Assignment of Imam Ali as a caliph

Abu Bakr Al-Anbari has written in the book '' Majlesan''
(14)- [14 ] حَدَّثَنَا زَكَرِيَّا بْنُ يَحْيَى السَّاجِيُّ، حَدَّثَنَا سَلَمَةُ بْنُ شَبِيبٍ، حَدَّثَنَا عَبْدُ الرَّازِقِ، حَدَّثَنَا مَعْمَرٌ، عَنْ عَلِيِّ بْنِ زَيْدٍ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنِ الْبَرَاءِ، أَنّ النَّبِيَّ (ص) قَالَ: " أَلَسْتُ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ؟ " قَالُوا: بَلَى، قَالَ: " أَلَسْتُ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَزْوَاجِهِمْ؟ " قَالُوا: بَلَى، قَالَ: " أَلَسْتُ أَوْلَى بِهِمْ مِنْ أَوْلادِهِمْ؟ " قَالُوا: بَلَى، قَالَ: " أَلَسْتُ أَلَسْتُ؟ " قَالُوا: بَلَى، قَالَ: " فَهَذَا وَلِيُّكُمْ مِنْ بَعْدِي، اللَّهُمَّ وَالِ مَنْ وَالاهُ، وَعَادِ مَنْ عَادَاهُ ".
فَقَالَ ابْنُ عُمَرَ: يَهْنُكَ يَا ابْنَ أَبِي طَالِبٍ، أَصْبَحْتَ الْيَوْمَ وَلِيَّ كُلِّ مُسْلِمٍ.
It has been narrated from Bara Ben Azeb that the messenger of God (peace of Allah be upon him and his descendants) bade '' amn't I more deserved than the believers to themselves?'' the companions said '' yes.'' He bade '' amn't I more deserved to the believers than their wives?''. They said '' yes.'' He bade '' amn't I more deserved to the believers than their children?'' they said '' yes.'' Then he asked this matter several times and all present persons confirmed them. He bade '' Imam Ali (peace be upon him) is your guardian after me; God likes his supporters and he has animosity with his enemies''.
Then the son of Umar said '' peace be upon you, O' the son of Abu Taleb; you have been the guardian of each Muslim from now on''.
The demonstration of this narration about the absolute guardianship of Imam Ali (peace be upon him) is more clear than the mentioned narrations because the messenger of God (peace of Allah be upon him and his descendants) proves his priority to the believers rather than the priority of their life, chastity and children and he makes them confess them before he says
«فهذا وليكم بعدي»
Then he establishes this priority for Amir Momenan (peace be upon him) . In other words, Ali Ben Abi Taleb (peace be upon him) will have priority over the believers rather than the priority of their life, chastity and children and … after me as I have priority over them.
Moreover, the son of Umar congratulates Amir '' you have achieved to this new rank from today and you have been the guardian of all of the believers. If the purpose is friendship, help and …, congratulating has no meaning because Amir Momenan was already the friend and assistant of the believers and he had animosity with no one. Hence, whereas it means friendship and …you have not achieved a new rank that the son of Umar congratulates.
Moamer Ben Rashed:
From the narrations of Bokhari, Mosalam and other Sehah Sete, Zahabi has praised him in this way
معمر بن راشد أبو عروة الأزدي مولاهم عالم اليمن عن الزهري وهمام وعنه غندر وابن المبارك وعبد الرزاق قال معمر طلبت العلم سنة مات الحسن ولي أربع عشرة سنة وقال أحمد لا تضم معمرا إلى أحد إلا وجدته يتقدمه كان من أطلب أهل زمانه للعلم وقال عبد الرزاق سمعت منه عشرة آلاف توفي في رمضان 153ع
Moamer Ben Rashed was the scientist of Yamani. Ahmad has said '' no one equalized Moamer with someone else, but I saw he priorized him. He looked for knowledge more than other people in his era. Abd Al-Razagh said '' I have heard ten thousand narrations from him''.
Al-Kashef v 2 p 282 no 5567
Taghrib Al-Tahzib v 1 p 541 no 6809
Ali Ben Zeid:
From the narrators of Mosalam and other Sehah Sete. However, some have weakened him because he was Shiite, but weakening him has no value because he is one of narrators of narrators of Sahih Mosalam. Therefore, Zahabi has considered weakening these persons worthless and he has mentioned his name in the book
«ذكر أسماء من تكلم فيه وهو موثق»
علي بن زيد بن جدعان على م مقرونا صويلح الحديث قال أحمد ويحيى ليس بشيء وقواه غيرهما.
