Shoaib's Claims:
From the abstract:
"By revisiting a long-standing debate in the Islamic tradition concerning the superiority (afḍaliyyah) of angels versus humans, this article positions al-Rāzī as a pivotal case who diverges from the majority Ashʿarī stance by advocating for angelic superiority"
From later sections in the article:
"The Superiority of Gabriel over Muḥammad The sixth and final cluster addresses the specific case of archangel Gabriel’s superiority over the Prophet Muḥammad, based on the former’s attributes and his role as an intermediary of divine revelation (al-Rāzī 2024, 641–47).
The tenth argument draws on Q. 81:19–22, where God says: “Indeed, it is a noble messenger’s word, [delivered by] one of mighty power, [and] held in honor by the Owner of the Throne, obeyed and trustworthy. And your companion is not [at all] mad.” In this context, the “noble messenger” refers to Gabriel, who is described as possessing immense strength, honor, and reliability, and as being held in high esteem by God Himself. In contrast, the Prophet Muḥammad is referred to as “your companion,” with the verse affirming only that he is free from madness. The elevated language used to describe Gabriel emphasizes his exceptional qualities of power and trustworthiness, which surpass the attributes explicitly ascribed to the Prophet in this passage. This disparity in description suggests a hierarchy in which Gabriel occupies a higher rank than Muḥammad.
The eleventh argument expands on Gabriel’s superior knowledge and proximity to divine matters, asserting that his extensive understanding of both foundational and secondary realms of knowledge solidifies his elevated status. Gabriel’s unique position as the first recipient of divine revelation grants him unparalleled access to the mysteries of the heavens and the divine order. As stated in Qurʾān 53:5: “He was taught by one mighty in power,” Gabriel served as the teacher to Muḥammad, highlighting the hierarchical relationship between teacher and student (al-Rāzī 2024, 645).
Al-Rāzī elaborates on this epistemic hierarchy by dividing religious knowledge into two broad categories: foundational (ʿilm al-usūl ̣ ) and secondary (ʿilm al-furūʿ ). Foundational knowledge itself consists of two aspects. The first is the knowledge of God’s oneness and attributes, which al-Rāzī argues is necessarily perfect for both Gabriel and Muḥammad, as any deficiency in this domain would imply ignorance of God—a theological impossibility. The second aspect, however, pertains to the details of creation, where Gabriel’s superiority becomes evident. As a celestial being, Gabriel has directly witnessed the Throne (al-ʿArsh), the Footstool (al-Kursī ), the Preserved Tablet (al-Lawḥ al-maḥfūẓ), the Pen (al-Qalam), Paradise (al-Jannah), Hell (al-Nār), and the layers of the heavens.12 Additionally, his knowledge extends to the intricacies of earthly creation, including the elements, minerals, plants, and animals. Gabriel’s role as a leader among celestial beings and his command over the angels entrusted with these domains further highlight his unparalleled comprehension of these realms (al-Rāzī 2024, 645–46).
In the domain of secondary knowledge (ʿilm al-furūʿ ), which concerns the specifics of the jurisprudential laws and prophetic missions, Gabriel’s superiority remains evident. Al-Rāzī explains that Prophet Muḥammad’s understanding of his jurisprudential framework (sharīʿa) was confined to the laws of his own mission, and he did not have knowledge of the divine laws governing (sharāʾiʿ ) the previous prophets. Furthermore, Prophet Muḥammad was unaware of the divine laws governing celestial realms, whereas Gabriel possessed comprehensive knowledge of these domains. Since this secondary knowledge was acquired exclusively through Gabriel, the teacher–student relationship further underscores Gabriel’s epistemic primacy. Gabriel’s unique position as the mediator of revelation makes him indispensable for the transmission of this knowledge (al-Rāzī 2024, 646).
This hierarchy of knowledge is encapsulated in the Qurʾānic verse: “Are those who know equal to those who do not know?” (Qurʾān 39:9). Gabriel’s direct witnessing of creation’s mysteries and his comprehensive knowledge of both foundational and secondary matters firmly establish his superiority within the epistemic order.
To preempt counterarguments based on Qurʾān 2:31—where Adam is taught the names of all things while the angels appear unaware—al-Rāzī interprets the verse in line with the argument discussed in the first section (under “The Argument from Adam’s Prostration and Vicegerency”). He suggests that the ignorance attributed to the angels in this instance pertains specifically to the terrestrial angels and not to Gabriel or the higher celestial beings. This approach reconciles the verse with the broader theological framework that positions Gabriel above all human prophets, including Prophet Muḥammad (al-Rāzī 2024, 646–47).
This cluster emphasizes Gabriel’s pivotal role in the transmission of revelation, his unparalleled access to divine knowledge, and the extraordinary qualities attributed to him in scripture. Together, these arguments establish Gabriel as a figure of supreme status within the hierarchy of creation, surpassing even the greatest of human prophets, i.e., Prophet Muḥammad.13" (pages 14-16)
He cites to:
"———. 2024. Al-Matālib al- ̣ ʿĀliya min al-ʿ Ilm al-Ilāhī (The Sublime Objectives in Metaphysics). Edited by ʿAbd Allāh Muḥammad Ismāʿīl and Muḥammad Ḍargām. Vol. 7: Al-Arwāḥ al-ʿĀliya wa-l-Sāfila (The Higher and Lower Souls). Kuwait: Dār al-Ḍiyāʾ"
