Tafsir of Al-Baqarah 2:31

(And He taught Adam the names, all of them) is a conjunction to [the verb] "said" (qala). It serves as a verification of the content that preceded it. The manifest beginning with the narrative of the teaching indicates that the prior dialogue took place after his creation—peace be upon him—in his presence, as it was said immediately after the breathing of the soul into him: "I am placing a successor on earth," and he accepted what was said. It is also said that it is a conjunction to an elided [verb], meaning: "He created him, and taught [him]," or "He created him and fashioned him, breathed the soul into him, and taught [him]," or "He placed a successor on the earth and taught [him]."

The explicit mention of his name—peace be upon him—is for the sake of specifying him and honoring his mention. As for "Adam," Al-Jawaliqi and many others have stated clearly that it is Arabic, and its measure is af‘al from al-udmah (with a damma followed by a sukun), which is swarthiness—and how beautiful it is in some [contexts]. Others have interpreted it as whiteness, or al-udmah (with two fathas) as denoting being a model and exemplar, or from adim al-ard (the skin/surface of the earth), meaning that which appears of it. Ahmad and Al-Tirmidhi have recorded—and more than one has authenticated it—that the Almighty took a handful from the entire earth, its level ground and its rugged terrain, and created Adam from it; therefore, his descendants come in various dispositions (akhyafan). Or it is from al-udm or al-udmah, meaning harmony and affinity. Its origin is aa-dam with two hamzahs, the second being replaced by an alif because it is quiescent following a fatha. It is indeclinable (ghayr al-munsarif) due to the definiteness (‘alamiyyah) and the verb-like measure.

It is said [also] that it is non-Arabic, with the measure fa‘il (with a fatha on the ‘ayn). This is frequent in names, such as Shalikh and Azar. Evidence for this is that its plural is awdam with a waw, not aa-adam with a hamzah, and its diminutive is uwaydim, not au-aydim. Al-Jawhari objected to this, saying there is no known origin for the hamzah in the structure, so the waw became dominant over it; however, they did not concede this to him. In this case, derivation (ishtiqaq) does not apply to it, because if it is from that [foreign] language, we do not know it, and if it is from another, it is not valid. Compatibility between languages is remote, and if [derivation] is mentioned regarding it, that is merely to point out that after its Arabization, it was annexed to their speech; it is a hypothetical derivation they considered to know the measure and what is additional from other words. One who treats it as a true derivation is like one who combines a lizard and a whale (dabb and nun—a proverb for an impossible combination). Perhaps this [the foreign origin] is closer to the truth.

(The names) is the plural of ism (name). Based on derivation, it is that which serves as a sign for a thing and a proof that directs it to the mind among the utterances established in all languages, attributes, and actions. It has been used conventionally for the established meaning, whether singular or compound, a subject or a predicate, or a connector between them. Both meanings are possible. Knowledge of singular utterances and those compound in a predicative or creative manner necessitates knowledge of the conceptual and assent-based meanings, and intending the technical meaning here is not suitable for the time of the Quran's revelation.

The Imam said: The intended meaning of "the names" is the attributes of things, their characteristics, and their properties, because they are signs indicating their essences, so it is permissible to express them as "names." As Al-Shihab noted, there is a view against this, as it is not customary for the term "name" to be applied to such things until the text is interpreted [this way].

It is said: The intent is the names of what has been and what will be until the Day of Resurrection, which is attributed to Ibn Abbas (may Allah be pleased with them both). It is also said: [All] languages. It is said: The names of the angels. It is said: The names of the stars. The sage Al-Tirmidhi said: His—the Almighty's—names. And it is said, and it is said, and it is said.

The truth in my view is that which the People of Allah (may He be exalted) hold, and it is what the position of the Caliphate, which I have taught you, requires: that they are the names of all things, upper and lower, substantial or accidental. These are called the "Names of Allah Almighty" according to them, in terms of their indicating Him, while His manifestation in them is not restricted by them. For this reason, they said: The names of Allah Almighty are infinite, since there is no thing that emerges into existence from the treasuries of [Divine] Bounty except that it is a name from His names—the Almighty—and an affair from His affairs—exalted is His affair. He is the First, the Last, the Manifest, and the Hidden. Hence, a saint said: Existence, though it appears multiple and [you think] "your lives are nothing but you," yet there is a station for distinction and a station for unification, and for every station, there is a discourse. Were it not for the levels of hierarchy, the names and attributes would be rendered useless.

