[Pooya/Ali Commentary 2:31] NAMES Angels are obedient beings. There is no "becoming" (change) in the angelic sphere. Each of them has a fixed status to carry out a particular function. Man, on the other hand, made of matter, endowed with vast potentialities and scope for progress and development, is more fit to reflect or to react to the various aspects of the higher will. The potentiality of matter reveals itself in many forms, but it is only through the organism of man that its highly refined potentiality develops into intellect, reason and contemplation, the essential requirements for wisdom and knowledge. According to verse 75 of Sad, Allah has created Adam with His two hands, matter and spirit, which gives man the distinctive power of expression, termed as biyan by the Quran. This expressive power is related to His vicegerency, because the vicegerent, as the representative of the principal, gives expression to His will and command. The higher the ability of recepiency and the reflective power, the greater will be the scope and canvas of representation. It is on this basis that all the messengers and prophets of Allah will be standing under the standard of the Holy Prophet, which will be in the hand of Ali, on the day of resurrection. The names Adam learned from Allah were not in the knowledge of the angels, because these names did not refer to the phenomena known to them. The hum of aradahum does not refer to the "names" but to the "named", and as a plural term cannot be used for Allah, therefore, it cancels the possibility of interpreting these names as the names of Allah. When reference is made in Arabic to several objects of inanimate nature, a singular feminine pronoun is used, but when the objects are conscious beings, a plural masculine pronoun is used, as done here through aradahum, to point out the "named ones". If the object referred to is inanimate, the singular feminine pronoun, tilka or hadhihi should have been used. Here the personal demonstrative pronoun refers to the conscious beings of a superior-most status, knowledge of whose names entitled Adam to the vicegerency of Allah. Thus the existence of the beings of the highest status has been established. Due to the affinity between Adam and these highest beings (alin), he was capable to function as the medium of their manifestation. Verse 4 of al Tin says that the status of man, in the order of creation, is the highest in excellence. The alin, the highest beings, referred to in this verse, are the most perfect and the most blessed human beings, for whose manifestation in the arc of ascent, Adam was chosen. Till then the names of the highest beings along with the insight and vision of their realities, their latent qualities and inherent endowments were unknown to the angels. (see commentary for verse 4)(see commentary for verse 2)