Explanation of the issues of the chapter: The first issue: Does the Throne become empty of Allah when He descends to the lowest heaven?
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The Shaykh : But here are some issues: "The first issue is whether the Throne becomes empty of Allah (Mighty and Majestic) when He descends to the lowest heaven, or does it not become empty?" Some scholars said, "It is not befitting for us to speak about this, and it is as Imam Malik said when asked about the manner of istiwaa' (rising above the Throne): 'Asking about it is an innovation.'" So the question of whether the Throne becomes empty of Him or not is among the innovations, because the Companions (may Allah be pleased with them) did not ask the Prophet (peace and blessings be upon him) about that, even though we know that this thought coming to the heart is either true or false. If it is false, it should not be raised. If it is true, we know that if it were something a person should speak about, the Companions (may Allah be pleased with them) would have been the most deserving people to speak about it. For this reason, we say that the best course is to refrain from this question. Do not say "it becomes empty" or "it does not become empty." Say as you have heard: "Our Lord descends to the lowest heaven," and it is not your concern whether His Throne becomes empty of Him or not.
Some scholars said, "The Throne becomes empty of Him." This is an error, because saying that the Throne becomes empty of Him is a statement without knowledge. The original state is that He is established above His Throne, so we cannot deny this attribute from Him except with evidence, and there is no evidence for that. Furthermore, if you say the Throne becomes empty of Him, it suggests that places restrict Allah (Mighty and Majestic), so He would be on the Throne and then descend to the heaven, so He would be on the heaven, and this is impossible.
The third opinion on the issue is that He descends and the Throne does not become empty of Him, because the texts affirmed His descent and affirmed that He is established above the Throne, so we affirm that He is established above the Throne and that He descends. Yes, there is no contradiction in that, because Allah (Glorified and Exalted is He) is not like anything else. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) held this view and said, "We say that He descends and the Throne does not become empty of Him." But in my view, the best course is to refrain from raising this question altogether, and we say that the Companions did not ask the Prophet (peace and blessings be upon him) about it. If this were among the matters that it is obligatory for us to believe in, whether by affirmation or negation, Allah and His Messenger would have clarified it. Yes.
Some scholars said, "The Throne becomes empty of Him." This is an error, because saying that the Throne becomes empty of Him is a statement without knowledge. The original state is that He is established above His Throne, so we cannot deny this attribute from Him except with evidence, and there is no evidence for that. Furthermore, if you say the Throne becomes empty of Him, it suggests that places restrict Allah (Mighty and Majestic), so He would be on the Throne and then descend to the heaven, so He would be on the heaven, and this is impossible.
The third opinion on the issue is that He descends and the Throne does not become empty of Him, because the texts affirmed His descent and affirmed that He is established above the Throne, so we affirm that He is established above the Throne and that He descends. Yes, there is no contradiction in that, because Allah (Glorified and Exalted is He) is not like anything else. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) held this view and said, "We say that He descends and the Throne does not become empty of Him." But in my view, the best course is to refrain from raising this question altogether, and we say that the Companions did not ask the Prophet (peace and blessings be upon him) about it. If this were among the matters that it is obligatory for us to believe in, whether by affirmation or negation, Allah and His Messenger would have clarified it. Yes.