His teaching—peace be upon him—in this regard is the manifestation of the Truth—glory be to Him—within him, exalted above indwelling (hulul), unification (ittihad), and likeness, with all His Names and Attributes that correspond [to the created order] according to his comprehensive preparedness, such that he knew the Face of the Truth in those things, knew what they contained, and understood what they pointed to. Nothing of them was hidden from him, and no secret of theirs remained. So, praise be to Allah for this small body; how it contained such vast knowledge!

The scholars of doctrine (al-rasmiyyun) disagreed among themselves regarding the manner of the teaching, after it was interpreted as an act that leads to knowledge, and after the occurrence of what is necessary from the side of the learner—such as his readiness to accept the effusion—and its reception from the side of the teacher—where there is no failure. It is said: He created in him—peace be upon him—by virtue of his preparedness, a necessary, detailed knowledge of those names, their significations, their indication, and the mode of that indication. It is also said: He created him from various parts and distinct powers, prepared to perceive types of perceivables, and inspired him with the knowledge of the essences of things, their names, their properties, their distinct sciences, the principles of crafts, the details of tools, and the methods of their use. Thus, the prior dialogue occurred before his creation.

The claim that the teaching was literal and was [conducted] through an angel—not entering into the generality of the address "inform Me" (anbi'uni)—is something I do not approve of. Unless a report exists regarding this, yet even then, I say: the report has an interpretation other than what immediately suggests itself, which is not hidden to those who possess taste.

Furthermore, this teaching does not necessitate the precedence of a conventional language, as Abu Hashim claimed—arguing with points that have been refuted in Al-Tafsir Al-Kabir—because if it were dependent [on such a thing], it would lead to an infinite regress or circular reasoning. The Imam Al-Ash‘ari uses this verse as evidence that the Originator of all languages is Allah Almighty, initially, and it is permissible for some conventions to occur from humans, just as a man names his son. The Mu‘tazilah say: The originator is a human, Adam or someone else, which is called the "theory of convention." It is also said: Allah established some, and humans established the rest, which is the theory of distribution, and the Professor favored this. The issue is detailed with its evidence, arguments for it, and against it, in the [books of] Principles of Jurisprudence.

Al-Yamani recited "And He taught" (wa ‘ullima) in the passive voice. In Al-Bahr, it is stated that the tashdid (doubling) is for transitiveness, and with it, it is auditory (transmitted from Arabs), though some say it is analogical. Al-Hariri, in his commentary on his Lamhah, claims that the verb "taught" (‘allama), which is transitive to two objects, can be extended to a third, but he erred in that.

Then, "He presented them to the angels"—that is, the named entities understood from the discourse. The masculine pronoun is used in some interpretations to favor the rational beings included among them, or for glorification, by placing them in the rank of those who are rational according to others. It is said: The pronoun refers to the "names" considering them to be the named entities metaphorically through the path of istikhdam. Whoever says "the name is the essence of the named" says: The names are the named entities, and the pronoun refers to them without affectation. Makki and Al-Mahdawi inclined toward this. The objection to this is that "Inform Me of the names of these" indicates that the presentation was for the purpose of asking about the names of the presented entities, not the entities themselves; otherwise, it would have been said: "Inform Me of these." Thus, the presented must be other than the one asked about, so it cannot be the names themselves.

The meaning of presenting the named entities is to project their images into the hearts of the angels, or to manifest them to them like particles, or to inform them—in summary—of the rational beings and others He will create, and to ask them—also in summary—about the knowledge and crafts necessary for the order of their worldly and afterlife existence. Otherwise, superiority cannot be known to anyone except the Subtle, the All-Aware. So, it is as if He—glory be to Him—said: "I will create such-and-such, so inform Me of what they have and what they owe, and what are the names of those types," as in their saying: "I presented my affair to so-and-so, and he told me such-and-such." Therefore, it does not hold that "named entities" according to some are essences and meanings, and how can meanings like joy, sadness, ignorance, and knowledge be presented? In my view, the presentation of the named entities to them can mean informing them of the conceptual forms and the fixed essences (al-a‘yan al-thabitah) which some of the purified servants of Allah—the unveiled ones—may perceive in this existence, or manifesting that to them in a world where meanings are embodied. This is not impossible for Allah; rather, the meanings are currently formed in the World of the Kingdom (Malakut) in such a way that those who see it perceive it, and whoever is well-versed in the World of Examples (‘Alam al-Mithal) does not consider this unlikely.

