Subtleties and Allusions

1) Infallibility from Error in Teaching the Names

If the angels had directly received the knowledge or report of the names from God, there would be no room for questioning or the possibility of error. However, since they received the report through the intermediary of the perfect human being, a question arises: how did the angels know that Ādam (a.s.) did not err in reporting? This issue was raised by Sayyid al-Murtaḍā (may his soul be sanctified), who considered it an unprecedented question and referred to the prophethood of Ādam as a resolution.(303) Amīn al-Islām al-Ṭabrisī (may God have mercy on him) did not consider it necessary for the angels to have knowledge of Ādam’s (a.s.) prophethood at that specific moment to answer this question,(304) and Ṣadr al-Mutaʾallihīn presented the views of Amīn al-Islām without naming him.(305)

The definitive answer is that within the realm of the knowledge of names, the angelic realm, and beyond, there is no space for error, as error can only occur in a domain where the means of deceit—like Satan’s deception, illusion, and the substitution of falsehood for truth—exist. In environments where both truth and falsehood are possible, doubt about the authenticity of a matter can arise. However, in a realm where only truth prevails, doubt does not find a place. On this basis, the Commander of the Faithful, ʿAlī (a.s.), stated: “I did not doubt the truth from the moment it was shown to me.”(306)

Therefore, in the context under discussion, after Ādam reported, God confirmed his report by saying: “Then when he had informed them of their names...”—indicating that Ādam’s report was accurate and truly conveyed the divine names, and the angels acknowledged the report.

It is possible to suggest that the angels were mistaken about their own status and the position of Ādam (a.s.), indicating that there was room for error at that stage. However, it should be noted that according to reasonable and acceptable research, the angels’ statement was of the nature of inshāʾ (performative speech) rather than ikhbār (informative speech). Their inquiry was interrogative, not objectionable, and thus, no informative speech was made. Since their speech was essentially inshāʾ, not ikhbār, and inshāʾ is immune from truth and falsehood—free from the correctness or error associated with informative speech—conventional mistakes do not apply in this context. However, ignorance in the sense of deficiency or lack of knowledge at any stage in relation to a higher stage is conceivable, and this is distinct from lying, error, mistake, and similar concepts.

2) Warning to be Mindful of Thoughts

While God places immense value on knowledge, He consistently warns against neglecting the purification of the soul during the pursuit of knowledge. In the verse under discussion, He states: “and I know what you reveal and what you have been concealing,” from which one can deduce the importance of being mindful of one’s thoughts and inclinations.

At times, God teaches about monotheism (tawḥīd) and emphasizes His encompassing knowledge and power, as in: “and God has knowledge of all things” (2:282), and “indeed He encompasses all things” (41:54), and specifically in this context, He says: “Did I not tell you that I know the unseen of the heavens and the earth?” Other times, He teaches about the Hereafter, saying: I know all that is manifest and hidden and will ultimately hold everyone accountable for it. The phrase “and I know what you reveal and what you have been concealing” hints at this very idea.

This caution is not just directed at the angels but serves as a reminder to all scholars. It is crucial to understand that accountability is not confined to the Hereafter; God may expose the inner realities of some individuals even in this world. Alongside the disgrace and humiliation of the Hereafter,(307) there may also be disgrace in this life, as He says: “For them there is disgrace in this world and a great punishment in the Hereafter” (2:114; 5:41). Moreover, sometimes a person harbors a form of hidden polytheism (shirk) within, skillfully concealing it to the extent that even he becomes unaware of its presence in his heart. However, there will come a time when this concealed shirk, present in many, will surface, leading to shame and disgrace.

On this basis, God, the Glorified, always warns: “Do they not know that God knows what they conceal and what they declare?” (2:77). Or more precisely, He states: “And God will bring out that which you were concealing” (2:72). This means that not only does He know what you keep hidden, but He will also reveal it. Elsewhere, He mentions that if God were to ask people to spend wealth in His way, they would be miserly, and God would expose their hatred and enmity through this test: “If He were to ask you for it and press you, you would be miserly, and He would expose your ill-will” (47:37). Additionally, He warns in general terms, without specifying a particular illness or certain individuals: “Or do those in whose hearts is disease think that God would never expose their [feelings of] hatred?” (47:29).

