We have explained elsewhere that the methods presented in the Quran are demonstrative methods that yield knowledge concerning divine matters. For example, it employs demonstrative a fortiori reasoning, rather than analogical reasoning that places things on an equal footing. Allah Most High is not like any existing thing. Hence, a logical categorical syllogism in which all individual cases share the same judgment cannot be applied to Him, nor can an analogy in which the original case and the new case are treated as equal. For He, glorified be He, has no equal. In either form of reasoning, only a fortiori inference may be applied to Him.

For example, one may say:

Any imperfection from which a created being is deemed free must, with still greater reason, be denied of the Creator Most High. Likewise, any absolute perfection established for an existing being belongs, with still greater reason, to the Creator Most High—a perfection wholly free of deficiency in any respect. For His existence is necessary, and thus His existence is more perfect than contingent existence in every respect. Moreover, He is the Originator and Creator of all contingent beings. Every perfection they possess comes from Him, and He is its bestower. The One who created, originated, and bestowed perfection is more entitled to possess perfection Himself.

As they say:

“Every perfection in the effect comes from the cause.”

The polytheists used to say:

“The angels are Allah’s daughters.”

Allah relates this about them in His words:

“And they have made the angels, who are servants of the Most Merciful, female.”

Yet they regarded daughters as a deficiency and a disgrace, while considering the male a perfection. So He said to them:

“How can you describe your Lord with the inferior of the two attributes, when you would not accept this for yourselves?”

This, then, is an argument against that claim by way of