The first is that he governs and has dominion over his own kind and other kinds, just as the Lord governs the world; thus he is in the image of the angels. The second is that he is in the image of the world, since he is its copy and epitome, while the world is Allah’s created image, or the image He owns, or His own essential image.

In discussing the interpretation of those who understand this as referring to attributes and an image understood in terms of meaning, we have already explained that we do not dispute the reality of the valid meanings—for example, that man possesses the names, attributes, and acts to which they have applied the hadith, thereby holding that he bears a resemblance to the names, attributes, and acts of the True One. Nor need we dispute that the hadith indicates these meanings, whether as part of its meaning or by necessary implication