What is the best verse in the Quran?

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 Before dealing with the main question, we must say that the Quran itself is the best book and superior to all heavenly books. All of its verses (ayāt) are at the highest level of perfection and significance.  Hence, we cannot differentiate between them by telling that a particular verse is better and at a higher degree than another or other verses. The entire verses of the Holy Quran are full of miracles, full of guidance and full of light. Therefore, we cannot single out a verse saying, in an absolute way, that it is better in every aspect than the other verses of the Quran.

Meanwhile, it should be noted that it is possible that some of the verses or Surahs of the Quran might enjoy greater significance from a particular aspect than other verses and Surahs. For instance, some of the Surahs of the Quran such as Surah Yusuf is more beautiful than other Surahs in terms of beautifully constructed and rendered historical stories.  Likewise, some of the Surahs of the Quran have been described and declared as “Umm al-Kitab” (The mother of the Book) and “Qalb al-Quran” (the heart of the Quran) etc. which indicate the superiority of those Surahs over other Surahs.

1. The Holy Prophet of Islam (pbuh) said:

«أَنَّ النَّبِیَّ(ص) قَالَ لِجَابِرٍ أَ لَا أُعَلِّمُکَ أَفْضَلَ سُورَةٍ أَنْزَلَهَا اللَّهُ فِی کِتَابِهِ قَالَ (بَلَى) عَلِّمْنِیهَا فَعَلَّمَهُ الْحَمْدَ أُمَّ الْکِتَاب‏»

It is narrated from Jabir (may Allah bless him) that Rasulullah (pbuh) said: “O Jabir, shall I inform you about the best Surah revealed in the Qur’an?” Jabir said: “O Messenger of Allah, please inform me.” The Messenger of Allah (pbuh) said: “It is Fatiha tul Kitab.”[1]

2.  It has been narrated from Imam Ja’far Sadiq (a.s.) that he said:

« عَنْ أَبِی عَبْدِ اللَّهِ (ع) قَالَ: قَالَ إِنَّ لِکُلِّ شَیْ‏ءٍ قَلْباً وَ إِنَّ قَلْبَ الْقُرْآنِ یس….‏»[2]

“Everything has a heart and the heart of the Quran is Surah Yaseen.”

3. The Holy Prophet (pbuh) has been narrated as having said:

«وَ عَنْهُ (ص)‏ لِکُلِّ شَیْ‏ءٍ عَرُوسٌ وَ عَرُوسُ‏ الْقُرْآنِ‏ الرَّحْمَن‏»[3]

“Everything has a bride, and the bride of the Qur’an is Surrah Al-Rahman.”

The author of Majma’ al-Bayan narrates a tradition in which the Holy Prophet (pbuh) introduces verse 30 of Surah Ash-Shura is the best verse of the Quran:

«وَ ما أَصابَکُمْ مِنْ مُصیبَةٍ فَبِما کَسَبَتْ أَیْدیکُمْ وَ یَعْفُوا عَنْ کَثیر»[4]

“Whatever misfortune happens to you, is because on the things your hands have wrought, and for many (of them) He grants forgiveness.”

The text of the tradition is as follows:

«و روی عن علی(ع) أنه قال، قال رسول الله(ص) خیر آیة فی کتاب الله هذه الآیة یا علی ما من خدش عود و لا نکبة قدم إلا بذنب و ما عفا الله عنه فی الدنیا فهو أکرم من أن یعود فیه و ما عاقب علیه فی الدنیا فهو أعدل من أن یثنی على عبده»[5]

Imam Ali (a.s.) says:  “The Messenger of Allah (pbuh) said that the best verse in the Quran is this verse (verse 30 of Surah Ash-Shura). O’ Ali, there is no bruise and no falling on the ground except that it is because of a sin which man commits. God is greater than to punish the sinner in the hereafter while He has forgiven him in this world and He is more just than to exact double satisfaction for the same offence.”

As you see, it is because of the Lord’s mercifulness that this verse is considered to be more significant and superior to other verses.

[1] ‘Ayyashi, Muhammad bin Mas’ud, Tafsir al-‘Ayyashi, researched and edited by Rasuli Mahallati, Hashim, vol.1, p. 20, Al-Ilmiyah Publications, Tehran, first edition, 1380 A.H.

[2] Ibn Babvayh, Thawab al-A’maal wa Iqab al-A’maal, p.111, al-Sharif al-Radhi Publications Institute, Qom, second edition, 1405 A.H.

[3] Al-Kaf’ami, Ibrahim bin Ali, Al-Mesbah Lil-Kaf’ami (Jannatul Amaan al-Waqiyah), p. 446, Dar al-Radhi, Qom, second edition, 1405 A.H.

[4] Ash-Shura, 30

[5] Tabarsi, Fazl bin Hassan, Majma’ al-Bayan fi Tafsir al-Quran, vol. 9, p. 47, Nasir Khosro, Tehran, 1372 (1993).

What is the most important message of Surah al-Masadd?

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The most important message of this Surah (chapter) can be explain in such a way that wealthy, position and family relationship with prophets cannot protect an individual from God’s wrath or fury.

Abu Lahab is an example in this chapter of the Quran. He is one of the chiefs of the clan of Quraish, the Holy Prophet’s uncle and a wealthy man among his people but none of these things were of any use to him.

