The ummah,unfortunately, is divided into two main creeds concerning this point.

1.The athari creed of the salafu-saalih as propounded by Abu jafar at-Tahawee himself, Abu hanifah, Maalik, Thawri, Uyainah, Hammad bin Zayd, Ahmad, Bukharee, ad-Darimee, Ibn Abi Zayd, Abdur-Razzaq, Ibn Ma'in, Daraqutnee, Ishaaq, Ibnul-Mubarak, Shafi'ee, Ali Ibnul-Madinee, Abdur-Rahman bin Mahdi, Zuhri, Hasan al-Basri, at-tabari, al-Lalikaa'ee, Shaykhul-Islam Imaamul-Aimah Ibnul-Khuzaimah, Abu Zurah, Ibn Abi hatim, andAbu Haatim ar-Razi, al-Awzaa'ee and a multiplicity of relied upon Imaams of sunnah and

2.the ashari/jahmi/mutazili creed of the khalafu-taalih as invented by our unforutnate muslim comrade like Abu Muhammad ibnul-Kullab al-Mutakalim, ibn Asaakir, Ibn Furak, Fakhru-deen ar-Razi and others

So what is its understanding as was reported fromalamaah Abdur-Rahman al-Khumayyis

The Explanation:

Allah, The Glorified and Exalted is Exalted and removed from any restrictions or limitations. There are no restrictions for Allah, restricting and confining Him, and there are no limitations for Him. Of course this means that Allah, Glorified and Exalted is He, does not permeate His creation and is not united with His creation. Indeed, He is The Glorified and Exalted is far from being on the level of His creation. And indeed He negates for Himself any supporting parts or limbs for these are tools of the servants, that which helps them benefit themselves and well as repel harm, and Allah, The Exalted, is far above this.
This is what we know from what is mentioned in the Qur’an of Allah’s Names and Attributes, but we say: Indeed the meanings of them (i.e., Allah’s Names and Attributes) in truth is what is based on clear evidence and we understand this meaning and we affirm it for Allah upon what was intended. We do not, however, try to delve into the kaifiyyah, for indeed it the knowledge of it belongs exclusively to Allah. And similarly, He (Allah) Glorified and Exalted is not limited to the six directions like the rest of created things. Of course, we do not understand this to mean that this is a total negation of direction. Indeed He, The Glorified and Exalted is in the Most Exalted and uppermost direction but what was intended by the statement is that He, Glorified and Exalted in not bound or restricted by directions nor overtaken by them like His creation.
Synopsis:
Indeed, Allah, Most High will be seen on the Day of Rising with clear vision and the seeing of Him by the believers is true even though their vision of Him does not and can not encompass Him and this is inherent in the texts of this chapter. And it is an obligation upon the Muslim to refrain from attempting to interpret (these affairs) and to refrain from the speech of the people who negate (these affairs) and to know that Allah, The Blessed and Most High is far removed from being similar to His creatures.


So this point was meant upon the idea that the mujassimah limited Allah to creational aspects. The point was never to destroy the idea that Allah is in reality over the Throen.

And that is where the umah divides over. because our salaf did not view that Allah's being over the Throne the way Alah Himself affirmed as being "somehting bound by duirections"

But when the neo-platonic aristolian arguements marred the creedal aspects of our religion to some of hte adherents of Islam, they by default of htis foriegn understanding interpreted the texts pertaining to Allah's being above to be "something bound by limits". So thus they fell into the unfortunate mishap of interpreting our islamic texts according to aristotelian logic rather than the actual islamic manhaj of "we hear and obey".

So therefore to keep within the bounds of what Imaam at-tahawee meant, then it is safe and accepted, but if his statement is used to describe that by holding that Allah is literally above the throne as He said He was in His book, then this itself is kufr of which he Imaams made explicit takfeer thereof.

here are its reminder

from Abu haneefah himself
when asked of his opinion of the one who says, ‘I do not know whether Allah is above the heavens or on the earth.’ - “He has disbelieved, because Allah says, “The Most Merciful rose above the Throne,” and His Throne is above His seven heavens.’ He was then asked , ‘what if he said that Allah is above His Throne but he does not know whether the Throne is in the heavens or on the earth?’ He said, ‘He has disbelieved, because He has denied that He is above the heavens, And whosoever denied that He is above the heavens has disbelieved.” (‘Sharh Usul I'tiqaad Ahlus Sunnah’ of al-Laalikaaee (d.414AH), ‘al-Uluww’ of adh- Dhahabee, also ‘Sharh Aqueedah at-Tahaawiyyah’ of ibn Abee al-Izz al-Hanafee).

and this is in the sharh of the tahawiyyah by the Imaam Ibn abil-Izz of which I will get his sharh on this actual point number 38 bi ithnillah

Imaam Abu Sa’eed Uthmaan ad-Daarimee – rahimahullaah – says, “Then the Scholars before us and after us all have Ijmaa (consensus), that when we seek help from Allah or when we call him, we raise and spread our hands towards the sky and our sight is also upwards. We do not call upon him by looking below us in the earth, behind or in front, to the right or the left. We concentrate towards the sky, because everyone knows that Allah is above them, and everyone who prays says in prostration, “Praise be to Allah the Most High” (‘Radd Alal Jahmiyyah’)

Muhammad bin Yusuf said (one of the teachers of Bukhaaree), ‘the one who says that Allah is not over His Throne is a kaafir. And the one who thinks that Allah did not speak to Moses is a kaafir’ (Bukhaaree's, ‘Khalq Af’aal Ebaad’).

Imam ibn Khuzaimah said, “Whoever does not acknowledge that Allah is above His 'Arsh, above His seven heavens, and that He is separated from His creatures, is a Kafir, (unbeliever). Such person must be ordered to repent and disavow his belief, or else he must be beheaded and thrown on a garbage dump so that neither Ahlul-Qiblah (the Muslims) nor Ahludth-dthimmah (non-Muslims living in Muslim lands) be annoyed by the foul odor of his carcass.”

Imaam al-Awzaa'ee who said
“We and all the remaining tabi’ say that Allah is above his throne, we believe in whatever the sunnah describes about His (swt) attributes.” [Mukhtasar Al ‘Uluw p137 - Imam Dhahabi, & Al Asmaa Wal Sifaat – Baihaqi, & Fath ul Baari Sharh Al Bukhari – ibn Hajar v13 p417]

Imam Qutaibah bin Sa’eed was a great tabi’ tabi’ (b.150H - d. 240H), he said,
“Allah is above his throne, that is the saying of the imams in Islam and Ahl Al Sunnah Wal Jama’ah, we believe Allah is above the seven heavens above his throne, the way Allah said, “Al Rahman is above his throne.””


So when quoting such narrations one must make clear himself to the people what they are upon, are they upon the intent of the imaams or are they in opposition to them

asalamu alaikum