like our knowledge of the state of Abū Lahab. Nor is the demand within us when we are commanded to believe in Allah and His Messenger like the demand within us when we are commanded to raise our hands in prayer, eat with the right hand, or give a dirham in zakat. This shows that the meanings conveyed by speech may differ in excellence in themselves, just as they may be equal. It also makes clear that the meanings contained in commands and prohibitions and indicated by the imperative form—whether called demand, requirement, request, will, love, approval, or something else—differ in excellence according to the relative excellence of what is commanded. Likewise, the kinds of knowledge, beliefs, and inward judgments contained in statements differ in excellence in themselves according to the relative excellence of their subject matter. This is one way in which speech differs in excellence according to its subject matter, even when the speaker is the same.

Speech also differs in excellence according to the one who utters it, even when its subject matter is the same. As the Most High says:

“It is not for any human being that Allah should speak to him except by revelation, or from behind a veil, or by sending a messenger to reveal, by His permission, whatever He wills.”

It is well known that His speaking from behind a veil is superior to His speaking through revelation or by sending a messenger. Thus, one of the distinctions of Moses, peace be upon him, was that Allah spoke to him directly. He said:

“I have chosen you above the people with My messages and My speaking to you.”

And He said:

“Those messengers—We favored some of them over others. Among them were those to whom Allah spoke, and He raised some of them in rank.”

What people find within themselves is that the states of one and the same person differ in excellence