The hadith master Abū Nasr al-Sijzī likewise stated this in his book al-Ibānah (The Elucidation). He said: “Our imams, such as al-Thawrī, Mālik, Ibn ‘Uyaynah, Hammād ibn Salamah, Hammād ibn Zayd, Ibn al-Mubārak, Fudayl ibn ‘Iyād, Ahmad, and Ishāq, agree that Allah, in His very Being, is above the Throne, and that His knowledge encompasses every place.” Shaykh al-Islām al-Ansārī, Abū al-‘Abbās al-Tarqī, Shaykh ‘Abd al-Qādir al-Jīlī, and countless imams and shaykhs of Islam, whose number only Allah knows, likewise affirmed this.

The hadith master Abū Nu‘aym al-Asbahānī—the author of Hilyat al-Awliyā’ (The Adornment of the Saints) and other well-known works—said in the creed he compiled: “Our path is the path of the early generations who followed the Book, the Sunnah, and the consensus of the Muslim community.”

He said: “Among their beliefs is that Allah has always been perfect in all His eternal attributes; He neither ceases to be nor changes. He has always known with knowledge, seen with sight, heard with hearing, and spoken with speech. He brought things into existence out of nothing. The Quran is Allah’s speech, as are all His other revealed Books: His speech is uncreated. In every respect—whether read, recited, memorized, heard, written, or uttered—the Quran is truly Allah’s speech, not a representation or a translation of it. As pronounced by us, it is Allah’s uncreated speech. The Wāqifah and the Lafziyyah belong to the Jahmiyyah. Whoever refers to the Quran in any manner, intending thereby to assert that Allah’s speech is created, is, in their view, one of the Jahmiyyah; and in their view, a Jahmī is a disbeliever.”

He mentioned further points before saying: