Praise be to Allah, and may peace and blessings be upon the Messenger of Allah. To proceed:
The terms “limit” and “direction” are general and ambiguous expressions that do not occur in the Qur’an and Sunnah in this technical terminology. Therefore, it is not correct to categorically deny or affirm them without explaining what is intended. If “limit” or “direction” is intended to mean something correct, namely that Allah تعالى is distinct from His creation and exalted above them, then this is a correct meaning. But if it is intended to mean that something among the created beings encompasses Allah تعالى or confines Him, then this is false.
The term “limit” is one of the newly introduced and ambiguous expressions, and some scholars have used it with different meanings.
If it is intended to mean that Allah تعالى is distinct from His creation, separate from them, neither indwelling in them nor united with them, then this is a correct meaning.
But if it is intended to mean that Allah تعالى is limited by something created, or that a created being encompasses Him, then this is a false meaning.
Imam Uthman ibn Sa‘id al-Darimi, may Allah have mercy on him, said:
“Allah تعالى has a limit that no one knows except Him. No one may imagine that His limit has an end in itself. Rather, one believes in the limit and entrusts knowledge of it to Allah.”
According to this interpretation, what is intended by these words is to affirm the reality of Allah’s existence and His distinction from His creation, without claiming knowledge of the manner of His Essence or encompassing it.
As for “limit” meaning that human beings can encompass Allah through knowledge, description, or by comprehending the reality of His Essence, this is denied; creation cannot encompass Allah تعالى in knowledge.
The term “direction” is likewise an ambiguous expression.
If what is intended is the direction of exaltedness, affirming that Allah تعالى is above His creation and has risen over His Throne in a manner befitting His Majesty, then this is a correct meaning according to the texts that affirm Allah’s exaltedness and His being above His creation.
But if “direction” is intended to mean that Allah تعالى is confined within a place or encompassed by a created direction, then this is false, because Allah تعالى is not encompassed by anything among His creation.
For this reason, Shaykh Ibn Uthaymin, may Allah have mercy on him, said that using the term “direction” absolutely, whether in negation or affirmation, is not preferable. Rather, the intended meaning should be explained and clarified.
This statement requires clarification of what is intended by it.
If what is meant is that Allah تعالى is not encompassed by anything among His creation and is not confined by any created place, then this is a correct meaning.
But if what is meant is denying Allah’s exaltedness, His being above His creation, and His rising over His Throne, then this is a false meaning, because denying that created things encompass Allah does not entail denying His exaltedness.
It has therefore been reported from Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, that he asked those who denied “direction”: What do you mean by direction? If you mean something existing and created, then Allah is not within created things. And if you mean what is beyond the world, then Allah تعالى is above the world and distinct from His creation.
Likewise, the one who affirms “direction” should be asked what he means by it. If he means that Allah تعالى is above the world, then this is a correct meaning. But if he means that Allah is contained within something created, then this is false.
Imam al-Tahawi, may Allah have mercy on him, said:
“The six directions do not contain Him, as they contain all created things.”
This statement does not necessarily entail denying Allah’s exaltedness or His rising over His Throne.
Ibn Abi al-‘Izz al-Hanafi, may Allah have mercy on him, explained that what is intended is that Allah تعالى is not encompassed by anything among His creation, and that He, Glorified is He, encompasses everything and is above everything.
Nevertheless, Ibn Abi al-‘Izz pointed out that using such ambiguous expressions is not preferable, because the revealed expressions found in the Qur’an and Sunnah are clearer and farther removed from confusion.
Expressions such as “limit” and “direction” should not be given one ruling merely because of their wording, because their meaning varies according to what the speaker intends.
The basic principle is:
Therefore, it is not correct to say categorically: “Affirming direction is an innovation,” nor is it correct to say categorically: “Allah is in a direction,” until the intended meaning of the word “direction” is known.
The statement “Allah is not confined by directions” does not have one single ruling until its intended meaning is known. If it means that Allah تعالى is not encompassed by anything among His creation and that no created being confines Him, then this is a correct meaning. But if it means denying Allah’s exaltedness, His being above His creation, and His rising over His Throne, then this meaning is incorrect.
Likewise, regarding the term “limit”: if it means that Allah تعالى is distinct from His creation and separate from them, then it has a correct meaning according to those scholars who used it. But if it means that created beings encompass Allah تعالى or that He is confined by something created, then this is false.
The preferable approach in this matter is to adhere to the expressions found in the revealed texts, affirm what Allah has affirmed for Himself without likening Him to His creation or making comparisons, and declare Him free of what does not befit His Majesty without denying or distorting His attributes.
And Allah تعالى knows best.