Guardianship of Imam Ali after the prophet (2)

Of course, Ebn Abi Hatam has two persons with name '' Dakin'' in his book, one is Dakin Ben Sad or Saed Kufi said clearly that he was a companion and the other one is Dakin without the name of his father that is from Kufe as well:
1994 دكين بن سعيد الخثعمي المزني كوفي له صحبة روى عنه قيس بن أبي حازم سمعت أبي يقول ذلك.
1995 دكين كوفي روى عن وهب بن حمزة روى عنه يوسف بن صهيب سمعت أبي يقول ذلك.
After Abu Bakr Heithami narrated narration, he said from Majam Kabir Tabarani
رواه الطبراني وفيه دكين ذكره ابن أبي حاتم ولم يضعفه أحد وبقية رجاله وُثقوا
Tabarani has narrated this narration and Dakin is in its document. Ebn Abi Hatem mentioned his name, but no one has weakened him and the rest of narrators of the narration have been Tosikh.
A person may find faults; if the narrator of the intended narration be Rakin, Rakin will not have Tosikh; therefore, the narration is not reason.
We would like to answer this matter in this way:
First: both of the narrators are considered a person because both of them come from Kufe and in a social class. Hence, there is no need to prove that they are two persons.
It seems that Ebn Abi Hatem did it in order to weaken and deny the narration
«على أولى الناس بكم بعدي»
The biased Sunni scientists did such actions in order to prevent from issuing virtues about Amir Momenan (peace be upon him).
Second: The real narrator of this narration can be Rakin Ben Al-Rabie because most of Sunni scientists have narrated the document of this narration Yusef Ben Sohayb. For example, Ebn Asir Jezri has written about the biography of Vahab Ben Hamze in book '' Asad Al-Ghabe''
Ibn Hajar Asghalani has written about the biography of Vahab Ben Hamze
وَهْبُ بن حَمْزة. يعد في أهل الكوفة. روى حديثه يوسف ابن صُهَيب، عن رُكَين، عن وهب بن حمزة قال: صحبت علياً رضي الله عنه من المدينة إلى مكة....
Ibn Hajar Asghalani has written about the biography of Vahab Ben Hamze
ثم أخرج من طريق يوسف بن صهيب عن ركين عن وهب بن حمزة قال سافرت مع علي فرأيت....
Ibn Asaker narrated in the history of Medina and Damascus أخبرنا أبو الفتح يوسف بن عبد الواحد أناشجاع بن علي أنا أبو عبد الله بن مندة أنا خيثمة بن سليمان أنا أحمد بن حازم أنا عبيد الله بن موسى نايوسف بن صهيب عن ركين عن وهب بن حمزة قال: سافرت مع علي بن أبي طالب من المدينة إلى مكة...
Tarikh Medina Damascus, v 42, p 199
Of course, Ibn Hajar Asghalani and Ebn Asaker have narrated the origin of the remark of the messenger of God (peace of Allah be upon him and his descendants) in this way
لا تقولن هذا لعلي فإن عليا وليكم بعدي.
This sentence proves the absolute guardianship of Amir Momenan (peace be upon him). However, it demonstrates that manipulating narration and words of the prophet of God is usual action of Sunni scientists.
In addition, narrating narration through two ways is possible, Once by Rakin Ben Rabie that narrated from Vahab Ben Hamze, and once more by Daki ( whether Dakin Ben Saeid or Dakin without the name of his father). Hence, if there is problem in the second document, the first document will not have any problems.
Conclusion:
The first document that has been narrated by Abu Naeim Isfahani is definitely valid and all of its narrators are from Sunni dignitaries in the history.
The second document has been narrated by Dakin Ben Saeid and he is one of companions of the messenger of God (peace of Allah be upon him and his descendants). Even If Dakin Ben Saeid had not narrated it, there would not be any problem for the validity of the narration.
Therefore, the document of the narration is completely valid and it is reason from the point of view of the Sunni scientists.
« النَّبِيُّ أَوْلى‏ بِالْمُؤْمِنينَ مِنْ أَنْفُسِهِم‏» The interpretation
From the point of view of the interpreters:
There is no question that the messenger of God (peace of Allah be upon him and his descendants) has absolute guardianship over all of the believers and all of human and Hazrat Muhammad (peace of Allah be upon him and his descendants) has more prior over the affairs of the Muslims than themselves. It is absolutely necessary to obey Hazrat Muhammad (peace of Allah be upon him and his descendants) and it is absolutely haram (prohibited) to disagree with him as God proves this matter verse six of Ahzab Surah clearly.
النَّبِيُّ أَوْلى‏ بِالْمُؤْمِنينَ مِنْ أَنْفُسِهِم
The Prophet is closer to the Believers than their own selves Al-Ahzab/ 6
Hence, there is no question about the absolute guardianship of the messenger of God (peace of Allah be upon him and his descendants) over human. The messenger of God (peace of Allah be upon him and his descendants) proves this absolute guardianship for Amir Momenan (peace be upon him) according to the narration with valid document that Sunni scientists have narrated.
Priority in this verse means that the messenger of God ( peace of Allah be upon him and his descendants) can do about the Muslims and they must obey him in all of affairs as Sunni great interpreters have deduced this matter from this verse which we will mention the names of some scientists:
1. Muhammad Ben Jarir Tabari (died in 310 A.H,):
Tabari, Sunni famous interpreter, has written about this verse
النبي أولى بالمؤمنين... يقول تعالى ذكره النبيُ محمدٌ أولى بالمؤمنينَ يقول: أحق بالمؤمنين به من أنفسهم أن يَحْكُم فيهم بما يشاء من حكمٍ فيجوز ذلك عليهم.
