Contents > Chapter 3: Pantheism, Wahdat al-Wajood or Moksha > The Concept of Allah being everywhere


 

The Concept of Allah being everywhere

A closely related concept that has been spread among the masses is that Allah is everywhere. The people are expected to believe in this concept without questioning or pondering upon its implications. The saying, “Allah is everywhere by His Self (Dhaat)” opposes the guidance given in the Qur’aan and the Sunnah. It is mentioned at seven places in the Qur’aan[1] that Allah (who calls Himself al-Alaa (the Most High), is above His Arsh (Throne). He is not within or among His creation in His Essence. However, He is all-Seer (as-Sameeh) and all-Hearer (al-Baseer), and Knows everything that the hearts conceal.

 

The concept of ‘Allah being everywhere’ was neither the belief of the pious predecessors (as-Salaf as-Salih) nor the pious Imams (scholars) of Islam who came after them. For instance is the belief of Imam Abu Haneefah recorded by Ibn Abil-Ezz al-Hanafee in the explanation of “Al-Aqeedah at-Tahawiyah (p. 288)” Mutee’ al-Balakhee reported that he asked Abu Haneefah’s opinion about a person who says that he does not know whether his Lord is in the Heavens or on earth? Imam Abu Haneefah (rahimahullah) replied: “He has disbelieved, for Allah says: ‘The Most Merciful is above the Throne’[2] and His Throne is above His Seven Heavens.” Al-Balakhee then asked: “What if he said that Allah is above the Throne, but he does not know whether the Throne is in the Heavens or on earth? Imam Abu Haneefah replied: “He has disbelieved because he has denied that Allah is above the Heavens and whoever denies that He is above the Heavens, has disbelieved.”

 

This is an example of how a large number of Hanafee scholars adopted an important matter of Aqeedah from deviant Sufi beliefs. Imam Abu Haneefah used the word “Kufr” or ‘disbelief’ for him, who denies that Allah is above His Arsh or above the Heavens, which show the great importance, which he gave to the matters of Aqeedah. This is an example of how those who affiliate themselves with the Hanafee Madhhab, only follow the Hanafee Fiqh, but not the Aqeedah (beliefs) of Imam Abu Haneefah.

 

Likewise, various beliefs of Imam Abu Haneefah mentioned by Ibn Abil-Ezz al-Hanafee (in the explanation of “Al-Aqeedah at-Tahawiyah”) are contradictory with the ideas of the present day Deobandi scholars.


[1] This has been mentioned at seven places in the Qur’aan. Soorah al-Ar’af (7): 54, Soorah Yunus (10): 3, Soorah ar-Rad (13): 2, Soorah Ta-Ha (20): 5, Soorah al-Furqan (25): 59, Soorah as-Sajdah (32): 4 and Soorah al-Hadid (57): 4.

[2]  Soorah Taahaa (20): 5.