Tahafut_al-Tahafut-transl-Engl-van-den-Bergh

and these attributes must be in themselves perfect, for if they were perfect
through perfect attributes, we should have to ask whether these attributes
were perfect through themselves or through attributes, and we should
have therefore to arrive at that which is perfect by itself as a final term.
Now the perfect through another will necessarily need, according to the
above principles if they are accepted, a bestower of the attributes of
perfection; otherwise it would be imperfect. But that which is perfect by
itself is like that which is existent by itself, and how true it is that the
existent by itself is perfect by itself!If therefore there exists an existent by
itself, it must be perfect by itself and self-sufficient by itself; otherwise it
would be composed of an imperfect essence and attributes perfecting this
essence. If this is true, the attribute and its subject are one and the same,
and the acts which are ascribed to this subject as proceeding necessarily
from different attributes exist only in a relative way.
Ghazali says, answering the philosophers:
I say:
And if it is said by the philosophers: When you admit an
essence and an attribute and the inherence of an attribute in
the essence, you admit a composition, and every compound
needs a principle which composes it, and just because a
body is composed, God cannot be a body-we answer:
Saying that every compound needs a composing
principle is like saying that every existent needs a cause for
its existence, and it may be answered
The First is eternal and exists without a cause and
without a principle for its existence, and so it may be said
that it is a subject, eternal, without a cause for its essence,
for its attribute and for the existence of its attribute in its
essence; indeed all this is eternal without a cause. But the
First cannot be a body, because body is a temporal thing
which cannot be free from what is temporal’: however, he
who does not allow that body has a beginning must be
forced to admit that the first cause can be a body, and we
shall try later to force this consequence on the philosophers.
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