wise and knowing. That means whatever he-Almighty- does, is with a legitimate purpose although we may not be able to understand, just why. For example, a caring and loving doctor and father may be forced to amputate the leg of his only son. There is no doubt that this father loves his son. Yet his action was for the sake of this beloved son, although it may seem cruel to those who do not understand the circumstances. Allah –Almighty – has the greater and higher example, and it is not to any of his creatures to question his doings as it is mentioned in Sura 21 verse 23 (interpreted means: “He cannot be questioned for His acts, but they will be questioned (for theirs)”.

It is a Muslim’s belief that suffering of pain, hunger, tragic accidents etc, are due to one’s sins, for Allaah wants this suffering to erase these sins which were made by this Muslim. Allaah says in Sura 42 verse 30 interpreted means: “Whatever misfortune happens to you, is because of the things your hands have wrought, and for many (of them) He grants forgiveness”. It is also apparent that man in times of crisis gets closer to Allaah and starts repenting, while in times of ease and comfort he is far from remembering the blessings of Allaah and he uses these gifts and blessings in committing sin after sin.

Allaah -Almighty- has shown man the path of good and evil, and he gave him the power and will to choose. Therefore, man is accountable to his deeds and the punishment he receives for them, for life in this world is merely a test, but the results are to be known in the hereafter.

And Allaah knows best.

You can not catch old birds with chaff.