An-Nabahani, in his various works, quotes the Ash'arite scholars, such as al-Juwaynee and al-Asnawee, and al-Aamidee, and when he speaks on issues of creed such as al-Qadaa wal-Qadar and Allaah's sifaat (attributes) he speaks of the Mu'tazilah, and "Ahl us-Sunnah" and he means by Ahl us-Sunnah, the Ash'arites. Given these facts, it is expected that an-Nabahani holds onto the creed of the Ash'arites (which has its origin in the creed of the Jahmiyyah, Mu'tazilah and Kullaabiyyah) that the Qur'an that we have with us, in letter and word, which is recited, heard and memorized, is created, it being a mere expression (ibaarah) of the speech of Allaah.

In essence, the Ash'arites simply tried to explain away what was essentially the kufr of the Jahmiyyah and Mu'tazilah by trying to philosophically arrive at an opinion, which never departed from the view of the Jahmiyyah and Mu'tazilah in reality (that the Qur'an is created) through the route of affirming something new, never heard of before and never known in the language of the Arabs, which is that "Kalaam" (speech) refers only to the unexpressed internal meaning, and thus, there are two Qur'ans, that which is from the eternal meaning with Allaah's self (which to them is the attribute of "Kalaam") which is uncreated, and then the expression (ibaarah) of that Kalaam which is the created Qur'an.

Before we look at an-Nabahani who simply hints at the same kufr of the Jahmiyyah and Mu'tazilah as the belief of Ahl us-Sunnah, it would be wise for you take a read of the following articles as background information and context, so you can understand what is going on here:

An-Nabahani: The Qur'an is an Ibaarah of the Eternal Kalaam

In the first volume of "ash-Shakhsiyyah al-Islaamiyyah" (1/119), after a discussion on the position of the Ash'aris (whom he refers to as "Ahl us-Sunnah") on the attributes and addressing some of the arguments of the Mu'tazilah used to deny the attributes, he - in the manner of the Ash'ariyyah and Maturidyyah brings the basis for affirmation of the seven attributes and a couple more, and then he says, when speaking of "Kalaam" (speech):

And speech (Kalaam) it is an eternal attribute, he expressed (abbara) it through the nadhm (construct) called "the Qur'an". And Allaah, the Most High speaks with speech (Kalaam) that is an eternal attribute, which is not from the genus of letters and voices, and it is an attribute that is incompatible with sukoot (silence) and defect. And Allaah, the Most High, speaks with it (the speech), [being one who] commands, prohibits, informs, and everyone who commands, prohibits, and informs [does so by] finding within his self a meaning, then indicating to it (through external speech).

What is in this statement is a presentation of the belief of the Jahmiyyah, Mu'tazilah and Ash'ariyyah regarding the Qur'an, along with all the layers of sophistry that found its way into the books of the Ash'arites in their attempt to conceal the fact that they are in agreement with the Jahmiyyah and Mu'tazilah that the Qur'an we have, in our presence, in letter and word, is created.

An-Nabahani first said:

And speech (Kalaam) it is an eternal attribute, he expressed (abbara) it through the nadhm (construct) called "the Qur'an".

Here he lays down the standard Ash'arite belief that the Qur'an we have is a construct, that is simply an expression (ibaarah) of the Kalaam which is eternally with Allaah.

Then he says:

And Allaah, the Most High speaks with speech (Kalaam) that is an eternal attribute, which is not from the genus of letters and voices...

And in this he denies what is manifest in the Book and the Sunnah and what the Imaams of the Sunnah corroborated, such as Imaam al-Bukhaaree (see here) and Imaam Ahmad (see here) - in opposition to the Jahmiyyah and Mu'tazilah - that Allaah's speech is with letter and Voice, and alongside this, His speech is unlike our speech and His Voice is unlike our Voice. And the negation of letter and Voice is from the distinguishing hallmarks of the Jahmiyyah and whoever followed their usool from the Mu'tazilah, and Ash'ariyyah.

Finally, he says:

And Allaah, the Most High, speaks with it (the speech), [being one who] commands, prohibits, informs, and everyone who commands, prohibits, and informs [does so by] finding within his self a meaning, then indicating to it (through external speech).

What is underlined here is based upon the innovated saying of the Ash'ariyyah that Kalaam (speech) is meaning (ma'naa) only, and as for the external speech, it is an evidence (daleel) for that internal meaning - whereas what is established in the language of the Arabs is that Kalaam (speech) is both meaning and wording together. And the Ash'ariyyah adopted this invented definition of "Kalaam" following the Kullaabiyyah in that, based upon a line of poetry taken from a Trinitarian Christian called al-Akhtal. This was the primary basis upon which they tried to tread a middle ground between the Mu'tazilah and Ahl us-Sunnah - nothing but sophistry, in essence, and plays with words.

Conclusion

It is clear that Taqi ud-Din an-Nabahani holds that the Qur'an we have, in our presence, in letter and word, recited, heard, memorized, written, is created, and that the Kalaam which is the uncreated attribute is the meaning with Allaah's self. And this is the belief that the Imaams of the Salaf assaulted because it was essentially no different from the saying of the Jahmiyyah Lafdhiyyah, in fact it's origin lies with the saying of the Jahmiyyah Lafdhiyyah.

Based upon this, and seeing that an-Nabahani is upon a creed other than the creed of the righteous believers (the Companions) and that of the first generation, and then those after them and then those after them, and then the righteous Imaams of the religion of the second, third and fourth centuries, and is treading a path, other than their path, then it is not permissible in the religion to delve into his books for they contain nothing but the whisperings, remnants and poisons of the Jahmiyyah, Mu'tazilah, Kullaabiyyah, Ash'ariyyah (and the Qadariyyah), and that's leaving aside the invented political methodologies influenced by his Arab Socialist and Ba'thist Communist past - which is effecting revolutions in order to take political power in a "top-down" approach, with a view to establishing the khilaafah - just another variant of Sayyid Qutb's "Islamo-Communism" that was to be established by an elite vanguard through Leninist-type revolutions.