Surah At-Taghabun (64): Verse 2

Ibn Abbas (may Allah be pleased with him) said: Indeed, the Exalted God created the children of Adam as believers and disbelievers. Then He will bring them back on the Day of Resurrection just as He created them: believers and disbelievers. Ata said: It means: "Among you is one who affirms [the truth], and among you is one who denies." Al-Dahhak said: [It means] one who is a believer in public but a disbeliever in secret, like the hypocrite; and one who is a disbeliever in public but a believer in secret, like Ammar ibn Yasir. Allah the Exalted says: {Except for one who is forced [to renounce his faith] while his heart is firm in faith} (An-Nahl: 106). Al-Zajjaj said: Among you are those who disbelieve in the fact that the Exalted God created them—these are the people of natural disposition and the materialists (Dahriyyah). And among you are those who believe that the Exalted God created them, as He said: {Woe to man! What has made him so ungrateful? From what thing did He create him?} (Abasa: 17-18), and He said: {Have you disbelieved in Him Who created you from dust and then from a sperm-drop?} (Al-Kahf: 37). Abu Ishaq said: He created you in your mothers' wombs as disbelievers and believers. Some interpretations mention that John (Yahya) was created in his mother's womb as a believer, and Pharaoh was created in his mother's womb as a disbeliever. This is indicated by His saying: {Indeed, Allah gives you good tidings of Yahya, confirming a Word from Allah} and His saying: {And Allah is ever, of what you do, a Seer.} This means He is aware of your disbelief and your faith, which are among your deeds. The meaning is that the Exalted God bestowed upon you the origin of blessings, which is creation. So, look with sound consideration and become entirely grateful servants. But what you did, despite having the capacity, was to divide into factions: among you is a disbeliever and among you is a believer.

And His saying: {خلق السماوات والأرض بالحق} (He created the heavens and the earth with truth/for truth). Some say bi-l-haqq means according to the ancient Will, in accordance with wisdom. Others say it means li-l-haqq (for the truth), which is the Resurrection.

And His saying: {وصوركم فأحسن صوركم} (and He formed you and perfected your forms). This carries two meanings:

1. Perfected/Improved (أحسن): Meaning He formed you with precision and skill in a manner that does not exist in others. How could it not be so, when within yourselves are powers that specifically indicate the oneness and Lordship of Allah, pointing to the excellence of this form?
2. Aesthetic Beauty: That we attribute al-husn (beauty) to the pleasing appearance. Indeed, whoever contemplates the stature of man, his posture, and the proportion between his limbs will know that his form is the most beautiful form.

And His saying: {وإليه المصير} (and to Him is the final destination). This means the Resurrection. He attributed it to Himself because He is the ultimate end of their creation and the purpose thereof. Then the Exalted said: {وصوركم فأحسن صوركم} because the creation of a thing does not necessitate that it be formed in a specific shape, nor does the existence of a shape necessitate that it be in the most beautiful form. Then He said: {وإليه المصير}—the return is only to Him.

And His saying: {يعلم ما في السماوات والأرض ويعلم ما تسرون وما تعلنون والله عليم بذات الصدور} (He knows what is in the heavens and what is on earth, and He knows what you conceal and what you reveal. And Allah is knowing of the innermost thoughts). He first drew attention to His knowledge of what is in the heavens and the earth, then to His knowledge of what the servants conceal and what they reveal publicly, and finally to His knowledge of what is in the breasts—both general and specific matters—such that nothing is hidden from Him, as nothing, not even an atom's weight, is ever hidden from His knowledge, eternally and perpetually.

In this verse, there are discussions:

Then the Exalted said: