Singling out these filthy bodies and bodily cavities follows the Quran’s method of using examples and analogies concerning Allah’s attributes, glorified be He. In this, Imam Ahmad and other such imams follow the approach brought by the Book and the Sunnah, which is the sound rational approach. In matters of negation and affirmation, they employ a fortiori reasoning—arguing from greater entitlement and fitness—and draw attention to the implications. Whatever praiseworthy qualities and attributes of perfection must be affirmed for the servants, the Lord is more entitled to them. Whatever deficiencies, faults, and blameworthy qualities the servants must be declared free of, the Lord, glorified be He, is still more deserving than His creation of being declared exalted and holy above them.

This is the approach taken by the Quran in such statements as:

“He presents to you an example from yourselves.” [al-Rūm 28]

And:

“When one of them is given news of what he attributes to the Most Merciful as a likeness…” [al-Zukhruf 17]

And elsewhere. He refutes their attribution of a partner or offspring to Him by pointing out that they hold themselves above such things, regarding them as deficiencies and faults. If they will not accept this description and evil likeness for themselves, how can they describe their Lord in these terms and ascribe an evil likeness to Allah? Rather, those who do not believe in the Hereafter have the evil likeness, while Allah has the highest description.

A comparable statement concerning us is the Prophet’s saying, may Allah bless him and grant him peace: “An evil likeness does not befit us.” For this reason, Allah likened those whom He condemned