are created with a single disposition and a fixed nature from which they cannot depart, whereas human beings are otherwise.

(Third aspect:

The slips and lapses committed by righteous human beings become a means of raising their ranks and turning their evil deeds into good deeds. Allah loves those who repent and those who purify themselves. Some commit an evil deed that becomes a cause of their entering Paradise. Were pardon not dearer to Him, those of His creation whom He most honors would not have been tried with sin. The same applies to His joy at His servants’ repentance and His laughter when a servant knows that none but Allah forgives sins. Understand this, for it is among the mysteries of divine lordship, and through it the reason why those brought near to Him fall into sin becomes clear.

(Fourth aspect:

It is related:

“When the angels regarded the sins of the children of Adam as grievous, Allah Most High instilled desire in some of them, and they fell into sin.”

This is an argument Allah Most High presents against the angels. As for worship, it has been argued that the angels are continually engaged in worship and glorification: some stand and never sit; some sit and never stand; some bow and never prostrate; and some prostrate and never bow.

“They glorify Him night and day without growing weary.”

The answer is that superiority depends on the deed itself and its quality, not its extent or quantity, as Allah Most High says:

“We have made whatever is on the earth an adornment for it, so that We may test them as to which of them is best in deeds.”

He also says:

“We do not let the reward of anyone who does good deeds go to waste.”

A single utterance of glorification by a human being may be better than an earth full of another’s deeds. Each day, deeds were raised on Idrīs’s behalf equivalent to the deeds of all the inhabitants of