itself, so that some parts are superior to others?

Later scholars have two well-known views on this. Some say that it does not vary in excellence in itself, because it is all Allah’s speech, and Allah’s speech is an attribute of His. They maintain that an attribute of Allah does not admit of degrees of excellence, especially according to the view that it is eternal, since that which is eternal does not admit of such degrees. Likewise, concerning the words of Allah Most High:

“Whatever verse We abrogate or cause to be forgotten, We bring one better than it or like it,”

they say that “better” refers only to something other than the verse itself, such as the benefit and reward that people receive.

The second view is that some parts of the Quran are superior to others. This is the view of the majority of both earlier and later scholars. For in an authentic hadith, the Prophet, peace and blessings be upon him, said concerning al-Fātihah:

“Nothing like it has been revealed in the Torah, the Gospel, the Psalms, or the Quran.”

He thus denied that anything was like it. How, then, can it be said that the Quran is all equal in excellence? It is also authentically established that he said to Ubayy ibn Kaʿb:

“O Abū al-Mundhir, do you know which verse in Allah’s Book is the greatest?”

He replied: “Allah—there is no deity worthy of worship except Him, the Ever-Living, the Sustainer of all.”

The Prophet then struck him on the chest with his hand and said to him: “May your knowledge bring you joy, Abū al-Mundhir!”

He thus made clear that this verse is the greatest verse in the Quran, demonstrating that some verses are greater than others.

Furthermore, the Quran is Allah’s speech, and speech derives its nobility from the one who speaks it, whether it conveys information or a command. A statement derives its nobility from the nobility of both the one making it and its subject; a command derives its nobility from the nobility of both the one issuing it and what is commanded. Thus, although the Quran is