So when they said that and he intended to make them witness the virtue of Adam, peace be upon him, he began in response to the one who seemed to say: What did he say to them at that time? His saying: "He said" is manifesting the virtue of knowledge which necessitates the honor of the scholar. "O Adam, inform them" means for them to gain insight that the scholar is one whom I have taught, and the fortunate one is the one whom I have made fortunate in whatever form I have created him. "With their names" so he informed them of them. Al-Harali said: And he did not say: Teach them, for Adam was knowledgeable of the names, and they were informed of them, not teachers of them, because no one learns them from Adam except one whose creation is similar to Adam's creation, to be from everything and from him is everything. So if something from him is presented to him, he recognizes its knowledge within him; for this reason, they were specifically chosen for informing rather than teaching. For everything with Adam, peace be upon him, is by what Allah taught him and manifested to him its signs in his insight. And a thing has two comprehensive names: a name that makes him aware of the existence of the thing, and a name that reminds him to express the meaning of that thing to the ultimate reality of it. And for every comprehensive name with him, there are multiple aspects, each of which corresponds to a specific naming. According to those aspects, the tongues multiplied with him, and the foreign tongues increased. The most eloquent and articulate of them is the comprehensive name, and that name is the Arabic with which the seal of the books was revealed to the seal of the messengers, and it remains always in addressing the people of Paradise to correspond with the seal of the beginning: "Ha Meem" [Az-Zukhruf: 1] "And the clear Book" [Az-Zukhruf: 2] "Indeed, We made it a Quran in Arabic so that you may understand" [Az-Zukhruf: 3] "And indeed, it is in the Mother of the Book with Us, exalted and wise" [Az-Zukhruf: 4]. And the seal corresponds to the beginning in encompassing the encompassing. This is as his son Muhammad, the seal of the prophets, blessings and peace be upon him, speaks to every person in their language from the tribes of the Arabs and from the non-Arabs, and even from the mute animals. His knowledge of some languages was without mingling with their people or familiarity with their tongue, as evidence of the knowledge of all languages, for there is no teacher for him except the One who knows everything.

"So when he informed them" means he informed them with a great informing that takes hold of the minds. And "when" is a word that implies the necessity of a matter for a matter at a time, thus it combines the meaning of condition and circumstance, as Al-Harali said. "With their names" as they are.

Al-Harali said in the tafsir and in his book on the principles of jurisprudence: These names are not the names that exist from the essences, because those can only be attained by the proper noun. And the witnessing of insight has occurred in inheritance among the children of Adam until there was Ru'bah and his father Al-Ajjaj who would improvise the language spontaneously, and those other than them from the Arabs would learn it from them. The naming that is attained by the information for the name that is attained by knowledge is like the example of it that manifests the meaning for the ear for a correspondence and connection between the specifics of the naming and its name from the essence. Thus, he knows what is adjacent to the singular thing from the arrangement of letters just as the describer knows what is adjacent to the thing and resembles it from the arrangement of words. The describer aligns and resembles it with words, and he aligns and names it with a single word. Just as it is not the case that everyone has the privilege to describe, so likewise it is not the case that everyone has the privilege to name. Among that is what occurs from the tongues of the general public from nicknames and titles. It was necessary to suffice with what is in this verse from the knowledge of the beginning of the matter of the named things regarding what has occurred in it from the difference between the stopping and the convention. It has become clear that it is from knowledge that Allah taught Adam, not from stopping as is with the angels from Adam, nor from convention as has been said. End of quote. (p-252) He said: That is Allah, the Exalted, affirming the entry of negation as is the case with the hamzah of confirmation, 'Did I not say to you?' O My angels! And since this is a significant news, He alerted to its reaching the utmost in greatness and that it is something that some of the creation would find astonishing with certainty. So He said: 'Indeed, I know' with a knowledge that is continuous and has no end, 'the unseen of the heavens and the earth.' So whoever I intend to teach something from that is knowledgeable of it, and as for others, there is no way for them to know the future except through intuition, which may err. Al-Harali said: He confirmed them so that they would not have a second and informed His servants from the children of Adam so that they would follow the ruling of submission to Allah in what He manifests without exposure or objection. Among them are those who believed and among them are those who disbelieved. End of quote. (p-253) 'And I know what you reveal' at all times, 'and what you used to conceal' in the past and in what is to come. Al-Harali said: And in the form of 'you used to conceal' is an indication of the continuity of that in their being, just as in the form of 'you reveal' is an indication of the continuity of that which has begun from them. End of quote.