If that is so, then perhaps the attributes of perfection you mention are perfections only in relation to the observable realm; it does not necessarily follow that they are perfections for the unseen, as has been explained—especially given the disparity between the two essences.

If you say:

“We disregard that to which the attribute pertains and consider the attribute in itself: is it a perfection or an imperfection?”

It is for this very reason that we deem it impossible to judge it as either, since—as already mentioned—it may be a perfection for one essence and an imperfection for another. How astonishing that a premise upon which there is consensus should itself be the source of disagreement and dispute!

May Allah be pleased with whoever provides us with a clarification that heals the ailing and combines knowledge of the ruling with a clear exposition of its proof. He, Exalted is He, hears every supplication, is worthy of all hope, and is sufficient for us and the best Disposer of affairs.