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Ali ibn Abi Talib a.s, the rightful successor of the Holy Prophet s.a.w





"...Then the Messenger of Allah continued: "Do I not have more right over the believers than what they have over themselves?”People cried and answered: "Yes, O’ Messenger of God.”Then Prophet (S) held up the hand of ‘Ali and said: "Whoever I am his master (Mawla), ‘Ali is his master (Mawla). O’ God, love those who love him, and be hostile to those who are hostile to him..."

(1) Sahih Tirmidhi, v2, p298, v5, p63 (2) Sunan Ibn Maja, v1, pp 12,4 (3) Khasa’is, by al-Nisa’i, pp 4,21 (4) al-Mustadrak, by al-Hakim, v2, p129, v3, pp 109-110,116,371 (5) Musnad Ahmad Ibn Hanbal, v1, pp 84,118,119,152,330, v4, pp 281,368,370, 372,378, v5, pp 35,347,358,361,366,419 (from 40 chains of narrators) (6) Fada’il al-Sahaba, by Ahmad Hanbal, v2, pp 563,572 (7) Majma’ al-Zawa’id, by al-Haythami, v9, p103 (from several transmitters) (8) Tafsir al-Kabir, by Fakhr al-Razi, v12, pp 49-50

Points of contention:

Before i address common points of contention, if anyone is unfamiliar with Ghadeer, i recommend they watch this video:
https://www.youtube.com/watch?v=sSd2nGnKUa8


Contention: "Ghadeer had absolutely nothing to do with Muhammed s.a.w appointing Ali ibn abi talib a.s, but a way for Muhammed s.a.w to resolve a dispute Ali ibn abi talib a.s had with some soldiers, Khalid bin waleed, among others due to war booty, and khums, and his actions with a slave girl (yemen event).

Reply to contention:

ء

Walaykum Salam,

As for my third question:

Affirmation that Allah has two feet
https://islamqa.info/en/166843

Ibn ‘Abbaas (may Allah be pleased with him) said: “The Kursiy (foot stool) is the place of the two feet, and the size of Throne cannot be known.”

And in Bukhari it states: " Hell will keep saying, ‘Are there any more (to come)?’ until the Lord of Glory, may He be blessed and exalted, places His foot on it, then it will say, ‘Enough, enough, by Your glory!’ And all its parts will be integrated together. "

According to islamqa: Abu Moosa al-Ash‘ari (may Allah be pleased with him) said: "The Kursiy is the place for the two feet, and it creaks as a saddle creaks. "


Furthermore, according to islamqa: " It was narrated that Ibn Mas’ood said: Between the first heaven and the one above it is (a distance of) five hundred years. Between each of the heavens is (a distance of) five hundred years. Between the seventh heaven and the Kursiy is (a distance of) five hundred years. Between the Kursiy and the water is (a distance of) five hundred years, and the Throne is above the water. Allaah is above the Throne, and nothing whatsoever of your deeds is hidden from Him. (narrated by Ibn Khuzaymah in al-Tawheed, p. 105; by al-Bayhaqi in al-Asmaa’ wa’l-Sifaat, p. 401).
Source: https://islamqa.info/en/9566


A few questions i have:

1. Do you believe Allah azwj has two feet, but not like ours?
2. Do you believe his two feet are below the waters, below the throne, and that the rest of Allah azwj is above his throne, but his two feet are below his waters, which are below his throne ?
3. If you believe in 1 , is that not inconsistent with the notion that Allah azwj can not be divided, that is is ahad, indivisible, and one in his absolute oneness?
4. If you believe in 2 - surely, Allah azwj does not have a location, he existed before coordinates, before place, before position, and he himself created the term 'where', and hence it can not apply to him. Therefore, if one believes Allah azwj's two feet are below the throne , and below the waters, and over the qursi, surely, that places Allah azwj in seperate locations himself, limits him to coordinates, and brings forth an inconsistency that how can he be above the throne, yet, his two feet be below the waters, and below the throne ?
5. Allah azwj does not incurr change by his essence. He merely says be and it is. He does not need tools, like we need our hands, feet, eyes, he is free of requiring these. Thus, why does Allah azwj need a foot, and secondlyby putting his foot over hell , does it note place his essence over hell itself, and and by merely putting something over another, does it not mean he incurrs change, in movement, limiting himself to a location?

And as a seperate question, if the distance between the qursi and the waters is 500 years , and if the two feet of Allah azwj (allegedly) are above the Qursi, it means that the two feet of Allah azwj are a finite distance away from his throne, and Allah azwj thus, has coordinates, atleast for his two feet , and thus a confine and location. Therefore, how can one say we believe Allah azwj is above all of creation with no location', and then say 'Allah azwj has two feet, above the qursi, somewhere within 500 years travelling distance below the waters, and the remainder of him is above the waters, and above the throne which is above the waters?

