and similar statements, doing anything other than affirming them and accepting what they entail.

The Prophet, may Allah bless him and grant him peace, asked Ubayy, “Which verse in the Book of Allah is the greatest?” Ubayy answered that it was the Verse of the Throne. He then struck Ubayy on the chest with his hand and said, “May your knowledge bring you joy, Abū al-Mundhir!”

Neither Ubayy nor anyone else found anything problematic in the question of some parts of the Quran being greater than others. Rather, the Prophet, may Allah bless him and grant him peace, attested to the knowledge of someone who recognized the superiority of some parts over others and knew which verse was the most excellent. The same applies to Allah’s words:

“Whatever verse We abrogate or cause to be forgotten.”

I have not seen them disagree over the interpretation of “with one better than it.”

This verse has two well-known readings. The majority read aw nunsihā (“or cause it to be forgotten”), from ansāhu–yunsīhi, meaning to cause someone to forget. Ibn Kathīr and Abū Amr read aw nansaʾhā (“or defer it”), with a hamzah, from nasaʾahu–yansaʾuhu. The first derives from forgetting, while the second derives from nasaʾa, meaning to defer.

The linguists say: “Nasaʾtuhu nasʾan means ‘I deferred it,’ as does ansaʾtuhu. One says nasaʾtuhu al-bayʿa and ansaʾtuhu, meaning ‘I allowed him to defer payment for the sale.’” Al-Asmaʿī said: “Ansaʾa Allāhu fī ajalihi and nasaʾa fī ajalihi have the same meaning: ‘May Allah prolong his life.’” The expression bayʿ al-nasīʾah (sale on deferred payment) derives from this same root.

Among the sayings of the Arabs is:

“Whoever desires a prolonged life—though there is no prolongation—should eat early, keep his debts light, and have intercourse with women less often.”

As for the first reading, its meaning is clear to most Quran commentators. They say that it refers to what Allah caused to be forgotten of the Quran, as the transmitted reports indicate. For whatever is removed