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In the Name of God بسم الله

Thoughts (2010-2016) [ARCHIVE]

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The Lovers of #Ahlulbayt will NEVER BACK DOWN! You think our imams didnt teach us anything? We have been oppressed and killed for 1400 years. We will standup to injustice and oppression. We will protect the weak and sick. The spirit of truth is innate in us, we are chosen by the prophets and imams. We are THEIR spirit. You will only make us stronger. Our Leader is Imam Mahdi A.S, who is yours? Our objective is to enjoin good and forbid evil till our last breathe. Ya Hussain A.S




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I wonder if negative zero really does exist and it takes us to a paradox universe that transcends time and space.

It is currently 3:36 am and I'm scared to sleep because I had a dream about judgement day last night and I'm kinda freaking out because I'm simply not ready to die. Also I've watched about 3-4 of hajj Hassanain lectures about self improvement and I'm pretty sure I'm wasting my life away.

Send duas for my family also please.


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After a year and a half, on the joyous day of August the 14th, I, GreyMatter, a high-born, by the first of my name, hereby announce my 1000th post on this honorary occasion.


My loyal ShiaChatters, due to today's achievement, it is a cause for a celebration. You have waited long and hard for this occasion, enjoy yourself.


How do you guys post GIFs? And from where do you guys get them? :donno:

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“The Medium and the Message”

“According to Muslim scholars, many of the first Qurʾanic verses to be revealed relate to Muhammad’s inner state as he began his prophetic mission. We have already mentioned how the first revelations had a powerful psychic and physical impact on Muhammad.. Describing one of these encounters, the Prophet is reported to have said, “While I was walking I heard a voice from the sky. I raised my head and behold, there was the angel who had come to me in the cave of Hira’; he was sitting on a throne that was between heaven and earth.I was so frightened by him that I returned home and said’ Wrap me up, wrap me up,’ so they covered me. Then God, exalted is he, revealed:

O you who are wrapped up:

Rise and give warning,

And glorify your Lord,

And purify your garments,

And shun all idols! 11”

(Mudaththir; 74: 1-5)

Muslim scholars say that with these verses, Muhammad was commissioned to take his message to the world. This revelation would not be for his spiritual enrichment alone, but was to be brought to others to warn them to leave their erring ways and embrace the purity of faith. What is impossible to convey when translating these verses is the way their sound when recited accords so well with their meaning. Perhaps it is not even enough to say that the sound of the recitation is in harmony with the meaning of the words, but that the sound itself conveys meaning. Those who appreciate music know that it can be meaningful without lyrics; many would even say that music can transmit meaning that cannot be signified with words. The Qurʾan is not music; however when it is recited, it can have a similar aural impact. Apart from melodic techniques reciters may employ in their recitations, Qurʾanic verses are imbued with rhyme, assonance, and rhythm. In this way, the Arabic of the Qurʾan draws on some aural patterns of pre-Islamic poetry, yet it is not poetry. In the words of one scholar, the Arabic of the Qurʾan is a unique blend of rhymed prose (sajʾ) and unrhymed free prose, “with an important contribution by assonance, couched in a variety of short and long verses, dispensed in suras of various lengths.

The different patterns of rhymes, assonances and free endings in the verses, as well as the different lengths and rhythms of these verses and the varying lengths of the suras themselves, are all literary structures related to the meaning offered. In the final analysis, they comprise an essential element of the effective delivery of the total message of the Qurʾan.”12 Because the sound of the Qurʾan is so important to its meaning and impact, we will highlight various aspects of the aural dimension of some passages as we discuss the import of these words. To do otherwise risks diminishing the significance of the extent to which Muhammad’s contemporaries were affected by the style, eloquence and overall impact of the recited Qurʾan. This does not mean that listening to the Qurʾan was simply an aesthetic experience for some of these people, and the Qurʾan itself vigorously denies that it is a kind of poetry. Instead, the Qurʾan claims for itself that it is unique and irreproducible (17:88), but Muslims have understood that a significant aspect of the “inimitability” of the Qurʾan is the way in which its message is so well expressed in its linguistic medium.

To completely separate the medium and the message in our analysis would give us a poor understanding not only of the Qurʾan, but also of the way it has been able to affect its listeners/readers over the centuries. With these considerations in mind, we return to the passage above to note that the first five verses of Sura al-Mudaththir are allshort commanding statements. God is ordering the Prophet to proclaim his message, so the words are simple and blunt, conveying the sense that it is time to stand up for what is right. In Arabic, the verses all end with a sharp short syllable and consonantal rhyme: mud-dathir, an-dhir, kab-bir, tah-hir, fah- jur. This is God speaking in what some Muslim theologians characterize as his “majestic” (jalili) mode – the voice of God that emphasizes his power, sovereignty, and transcendence. But God also speaks in a softer, more intimate tone that emphasizes his nearness to humanity; this scholars call God’s “beautiful” (jamali) mode.

We see this message and this tone in a sura revealed sometime after Muhammad had publicly proclaimed his mission. Reports say that after receiving a number of initial revelations, there was a pause, and Muhammad became anxious that he had done something wrong. Some reports say that a neighbour mocked the Prophet that his “muse” had abandoned him. Then God revealed the following sura:

By the bright morning light;

By the night when it is quiet;

You have not been abandoned by your Lord, nor is He displeased.

Know that the end will be better for you than the beginning;

And your Lord will give you, then you will be pleased

Did He not find you an orphan, then shelter you?

And did He not find you wandering, then guide you?

And did he not find you in need, then provide for you?

So as for the orphan, do not disdain him,

And as for the beggar, do not repulse him,

And as for the blessings of your Lord, proclaim them!

(Duha; 93)

The message is primarily gentle and reassuring; God reminds the Prophet of the difficulties he has encountered before, and that it is God who has sustained him through those hard times. The Arabic rhythm is easy and gentle and the first eight verses end in a soft long rhyming vowel: duhaa; sajaa; qalaa; ulaa; tardaa; hadaa; aghnaa. The voice then shifts in the final three verses back to a command; now that the prophet feels secure, he is reminded to return to his mission to proclaim God’s word. Accordingly these verses break the long gentle rhyme, ending instead with short syllables and consonants: taq- har; tan-har; had-dith. Here, as elsewhere in the Qurʾan, the message is clear: God is loving, comforting, and forgiving, but God is also demanding; the believer must put faith into action”



11. Bukhari, “Kitab al-Tafsir,” 1063.

12. Issa J. Boullata, “Literary Structures,” in Encyclopedia of the, 5 vols., gen. ed. Jane Damen McAuliffe (Leiden: Brill, 2001- 2006), 3:198..


Source: Mattson, Ingrid. The Story of the Qurʾan: Its History and Place in Muslim Life. Second edition, 2013, Wiley-Blackwell. Pp. 34-36.

Retrieved from: http://bloggingtheology.wordpress.com/2013/08/15/the-medium-and-the-message/

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Imam Ali (AS) said, ‘Through patience are great things accomplished.’[Ghurar al-Hikam, no. 4276]


#Patience is key, it truly is. No matter how deep you are in life, no matter how sad, dont lose patience. Trust God, and have Faith. Hope...

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The saying is true, when they say, you can do anything. Never listen to your body. I was telling myself I should stop working out, during the workout cause it was exhausting, but I challenged myself, and told my mind, I can do it. I finished it, so happy alhamduillah.

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This is genuine request to anyone that reads this post. My father needs duas, he is somehow still chasing this dunya with his old age and the world keeps pushing him to his knees and I don't know how I can help him. Please if anyone is going to zirayat to iraq or iran please please keep my family in your prayers.


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