I do not delve into these topics personally and it is way above my pay grade.
I personally follow that I believe about Allah and affirm to him whatever has been affirmed by him and his prophet (in authentic sunnah). Without how, why or generating depictions, there is nothing like him.

I respect that, and i agree, itoo follow only what Allah azwj has said of himself and what i consider is from the authentic sunnah.

I'll rephrase my question, so you may be more comfortable in answering:

1. IslamQA states Allah azwj has two feet, but those two feet have no likeness to ours (this is what they say). They furthermore say, according to authentic ahadith, those two feet of Allah azwj are above his kursi, which itself is below the waters, which itself, is below the throne. They also affirm that Allah azwj is above his throne, above the seven heavens, and his feet are below the throne, below the waters, but above the qursi.

Do you agree and affirm what IslamQA says? In doing so, i am not asking you to delve any deeper into the topics, merely i wish to know if you agree or disagree with IslamQa?

Wassalaam

This is somewhat lazy of me but I refer you back to my post I made in ISOC a few weeks before Ramadhan on this matter; if you do not remember it, I will quote it for you.

In short: the nature of Allah is only known to Him, so we only affirm what Allah affirms, and we do not go beyond what Allah says, nor do we reduce what Allah says since Allah is beyond the logic and rationalisations of the brains of men.

The most simple and straight forward answer being:
I believe about Allah and affirm to him whatever has been affirmed by him and his prophet (in authentic sunnah). Without how, why or generating depictions, there is nothing like him.

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I don't get what you are pushing towards.
I affirm to Allah what has been affirmed in sahih sunnah and hadith and what he swt affirmed in the quran. I don't really go beyond what Allah and his prophet have said. There is no need for me to put these into my own words or try to derive my own meanings or judgment.
The buck starts and stops on What Allah and his prophet have said.
Without ifs, buts, hows, or making my own assumptions and definitions.
There is no answer beyond this.

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There is really no other answer than what I already said.

There is really no other answer than what I already said.

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As I mentioned.
At this particular moment I can't go further than what I already said.
Regardless of how many times you quote.

I'm currently working on an answer to your question with regards to the naming. It will involve:

1. Addressing the claim that Ali ibn Abi Talib a.s named his son Abu Bakr. [I have already written on this to zamestaneh, but i will write another post]
2. The he named his son Umar, and Uthman, after the second and third caliphs respectively.
3. In addition, i will address some of the finer points you have raised, such as - 'naming someone out of veneration, vs a name that means goodness (by its menaing.

Furthermore, i am also working on making a compilation of all the authentic ahadith, and all the companions of the Ahlulbayt of Muhammed asws,, who narrated ahadith from them, and are named: Yazid, Muawiyah, have the Qunya Abu Bakr , as well as Umar and Uthman[this is taking up time, as i am attemping to go through as much of Al Kafi as possible].

I have a number of other things i am doing, and as i want to address the above issues thoroughly, and reflect and deeply think about what you have brought (as opposed to writing a refutation for the sake of refuting), i'll need a little bit of time.

I myself, have three questions i would like to ask you, inshAllah, and you are free to take your time in answering these:

1. We both acknowledge, as per authentic ahadith, that Fatima a.s, the daughter of Muhammed s.a.w, died angry with the Caliph, Abu Bakr. Not only that, she stopped speaking to him altogether, until she died. As well as that, she never pledged her allegiance to him[what is the nature of one who does not pledge allegiance and recognize the leader of their time?], and Ali ibn Abi Talib a.s did not inform him of her death, and buried him secretly at night, and recited the funeral prayer himself. We do not even know for certian (there are disputes) exactly where her Tomb is today. - What do you think about this?

2. I came across the following hadith by accident, whilst looking for something else. I was a little surprised to find it, and thought perhaps it would be better to know how a sunni brother reconciles their belief in the four rightly guided caliph, and ahadith like the following:

Saheeh Al Bukhari: I saw `Uthman and `Ali. `Uthman used to forbid people to perform Hajj-at-Tamattu` and Hajj-al- Qiran (Hajj and `Umra together), and when `Ali saw (this act of `Uthman), he assumed Ihram for Hajj and `Umra together saying, "Lubbaik for `Umra and Hajj," and said, "I will not leave the tradition of the Prophet (ﷺ) on the saying of somebody."

Yes, i understand Uthman may not be M'asum, but this goes beyond merely being M'asum. Note Ali ibn Abi Talib a.s's pretty harsh words about what he felt about Uthmans viewpoint.
Sunan an Nisai[Saheeh]: "I heard 'Ali binHusain narrating from Marwan, that 'Uthman forbade Mut'ah and joining Hajj and "Umrah. 'Ali said; 'Labbaika bi Hajjatin wa 'Umratin ma'an Here I am, (O Allah) for Hajj and "Umrah together. 'Uthman said: 'Are you doing this when I have forbidden it?' 'Ali said; 'I will not give up the Summah of the Messenger of Allah for any of the people.''