Al-Furqān bayna Awliyāʾ al-Raḥmān wa-Awliyāʾ al-Shayṭān - Ibn Taimiya - (123)

If the sense of maʿiyyah were that He, in His very Essence, is present in every place, the specific text would contradict the general one. Rather, its meaning is that He is with these people through His support and assistance, not with the others.

Allah the Exalted says,

“He is the One who in heaven is God and on earth is God” ⦗Q 43:84⦘—
meaning that He is the Deity of those in the heavens and the Deity of those on earth, just as He says,

“To Him belongs the loftiest description in the heavens and on earth, and He is the All-Mighty, the All-Wise” ⦗Q 30:27⦘.

The same applies to His words,

“He is Allah in the heavens and on the earth” ⦗Q 6:3⦘,
which the leading scholars, such as Imam Ahmad and others, explained to mean: He is the One worshipped in the heavens and the One worshipped on earth.

Discourse on the Divine Attributes: “Nothing resembles Him.”

The early generations of the Ummah and its foremost imams unanimously agreed that the Lord, exalted be He, is separate from His creation. He is to be described with what He has described Himself and with what His Messenger—may Allah bless him and grant him peace—described Him, without distortion or denial, and without inquiring into how or likening Him to creation. He is affirmed the attributes of perfection, never the attributes of deficiency, and it is known that nothing is comparable to Him in any of His attributes of perfection,

as Allah the Exalted says:

“Say: He is Allah, One; Allah, the Eternal Refuge; He neither begets nor is born; and there is none comparable to Him.” ⦗Q 112:1-4⦘

Ibn ʿAbbās said: al-Samad (the Eternal Refuge) is the All-Knowing, whose knowledge is perfect; the Majestic, whose majesty is complete; the All-Powerful, whose power is flawless; the All-Wise, whose wisdom is consummate; and the Sovereign, whose lordship is perfect.

فلو كان معنى المعية أنه بذاته في كل مكان، تناقض الخبر الخاص والخبر العام، بل المعنى أنه مع هؤلاء بنصره وتأييده دون أولئك، وقوله تعالى: {وهو الذي في السماء إله وفي الأرض إله} أي هو إله من في السماوات وإله من في الأرض كما قال تعالى: {وله المثل الأعلى في السماوات والأرض وهو العزيز الحكيم} ، وكذلك قوله تعالى: {وهو الله في السماوات وفي الأرض} ، كما فسره أئمة العلم، كـ الإمام أحمد وغيره: أنه المعبود في السماوات والأرض. ‍ [ال‍قول في الصفات، ليس كمثله شيء] ال‍قول في الصفات، ليس كمثله شيء وأجمع سلف الأمة وأئمتها على أن الرب تعالى بائن من مخلوقاته، يوصف بما وصف به نفسه، وبما وصفه به رسوله صلى الله عليه وسلم من غير تحريف ولا تعطيل ومن غير تكييف ولا تمثيل، يوصف بصفات الكمال دون صفات النقص، ويعلم أنه ليس كمثله شيء، ولا كقوله، في شيء من صفات الكمال، كما قال الله تعالى: {قل هو الله أحد * الله الصمد * لم يلد ولم يولد * ولم يكن له كفوا أحد} . وقال ابن عباس: الصمد: العليم الذي كمل في علمه، والعظيم الذي كمل في عظمته، القدير الكامل في قدرته، الحكيم الكامل في حكمته، السيد الكامل في سؤدده.