He also said:

“The position of Ahl al-Sunnah and the leading scholars of jurisprudence and transmitted reports concerning this issue and similar matters is to believe in what has come from the Prophet, affirm its truth, and refrain from defining limits or specifying how any of it is.”

Al-Sijzī said in al-Ibānah:

“Our leading scholars—such as al-Thawrī, Mālik, Ibn ʿUyaynah, Hammād ibn Salamah, Hammād ibn Zayd, Ibn al-Mubārak, al-Fudayl, Ahmad, and Ishāq—agree that Allah, glorified be He, is above the Throne in His essence; that His knowledge is everywhere; that on the Day of Resurrection He will be seen with the eyes while He is above the Throne; that He descends to the lowest heaven; and that He becomes angry, is pleased, and speaks whatever He wills. Whoever opposes any of this is dissociated from them, and they are dissociated from him.”

Shaykh ʿAbd al-Qādir said in al-Ghunyah:

“As for knowing the Maker through signs and proofs, this consists, in brief, in knowing and being certain that Allah is One, Unique, the Eternal Refuge.”

He went on to say:

“He is in the upper direction, risen over the Throne, encompassing the dominion; His knowledge encompasses all things.”

He said:

“It is not permissible to describe Him as being everywhere. Rather, it should be said that He is in heaven, above the Throne.”

He went on to say:

“The attribute of rising over the Throne should be affirmed without reinterpretation, and this is the rising of His essence over the Throne.”

He said:

“His being above the Throne is stated in every Book revealed to every prophet sent, without specifying how.”

Shaykh Nasr al-Maqdisī related in Kitāb al-Hujjah that Ibn Abī Hātim said:

“I asked my father and Abū Zurʿah about the doctrines of Ahl al-Sunnah. They replied: ‘We encountered scholars in all