all the surahs together can take its place; and because it contains what no other surah of comparable length contains: praise and glorification of the Lord, and the servant’s seeking help and refuge and offering supplication. Since this surah is the noblest of surahs, and prayer is the noblest of states, the noblest surah is specifically prescribed in the noblest state.”

These are his words. Thus, it has been transmitted from the followers of al-Shāfi'ī that this surah is the noblest of surahs, just as prayer is the noblest of states. They explained its superiority over other surahs in the terms just mentioned.

Likewise, some followers of Ahmad stated this, including Judge Abū Ya'lā, son of Judge Abū Khāzim, son of Judge Abū Ya'lā ibn al-Farrā'. In his commentary—from which I copied in his own handwriting—he said, discussing whether reciting al-Fātihah is an essential pillar of prayer:

“The principal argument in this matter is as follows: Prayer is the noblest act of worship, and recitation is obligatory within it. Therefore, the noblest surah must be specifically prescribed for it. Al-Fātihah is the noblest surah, so it must be specifically prescribed.”

He said:

“Know that establishing this argument requires us to demonstrate two things: first, that prayer is the noblest act of worship; and second, that al-Hamd (Praise) is the noblest surah.”

He supported this with the evidence he cited, saying:

“As for the evidence that the Opening of the Book is the noblest, it consists of textual evidence, substantive considerations, and the legal ruling. The textual evidence is what was previously mentioned: that it takes the place of other surahs. And from Abū Sa'īd