This serves as a warning that on the day of trial, whatever resides within a person will be exposed, and such a day will bring disgrace and scandal. If someone accumulates knowledge without purifying it, allowing self-conceit to grow alongside it, they will eventually be caught; because God brings forth what is concealed: “And God will bring out that which you were concealing” (2:72). If we aspire to reach perfection, we must realize that the perfect human being is both knowledgeable of the names and free of any internal malice; meaning his knowledge is pure, untainted by personal desires, and centered solely on the teacher, not the student, nor any self-serving inclinations.

We should also recognize that it is not the case that God, the Glorified, sometimes bestows knowledge and at other times withholds it. Rather, He is always sending down knowledge, and it is the human being who either opens his heart to receive this grace or closes it off. God continuously grants grace and does so generously, for He is the One who extends His hands with gifts. The only barrier preventing a person from receiving His grace is the subtle and delicate form of shirk (polytheism) that may remain hidden even from oneself. The Noble Qur’an states: “He knows the secret and what is even more hidden” (20:7). This implies that God, the Glorified, knows not only the secret but even what lies beyond the secret.

Note: Some exegetes have presented four aspects of the superiority of knowledge over action.(308) However, both the original argument and the proofs provided are open to criticism and further reflection, which may be addressed in an appropriate context.

3) The Misconception of the Temporal Precedence of Angels

From the expression “you used to conceal” (kuntum taktumūn) in the past continuous tense, one might mistakenly assume that the angels had temporal precedence over the perfect human being, suggesting a sequence in which the angels were initially unaware and harbored something within themselves, only for this inner secret to be later revealed.

However, this interpretation arises from the limitations of natural language in expressing celestial realities. In truth, the realm of angels, the spirits of the saints, and the perfect human beings exists beyond time, where concepts of past and present do not apply. In that higher realm, the angels hold a station where they possess some knowledge, while above them is the station of the perfect human being—the one through whom, and by whose mediation, the grace of knowledge flows to the angels.

It is true that the existence of angels precedes the elemental existence of the perfect human being. However, it must be emphasized that while the perfect human being is temporally posterior, their status transcends the constraints of time. Thus, this precedence is not temporal but pertains to a higher order of existence.

4) The Absolute Superiority of the Perfect Human over the Angels

In the exegesis (tafsīr) of some esteemed scholars, it is mentioned:

Although among created beings, there is no rank higher than that of human beings except for the rank of angels, the angels learned from Ādam when it came to comprehending the names. However, this learning and teaching do not necessarily indicate that humans are superior to angels; rather, it signifies that humans are more perfect than angels in terms of their inherent nature.(309)

The points that distinguish between goodness and perfection can be summarized as follows:

a) Knowledge is an existential perfection. Although, in the realm of nature, a knowledgeable person might not attain the full existential perfection of their knowledge in action, in the metaphysical realm, where knowledge and action are never separated, knowledge always serves as a factor of existential perfection.

b) The term “good” in these discussions refers to existential good, not moral or value-based good. Thus, it is impossible to regard something as existentially perfect without also considering it good. Consequently, that which is more perfect than another will also be superior in terms of existential goodness.

c) Knowledge can sometimes be accompanied by relative and contextual goodness and perfection, rather than essential and absolute qualities; as seen in the story of Mūsā (a.s.) and Khiḍr (a.s.). Therefore, one cannot assert the absolute superiority of Khiḍr over Mūsā. However, in the story of Ādam (a.s.) and the angels, where the matter involves teaching or informing of all the beautiful names of God, not just some of them, such teaching or informing is associated with absolute goodness and essential perfection. Based on this, the teacher of the beautiful names, i.e., Ādam (a.s.), is considered absolutely superior to the learner, i.e., the angels.

d) Human beings are comprised of various individuals, just as angels also consist of different beings. When evaluating superiority and perfection between humans and angels, it is necessary to consider equality and equivalence among individuals.

e) The general application of the verse “Are those who know equal to those who do not know?” (39:9) includes both humans and angels. This means that comparisons between two humans, two angels, or one human and one angel all fall under the general scope of the verse.