كما حدثني يونس قال أخبرنا بن وهب قال قال بن زيد النبي أولى بالمؤمنين من أنفسهم كما أنت أولى بعبدك ما قضى فيهم من أمرٍ جازَ كما كلما قضيتَ على عبدك جاز.
God has considered the prophet more qualified than the believers for their souls and he considers him more qualified in order to do whatever is necessary about them.
2. Ibn Kasir Dameshghi Selfi (died in 774 A.H.):
He has written about the interpretation of this verse:
God knows the kindness of his messenger of God about his nation; therefore, he considers him more qualified than themselves and he give priority to the order of the prophet about them as God bade
'' I swear your God that they never become believers provided that they consider as judge in their disagreements and they never become sad about your judgment and they succumb completely.
3. Zahir Al-Din Baghavi (died in 516 A.H.):
Baghavi Shafei, he is considered as '' Mahya Al-Sane'', has said about the interpretation of this verse
The order of the messenger of God to the people of the nation is more necessary and it is necessary for all of people to obey it. Ebn Abbas and Ata have said ''this verse means that because the messenger of God (peace of Allah be upon him and his descendants) orders them to an action and their desire to another action; therefore, obeying the prophet is necessary and prior for them. Ebn Zeid has said '' the priority of the messenger of God is in his judgment and rule as the order of master is prior to his slave. It has been said '' it is related to the priority of defense and sacrificing themselves for him''.
4. Ghazi Ayaz (died in 544 A.H.):
He has interpreted in the famous book '' Al-Shafa'' in this way قال أهل التفسير: أولى بالمؤمنين من أنفسهم: أي ما أنفذه فيهم من أمرٍ فهو ماضٍ عليهم كما يمضي حكمُ السيد على عبده.
Interpreters have considered the priority of the messenger of God (peace of Allah be upon him and his descendants) in his order like the conformity of slave from his master.
5. Abd Al-Rahman Ben Juzi (died in 597 A.H.):
He has written about the interpretation of this verse
God bade
It means more qualified. In other words, the messenger of God (peace of Allah be upon him and his descendants) orders however he likes. Ebn Abbas has said '' if the messenger of God (peace of Allah be upon him and his descendants) orders people something and their essence to something else, obeying the messenger of God (peace of Allah be upon him and his descendants) is prior. Then he said '' this remark is valid because the soul of people leads them to a thing that kills them, but the messenger of God (peace of Allah be upon him and his descendants) invites them to a thing that saves them.
6. Abu Al-Ghasem Zomekhsheri (died in 53 A.H.):
Zomekhsheri, the Sunni famous interpreter, has written about the interpretation of the verse
The messenger of God (peace of Allah be upon him and his descendants) has priority over people about the matters related to the world and the doomsday and it has been said without any limitation it. Hence, it is necessary for them to love the messenger of God (peace of Allah be upon him and his descendants) more than themselves, to follow his order and rule, to consider his rights superior, to give priority to being kind with him, to sacrifice themselves for him, to support him in the time of war, not to obey from their desires and everything that makes them away from him and obey whatever lead them toward him because the prophet invites them to the happiness of the world and the doomsday that makes them get rid of the hell torture.
7. Abi Al-Barakat Nasafi (died in 710 A.H.):
Nasafi has said
«النبي أولى بالمؤمنين من أنفسهم» أى أحق بهم فى كل شيء من أمور الدين والدنيا وحكمه أنفذ عليهم من حكمها فعليهم ان يبذلوها دونه ويجعلوها فداءه.
The believers must love the messenger of God more than themselves. In others words, the messenger of God (peace of Allah be upon him and his descendants) has priority and superiority over people about the matters related to the world and the doomsday and they should follow his order and rule. Hence, it is necessary for them to sacrifice themselves for the prophet.
8. Ibn Hayan Andelsi (died in 745 A.H.):
He has said about the interpretation of the verse
«أَوْلَى بِالْمُؤْمِنِينَ»: أي في كل شيء، ولم يقيد. فيجب أن يكون أحب إليهم من أنفسهم، وحكمه أنفذ عليهم من حكمها، وحقوقه آثَرَ، إلى غير ذلك مما يجب عليهم في حقه.
The prophet (peace of Allah be upon him and his descendants) has superiority over the believers in all things. Therefore, it is necessary for the believers to love him more themselves, to follow his rule and to take care of his rights.
9. Ibn Ghayem Al-Juzie (died in 751 A.H.):
Zarei Dameshghi , well known as Ebn Ghayem Juzi, was scholar, interpreter, jurisprudent,speaker and Hanbeli well known Mohades and he was one of students of Ebn Teimie and he issued his thoughts. He has written about the interpretation of this in book '' Zad Al-Mohajer''
Whoever does not give priority to the prophet of God is not believer and this priority involves several cases
1. They must love the messenger of God more than themselves because giving priority and superiority is the basis of affection and friendship and it is natural that everyone loves themselves more than others; hence, when they love the messenger of God (peace of Allah be upon him and his descendants) more than themselves, it will be proved that they are real believers and it will be considered as victory, satisfaction and resignation against the order of God.
2. They should not consider themselves in a higher rank than the messenger of God (peace of Allah be upon him and his descendants) and they consider his order more important than the order of a master to his slave and the order of a father to his child. Moreover, they should not consider any rights for themselves against the order of the messenger of God (peace of Allah be upon him and his descendants).