all categories of created beings, as in His words, Most High:

“Praise be to Allah, Lord of all beings.”

It may also refer only to human beings, in all their different categories, as in His words, Most High:

“Do you approach males among all beings?”

“Do you commit an obscenity that no one among all beings has ever committed before you?”

For they did not have intercourse with animals or jinn.

“All beings” may also refer to the people of a particular time, as in His words:

“We chose them, with knowledge, above all beings.”

Thus, His words:

“Indeed, Allah chose Adam and Noah, the family of Abraham and the family of Imrān”—to the end of the verse—

may encompass all categories of created beings, or may refer only to the descendants of Adam.

Someone citing this verse as evidence may say: The expression “all beings” encompasses all categories of created beings through which Allah is known, for they are signs of Him and indications pointing to Him—especially those among them who possess knowledge, such as the angels. The expression must therefore be understood in its general scope unless evidence requires restricting it.

His words have also been cited as evidence:

“We have certainly honoured the descendants of Adam”—to the end of the verse.

This, however, is a weak argument; rather, the verse indicates the opposite, as we have established.

(The fifth proof:

His words:

“I am placing a khalīfah on earth.”

This provides evidence for the superiority of the khalīfah in two respects:

“First”: the khalīfah is superior to those over whom he is appointed, and there were angels on earth. At most, however, this establishes his superiority over the angels who were on earth.

“Second”: the angels asked Allah Most High that