2—Ibn al-‘Attar stated in his book al-I‘tiqad: "And He, Glorified be He, rose over the Throne... while declaring Him, Glorified be He, transcendent above sitting (al-julus) or seating (al-qu‘ud)." [End quote].

3—Ibn ‘Ashur stated in al-Tahrir wa-al-Tanwir (29/127) regarding the verse: {And the Throne of your Lord will be carried} [al-Haqqah: 17]: "The attribution of the Throne to Allah is an attribution of honor (idafat tashrif), similar to the attribution of the Ka‘bah to Him in His saying: {And purify My House for those who perform Tawaf} [al-Hajj: 26]... [to the end of] the verse. Allah is transcendent above sitting on the Throne or residing in a house." [End quote].

These are some of their statements regarding the negation of sitting and seating for Allah, the Exalted. As you can see, they all originate from those who divest Allah of His attributes (al-mu‘attilah) or those influenced by them. These statements contradict what has been transmitted from the Salaf and the Imams of the Sunnah after them, as has been previously cited from them.

Al-Ajurri (d. 360 AH), may Allah have mercy upon him, stated in al-Shari‘ah (1/301): "The sign of one for whom Allah intends good is the following of this path: the Book of Allah, the Sunan of the Messenger of Allah (peace be upon him), the Sunan of his Companions (may Allah be pleased with them) and those who followed them in righteousness, and that which the Imams of the Muslims in every land adhered to—up to the last of the scholars, such as: al-Awza‘i, Sufyan al-Thawri, Malik ibn Anas, al-Shafi‘i, Ahmad ibn Hanbal, al-Qasim ibn Sallam, and whoever follows their path—and the avoidance of every school of thought (madhhab) that these scholars did not embrace." [End quote].