Neither his position as a tribal leader nor his wealth or family relationship to the Prophet helped him attain proximity to God.  This is the divine promise: “The best of you to God is the most pious of you.”

What is the Quran’s perspective on waste and extravagance?

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The religion of Islam is the religion of life and its precepts and rules set the grounds for human felicity and success, both for the individual, as well as the society. Islam has brought forth a complete program for every facet of human life and has advised balance and moderation to its followers in all affairs.

Extravagance and waste means going past the proper boundaries and is the opposite of moderation. The limits of such are set by the precepts of religion, the intellect, and society. Here, waste (Tabdheer) takes on the meaning of waste and excess in the usage of food, as well as in general matters of life.

The Quran has labeled the people who waste and are extravagant as the ‘Brothers of Satan’. People who waste on purpose and with full knowledge are considered as being one with Satan.

An individual who wastes in regards to the public treasury, his life, and his day to day expenditures with full knowledge and awareness is considered as being far from the reality of religion and he cannot be considered as being on the straight path (the Sirat al-Mustaqim).

whats the five qualities of the Imam according to Quranic ayahs?

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[dropcap]S[/dropcap]ubsequent to mentioning the story of rescuing Prophet Ibrahim and Prophet Lut and granting Ibrahim (as) righteous children,[1] the Quran reflects on the imamah and leadership of this great Prophet and a number of values, plans and qualities pertaining to this divine position: “And we made them leaders, guiding (mankind) by our command, and we inspired in them the doing of good deeds, performing salat, and the giving of zakat and of us (alone) they were worshippers.”[2]

The above ayah indicates that the five qualities of the imam are as follows:

1. Calling the people to God.

2. Aspiring to do good and righteous deeds.

3. Upholding the ritual of prayer (salat).

4. Giving of zakat (charity).

5. Only worshipping Allah.

Precisely speaking, imamah is the manifestation and fulfillment of all divine plans, in other words, it is the implementation of takwini (generative) and tashri’i (legislative) guidance, which can be portrayed as the sun, that cultivates each and every living creature with its light.

The first quality of the imam is that: he guides the people to our noble cause (یهدون بامرنا), not only does he direct them to the right path; he actually walks those worthy through the path all the way to the final destination.[3]

The second, third and fourth endowment and quality of the imam is that we inspired in them the doing of good, performance of prayer and giving of zakat (و اوحینا الیهم فعل الخیرات و اقام الصلوة و ایتاء الزکاة).

This type of revelation can be a matter of tashri’i revelation, meaning that we included a variety of good deeds, the act of prayer and zakat in their religious doctrine, or it can be a matter of takwini revelation, indicating that we granted them the tawfiq (i.e., the opportunity), ability and strength to perform such things.

And in the fifth and last phrase, the Quran reflects on their obedience, saying: And of us (alone) they were worshippers (و کانوا لنا عابدین).[4]

Additionally, the expression (کانوا), that which implies continuance and persistence on this particular matter, suggests that they were pious and righteous believers prior to becoming prophets or imams and that it was for this very dedication to the divine that prepared them for new blessings from God.[5]
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[1] Anbiya’:71 and 72.

[2] “و جعلناهم ائمة یهدون بامرنا و اوصینا الیهم فعل الخیرات و اقام الصلوة و ایتاء الزکوة و کانوا لنا عابدین” Anbiya’:73.

[3] Makarem Shirazi, Naser, Tafsir Nemouneh, vol. 13, pg. 455, with some alteration.

[4] Ibid, pg. 456, with slight alteration.

[5] For further reading, see: Tafsir Nemouneh, vol. 13, pp. 451-157; Pasdare Eslam‌ Magazine, no. 298, Sept. 2006, pg. 10, article on the imams and leaders of guidance.

What is the definition of “Muslim” according to the Quran?

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[dropcap]A[/dropcap]ccording to the Quran a Muslim is one who has absolutely surrendered to Allah and his commands and believes in pure Tawhid (the oneness of God) that isn’t tainted with any Shirk and this is why the Almighty has introduced Prophet Abraham as a true Muslim in the Quran.

According to the Quran the true religion is Islam (surrender) (ان الدین عندالله الاسلام) and therefore all who have accepted religions of their time and have obeyed it’s commands are considered Muslims.

All of those who embraced the holy religion of their time are called Muslims by the Quran, meaning that Jews and Christians were Muslims until they had to change to the new religion which was Islam, because they had surrendered to Allah and if they were named Christians and Jews it was only because their prophets were different not that they had not surrendered to Allah.

It is obvious that today the term Muslim is used only for those who embrace the religion of Prophet Mohammad, because they have shown their surrender to Allah through believing in Islam and obeying his commands. According to this definition today people of other religions are not considered Muslims because they have actually rejected surrendering to Allah through turning away from the new religion (Islam) that was sent down for them and they are no longer considered Muslims.

It must be noted that a true Muslim is one who not only believes in Islam but actually practices it in his life. So not only should Muslims submit to the one God and believe in the prophets but they should also act according to Islam’s social teachings like respecting other people’s rights in society and it’s teachings that relate to one’s personal life like fasting and praying. In the Quran a true Muslim is (usually) referred to by the term “Mu’min”.