َ الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَهُوَ الْعَزِيزُ الْغَفُورُ ﴿۲﴾

﴾2﴿ Allazee khalaqal mawta walhayaata liyabluwakum ayyukum ahsanu 'amalaa; wa huwal 'azeezul ghafoor

﴾2﴿ He is the One who created death and life to test you as to which of you is best in deeds, and He is the Almighty, the Most Forgiving

[2] This is the third general proof for the claim—that every created being is included in the process of coming into existence after nonexistence.
Question: “Creation” implies bringing into existence, while “death” is a non-existent state. How can death be described as something created?
Answer: There are several explanations:
1. Death is a type of non-existence accompanied by the absence of a specific faculty (ʿadam al-malakāh), like blindness in contrast to sight—such a state is attributed to creation.
2. Khalaq (creation) can also mean taqdīr (decree or measurement), which applies to both life and death.
3. Some scholars say “death” here refers to the state of the sperm-drop in the father’s loins or in the womb before life is breathed into it—similar to what is mentioned in Surah al-Baqarah (2:28), where the term amwātan (dead) is used.
4. Another interpretation is that both life and death are real, created states with a relationship of contrast and opposition. That’s why, in the Hereafter, death will be made into the form of a ram and then slaughtered—as mentioned in an authentic hadith.
(لِيَبْلُوَكُمْ)—“that He may test you”—similar phrases are also found in Surah Hūd (11:7) and Surah al-Kahf (18:7).
Question: Testing is meant to distinguish between individuals, but Allah already knows everything—so why test?
Answer: Ibtilāʾ (testing) is derived from balāʾ, which originally means to make the reality of something apparent. Thus, the meaning here is: to manifest the reality of your deeds—as also stated in Surah Yūnus (10:30).
(أَيُّكُمْ أَحْسَنُ عَمَلًا)—“which of you is best in deeds”—Fudayl ibn ʿIyāḍ said: It doesn’t say “akthar ʿamalan” (most deeds), because the quantity of deeds is not what is sought—what matters is their quality.
There are two conditions for the quality of a deed:
1. Sincerity (ikhlāṣ) 2. Conformity with the Sunnah
If either of these two is missing, the deed is nullified—even if it is abundant. That is, if there is any form of open or hidden shirk, or if the action is against the Sunnah—whether through bidʿah, showing off, or through sin and wickedness—then the deed is rendered void.
(الْعَزِيزُ الْغَفُورُ)—The combination of these two Names conveys both warning and glad tidings in perfect order: al-ʿAzīz (the Almighty): inspires awe and fear. al-Ghafūr (the Most Forgiving): gives hope and comfort.