in academia - rather than curse the darkness light a candle
Joined September 2025
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I vibed another app
github.com/devkriter/i-hate-…
The objectivity of the social externality of Islam rests on the belief that those who influence its “development” are sincere and real believers—take that away and there is no more external Islam and you will be left with islamistic cults. No more “universal cult.”
AI coding agents sometimes say things like "I wouldn't rewrite it, that's 1500 lines of code and would take days." and then when you tell it to rewrite, it's done in 15 minutes. I guess they are trained on human made documentation.
This seems like a "give us money we invest with no liability" type of thing
Its normally not so easy to see it happen before your eyes, but here you can see the solutions of the old (family and friend led spouse finding) become irrelevant and the demands of religion (no flirting) producing a crisis. In reality the old solution was technical, not
Here the power dimension is weak and there is not much preventing people from behaving how they see fit.
When the crisis is political or economic, then the crisis becomes “locked in” and adherents to a tradition find themselves unable to respond anyways.
Made a small Windows app for the teenage engineering handy mic. It lets the mic’s hold-to-talk button trigger any push-to-talk shortcut. The button doesn’t send anything to the computer, so the app listens for the click it makes in the audio.
github.com/devkriter/handy-s…
When we say God commands justice, we mean it in the positivist sense that the parliament passes laws. There is no measure of legality beyond the parliament having enacted a proposal as the law. People don't fail to understand this, but when it comes to God, it's confusing.
Why do people focus so much on the water consumption of data centers when the real issue is the energy consumed and heat generated such that water needs to be consumed at such a rate
It seems this will have a vortex style nozzle up an down movement to make prints visible
In the context of 16th century Ottoman polemics, the boundaries of fiqh were clearly established in practice. First of all, it was agreed that everyone is a muqallid by that period and must judge according to the asah opinion in the madhhab. The question then was could this asah
practiced a sort of refrain by deferring to the Sultan’s authority to enforce—which was a different type of enforcement than fiqh’s.
This policing of the boundaries of fiqh was not external to fiqh, but an expression of the desire for taqlid—the desire to not speak without