endowed with that characteristic. For angels have no hollow interiors and neither eat nor drink, whereas human beings have hollow interiors and eat and drink. Thus, the matter concerned this characteristic. This is clear, Allah willing.

(Second: The other is more accomplished in a particular respect, so he denied possessing an angel’s condition in that respect. This does not necessarily mean that the angel possesses a distinguishing superiority over him. Something similar has already been discussed concerning the angel’s condition and greatness, and the fact that human beings possess nothing comparable of the same kind. But why not say that human beings possess something of a different kind that is superior to it?

Thus, when someone is asked to do something beyond his ability, he may say, “I am not an angel,” even though a believer is superior in standing to the jinn and to a king among kings.

(Third: At most, this establishes the angel’s superiority in that particular state. Even if this were conceded, it would not rule out his becoming superior to the angel thereafter. Hence his ability, knowledge, and freedom from need increase in the Hereafter. This is like a child saying, “I do not claim to be an elder, nor do I claim to be a scholar,” although he may advance to those ranks and beyond them.

(The third argument: The words of Iblīs to Adam and Eve:

“Unless you become angels or become immortal.”

The implied meaning is “out of aversion to your becoming so” or “lest you become so.” Had their being angels not been a more perfect state than their being human, he would not have tempted them with it, nor would they have thought it the higher state. For this reason, he coupled it with immortality. One who lives forever is superior to one who perishes, and an angel lives longer than a human being; thus, his worship would be greater, and he would be superior to a human being.