**First of all: Imam Al Bukhary made ta'weel that the meaning to the verse: "Illa wajhuh" to His Dominion and not face. (The word wajh means: face, dominion...) **ibn taymiah opposed Al-Bukhary in this ta'weel and boy where is ibn taymiah from Al-Bukhary in knowledge, he is like a part of a drop of water from the oceans of Knowledge Bukhary has.
It must not be said about Allah: When was He? Or where was He? Or how is He?
Explanation: It is not permissible to say, 'When was Allah?' because it attributes to Him a beginning, (an existence after a state of non-existence), and a lapsing of time on His existence. It is not permissible also to say, 'Where was Allah?' i.e., asking about a place. Nor is it permissible to say, 'How was He?' because it attributes to Him the attributes of the creation.
After he mentioned the prohibition from all that, Ibn ^Asakir, may Allah have mercy on him, established the correct creed, and said:
He existed without a place. He created the universe and willed for the existence of time. He is not bound to time and is not designated with place.
Explanation: When the author said 'He is not designated,' he does not mean that Allah is in all directions, because this is invalid as we have mentioned earlier. Directions are other than Allah. He existed and there was nothing other than Him existing. The meaning is that Allah exists without a place. This is the creed of Ahlus-Sunnah and all the Muslims, their Salaf and Khalaf. Al-Bukhariyy, al-Bayhaqiyy and Ibn al-Jarud related that the Messenger of Allah, sallallahu ^alayhi wa sallam, said: <
Al-Bayhaqiyy, may Allah have mercy on him, related the hadith of the Messenger of Allah, sallallahu ^alayhi wa sallam: "You are adh-Dhahir (the One Whose existence is obvious by proofs). Hence there is nothing above You, and You are al-Batin (the One Who is clear of the delusions of bodily attributes). Hence there is nothing underneath You." Then he said: "Some of our companions took that hadith as a proof to clear Allah of places. If there is nothing above Him and nothing underneath Him, then He is not in a place."
Ar-Ramliyy and others narrated the saying of ^Aliyy Ibn Abi Talib, may Allah honor him: "Allah existed eternally without a place, and now He is as He was." Az-Zabidiyy narrated in the explanation of al-'Ihya' by the continuous chain to ^Aliyy, Zayn al-^Abidin: "O Allah, the One Who is clear of non-befitting attributes, You are not contained in a place." ^Aliyy, Zayn al-^Abidin was the best of the family members of the Prophet at his time. Moreover, this statement was established by many other Muslim scholars like Abu Hanifah, Ibn Jarir at-Tabariyy, al-Maturidiyy, al-'Ash^ariyy, and others. Moreover, at-Tamimiyy related the consensus of Ahlus-Sunnah that Allah exists without a place. He mentioned it in his book, Al-Farqu Bayn al-Firaq.
After that, no consideration is due to anyone who likens Allah to the creation and objects to the author and other pioneers among the people of knowledge for stating that truthful statement. He who negates that and confirms a place to Allah has likened Allah to the creation and made Him equal to them. Also, he has negated the explicit verses of the Qur'an, the sahih hadith, and the mind. Allah is the Creator of place. Allah is the Manager of time and the One Who runs it. Allah is the Creator of the universe, that is, the Creator of the creatures, the One Who brings things into existence from non-existence. He does not need them and is not attributed with their attributes, as Imam Abu Hanifah, may Allah have mercy on him, mentioned: "The Creator does not resemble His creation." This is why it is not permissible to attribute to Him the occupation of a place or all places, or the designation of time or all times. He is clear of the meanings and attributes of the creatures.
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His Managing one matter does not distract Him from another.
Explanation: Allah, ta^ala, brings things into existence from non-existence by His eternal Will and Power and by His eternal Creating without a need for a limb or using an instrument. Simply by His Will and Power, that are related to the happenings, the things occur at the time and place He willed for them to exist. Nothing delays or stops them. As Allah said in Surat Yasin, 82
Delusions do not apply to Him, and He is not encompassed by the mind. He is not conceivable in the mind. He is not imagined in the self nor pictured in delusions. He is not grasped with delusions or thoughts.
Explanation: This is summarized by the saying of Dhunun al-Misriyy Ibrahim Ibn Tawbah, may Allah have mercy on him as related by al-Khatib in Tarikh Baghdad: "Whatever you imagine in your mind, Allah is different from it." This is so because whatever you imagine is a creation, and the Creator does not resemble the creation.
*Imam ash-Shafi^iyy said: "Whoever seeks to know his Creator, and concludes that his Creator is something that exists which his mind can imagine, then he is a person who likens Allah to the creation. If he settles on pure non-existence, then he is an atheist. If he concludes that He exists, and admits that his mind cannot conceive Him, then he is practicing tawhid." Since no one knows the Reality of Allah except Allah, the Salaf prohibited thinking about the Self of Allah in an attempt to seek the Reality of Allah. *
Our knowledge of Allah is by knowing what is obligatory to be of His attributes, what is impossible to be of His attributes, and what is permissible to be of His attributes. As related by al-Bayhaqiyy, Ibn ^Abbas said: "Think of the creation of Allah and do not think of the Self of Allah."
He who thinks about the Self of Allah and imagines a picture or has a delusion and believes that this is Allah, is not a Muslim practicing tawhid. There is no difference between him and the idol worshipper. The idol worshipper worships a picture that he sculptured, and this one worships a picture that he imagined. The true believer worships the One to Whom there is none similar. As Imam ar-Rifa^iyy, may Allah have mercy on him, said: "The ultimate knowledge about Allah is to be certain that He exists without a how and without a place." All of that is taken from the saying of Allah, ta^ala, in Surat ash-Shura, 11: which means: which means: [Nothing is like Him and He is attributed with Hearing and Sight.]
Explanation: Allah mentioned the part of clearing Himself of resembling the creation before the part on the attributes of Hearing and Sight so that it would be known that His Hearing and Sight are not like the hearing and sight of others. Allah's hearing is not with an ear or any other instrument and His Sight is not with a pupil or any other instrument, because He, subhanah, is unlike anything.