Ahmad

21. Bibliophile and islamic history. British Monarchial History. Steam Trains 🚂!

[Guilherme Gomes Santos @guilherme94jose]

Start Tarkovsky with this scene:

[Camilo @CGue1116]

Científicos de Harvard ahora saben cómo hacer que el cabello vuelva a crecer.

A los 35 años, 2 de cada 3 hombres pierden su cabello (independientemente de la genética).

Aquí hay 7 formas de hacer que tu cabello vuelva a crecer (& mantenerlo negro):

[Giga Based Dad @GigaBasedDad]

What a legacy

[Longevity Code @LongevityCode_]

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[0x_Ito @0x_Ito]

Tony Robbins charges up to $1 million for a single speech. Decades ago, someone filmed him giving away the entire technique for free

This is skill arbitrage in its purest form - the gap between what you know and what someone else doesn't, sold directly

Robbins built an empire on exactly one gap: reading what makes a person say yes, and closing that gap in real time

By 1991, his company was already doing $50 million a year. Presidents, billionaires, hedge fund managers - Paul Tudor Jones among them - paid for private time with him

None of that came from a script. It came from a specific, teachable read: find what someone is already leaning toward, and anchor the offer to that feeling instead of fighting it

This footage catches him teaching the raw mechanics, not the stage show - no seminar lighting, no crowd, just the technique itself

That kind of footage doesn't usually survive.
Most of it stays inside $10,000-a-ticket seminars or rooms billed at six figures an hour

The skill was never secret. Access to watching it explained plainly was

[@azma27t (Azmat) @Azmatul51794319]

As for the question: "Why did He permit a man to marry four wives, while not permitting a woman to marry more than one husband?"

Imam Ibn Al Qayyim:

​This stems from the perfect wisdom of the Exalted Lord, His benevolence, His mercy toward His creation, and His care for their..

[mentalium @mentalium_]

Jane street pays $600,000 for the skill of selling anything to anyone, and now this 21 minute Tony Robbins masterclass filmed 30 years ago in his castle gives it to you completely free.

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[Sara @piousdeenn]

7 things Allah can take away if you’re not careful

[Sara @piousdeenn]

Nobody talks about what the Prophet ﷺ did the morning after the worst night of his life.

He didn’t isolate.
He didn’t mourn publicly.
He didn’t question Allah.

He went to Khadijah (RA).

And what she said to him became the most famous words of comfort in Islamic history.

[Hamza K @afro_hamza]

Malcolm would probably have had very few friends in the mainstream Muslim community today.

He would have found them too meek and too mealy-mouthed in confronting tyranny and the wolves in sheep’s clothing in our midst. He likely would have thought them to be too insular, too ethnocentric, too legalistic and rigid, and more concerned with securing social advantage than with their responsibilities towards the ummah. He would have likely thought most Muslim boards/institutions/scholars/mosques as too captured by assimilationist mindsets, indifferent to the spiritual and political rot that festers beneath the facade of perfectionist piety. - Farah El-Sharif

[Sara @piousdeenn]

I used to think the most productive Muslims woke up at Fajr and grinded 12 hours.

Then I read how the Prophet ﷺ actually structured his day. And I realised we've been copying the wrong people.

[Baitul-Hikmah Bookstore @BaitulHikmah_NG]

A must-watch 💯

[movie tweets @lauren_w67]

Boston Legal still unmatched..

[حسن المعبري @Ma3bari]

More than seven centuries ago, Imām Shihāb al-Dīn al-Qarāfī recorded almost this exact objection to the Qurʾān's account of the Crucifixion and answered both parts of it.

The objection today is essentially:

1. The Crucifixion is established by history; Islam only denied it centuries later.

2. If someone else was made to resemble Jesus, then God deceived people and destroyed the reliability of human perception.

Remarkably, these are precisely the first two questions al-Qarāfī treats in this section of al-Ajwibah al-Fākhirah.

He first records the Christian argument:

“They said: The Jews and Christians are two immense nations spread throughout the eastern and western regions of the earth, and all of them report that the Messiah was crucified. They are of such number that their collusion upon a lie is impossible; and the Gospel likewise reports the Crucifixion…” (al-Ajwibah al-Fākhirah, p. 179)

Their argument is if Muslims dismiss testimony of this magnitude, then the very principle of tawātur, mass transmission yielding certainty, collapses. One could then deny reports about places such as Baghdad or Damascus and ultimately undermine even Muslim appeals to mass transmission themselves (pp. 179–180).

He distinguishes the enormous number of people who eventually believe and repeat a report from the number and independence of those from whom the report actually originated.

For genuine tawātur, he writes, the condition must exist not merely at the end of the chain but at both ends and throughout its intermediary stages:

“The second condition: that the two ends and the intermediary stages be equivalent [in satisfying the conditions of mass transmission].” (p. 181)

If millions of later believers ultimately depend upon a small or non-mutawātir originating body, their later multiplication does not travel backward in time and transform the original report into mass eyewitness testimony.

