the earth; indeed, two men may stand in the same prayer row, yet the difference in the reward for their prayers may be as great as the distance between heaven and earth.

It has also been related:

“The groaning of sinners is dearer to Me than the resounding voices of those who glorify Me.”

They have also said that scholars among human beings are better and more excellent despite the presence of opposing and countervailing factors. Moreover, in this worldly life and in the Hereafter, they are inspired to glorify Allah just as they are inspired to breathe. As for benefits extending to others, benefiting creation, and governing the world, they have argued that people’s provisions pass through the angels’ hands; that the angels descend with knowledge and revelation, guard and uphold, and perform their other activities.

The answer is that righteous human beings have the same merits and more. Sufficient evidence of this is the intercession of the one whose intercession is accepted: his intercession for sinners, his intercession for humankind so that they may be brought to account, and his intercession for the people of Paradise so that they may enter it.

Only after this does the angels’ intercession take place. How can they compare with the one addressed in His words:

“We have sent you only as a mercy to the worlds”?

And how can they compare with those who:

“Give others preference over themselves, even though they themselves are in need”?

How can they compare with those who call to guidance and the religion of truth, or with those who establish a good practice? How can they compare in light of his saying, may Allah bless him and grant him peace:

“Among my community are those who will intercede for more people than Rabīʿah and Mudar”?

And how can they compare with the aqtāb, awtād, aghwāth, abdāl, and nujabāʾ? (1).

This, then—may Allah guide you—is the basis for superiority according to the known grounds; we have offered an example