The reply to you is:

Singling out the many for mention does not imply a different judgment concerning the rest, whether affirmative or negative. Moreover, its implication is that they have not been favored above those outside the many. If they have not been favored above them, they may be equal to them, or those others may be superior to them. There are three possibilities: either they are superior to those who remain, those others are superior to them, or they are equal to them.

He said:

Differences in essential natures and essences necessarily affect the judgments and attributes pertaining to them. If the essential natures of humans and angels differ, one of the two must be superior, for it is impossible for them to be both identical and unequal in excellence. Once this rational proposition establishes that one is superior, and that divine statement establishes that humans are not superior, the superiority of angels is established—which is the point to be proved.

Several of those who affiliate themselves with the Sunnah have stated that the prophets and righteous human beings are superior to the angels. The Mu‘tazilah hold that angels are superior to humans, while the followers of al-Ash‘arī hold two positions: some consider the prophets and Allah’s friends superior, while others suspend judgment and make no categorical assertion as to which of the two is superior. It has been reported that some of their later scholars inclined toward the position of the Mu‘tazilah. This view has also sometimes been attributed to some who profess adherence to the Sunnah and support it.

It was related to me that someone who discussed deeds of the heart said:

“As for the angels who govern the heavens, the earth, and what lies between them, and those entrusted with the children of Adam, these are superior