You're not part of Ahlu Sunnah if you have a deviant beliefs as what you have said has never been said by the salaf as sahleh.
Here's what our Imam Abu Hanifa said about Allah's location:
قال أبو حنيفة: من قال: لا أعرف ربي في السماء أو في الأرض فقد كفر، وكذا من قال: إنه على العرش ولا أدري العرش أفي السماء أو في الأرض؟ والله تعالى يُدْعى من أعلى لا من أسفل ".
Whoever says: I do not know my Lord in heaven or on earth has disbelieved, and the same applies to whoever says: He is on the Throne and I do not know whether the Throne is in heaven or on earth? God Almighty is called from above, not from below.”
I dare you to quote me the positions of our Imams or any of the salaf as saleh that agrees with you deviant heretic views.
Whoever you got that quote has slandered our Imam Abu Hanifa.
This is really not a complex or difficult topic.
Common sense would tell you that as Allah existed before anything else did including the very notion of a universe, time or space then he CANNOT be in it! This is Aqeedah 101 or will you now say like certain gaals that the universe always existed?? The idea you are arguing for is the Christian idea of God. We do not believe that Allah has a body or form or is bound by a location.
In the Qur'an, Allah swt is also described as being closer to us than our jugular vein. Will your preachers now claim that Allah surrounds all of our necks wal iyadubillah. USE YOUR BRAIN.
We were Muslim before Muhammad Abdul Wahhab and we are still Muslim after alhamdulilah I will not take my aqeedah or deen from a Khariji fool who killed countless innocents for no reason and claimed that he was ridding a land of shirk and kufr that is MUSLIM.
IBN HAJAR AL-HAYTAMI IN HIS BOOK: AL-MINHAJ AL-QAWIM SAID:
“KNOW THAT AL-QARAFI & OTHERS HAVE NARRATED FROM ASH-SHAAFI’I, MALIK, AHMAD & ABU HANIFAH(RA) THAT THOSE WHO SAY [ABOUT ALLAH] THAT HE IS IN A DIRECTION OR THAT HE HAS A BODY, HAVE COMMITTED BLASPHEMY (AL-QAA’ILEEN BI J-JIHAT WA T-TAJSIM), AND THEY [I.E. THESE SCHOLARS] WERE RIGHT IN SAYING SO.”
Ibn al-Jawzi also said: "Some people lied when they heard about the Sifat (attributes of Allah) and interpreted them according to the physical meanings, such as those who claimed that Allah literally descends from the sky and moves from one place to another. This is an ill understanding, because the one who moves would be from a place to a place, and that necessitates that the place is bigger than him and that requires movement, and all of that is impossible to be attributed to Allah the Exalted".
Imam Ahmad bin Hanbal said:
"Whoever says that Allah is abody unlike the bodies have blasphemed (committed kufur)". This is because Allah is
not a body, and is not like the creations in anyway.
At-Tahawi said in his book
at-Tahawiyyah: "Allah is supremely clear of all boundaries, extremes, sides, organs and instruments. The six directions do NOT contain Him--these are attributed to all created things.
n his book,
Ihya Ulum ad-Din, Imam al-Ghazali said:
"... places do not contain Allah, nor do the directions, earth, or heavens.He is attributed with an "istiwa'" over al-^arsh as He said in the Qur'an--with the meaning that He willed--and not as what people may delude. It is an istiwa' which is clear of touching, resting, holding, moving and containment. Al-^arsh does not carry Him, but rather al-^arsh and those that carry al-^arsh are all carried by Allah with His Power and are subjugated to Him. He is above al-^arsh and above the heavens and above everything--in status-- an aboveness that does not give Him proximity to al-^arsh or the heavens as it does not give Him farness from earth. He is higher in status than everything: higher in status than al-^arsh and the heavens, as He is higher in status than earth and the rest of the creation."
Ibn Hajar al-Asqalani said in his explanation of Sahih al-Bukhary (Fath al-Bari): "Attributing aboveness (Fawqiyah) to Allah is a matter of status, and the impossibility lies in it being physical." This means Allah exists without a place and is clear from being in a direction or place. And the "Fawqiyah" or aboveness when attributed to Allah it refers to abovness of status and greatness of Allah, the exalted. He is the creator Subhanahu Wa Ta^ala that does not need any of the creations in any way.
Ibn Hajar al-Haitami also confirmed in his book "al-Fatawa al-Hadithiyah" page 144 that Imam Ahmad bin Hanbal clears Allah from being a body, or having a limit, size, shape, place or direction. He said: "The creed of the Imam of Ahlus Sunna Ahmad Bin Hanbal (Radiallahu Anhu) complies with the creed of Ahlus-Sunnah Wal-Jama^ah in exceptionally clearing Allah completely from what the ungrateful wrongdoers did by attributing to Allah non befitting attributes such the direction and body and other attributes of imperfection, in fact any attribute that does not have complete perfection. And what became popular between the ignorant people who falsely claim to follow this great Imam(Ahmad bin Hanbal) al-Mujtahid, that he attributed the direction to Allah or such, this is a lie and a false accusation to him".
وقال الشيخ شهاب الدين أحمد بن محمد المعروف بابن حجر الهيتمي الأشعري (974 )ها ما نصه (الفتاوى الحديثية (ص/ 144): "عقيدة إمام السُّنة أحمد بن حنبل رضي الله عنه موافقة لعقيدة أهل السنة والجماعة من المبالغة التامّة في تنزيه الله تعالى عما يقول الظالمون والجاحدون علوّا كبيرا من الجهة والجسمية وغيرهما من سائر سمات النقص، بل وعن كل وصف ليس فيه كمال مطلق، وما اشتهر بين جهلة المنسوبين إلى هذا الإمام الأعظم المجتهد من أنه قائل بشىء من الجهة أو نحوها فكذب وبهتان وافتراء عليه"ا.هـ
An-Nawawi and
Al-Qađii ˆIyađ said they are not Muslims:
قوله صلى الله عليه و سلم ( فليكن أول ما تدعوهم إليه عبادة الله فإذا عرفوا الله فأخبرهم إلى آخره ) قال القاضي عياض رحمه الله هذا يدل على أنهم ليسوا بعارفين الله تعالى وهو مذهب حذاق المتكلمين في اليهود والنصارى أنهم غير عارفين الله تعالى وان كانوا يعبدونه ويظهرون معرفته لد لالة السمع عندهم على هذا وان كان العقل لا يمنع أن يعرف الله تعالى من كذب رسولا قال القاضي عياض رحمه الله ما عرف الله تعالى من شبهه وجسمه من اليهود أو اجاز عليه البداء أو أضاف إليه الولد منهم أو أضاف إليه الصاحبة والولد وأجاز الحلول عليه والانتقال والامتزاج من النصارى أو وصفه مما لا يليق به أو أضاف إليه الشريك والمعاند في خلقه من المجوس والثنوية فمعبودهم الذى عبدوه ليس هو الله وان سموه به اذ ليس موصوفا بصفات الاله الواجبة له فاذن ما عرفوا الله سبحانه فتحقق هذه النكتة واعتمد عليها وقد رأيت معناها لمتقدمى أشياخنا وبها قطع الكلام ابوعمران الفارسى بين عامة اهل القيروان عند تنازعهم في هذه المسألة هذا آخر كلام القاضي رحمه الله تعالى. (المنهاج شرح صحيح مسلم بن الحجاج , النووي , دار إحياء التراث العربي , 1392, 1 / 199-200)