Deep inner suffering inevitably arises when the human person is reduced to performance, consumption, or a statistical datum. Many young people today live under the yoke of expectations to perform, immersed in an exasperated competitiveness that generates anxiety, fear of not measuring up, and disorientation.
Artificial intelligences do not undergo experiences, do not possess a body, do not feel joy or pain, do not mature through relationships, and do not know from within what love, work, friendship or responsibility mean. Nor do they have a moral conscience, since they do not judge good and evil, grasp the ultimate meaning of situations, or bear responsibility for consequences. They may imitate or even simulate, but they do not understand what they produce, for they lack the affective, relational, and spiritual perspective through which human beings grow in wisdom. #MagnificaHumanitas
Don’t put your private life on social media. Prophet Ya’qub even told Yusuf (as) not to share his dream with his own brothers. If we’re taught to be careful even within family, imagine how much more careful we should be with the world. Not everything precious needs to be posted.
Al-Shaʿbī and the Umayyad Connection 🧵
It is important when evaluating hadith narrators to study their links to rulers and question whether this affected what they chose to report or censor.
In the case of al-Shaʿbī, who is universally acclaimed by Sunnis as an impeachable narrator and scholar, he was first spotted by the infamous Umayyad governor for Iraq, al-Ḥajjāj (d. 95), who interviewed him:
Ḥajjāj: “Have you memorized the Qur’an?”
Shaʿbī: “Yes.”
Ḥajjāj: “Have you mastered calculating inheritance shares?”
Shaʿbī: “Yes.”
Ḥajjāj: “What is your position concerning [...] and […]?”
Shaʿbī: […]
Ḥajjāj: “You have hit the mark.”
Ḥajjāj: “Have you looked into the Arabic language?”
Shaʿbī: “Yes.”
Ḥajjāj: “Do you transmit poems?”
Shaʿbī: “I have looked into their meanings.”
Ḥajjāj: “Have you looked into arithmetic?”
Shaʿbī: “Yes.”
Ḥajjāj: “Do you transmit the maghāzī (campaigns) of the Messenger of Allah?”
Shaʿbī: “Yes.”
Ḥajjāj: “Narrate to me the story of Badr.”
Shaʿbī begins with the dream of ʿĀtika (i.e. the aunt of the Prophet) until the muʾadhdhin calls for ẓuhr.
An impressed Ḥajjāj appoints al-Shaʿbī to be an ʿarīf (overseer) over the Shaʿbīyīn, the mankib (superintendent) over the whole (tribe) of Hamdān, and sets his stipend with the nobility.
Notice how a part of the interview is censored. Shaʿbī states that al-Ḥajjāj questioned him concerning the creed of Abū Turāb, a pejorative name for ʿAlī. We don’t know what exactly al-Ḥajjāj asked and how exactly al-Shaʿbī responded but what we do know is that al-Ḥajjāj approved of the answer.
It was Umayyad policy to abuse ʿAlī and al-Ḥajjāj, in particular, was adamant in implementing this. There is no way that Shaʿbī would have been recruited if he did anything but look the other way when it came to this policy.
There is a Muslim version of this.
The Compassionate Imams pushing womens empowerment, democracy, LGBT alliance
Vs
The Wahhabis either openly justifying normalization with Israel or attacking all of Israel's enemies
@provingislam If this was referring to his crucifixion and not his teachings. Jesus (A.S) was calling the people to believe in an event that hadn't yet even occurred.
@provingislam 14 After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. 15 “The time has come,” he said. “The kingdom of God has come near. Repent and believe the good news!” Mark 1:14-15