And when the greatest of the signs of Him, glorified and exalted is He, are the signs of the horizons, "We will show them Our signs in the horizons" [Fussilat: 53], and the signs of the selves, He has preceded the former, the celestial and the terrestrial, for its clarity. He followed it with the latter as a proof of His general power, which indicates the completeness of His dominion, for He is the one who is exclusively capable of creating the most astonishing of creations and bearing the burdens. He said: "He is" meaning alone, "the one who created you" meaning He brought you into existence as you are by having decreed you and brought you into being in truth according to the decree, contrary to those who denied this from the materialists and the people of nature.

And when it was previously established in Surah Al-Munafiqun that they are two groups, it is known in this context that this is a result of His creation. For it is known in the realm of kingship that there are allies and enemies, supporters and opponents, obedient and disobedient. The king takes revenge, forgives, punishes, rewards, advances, and delays, raises, and lowers. For this reason, he, blessings and peace be upon him, said, "If you did not sin and seek forgiveness, Allah would remove you and bring forth a people who would sin, seek forgiveness, and they would be forgiven." This was narrated by Muslim and Al-Tirmidhi from Abu Ayyub, may Allah be pleased with him. Allah, the Exalted, indicated to the enemy that He is aware of them and capable of them. Nothing happens except by His will. In this, there is a hint that although they are numerous, they are the weaker party. For Allah, the Exalted, is not with them in His assistance; otherwise, He would have eliminated the other group: "So among you" means that it is a result of His creation for you and His decree for your forms from which morals arise, if it is from you by His creation of your attributes as He created your very selves. "A disbeliever" means one deeply rooted in the attribute of disbelief, destroying himself by what he has prepared for his acquisition and making it easy for him after He created him in the best form upon the original nature. In the hadith, it is mentioned that the boy whom Al-Khidr, peace be upon him, killed was created as a disbeliever. This means that his original nature was created predisposed to disbelief. Actions are general and specific. The specific actions are attributed to the servant; it is said: he prayed, fasted, believed, and disbelieved. The general actions are attributed to Allah, the Exalted; it is said: He created the ability for movement and stillness and created movement and stillness. The specific actions are related to the commands and prohibitions. "And among you is a believer" means one firmly rooted in faith in the judgment of Allah, the Exalted, in eternity, saving himself through the righteous deeds that correspond to the eternal knowledge. For He, glorified is He, created the disbeliever and created his disbelief as an action of His, and the believer and his faith as an action of His. This is because He created the ability and choice and concealed the matter of the outcome. Each of them writes by their choice according to Allah's decree, and there is nothing from either of them except what He has decreed upon them and willed for them. For the existence of anything other than what is decreed is impotence, and the opposite of the known will is ignorance. From this division, it is known with certainty that one of the two groups is invalid, misguided, and contrary to the command of the king whose sovereignty is established. It is known with certainty that every king must judge between his subjects in the matter in which they differ and ensure justice for the oppressed against the oppressor. It is observed that some of them die upon their disbelief without any deficiency befalling them, and some die upon their faith likewise. Thus, it is known that this abode is not the abode of judgment, and that the abode prepared for him is only after death and resurrection. This is something inherent in nature that no one is ignorant of. However, creation has turned away from it due to the distractions they are in, so it has become something that does not occur to them to deny. It has become such that their minds cannot grasp it independently. However, when they are reminded of it and these distractions that He, glorified is He, referred to are clarified, and they strip the soul of desires and the familiarity of indulgence, they all consider it among the necessities. And from His causing this division, it is known that believing in destiny, both its good and its evil, is obligatory.

And when the decree was: So the One who created you and caused you to do that and distinguished between you is, indeed, capable of all things. He then turned to His saying, 'And Allah,' meaning the One who has complete knowledge of His action. He placed the preposition first not for specification but as an indication of greater concern, as you would say to someone who asked you: Do you know such and such? And it became apparent from your hesitation in your knowledge of it: Yes, I know it and I do not know anything else. He said: 'By what you do,' meaning you perform your actions as a gain. 'Seeing' means having profound knowledge of that. He is the One who created all of your actions that are attributed to you as gains, and He is the Creator of all dispositions and attributes just as He created the essences, contrary to the Qadariyyah, because it cannot be imagined that the Creator would create what He does not know. If a person were asked how many steps he took in his day, he would not know. So how if he were asked where his walking took place and when it occurred? How could it be, while he walks most of his walking while being unaware of it? And due to his ignorance of his actions in terms of quantity, quality, location, and other aspects, he would not be a creator of them in any way.