u/i_woke_up_as_you

this is actually one of the areas of controversy in our community

Which means the answers are gonna get divided between those who enthusiastically tell you you can

And those who are more conservatively, tell you how it’s gonna go down…

Since somebody’s already taken the other position, I’ll play conservative

—-

Under the law of attraction (LOA), you manifest (and get) what you think about the most.

Since it’s literally about repetition, and a lot of people have trouble controlling their own thoughts we go to external stimuli

Such as looping recordings in order to achieve our most common thoughts being what we want them to be, the affirmations to achieve that goal

So yes, you can have a subliminal with specific person affirmations

And by playing that subliminal, repeat those affirmations until they become your dominant thought

——— Under the law of assumption (LOAs), you take the position that you already have it/them, and the manifestation falls in behind.

Here, the followers of Neville Goddard, will argue that this is completely limitless and that any argument about the specific person having agency… is irrelevant

If this argument plays out one side will say you’re misunderstanding what Goddard said the other side will be saying you’re not paying attention to what Goddard said

As I said before, controversy

—— When it comes to specific persons, I dig earlier than Goddard.

​here/above is a page from “ the game of life and how to play it” by Florence Scovel Shinn. The copyright in 1925 is expired so this is public domain material.

And that screenshot is specifically about manifesting a specific person:

in Shinn’s words: [Many people, however, are in ignorance of their true destinies and are striving for things and situations which do not belong to them, and would only bring failure and dissatisfaction if attained.

For example: A woman came to me and asked me to "speak the word" that she would marry a certain man with whom she was very much in love. (She called him A. B.)

I replied that this would be a violation of spiritual law, but that I would speak the word for the right man, the "divine selection," the man who belonged to her by divine right.

I added, "If A. B. is the right man you can't lose him, and if he isn't, you will receive his equivalent."

She saw A. B. frequently but no headway was made in their friendship.

One evening she called, and said, "Do you know, for the last week, A. B. hasn't seemed so wonderful to me."

I replied, "Maybe he is not the divine selection - another man may be the right one."

Soon after that, she met another man who fell in love with her at once, and who said she was his ideal. In fact, he said all the things that she had always wished A. B. would say to her.

She remarked, "It was quite uncanny."

She soon returned his love, and lost all interest in A. B.

This shows the law of substitution. A right idea was substituted for a wrong one, therefore there was no loss or sacrifice involved.

Jesus Christ said, "Seek ye first the kingdom of God and his righteousness; and all these things shall be added unto you," and he said the Kingdom was within man.

The Kingdom is the realm of right ideas, or the divine pattern.

Jesus Christ taught that man's words played a leading part in the game of life.

"By your words ye are justified and by your words ye are condemned."

Many people have brought disaster into their lives through idle words.]

when these words were published in 1925, the world still had not widely distributed television sets. People were more literate, and I did not take this as a religious manual, but as using the scripture to explain manifestation.

—— thank you for coming to my Ted talk

I want to say this gently because I know how crushing isolation can become when faith, disability, gender, and community pressures all collide at once. I am a disabled transgender woman of the Book with my own lived religious background, so while my path is not identical to yours, I understand how deeply faith and embodiment can become entangled.

There actually is Islamic jurisprudence concerning intersex people (khunthā / خنثى). Classical jurists did not simply say “you cannot belong in the mosque” or “you cannot pray with anyone.” They discussed how intersex Muslims participate in prayer, worship, inheritance, marriage, modesty rules, and community life.

Why does this matter here?

Because the underlying principle used by many jurists was not simply chromosomes or birth assumptions in isolation. Jurists often looked at predominant physical characteristics, legal recognition, and social function in determining which rulings applied.

In practice, that means that when a person is living socially as a woman, recognized as a woman, presenting as a woman, and functioning within society as a woman, many scholars would apply the rulings of women to her, including prayer placement.

One fiqh summary states:

“If this person has female characteristics, then she is a woman and comes under the rulings on women.”

Source:
http://islamqa.info/en/answers/114670/can-intersex-marry-in-islam

There are also modern fiqh discussions that explicitly state that a person recognized socially and medically as female is treated as female in prayer spaces and social interaction.

Source:
http://fiqh.islamonline.net/en/gender-identity-within-jurisprudence/

To be clear, classical jurists were discussing intersex conditions, not modern transition medicine in the way we talk about it today. I do not want to pretend otherwise.

But the reason these discussions matter is because they demonstrate that Islamic jurisprudence already contains mechanisms for dealing with human sex ambiguity, embodiment, social role, and complicated lived realities. The tradition is more nuanced than many people realize.

Even the stricter or more cautious classical discussions still prove something important:

Islamic law recognized that some human beings do not fit simplistic binary assumptions, and jurists still regarded them as Muslims with the right and obligation to worship Allah.

This is not outside the tradition. This is inside the tradition.

You are not failing Islam because you are disabled, intersex, transgender, isolated, or struggling.

You are not excluded from Allah (subhanahu wa ta’ala) even when congregational structures are difficult for you.

And disability itself is also recognized throughout Islamic law as affecting obligations and accommodations. Prayer is not invalidated because a person cannot perform it exactly like others. Allah is not unaware of illness, isolation, neurological decline, mobility limitations, or bodily ambiguity.

I do not think the answer to your pain is abandoning yourself before Allah.

I think the answer may begin with understanding that there is more room for you in this religion than some people have led you to believe.

Additional references:

Overview of intersex rulings in Islam:
http://islamqa.info/en/answers/114670/

Discussion of rulings concerning intersex individuals and prayer:
http://islamweb.net/en/fatwa/461431/rulings-on-an-hermaphrodite-intersex-individual

Academic discussion of khunthā in Islamic jurisprudence:
http://jsakbar.edu.pk/index.php/ahrj/article/view/47