Explaining the error of this widespread saying among people: "Allah is present in every place"

The Shaykh : As for these people, they say what you have heard of absolute negation. Some of them realized this clear, easy-to-see misguidance, so they fled to another misguidance... a separate, independent existence completely distinct from the existence of the created. It became clear to them that when those people say, "He is neither inside the world nor outside it," this is rationally false, let alone religiously false. So what solution did they bring? You hear this solution everywhere, in every gathering, whether on a relevant occasion or not. You hear them say: "Allah is present in every existence, Allah is present in every place!!" This is the belief of the Muslims existing today who are known as the people of the Sunnah, whom we mentioned earlier. It was the belief of some scholars of *kalam* (theology), but its falsity was exposed, so it fell from its root. However, they resorted to another misguidance and said: "Allah is present in every place." How can Allah be present in every place when you denied that Allah is above all creations, claiming that if we say Allah is above all creations, we have placed Him in a place? That is a doubt raised by them.
The second doubt is that we have ascribed a body to Him, and both doubts are false. That is because the first doubt, which is that if we say Allah (Mighty and Majestic) is above all creations, then according to their claim, we have placed Him in a place—and this claim is false, as I will clarify, if Allah wills—so their saying that "Allah is present in every place" is a more misguided path than the one who says that Allah (Mighty and Majestic) is above all creations. Because the phrase "every place" includes pure places and impure places; it includes places with taverns, bars, dance halls, sewers, and so on. So if you refuse to say with us that Allah (Mighty and Majestic) is above all creations, claiming that we have placed Him in a place, how did you accept for yourselves to place Him in every place, even in these impure places? When this misguidance becomes clear to them—and it is clear, praise be to Allah—they return and say: "No, we do not mean that Allah (Mighty and Majestic) is in every place by His Essence, but rather we say: His knowledge is in every place." We say: "Good, that Allah is in every place by His knowledge is a correct and Salafi belief." Therefore, it was reported from Ibn Abbas (may Allah be pleased with him) an interpretation of the verse to which some of these people who use figurative interpretation to deny the attribute of elevation might resort. It is His saying (Glorified and Exalted is He): . It is authentic from Ibn Abbas that he interpreted it as: "And He is with you by His knowledge." So if they say, "We did not mean that He is in every place by His Essence, but by His knowledge," we say: "This interpretation is correct, and this belief is correct; that is, Allah (Blessed and Exalted is He) is with all His creations by His knowledge."
But we return and ask a clearer question than the previous one: Where is Allah (Blessed and Exalted is He) by His Essence, O you who use figurative interpretation? Rather, O you who deny the divine attributes? Rather, O you who stand still and say that researching this belief is misguidance and deviation, and similar words? You will find them confused, and you will not hear an answer from them. After they cleared themselves by using figurative interpretation when they said, "We mean Allah is present in every place by His action," good, but the question returns. And often we classify the question as follows to clarify the misguidance of the group and their deviation from the Shari'ah: Is the Allah whom you worship, O Muslim, present or missing? Look at the question now; it is not about an attribute of Allah, but a question about the Essence of Allah who is described with all attributes of perfection. Is the Allah whom you worship present or missing? The answer will obviously be: Present. I seek refuge in Allah, what is this question? Good; this Allah whom you worship, and who is certainly present, where is He? Now, here you do not hear the answer. Why? Because he cannot say "Allah is in every place" after we have clarified to him the misguidance of that answer. And so they were forced to say that Allah is in every place by His knowledge. But we posed the question to them in another way, restricting the question to the Essence of Allah (Mighty and Majestic) who has all attributes of perfection. You do not hear an answer from them. Why?
Because they disbelieved in the verses of Allah, not in their wording. You will not find a Muslim—and this is a fact that our Salafi brothers in every land of the world must know—you will not find a Muslim, no matter how deep he is in misguidance, who denies a verse from the Noble Qur'an; because in that case, he exits the religion and has no relation to this Islam at all. But many of them deny dozens of texts from the Qur'an, let alone the Sunnah, by way of figurative interpretation, which is denial of the divine attributes. For that reason, they fell into absolute denial, as you heard, that the one who denies the divine attributes worships non-existence. They do not give the answer to the previous question: "Allah is above all the heavens." Why? Even though we read the answer every night, especially we, the people of the Sunnah, who preserve the supplications reported from the Messenger. Among them is that he did not sleep every night except after reading Surat al-Buruj. In Surat al-Buruj, our Lord (Mighty and Majestic) says: . How do you say: "You are asked where Allah is?" and you remain silent? Did you not read this verse? Yes, O our brothers, they read this verse but they distorted it, changing its meaning. Do you know what they said? , meaning the angels of Allah!! This is the figurative interpretation that completely resembles absolute denial. Allah says: You say: It means the angels of Allah?!
We brought them a famous hadith on the tongues—and it is established, praise be to Allah: . Who is in the sky? Again, the angels of Allah. All of this is a distortion of dozens, indeed hundreds, of texts. Why, O people? If the matter were something worthy and secured for such figurative interpretation, we would say: "By Allah, they have a right to it." But what do they gain from figurative interpretation after you have known that when they interpret the texts, they say: "We do not want the bad meaning from this interpretation"? As you heard in the issue of *istiwa'* (rising above the Throne), they said: "The exaltation, the seizing, its meaning is in exaggeration." No, we did not take the word "exaggeration." So you did nothing; you did not interpret. The verse remained as it is. We remained with the verse: . The Salaf, Abu al-Aliyah and others, interpreted it as in "Sahih al-Bukhari": "He exalted Himself," with an elevation sanctified from resembling created things. The matter ended there. Here you find these people do not answer that question with an answer from the Noble Qur'an: . Why? They interpreted this and interpreted that, so they live in a vortex of figurative interpretation by which they do not reach knowledge of the Lord of the worlds (Blessed and Exalted is He).