of knowledge that surpasses the knowledge of all who came before and all who come after.

Whoever knows that the Messenger is the most knowledgeable of all creation concerning the truth, the most eloquent in explaining it, and the most sincere in seeking the good of creation knows that he combines perfect knowledge of the truth, perfect ability to explain it, and perfect willingness to do so. When knowledge, ability, and willingness are all complete, the intended result must be achieved in the most perfect manner. It is therefore clear that his words explain the religious matters he addressed—concerning Allah and other subjects—with the utmost eloquence, completeness, and clarity.

Whoever takes this firmly to heart cannot distort the texts through interpretations such as these. Upon reflection, he will find that anyone who intended such meanings by those words would be far removed from the qualities that the Messenger must possess. He will also know that whoever follows this path does so only because of a deficiency in the knowledge and faith he has been given. Allah Most High has said:

“Allah will raise those who have believed among you and those who were given knowledge, by degrees.”

We therefore ask Allah to make us and our brothers among the people of knowledge and faith whose ranks He has raised.

Now that the weakness of these views has become clear—apart from the first view, which we defended, held by Ibn Surayj and others such as al-Muhallab, al-Asīlī, and others—we say:

It is known that differences in excellence within the Quran and the rest of Allah’s speech are not based on their attribution to the Speaker, for He—glory be to Him—is One. Rather, they are based on the meanings He expresses and on His words that convey those meanings.

It is authentically established that the Prophet, may Allah bless him and grant him peace, singled out Sūrat al-Fātihah for superiority among the surahs, saying:

“There has never been revealed in