Tafsir of Al-Teen 95:4

The term "human" (al-insan) here refers to the entire species; it is inclusive of both the believer and the disbeliever, and is not specific to the latter. Evidence for this is the validity of the exception (in the subsequent verse), as the fundamental principle of an exception is that it is connective.

His saying, Exalted is He, { في أحسن تقويم } (in the best of molds/stature) is in the position of a hal (circumstantial accusative) describing "the human," meaning: "existing in a mold of the best stature." Taqwim means straightening and balancing; it is the act of Allah, the Almighty and Majestic. The meaning of the human being "in that" is, as has been said, that he is enveloped by it, similar to your saying "so-and-so is in Zayd’s contentment," meaning he is someone with whom Zayd is content.

Al-Khafaji stated that it is interpreted to mean "stature" (qiwam) or "the molded" (al-muqawwam), and there is an implicit genitive (mudaf) here; that is: "the stature of the best of molds." Alternatively, the preposition "fi" (in) is extra, and what follows it is in the position of an absolute object (maf'ul mutlaq), where the adjective has stood in for the verbal noun. The estimation would be: "We molded him with a molding of the best stature." The intent is that He created him in the most perfect form and meaning; thus, it encompasses his upright posture, the beauty of his appearance, his senses, the quality of his intellect, and so on.

Whoever contemplates his own condition and reflects upon the subtleties of his outer and inner being will see him—as some notable scholars have said—as the confluence of the unseen and the witnessed, the rising place of the two luminaries of the spheres of benefit and reception, the comprehensive manuscript of what is in the epistles of the Ikhwan al-Safa and other texts, and the commentator—by way of the lines of divine wonders deposited within him—for what has been and what will be. It becomes clear to him that the truth of what was said, and attributed to Ali—may Allah, the Exalted, honor his countenance—is verified:

Your cure is within you, yet you do not perceive; Your ailment is from you, yet you do not observe. Do you suppose yourself a tiny speck? When within you is folded the Greatest World.

Among that which indicates the excellence of his stature is that Allah, the Exalted, inscribed within him attributes that recall His own attributes—Exalted is He—and point toward them, such as making him knowing, willing, and capable, among others. It is said: "Adorn yourselves with the character of Allah," lest it be imagined that what is permissible for the Master is forbidden for the servant. It suffices in this matter—and this is the decisive word—that Allah, the Exalted, created him with His two Hands and commanded His angels—peace be upon them—to prostrate before him, even though they are the honored ones in His presence. It has been reported that Allah, the Exalted, created Adam in His image; and in another narration, "in the image of the Most Merciful." This precludes the possibility of the pronoun returning to Adam in the sense of his being created without transitioning through the stages [of development] as his descendants do.

Because he is the comprehensive manuscript, Yahya ibn Mu'adh al-Razi said: "Whoever knows himself knows his Lord." People claim this is a hadith, but as al-Nawawi stated, it is not established. It is narrated from Yahya ibn Aktham and some Hanafi scholars that they issued a legal opinion (fatwa) that for a man who said to his wife, "If you are not more beautiful than the moon, then you are divorced," the divorce does not take place, using this verse as evidence in a well-known story. Poets have countless ways of preferring their beloved over the moon on the night of its fullness, such that they cannot be confined. The truth, however, is that the difference is as clear as the morning light.