Likewise, suppose there are “two beings”: one loves attributes of perfection, rejoices in them, and is pleased with them; the other makes no distinction between attributes of perfection and attributes of imperfection, neither loving, being pleased with, nor rejoicing in either. The first would be more perfect than the second. It is well known that Allah, blessed and exalted, loves those who do good, the God-fearing, the patient, and the just, and is pleased with those who believe and do righteous deeds. All these are attributes of perfection.

Likewise, suppose there are two beings: one [hates] those characterized by the opposite of perfection, such as injustice, ignorance, and lying, and becomes angry with those who do such things. The other makes no distinction between the ignorant, lying wrongdoer and the knowledgeable, truthful, just person, neither hating nor becoming angry with either. The first would be more perfect.

Likewise, suppose there are two beings: one can act with his two hands and turn toward something with his face, while the other cannot—either because it is impossible for him to have a face and two hands, or because acting with two hands and turning with a face are impossible for him. The first would be more perfect.

Thus, a face and two hands are not considered attributes of imperfection in anything described as possessing them. The face of each thing is appropriate to that to which it is ascribed, and possessing it is a matter of praise, not disparagement. Examples include the use of “face” for the beginning of the day, the face of a garment, the foremost among a people, the foremost among horses, the aspect of an opinion, and so forth. In no instance of usage is the “face” ascribed to something identical with the thing to which it is ascribed, whether that usage is regarded as literal or figurative.