The rational evidence for the absence of similarity between the Creator and the created.

The Shaykh : Second: We find the great difference between the Creator and the created in His attributes and in His actions. In His attributes, He hears (Mighty and Majestic) every sound, however faint and however distant. If it were in the depths of the seas, He would hear it (Mighty and Majestic). Allah revealed His saying, the Exalted: Aisha said: And Allah the Exalted heard her from above His Throne. That means between Him and her is a distance whose extent no one knows except Allah (Mighty and Majestic). He encompassed it. Can anyone say: "The hearing of Allah is like our hearing?" Absolutely not, it is impossible.
Third: We say: We know that Allah the Exalted is distinct from creation in His essence, is that not so? And can any of creation be like this? It is impossible. So if He is distinct from creation in His essence, then the attributes follow the essence, so He is also distinct from creation in His attributes (Mighty and Majestic), and similarity between the Creator and the created is impossible.
The fourth aspect: We say that we observe in created things things that agree in name but differ in the named things, is that not so? A person and a person differ, do they not differ? People differ in their attributes. This one has strong sight and this one has weak sight. This one has strong hearing and this one has weak hearing. This one has a strong body and this one has a weak body. This one is male and this one is female, and so on. The difference between created things of the same kind is evident, so what about created things of different kinds? The difference between them is more apparent. One says: "I have a hand like the hand of a camel." A human being, a person, so the second said: "I have a hand like the hand of an ant." The third said: "You both lied, I have a hand like the hand of a cat." What do we say? They all lied. Look, we now have a human, a camel, an ant, and a cat, each one has a hand different from the other, or not? Well, even though they agree in name, we say: If difference is permissible between the named things in created things despite the agreement in name, then its permissibility between the Creator and the created is even more so. Rather, we say: Between the Creator and the created, difference is not merely permissible, but it is obligatory. So we now have four rational aspects, all of which indicate that the Creator cannot be similar to the created in any way. Now, the people of the Sunnah and the community disavow likening Allah to creation, relying on that on auditory proofs and rational proofs. Perhaps we can also say there is a fitrah proof, meaning a third type, which is the fitrah proof. How is that? Because a person by his fitrah, without being taught, knows the difference between the Creator and the created. And were it not for this fitrah, would he not go to call upon the Creator? A person calls upon his Lord because he knows that there is a difference between him and the Creator, otherwise he would call upon the created. It may be said: This is also a third matter or a third type of evidence, which is the fitrah, that the Creator cannot be like the created by virtue of what? By virtue of the fitrah. So it is now clear that likening is negated by hearing, by reason, and by fitrah.