It is said: They witnessed those named entities within Adam—peace be upon him—and that is what is intended by presenting them. "And you claim that you are a small body, while the greater world is contained within you." Ubayy read "Then He presented them" (thumma ‘aradaha) and Abdullah read "He presented them" (‘aradahunna). The meaning is the presentation of their named entities.

"He said: Inform Me of the names of these" is a rendering them incapable, not a burdening with the impossible, contrary to what some have mistakenly thought. In it is an indication that the matter of Caliphate, governance, management, and the establishment of justice cannot be done without understanding the levels of preparedness and the quantities of rights. How can one who does not know that, or one who does not know the words themselves, seek the Caliphate? Far from it! That is further than the star Achernar and rarer than the eggs of the phoenix. In my view, the intent is to show their incapacity and the limitation of their readiness for the rank of the Caliphate, which encompasses both the outer and the inner, by ordering them to provide the names in the manner intended. Whoever is incapable of the mere informing is even more incapable of the adornment required for that beloved position. "How can one reach Su‘ad when before her are mountain peaks, and before them are the deaths of the man; the feet are bare, I have no mount, the palms are empty, and the path is fearful."

Anba' (informing), in its origin, is absolute reporting, which is the apparent meaning here. It is also used for reporting that which contains great benefit and from which knowledge or a strong presumption is obtained. Some say: It is reporting that contains notification; therefore, it runs the course of both [informing and notifying]. I have chosen this here, as it is said, to signify the loftiness of the status of the names and the greatness of their significance. This is based on the fact that naba' (news) is only applied to significant news and great matters. In the use of "then" (thumma) in what preceded, and the "fa" (so) here, there is a clear concern for the status of Adam—peace be upon him—and a lack thereof regarding them.

Al-A‘mash read "Inform Me" (anbi’uni) without hamzah.

"If you are truthful," that is, in what stirred in your minds that I would not create a creation except that you are more knowledgeable and superior to it. This is the transmitted interpretation. Ibn Jarir extracted from Ibn Abbas (may Allah be pleased with them both) that the angels said: "Allah the Almighty will not create a creation more honorable to Him than us, nor more knowledgeable." The speech contains evidence for this, as "and we glorify" etc., indicates their superiority, and the glorification of Allah Almighty or their own glorification also indicates the perfection of knowledge. It is also said: The meaning is "if you are truthful" in your claim that you are more entitled to the succession, or that the succession of them [humans] is not appropriate, so prove it by explaining what you have of the aforementioned conditions. This is not in any way an act of disobedience, because it was a doubt that occurred to them, and they asked about it to remove it, and it was not by choice. It does not hold that truth and falsehood only apply to informative speech, and they were seeking information and not informing, because we say: They apply to creative utterances by secondary intent and insofar as their implication is concerned, even if they do not apply by primary intent and insofar as their literal wording is concerned.

The response to the conditional "if" (in) in such a place is elided according to Sibawayh and the majority of the Basrians, indicated by the preceding [clause], which is here "Inform Me." According to the Kufans, Abu Zayd, and Al-Mubarrad, the response is the preceding [clause], and this is the authentic transmission from those mentioned in the issue. Some have erred and reversed the matter. Whoever claims that "if" here means "when" (idha), the temporal, and thus does not need a response, has erred. It seems that when he saw the infallibility of the angels and thought there was something in the verse that compromises it, and could not find an interpretation while keeping "if" to its apparent meaning, he felt the need for that. Praise be to Allah for what He has enriched us with from His bounty and has not caused us to be in need of this, nor of saying that the purpose of the conditional clause is to emphasize what He pointed out to them regarding their limitation and incapacity. Thus, the meaning then is: "Inform Me, and do not approach [this task] except with the truth," as the Imam said.