and bodies by knowing intelligible things and being able to devise crafts and practical arts. These are noble attributes that resemble Allah’s attributes in certain respects. Thus, according to this interpretation, it is correct to say, ‘Allah created Adam in His image.’”

This may be addressed in several ways. First, it has already been explained that whether the term “attribute” means a statement describing something—including its representation in the mind—or the qualities inherent in the thing described, the meaning of “image” cannot be confined to this. Rather, “image” can refer only to an image existing in external reality, or to knowledge or a statement corresponding to it. That which corresponds to it is called both an “attribute” and an “image.” The external reality itself, however, is not called an “attribute,” just as the qualities inherent in the thing described are not, by themselves, called an “image.” Accordingly, His words “in His image” must indicate the image existing in