We have mentioned elsewhere that affirming His transcendence rests on two principles. The first is that He is free from any imperfection that contradicts His perfection. Whatever establishes His perfection also establishes His freedom from any imperfection that contradicts it. This makes clear that His freedom from imperfection is known through reason, contrary to the claim of a group of speculative theologians that it can be known only through revelation.
We have explained elsewhere that the rational methods they have followed—inferring the temporal origination of bodies from accidents—establish neither His existence, nor any of His attributes of perfection, nor His freedom from any imperfection. Thus, they have no basis for ruling out any imperfection in His case. They themselves acknowledge that, unlike attributes, any action is possible for Him. Yet their approach to the attributes is unsound and contradictory, as has been explained at length elsewhere.
The second principle is that nothing is like Him in His attributes of perfection. The Quran is replete with affirmations of these two principles: it affirms the attributes of perfection in detail and declares Him free from any likeness to others. Glory be to Him! Exalted is He far above what the wrongdoers say.