according to the majority of the Muslim community. Indeed, even someone who holds that every jurist exercising independent judgment is correct may not dispute that one of the two positions is better and more correct, nor claim that they are equal. Even if he claims equality, he does so only concerning the finer points of subsidiary matters, although his position is weak and contrary to the Quran, the Sunnah, and the consensus of the early generations. As for permissibility, no one has claimed that the various categories are equal in this regard. This differs from mere variation, such as reciting one surah rather than another, or giving one kind of charity rather than another. Such acts may be equal, because the religion in these cases is one in every respect. Our discussion, however, concerns different religions, and there is no disagreement here whatsoever. Once it is established that two different religions cannot be equal, there is no need to deny their equality explicitly, since reason already rules it out.

Similarly, when they heard His words:

“And do not be like the companion of the fish,”

there was reason to fear that they might disparage him. Yet the texts of the Quran and the Sunnah, together with the consensus of the Muslim community, attest that some prophets are superior to others, and some messengers superior to others. They establish the superiority of the messengers of firm resolve and testify that Muhammad, may Allah bless him and grant him peace, is the foremost of Adam’s descendants and the most honored of all creation in his Lord’s sight. Nevertheless, the superiority of the true religion is something that must be believed; this is why Allah mentioned it in the verse.