«وأمّا قول الأشاعرة في نفي علو الله تعالى على عرشه فهو قول الجهمية سواء بسواء، وذلك يردُّه ويُبطِلُه نصوص الكتاب والسنة كقوله تعالى: {الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ}، {ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ}، في ستة مواضع، وكقوله: {تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ}، والعروج: إنّما هو مِن أسفل إلى فوق، وقوله: {يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ}، {إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ}، {أَأَمِنتُم مَّن فِي السَّمَاءِ}، وكلّ هذه الآيات نصوص في علو الله تعالى على خلقِه واستوائه على عرشه على ما يليق بجلاله بلا تكييف.
وقول الأشاعرة: إنه مِن الجهات الست خالي، قد وصفوه بما يوصَف به المعدوم، وهو قد وصف نفسه بما يوصف به الموجود القائم على كل نفس بما كسبت، و في الأحاديث مِن أدلة العلو ما لا يكاد يُحصَر إلّا بكلفة كقوله في حديث الرقية: «ربُّنا اللهُ الذي في السماءِ تقدَّس اسمُك» الحديث، وجوهرة السنوسي ذكر فيها مذهب الأشاعرة وأكثرُه مذهب الجهمية المُعَطِّلة، لكنهم تصرَّفوا فيه تصرُّفًا لَم يُخرِجهم عن كَونِهِم جهمية».

"As for the statement of the Ashʿarīs in denying the elevation (ʿulūw) of Allah, the Exalted, above His Throne, then it is the same—word for word—as the saying of the Jahmiyyah. And this is refuted and invalidated by the texts of the Qur'an and Sunnah, such as His saying: {The Most Merciful rose above the Throne} and {Then He rose above the Throne}—in six places—, and His saying: {The angels and the Spirit ascend to Him}, and ascension is only from lower to upper. And His saying: {They fear their Lord above them}, and {Indeed, I will take you and raise you to Myself}, and {Do you feel secure from Him who is above the heaven?}—all these verses are clear proofs of Allah’s elevation above His creation and His rising above the Throne, in a manner befitting His majesty, without asking how.

As for the Ashʿarīs’ claim that He is free from the six directions, they have described Him with what is attributed to non-existent beings. Yet He has described Himself with the attributes of One who exists, One who maintains every soul according to what it has earned. And in the ḥadīths there are so many evidences for elevation (ʿulūw) that they can hardly be counted except with difficulty, such as in the ḥadīth of ruqyah: 'Our Lord is Allah, who is in the heaven, sanctified is Your Name…' and so on.

Al-Sanūsī's Jawharah contains the Ashʿarī creed, and most of it is the creed of the Jahmiyyah—the negators (mu'aṭṭilah)—but they have reworded it in a way that does not remove them from being considered Jahmiyyah."