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.
