Tafsir of Sad 38:73

(So the angels prostrated): That is, He created him, fashioned him, and breathed into him of His Spirit, so the angels prostrated to him.

(All of them): In such a way that none remained among them who did not prostrate.

(Together [Ajma‘un]): That is, by way of simultaneity, such that none of them lagged behind another. "Kulluhum" (all of them) is for encompassing [all individuals], and "Ajma‘un" (together/all) is for gathering. It is not exclusively for indicating the state [of the subject], contrary to what some have claimed. The verification of this, according to what is in al-Kashf, is that the clear etymology indicates that it contains the meaning of gathering and joining. The principle in rhetorical usage is to interpret it according to the most perfect state of the matter. It is not hidden that gathering at one single time is the most perfect of its types. However, because its usage as an intensifier became widespread, it was placed in the position of "kull" (all) to signify encompassing, without regard to the aspect of perfection. Therefore, once the encompassing is understood through another word, one must observe the original [etymological] meaning to protect the speech from being rendered redundant. Even if one were to concede that "kull" is an intensifier of inclusion by moving it from the manifest to the explicit, then "Ajma‘un" is an intensification of that intensification, thus yielding the most complete type of encompassing—which is encompassing at one single time.

The deduction of this benefit from making it like placing the noun in the position of the pronoun—the aspect of which is not apparent—and the refutation [of this interpretation] by His saying—Glory be to Him—("I will surely mislead them all [Ajma‘in]") arises from a failure to conceive the aspect of the indication. The manifest meaning of this verse and the verse in Surah al-Hijr is that their prostration is consequent to the conditional command narrated [previously], whereas many of the noble verses—such as those in al-Baqarah, al-A'raf, and others—are manifest in that it is consequent to the categorical command. This has been verified previously, so let it be consulted.

And His saying—the Exalted: