and negative attributes constitute perfection only when they imply positive realities. Thus, glorifying the Lord involves both declaring Him free of imperfection and magnifying Him. When a servant says, “Glory be to Allah,” this declares Allah’s freedom from all evil and imperfection. This meaning entails His intrinsic greatness; it is not mere negation devoid of any positive reality, for that would convey neither praise nor magnification.

The same applies to everything else from which the Lord is declared free, including partners, offspring and other things. Thus, He, Most High, says:

“Has your Lord, then, favoured you with sons and taken females from among the angels for Himself? You are indeed making an outrageous claim!”

—up to His words—

“Then they would have sought a way to the Lord of the Throne.”

“Glory be to Him! Exalted is He far above what they say!”

“The seven heavens, the earth, and all those within them glorify Him. There is nothing that does not glorify Him with praise, but you do not understand their glorification. Indeed, He is ever Forbearing, All-Forgiving.”

And He, Most High, says:

“Glory be to your Lord, the Lord of Might, far above what they ascribe to Him!”

“And peace be upon the messengers.”

There are other such passages. Negating faults and deficiencies necessarily entails affirming perfection, while denying partners entails oneness, which is part of complete perfection. For when something has a counterpart, the attributes and acts of perfection are divided between it and its counterpart, so it possesses some attributes of perfection, not all of them. Thus, the One who alone possesses every attribute of perfection is more perfect than one who has a partner sharing those attributes with him.

This is why those who affirm Allah’s oneness and devote themselves sincerely to Him love Allah more perfectly than the polytheists who love others besides Him—those who have taken rivals besides Him, loving them as they love Him. He says: