making Him conditioned and conceptualized by location [ayn], essence [‘ayn], space [hayth], and modality [kayf], thereby making Him in need of forms and likening Him to His creation.

So contemplate the statement of al-Khaṣībī—may Allah honor his station—and what he said in "al-Dustūr" where he stated: "I am a servant who testifies and acknowledges that the visible, essential form manifested in the hairline-receded attributes [al-Anza‘iyyah] is the ultimate objective, yet it is not the entirety of the Creator, nor is the Creator other than it. It is He in terms of affirmation and existence, in truth and certainty, visually and explicitly, in guidance and affirmation, in direction and acknowledgment; not that He is it in terms of totality or collection, nor enclosure or confinement, and sights do not perceive the core of His essence, nor did my Master, the Timeless, the Eternal, transmit from one state to another state."

Thus, he established the manifestation, the form, the miracle, and the omnipotence, while denying from Him incapacity, enclosure, perception, movement, and transmission regarding what the eyes witnessed. And he said in the "Book of al-Ṭāliqān": "So whoever establishes what he knew, and negates what he saw; those are the companions of the Commander of the Faithful."