Tafsir of Al-A'la 87:2

If "He who" (alladhi) is an adjective for "the Lord" (al-rabb), as is apparent, it necessitates a separation between the described and its adjective by the adjective of another, which is impermissible. One does not say, "I saw the servant of Hind, the rational, the beautiful" (ra'aytu ghulama hindin al-'aqila al-hasanata). If it were an adjective for the word "Name" (ism), the meaning would be corrupted, for the "Name" is not characterized by creation and what follows it.

It has been answered by choosing the latter, claiming no corruption exists, either because the "Name" is synonymous with the "Named" (al-musamma), or because, since it is redundant (muqham), the phrase "Name of your Lord" is equivalent to "Your Lord," thus it is valid to describe it with that which the Lord (Mighty and Majestic is He) is described. In this, there is scrutiny.

The accepted answer is that alladhi in that estimation is either in the nominative case as the predicate of an omitted subject, or in the accusative case as a form of praise (madh). The object of "created" (khalaqa) is omitted; hence, it is said to be general, meaning: "He who created everything, then proportioned."

"Proportioned" (fasawwa) means He made it balanced, which is the root of its meaning. The intent is: He made its creation as His wisdom (Glorified is He) requires, in its essence and attributes. Among the interpretations of its meaning is that He made all things equal in the matter of precision and perfection, not that He perfected some and not others. This is a refutation—based on the generality indicated by the verse—against the Mu'tazila in their claim that the servant is the creator of his own actions. Al-Zamakhshari, despite his school of thought, stated here the principle of generality. Perhaps he did not mean absolute generality, or if he did, it is in the sense that He created everything either by essence or through intermediaries, and placed that in the actions of servants by His decree and by enabling them to create them through their own choices and power, which were bestowed upon them.

From al-Kalbi: He created every possessor of a soul, then made its hands, eyes, and legs equal/balanced. From al-Zajjaj: He created man, then straightened his stature and did not make him inverted like beasts. In every such specification, there is nothing that necessitates the apparent omission.