According to Taberî, Allah's saying 'I know what you do not know' refers to something that the angels do not know but Allah knows; this matter is either the rebellion and arrogance that Iblis concealed within himself, or the obedient prophets, the righteous, and the people of Paradise who will come from the descendants of Adam. After transmitting various reports, Taberî finds Ibn Abbas's view worthy of preference; according to this, the hidden thing is the state of rebellion that Iblis concealed within himself.

وأولى هذه الأقوال بتأويل الآية ما قاله ابن عباس، وهو أن معنى قوله: والذي كانوا يكتمونه ما كان منطويا عليه إبليس من ال

Zemahşerî explains the expression 'fasl-ı hitâb' (decisive speech) with several different possibilities: first, speech that distinguishes truth from falsehood, right from wrong—that is, the well-founded word spoken in disputes, judgments, and matters of governance; in this context, the saying attributed to Ali, 'evidence belongs to the claimant, oath belongs to the defendant,' is given as an example. As a second possibility, he transmits that some have interpreted this as the word 'ammâ ba'd' (as for what follows) that David used when beginning with the mention of Allah and then moving to the actual purpose in his speech. Third, he states that the word 'hitâb' can mean speech that is neither deficient nor excessive, concise and balanced speech, and this is exemplified by the phrase 'fasl,' which qualifies the Prophet's words as 'neither empty nor unnecessarily prolonged.'

وأردت بفصل الخطاب : الفاصل من الخطاب الذي يفصل بين الصحيح والفاسد ، والحق والباطل ، والصواب والخطأ ، وهو كلامه في القضايا والحكومات ، وتدابير الملك والمشورات . وعن علي بن أبي طالب رضي الله عنه . وهو قوله : البينة على المدعي واليمين على المدعى عليه

According to this exegete, the human being is, unlike the angels who possess intellect and wisdom and animals who possess desire, a fourth type of being that carries both desire-appetite and intellect-wisdom; the purpose of creation is not ignorance and rebellion, but the emergence of knowledge, wisdom, and obedience. Furthermore, in the context of the angels' question and Allah's answer, it is discussed whether this objection of the angels can be considered a type of sin, the Mu'tazilite interpretation conforming to the doctrine of justice, and that evils are a necessity of the benefits of this lower world.

والمقصود من تخليق الإنسان ليس هو الجهل والتقليد والتكبر والتمرد فإن كل ذلك صفات البهائم والسباع بل المقصود من تخليقه ظهور العلم والحكمة والطاعة

In this text, Kurtubî examines the meaning of the expressions 'nusbbihu' and 'nuqaddisu' in the verse from a linguistic perspective; he states that glorification means to exonerate Allah from every type of deficiency, and sanctification means to exalt and purify Him. He also transmits that when the angels spoke this statement, they did not know the pride and hypocrisy in Iblis's heart, and Allah pointed to this unknown matter with the command 'indeed, I know what you do not know.' In word analyses, the etymology of words such as 'khalîfah,' 'angel,' and 'safk' is also detailed.

وروى طلحة بن عبيد الله قال : سألت رسول الله صلى الله عليه وسلم عن تفسير سبحان الله فقال : ( هو تنزيه الله عز وجل عن كل سوء

According to Ibn Kesîr, the word 'khalîfah' in the verse refers not only to Adam but also to the generations and groups that come one after another; he transmits this from Zemahşerî and Zeyd b. Ali. The angels' question is not an objection to Allah or jealousy toward the descendants of Adam, but rather an inquiry made for the purpose of learning the wisdom of this creation. Allah's answer informs that there will be superior humans such as prophets, the truthful, martyrs, and the righteous among this kind, indicating that there is a benefit unknown to the angels.

وليس المراد ههنا بالخليفة آدم عليه السلام فقط كما يقوله طائفة من المفسرين وعزاه القرطبي إلى ابن عباس وابن مسعود وجميع أهل التأويل وفي ذلك نظر بل الخلاف في ذلك كثير حكاه الرازي في تفسيره وغيره والظاهر أنه لم يرد آدم عينا إذ لو كان ذلك لما حسن قوله الملائكة

Beydâvî states that the expression 'khalîfah' in the verse primarily refers to Adam, because he is Allah's vicegerent on earth; at the same time, he expresses that this name is also valid for every prophet who is tasked with developing the earth, governing people, and perfecting souls. Furthermore, he explains that the angels' question, 'will you create one who will cause corruption on earth?', is an inquiry aimed at learning a point at which Allah's wisdom remained hidden, not a genuine objection.

والمراد به آدم عليه الصلاة والسلام لأنه كان خليفة الله في أرضه