[al-Insān 6], and other such passages. Likewise, the she-camel possesses a distinction in that Allah made her a sign, so her ascription to Him carries a meaning related to His divinity.

As for His words,

“O My servants who believe! My earth is indeed spacious, so worship Me alone.” (56)
[al-ʿAnkabūt 56]

and His words,

“Was Allah’s earth not spacious enough for you to emigrate therein?”
[al-Nisāʾ 97]

the ascription here singles out land that remains as Allah Most High created it: the unbelievers and evildoers among His servants have not taken control of it and thereby prevented Allah from being worshipped there. For this reason, territory of war is not included in this general wording. Alternatively, it may be said that the ascription is on the general grounds of creation, since the earth is one, not many, unlike she-camels, houses, and servants.

His words,

“The natural disposition Allah instilled in mankind”
[al-Rūm 30]

involve an ascription to Allah from both perspectives: because He created this disposition, its ascription relates to His lordship; and because He fashioned it upon Islam, which is the worship of Allah, its ascription carries a meaning related to His divinity.

If this is so, the created image shares with all other images, in every respect, the fact that Allah created it. What, then, warrants singling it out for ascription to Allah? Moreover, all the other bodily parts share with the image—that is, the face—the fact that Allah created them all. Accordingly, all the other bodily parts should be ascribed to Allah on this basis, so that