Al-Fiqh al-AkbarAbu Hanifa

On the Relative Merit of Qur’anic Verses

The Qur’an was revealed to the Messenger of Allah ﷺ and is now written in the maṣāḥif (codices). Viewed purely as divine speech, all of its verses are equal in excellence and majesty. Nevertheless, some verses possess a twofold superiority: the superiority of the wording itself and the superiority of what is being described. A case in point is Āyat al-Kursī (the Throne Verse), for it speaks of the sublime majesty, greatness, and attributes of Allah Most High; hence it gathers within itself both kinds of excellence—excellence of expression and excellence of subject. Other verses enjoy only the excellence of expression, such as those that recount the stories of the disbelievers; the ones mentioned therein—the disbelievers—possess no merit. In the same manner, all of the divine names and attributes share an equal degree of greatness and merit; there is no disparity among them.

القَوْل فِي تفاضل آيَات الْقُرْآن وَالْقُرْآن منزل على رَسُول الله ﷺ وَهُوَ فِي الْمَصَاحِف مَكْتُوب وآيات الْقُرْآن فِي معنى الْكَلَام كلهَا مستوية فِي الْفَضِيلَة وَالْعَظَمَة الا ان لبعضها فَضِيلَة الذّكر وفضيلة الْمَذْكُور مثل آيَة الْكُرْسِيّ لِأَن الْمَذْكُور فِيهَا جلال الله تَعَالَى وعظمته وَصِفَاته فاجتمعت فِيهَا فضيلتان فَضِيلَة الذّكر وفضيلة الْمَذْكُور ولبعضها فَضِيلَة الذّكر فَحسب مثل قصَّة الْكفَّار وَلَيْسَ للمذكور فِيهَا فضل وهم الْكفَّار وَكَذَلِكَ الْأَسْمَاء وَالصِّفَات كلهَا مستوية فِي العظمة وَالْفضل لَا تفَاوت بَينهَا

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