possessing the attributes of perfection.

This is self-evident to reason.

The third argument:

We say: We do not concede that there are concrete entities incapable of possessing these attributes. Allah is able to create life in every body and to make it speak, just as He has made whatever inanimate things He willed speak.

He, exalted is He, has said:

“Those whom they invoke besides Allah create nothing, but are themselves created. They are dead, not alive.”
Al-Nahl 20–21.

If this is so, their claim that some concrete entities are incapable of possessing these attributes rests merely on the customary course of events they have observed. Otherwise, anyone who believes that Allah transformed Moses’ staff, an inanimate object, into an enormous serpent that swallowed the ropes and staffs cannot maintain this claim universally.

Since He, glorified is He, is able to bestow these attributes—the attributes of perfection—upon those of His creatures that were inanimate, and every created being is capable of possessing them through Allah’s power, He is all the more worthy of being capable of possessing them—indeed, of actually possessing them. For whatever attributes of perfection are possible for Him are necessary for Him: He does not acquire attributes of perfection from another; rather, He is intrinsically entitled to them, and they are inseparable from His essence.

This is a digression included to draw attention to the inadequacy of those who fall short in demonstrating the truth established by conclusive rational as well as