its place when one is able to recite it. Likewise, Muslims agree that no other passage can take the place of al-Fātihah in every respect, whether it is considered an obligation whose omission requires the prayer to be repeated, a duty whose omission is sinful but does not require repetition, or a sunnah. No one has said that reciting another passage is equal in every respect to reciting it.

The Quran is also distinguished by the requirement that only someone in a state of purity may touch a written copy of it. This is established from the Companions—such as Saʿd, Salmān, and Ibn ʿUmar—and from the vast majority of earlier and later scholars, including the four imams of jurisprudence and others. This was also prescribed in the Sunnah of Allah’s Messenger, may Allah bless him and grant him peace, in the letter he wrote to ʿAmr ibn Hazm, which he undoubtedly wrote to him. Allah’s Book also indicates this. Likewise, according to the vast majority of scholars, including the four imams of jurisprudence and others, someone in a state of janābah (major ritual impurity) may not recite the Quran, as the Sunnah indicates.

Distinguishing one of two discourses through rulings that confer honor upon it indicates that it is intrinsically superior, even if this were to amount to preferring one of two identical things without any grounds for preference. This is contrary to what is known of the way of the Lord Most High in His legislation, and indeed in His creation, and contrary to what both rational and scriptural evidence indicate.

Furthermore, Allah Most High says:

“And follow the best of what has been sent down to you from your Lord.”

And He says:

“So give good tidings to My servants who listen to what is said and follow the best of it.”

And He says:

“Hold firmly to them, and command your people to follow the best of them.”

This thus indicates