He does not have a before or an after.

He does not have a before or an after.

• Explanation: This is to negate that Allah's existence was preceded by non-existence or that it would be followed by annihilation. All that which negates the attributes of Eternity and Everlastingness of Allah is invalid, since the state of Godhood would be invalid for he who is not attributed with them. Among the attributes of Allah is that His existence is a necessity. Hence it is not permissible intellectually that His existence would be preceded or followed by non-existence.

He does not have an above or a below, a right or a left, an in front of or a behind,

• Explanation: This is one of the fundamentals of the creed, which is clearing Allah, ta^ala, of being in any or all directions. It is not the case, as some ignorant people believe, that Allah exists in the above direction. Some believe that Allah is in the in front of direction, bound between the slave and the Ka^bah. Others believe He is like air that is spread and occupies all places. Some, like the so-called Nasiruddin al-'Albaniyy, believe that Allah is surrounding the world from all directions just as the hand surrounds that which it has in its grip. All of that is invalid and negates the correct creed of tawhid. Imam Abu Ja^far at-Tahawiyy authored a book called An Elucidation of the Creed of Ahlus-Sunnah wal Jama^ah. In it he said: "Allah is clear of limits, ends, parts, limbs, and instruments; and the six directions do not contain Him."
  His words are of pure tawhid and are jewels that pertain to the creed. He who is attributed with limits, ends, parts, limbs, organs, or directions would have a size and a format--all attributes of bodies. Allah, ta^ala, is not a body as He, subhanahu, said in Surat ash-Shura, 11:

which means: [Nothing is like Him.] Attributing to Allah the direction of above is not perfection, contrary to what some ignorant people think. The importance of one's status is not measured by places and limits. The physical place of the angels around the ^Arsh is much higher than that of the Prophets of Allah. However, the status of the Prophets is better and much higher to Allah, the Creator.

a whole or a part.

• Explanation: Allah, ta^ala, is not a body composed of parts and therefore is not attributed with wholeness or partness. Al-Bayhaqiyy reported in his book Al-'Asma' was-Sifat that al-Halimiyy, in explaining the name of Allah, Al-Muta^ali, said: "It means the One Who is above being attributed with the attributes of the creatures like marriage, children, limbs, organs, sitting on the sarir (i.e., the ^Arsh), being hidden behind veils so that the eyes would not see Him, moving from one place to another, and the like. Some of these attributes dictate ending, some dictate need, and some dictate change. All of that is non-befitting and not permissible to attribute to He Whose Existence is without a beginning."