We ask God for success and correctness, indeed He is capable of all things.
So in this speech, he informed that He is without Al-Ḥadd or attribute that a describer can reach, or that anyone can delimit. Thus, he negated that the description of the servants, or their delimitation, could encompass Him. And likewise he said:
{Vision perceives Him not}, with Al-Ḥadd, or limit. So he clarified that vision does not perceive for Him Al-Ḥadd, or a limit.
And he also said: And the description of a describer does not perceive Him, and He is as He described Himself, and there is nothing delimited from God Almighty, as he said after this: And no one reaches the limit of His attributes. So he negated in all of this speech that the description of the servants, or the delimitation of the servants, reaches Him or perceives Him, just as their vision does not perceive Him.
[Ibn Taymiyya said:
And that is because the term (Al-Ḥadd) according to those who speak of it is intended to mean two things:
1- It is intended to mean the reality of the thing in itself. 2- And it is intended to mean the statement indicating it and distinguishing it.
And thereby the descriptive limit and the quantitative limit agree; both of them are intended to mean the objective existence and the mental existence.
So Abū ʿAbdullāh informed that He is upon the Throne without Al-Ḥadd that anyone can delimit, or an attribute that a describer can reach, and he followed that with his statement: {Vision perceives Him not} [Al-Anʿām: 103], with Al-Ḥadd or limit.
نسأل الله التَّوفيق والسَّداد إنه على كل شيءٍ قدير.
فهو في هذا الكلام أخبر أنه بلا حدٍّ ولا صِفةٍ يبلغها واصِفٌ، أو يَحدُّه أحدٌ، فنفى أن تُحيط به صفة العباد، أو حدُّهم، وكذلك قال:
﴿لَّا تُدْرِكُهُ الْأَبْصَارُ﴾، بحدٍّ، ولا غاية، فبيَّن أن الأبصار لا تُدرك له حدًّا، وَلا غاية.
وقال أيضًا: ولا يدركه صفةُ واصِف، وهو كما وصف نفسه، وليس من الله تعالى شيء محدود، كما قال بعد هذا: ولا يبلغ أحدٌ حدَّ صفاته، فنفى في هذا الكلام كُلِّه أن يكون وصفُ العباد، أو حدّ العباد يبلغه أو يدركه، كما لا تدركه أبصارهم.
[وقال ابن تيمية:
وذلك أن لفظ (الحد) عند من تكلم به يُراد به شيئان:
١- يراد به حقيقة الشَّيء في نفسه.
٢- ويُراد به القول الدَّال عليه المميز له.
وبذلك يتفق الحد الوصفي، والحدّ القدري كلاهما يراد به الوجود العيني، والوجود الذهني.
فأخبر أبو عبد الله أنه على العرش بلا حد يحدّه أحدٌ، أو صفة يبلغها واصفٌ، وأَتْبع ذلك بقوله: ﴿لَّا تُدْرِكُهُ الْأَبْصَارُ﴾ [الأنعام:١٠٣]، بحدٍّ ولا غاية.
