to the face; rather, it also encompasses his spirit, as those who hold this view explain. In that case, the prohibition against striking should extend to all his limbs and his soul, or there should be no prohibition against striking any part of him. Both are false.

Fourth: On this supposition, the prohibition against invoking disfigurement would have to encompass all his limbs and his soul.

Fifth: Calling the world “Allah’s image” is false and has no basis in the language. Rather, the world is Allah’s creation and His possession.

Sixth: This explanation entails that the image is attributed to Him as something He created and owns, not as an attribute intrinsic to Him. The arguments refuting this have already been presented, and they likewise refute this interpretation.

Seventh: Man’s resemblance to the world is no greater than the resemblance of some people to others, such as a man’s resemblance to his father. It is well known that resemblance between human beings neither entails blame or praise nor precludes punishment. Rather, He—glorified is He—brings the living out of the dead and brings the dead out of the living.

Eighth: Man’s being a microcosm of the world means that he contains what is praiseworthy