The later scholars who objected to Ibn Abī Zayd and others like him took this objection from the later Ash‘arīs, such as Abū al-Ma‘ālī and his followers. These, in turn, derived it from the principles they shared with the Mu‘tazilah and other Jahmiyyah. Thus, the Jahmiyyah—whether Mu‘tazilah or others—are the source of this objection.

The early generations of the Muslim community and its imams agreed on affirming the divine attributes and refuted those who withheld judgment and those who negated them. For example, al-Bayhaqī and others narrated that al-Awzā‘ī said: “While the Successors were still numerous, we used to say: ‘Allah is above His Throne, and we believe in His attributes as reported in the Sunnah.’”

Abū Mutī‘ al-Balkhī said in the well-known book al-Fiqh al-Akbar (The Greater Understanding): “I asked Abū Hanīfah about someone who says, ‘I do not know whether my Lord is in heaven or on earth.’ He replied, ‘He has disbelieved, because Allah, Mighty and Majestic, says: “The Most Merciful rose over the Throne.” His Throne is above His seven heavens.’ I said, ‘He says, “He rose over the Throne,” but does not know whether the Throne is in heaven or on earth.’ He replied, ‘If he denies that He is in heaven, he has disbelieved, for He, exalted is He, is in the highest heights, and He is invoked from above, not from below.’”

‘Abd Allāh ibn Nāfi‘ said: “Mālik ibn Anas used to say: ‘Allah is in heaven, and His knowledge is everywhere.’”

Ma‘dān said: “I asked Sufyān al-Thawrī about the words of the Exalted, ‘And He is with you wherever you are.’ He replied, ‘His knowledge.’”

Hammād ibn Zayd said, in a report reliably transmitted from him through several chains and related by Ibn Abī Hātim and al-Bukhārī