Imām Ibn al-Jawzī (d. 597 AH / 1201 CE) summarized the scholars' opinions in his book "Zād al-Masīr":

1. All the angels. [Al-Suddī] 
2. The ones who were with Iblīs when he descended to the earth. It is reported that there was another created species on earth before Adam. This species spread mischief, so Allah sent Iblīs with a group of the angels and they destroyed them. [Abū Ṣāliḥ from Ibn ʿAbbās]

Which angels are referred to in this ayāh?

Imām Ibn al-Jawzī (d. 597 AH / 1201 CE) summarized the scholars' opinions in his book "Zād al-Masīr":

1. Allah Almighty knew there was arrogance in the heart of Iblīs, so He wanted to let the the angels know about him and to show what was preordained for him in His Pre-Eternal Knowledge. [al-Ḍaḥḥāk from Ibn ʿAbbās; al-Suddī]
2. He wanted to test the obedience of the angels. [al-Ḥasan]
3. When He created the Hellfire, the angels became afraid and said, "Our Lord, for whom did You create this?" He said, "For those who disobey Me." They became afraid that some of them would disobey, while they did not know about the existence of other creations besides them. So He said to them: "I will place a successor on earth." [Ibn Zayd]
4. He wanted to show their inability to encompass His knowledge, so He informed them so that they would say, "Will You place upon it one who causes corruption therein?" He answered them, "I know that which you do not know."
5. He wanted to honour Adam by mentioning his authority before his existence, so that they would show him reverence once He had created him. 
6. He wanted to inform them that He created Adam to inhabit the earth, even though his creation began in the heavens.

Why did Allāh inform the angels of His creation of Adam?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. Adam was the "trustee" of Allah in upholding His law, proclaiming the proofs of His Oneness, and judging among His creation. [Ibn Masʿūd, Mujāhid]
2. Adam was a "successor" to earlier created beings on Earth. [Ibn ʿAbbās, al-Ḥasan]

What is intended by describing Adam as *"khalīfah"*?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It is phrased as a question but it is actually intended as a confirmation. The implication is, "You will place upon it those who cause corruption therein." [Abū ʿUbaydah]
2. They asked in order to learn the wisdom behind Allah's action, not as an objection. [Al-Zajjāj]
3. The angels were asking about their own status. The implied meaning is: “Will You or will You not place on it one who will spread corruption, while we glorify You with Your praise?”

Why did the angels ask "Will you place therein someone who will cause corruption..."?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. They were informed by Allah the Exalted. Al-Suddī narrated from his teachers that the angels said: "Our Lord, what will be this successor?" He said: "He will have descendants who will cause corruption on earth, envy each other, and kill each other." So they said: "Will You place therein one who will cause corruption therein?" [Ibn Masʿūd, Ibn ʿAbbās, al-Ḥasan, Mujāhid, Qatādah, Ibn Zayd, Ibn Qutaybah, al-Suddī]
2. They deduced it from the conditions of those who came before Adam. [Ibn ʿAbbās, Abū al-ʿĀliyah, Muqātil]

How did the angels know that human beings would cause corruption?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It refers to prayer (*ṣalāh*). [Ibn Masʿūd, Ibn ʿAbbās]
2. It means to say "*subḥān Allāh*" (Glory be to Allah). [Qatādah]
3. it has the meaning of exaltation (*taʿẓīm*) and praise (*ḥamd*). [Abū Ṣāliḥ]
4. It has the meaning of submission and humility. [Muḥammad ibn al-Qāsim al-Anbārī]

What is intended by the angels' tasbīḥ in the expression *"nusabbiḥu bi ḥamdika"* in this verse?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. It means: we keep ourselves pure from those kinds of actions (i.e. corruption and bloodshed) for Your sake. [Ibn ʿAbbās]  
2. It means: we glorify and exalt you (*taʿẓīm* and *takbīr*). [Mujāhid]
3. It means: we offer prayer (*ṣalāh*) to you. [Qatādah]

What is the meaning of the angels' saying *"nuqaddisu lak"*?

Imām Ibn al-Jawzī (d. 597/1201) summarized the scholars' opinions in his book "Zād al-Masīr" as follows:

1. "I know the rebellion and disobedience that is in the heart of Iblīs (Satan)." [Ibn ʿAbbās, Mujāhid, al-Suddī from his teachers]
2. "I know that from that offspring (human beings) there will be prophets and righteous people." [Qatādah]
3. "I know that I will fill Hell with jinn and mankind." [Ibn Zayd]
4. “I know the outcomes of affairs, so I test those whom you assume to be obedient, and trials lead them to disobedience—like Iblīs. And I test those whom you assume to be disobedient, and they obey.” [Al-Zajjāj]

What did Allāh mean by saying "I know what you know not"?