5) The Eloquent Tongue of the Beloved Wayfarer

Any perfection attributed to the concept of vicegerency—whether in terms of the attributes of the One being represented, the definition of the vicegerent, or the description of his conduct, conscience, and tradition—is also possessed by the vicegerent of God, unless there is evidence that suggests the expression of that existential attribute was merely external and not intrinsic. After God commanded Ādam to inform of the names and following the validation of his truthful report to the angels, He said: “I know the unseen of the heavens and the earth, and I know what you reveal and what you conceal.” The presentation of this knowledge, following Ādam’s act of informing as God’s vicegerent, provides a basis for inferring another point: the perfect vicegerent of God, who is the Knower of the unseen of the heavens and the earth, is capable of acquiring such knowledge. The representative of the Knower of both the secret and the apparent is endowed with the ability to comprehend such knowledge.

An example of this is the Beautiful Names of God, which Ādam not only learned but also conveyed to the angels to the extent of their capacity. The implication of knowing these Beautiful Names includes awareness of the secrets of the heavens and the earth on one hand and knowledge of the secrets of humans as well as their apparent aspects on the other.

Therefore, it might be suggested, based on the authentic ḥadīth of qurb al-nawāfil (drawing near through supererogatory acts), that God becomes the eloquent tongue of the wayfarer who has reached and witnessed the Beloved.(310) In this context, God, the Glorified, through this statement, was speaking through His vicegerent, indicating that the vicegerent of God, by divine permission and guidance, possesses awareness of the unseen realms of the heavens and the earth on one hand, and of the apparent and hidden realities of humans on the other.(311)

6) Clarifying the Status of God’s Vicegerent and the Teacher of Angels

A significant distinction between God’s address to Ādam and His address to the angels lies beyond the formal aspects—such as the vocative particle used in the conversation with Ādam and its absence in the conversation with the angels. In His address to the angels, God said, “Inform Me” (anbiʾūnī), framing it as a test and challenge. In contrast, when addressing Ādam (a.s.), God said, “Inform them” (anbiʾhum). This was not merely to test Ādam, otherwise, God would have said, “Report to Me” (anbiʾnī), which would have demonstrated Ādam’s superiority over the angels through his report.

However, the purpose extended beyond showing Ādam’s superiority over the angels. It was also to clarify Ādam’s status as a divine teacher and vicegerent. Ādam (a.s.) is not only knowledgeable of God’s names, but he is also, by divine permission, the teacher of the Beautiful Names of God. The angels, on the other hand, are not only unaware of these divine names but are commanded to learn them from Ādam (a.s.), their teacher, in a manner similar to students receiving news and scientific information.

7) Conciseness and Precision of “Indeed, I know...”

The phrase “Indeed, I know the unseen...” is presented with utmost precision and conciseness without lacking in meaning. There is no specific mention of knowledge of the manifest aspects of the heavens and the earth, for one who is aware of their unseen is certainly aware of their manifest aspects. Regarding the past, only the hidden is mentioned, and concerning the future, what will originate and become revealed is mentioned; nothing is said about the hidden aspects of the future. This is because knowledge of the previous hidden implies knowledge of the past manifest, and the future hidden is part of the concealed secrets, which are also witnessed by God.

Note: The phrase “Indeed, I know...” despite its precision and comprehensiveness, does not encompass all the types and levels of the previous text. Previously, it was stated, “Indeed, I know what you do not know,” and some of what is unknown to you pertains to the unseen of the Absolute Identity, the exclusive names, and similar aspects that are beyond the unseen of the heavens and the earth, and are not included in “the unseen of the heavens...”