His principle is simple:

A million repetitions of a report are not a million independent witnesses to the event.

Or, put differently:

the size of a belief’s descendants cannot automatically be transferred to the strength of its ancestral evidence.

That is why al-Qarāfī insists that if the evidentiary condition fails at the root, multiplying the branches cannot retroactively repair it (pp. 181, 184–185).

He then makes another important distinction.
What does sight itself establish?

Al-Qarāfī argues that perception may establish:
“A man is being crucified upon this cross.”

But the further proposition:
“This particular man is certainly Jesus son of Mary.”

is an additional judgment of identity. The event perceived and the identification of its subject are logically distinguishable (pp. 182–184).

So even before debating the miracle itself, al-Qarāfī separates two propositions that are often collapsed into one:

someone was crucified
≠
it has therefore been established with infallible certainty that the crucified individual was Jesus.

One may still construct a historical argument for the Crucifixion using other evidence; al-Qarāfī’s point is more precise, which is that the later numerical universality of Christian belief cannot simply be projected backward and called continuous independent eyewitness tawātur.

Then al-Qarāfī records the second objection and it is astonishingly close to the modern “Allah is a deceiver” argument:

“They said: To affirm that the likeness was cast upon someone other than Jesus leads to sophistry, to falling into ignorance, and to conclusions unworthy of rational people.” (p. 190)

The objection then argues:

If God can make another person resemble Jesus, how can I know that my son is really my son? My wife is really my wife? My friend is really my friend? Perhaps another person has been given precisely their appearance.

In other words:
If miraculous misidentification is possible once, has God destroyed the reliability of sight altogether?

Al-Qarāfī answers:
“This is mere rhetorical exaggeration upon which no reliance can be placed.” (p. 190)

Why?

Because the objection illegitimately moves from:

God can exceptionally create a miraculous resemblance
to:
therefore every ordinary perception must permanently be doubted.

Those propositions do not follow from one another.

An extraordinary divine act does not abolish the ordinary course of the world.

And al-Qarāfī turns the argument directly back upon his Christian interlocutors: their own scriptures affirm transformations more extraordinary than one human being resembling another such as Moses’s staff becoming a serpent and other miraculous alterations of created things (pp. 190–191).

If accepting a single miraculous transformation destroyed all empirical knowledge, then Biblical miracles would produce exactly the same skepticism.

Yet no Christian reasons:
“Moses’s staff became a serpent; therefore I can never again know whether the stick in my hand is really a stick.”

The possibility of a miracle is not the presumption of a miracle.

Al-Qarāfī therefore distinguishes:

what ordinarily occurs

from

what God may exceptionally bring about as a miracle.

And, crucially, he does not frame the event as God maliciously manufacturing Christianity.

He frames it as God rescuing Jesus from enemies who intended to seize, humiliate, and kill him, describing such deliverance as:

“that which befits the generosity of His favors in His beneficence toward His chosen prophets and saints.” (p. 184)

So the Qurʾān's narrative is not:
“God wanted mankind to believe a false religion.”

It is:
Jesus’s enemies plotted to kill God’s messenger; God frustrated their plot and rescued him.

Everything later inferred by human beings from the event is not thereby transformed into something God Himself asserted.

Indeed, Qurʾān 4:157 does not say, “God revealed to mankind that Jesus had been crucified.”

It says:

“Rather, it was made confused/resembling to them,”
and immediately adds:

“They possess no knowledge concerning it except the following of conjecture; and they certainly did not kill him.”

So the Qurʾān’s own argument is precisely about the difference between appearance, inference, and certain knowledge.

The irony is that what is presented today as an obvious modern objection

“History says Jesus was crucified, and substitution would make God a deceiver”

was already formulated in a considerably more sophisticated form by al-Qarāfī’s Christian interlocutors over seven centuries ago.

And al-Qarāfī did not answer it with “trust me.”

He answered it by asking what historians and philosophers of testimony still have to ask:

What exactly was observed?
Who observed it?
How independent were the original witnesses?
How was the report transmitted?
When does later consensus constitute evidence for the event itself?
And why should the possibility of an exceptional miracle annihilate the reliability of ordinary perception?

Those are epistemological arguments.

Calling the Qurʾān “a guy 600 years later saying trust me bro” does not answer them.

[Imām Shihāb al-Dīn al-Qarāfī, al-Ajwibah al-Fākhirah, pp. 179–185, 190–191.]

[Sulaiman Moola @SulaimanMoola]

Jealousy is a disease
GET WELL SOON!

#islam #quran #Allah #islamic_video #jealousy

[Sulaiman Moola @SulaimanMoola]

Do not let a temporary storm make permanent decisions for your marriage.

#Allah #quran #marriage #islam #divorce

[HumeHealth @myhumehealth]

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[Philosophy Sage @philosophysage]

14 HARVARD TECHNIQUES to be better than 99% of the world

1. The 5 - second rule

[Peter Oborne @OborneTweets]

A few thoughts on the world cup