Mosal has narrated narration from Ali Ben Zeid as Maghrun (along with someone else in the same part of the document) and his Hadiths are valid. Ahmad and Yahya Ben Moein have said that his Hadiths are worthless. But others have Tosikh him.
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Zekr Esmaha Min Takalom Fihe and Hova Movasegh; v 1 p 140; no 253; researched by: Muhammad Shakur Amrir Al-Mayadini; published by: Maktabat Al-Menar; Al-Zargha; First Edition; 1406 Hegira
Edi Ben Sabet
From the narrators of Bokhari, Mosalam and other Sehah Sete, ZAhabi has written about him
عدي بن ثابت الأنصاري عن أبيه والبراء وابن أبي أوفى وعنه شعبة ومسعر وخلق ثقة لكنه قاص الشيعة وإمام مسجدهم بالكوفة توفي 116 ع.
Edi Ben Sabet was reliable, but he was the Shiite narrator and their mosque Imam in Kufe.
Al-Kashef v 2 p 15; no 3758
Ibn Hajar has said
Edi Ben Sabet was from Kufe and he is a reliable person. but he has been accused of being a Shiite person.
Taghrib Al-Tahzib v 1 p 388; no 4539
عدي بن ثابت الأنصاري الكوفي ثقة رمي بالتشيع من الرابعة مات سنة ست عشرة ع
Al-Bara Ben Azeb:
A companion.
It has been proved that this narration been narrated in four ways, Abdullah Ben Abbas, Umran Ben Hasin, Boride and Bara Ben Azeb, and with valid documents. Even Muhammad Naser Al-Bani has considered its two documents valid and he has considered its one document good. Therefore, there is no doubt about the validity of these narrations.
Although there are several other valid documents in each one of these ways, we suffice to these cases briefly. Persons that want more research in this area refer to the book '' Nafahat Al-Azhar'' and the summary of Abghat Al-Anvar of Alame Milani (v 15 and 16).
The faults made by the Sunni scientists to this narration:
After proving the validity of the document of the narration, we should answer the faults made by the Sunni scientists.
Faults to this narration are divided into two groups: 1. document faults; 2. reason faults.
Document faults:
Ibn Teimie
Ibn Teimie Harani has denied this narration completely and he has considered it a lie. As it was said, he has written in the book ''Menhaj Al-Sane''
قوله «هو ولي كل مؤمن بعدي» كذب على رسول الله صلى الله عليه و سلم.
The prophet of God (peace of Allah be upon him and his descendants) bade in this Hadith '' Ali is the guardian of each believer after me ''' is a lie that has been attributed to the messenger of God (peace of Allah be upon him and his descendants).
Ibn Teimie, Ahmad Ibn Abd Al-Halim Al-Harani (died in 728 Hegira) v 7 p 391; published by: Ghortobat Institute; 1406 Hegira; First Edition; researched by: D. Muhammad Reshad Salem
Ibn Kasir Dameshghi
Ibn Kasir Dameshghi, one of students of Ibn Teimie, has also written
هذه الفظة منكرة والاجلح شيعي ومثله لا يقبل اذا تفرد بمثلها.
This word is deny (unacceptable) and Ajlah of Shias and when he narrates such narration by himself, it cannot be accepted.
Ibn Kasir Al-Dameshghi, Abu Al-Feda Esmaeel Ibn Umar Al-Gharshi (died in 774 Hegia) Al-Bedaya Vanahaya v 7 p 344; published by: Maktabat Al-Maref; Beirut
Ibn Hajar Heisami:
Ibn Hajar Maki has said
و أما رواية ابن بريدة عنه لا تقع يا بريدة في علي فإن عليا مني وأنا منه وهو وليكم بعدي ففي سندها الأجلح وهو وإن وثقه ابن معين لكن ضعفه غيره على أنه شيعي.
The narration of Ibn Boride from his father is '' O; Boride! Do not insult Ali because he is from me and I am from him and he is your guardian after me''. Hence he is Ajleh in its document although Ibn Moein has Tosikh him. However, others have weakened him because he is Shiite.
Al-Heisami, Abu Al-Abbas Ahmad Ibn Ali Hajar (died in 973 Hegira) Al-Savaegh Al-Mohreghe Ali Ahl Al-Rafz and Al-Zalal and Al-Zendeghe v 1 p 110; researched by: Abd Al-Rahman Ibn Abdullah Torki; Kamel Muhammad Al-Kharat; published by: Al-Resalat Institute; Lebanon; First Edition; 1417 Hegira; 1997
Dehlavi
Abd Al-Aziz Dehlavi has said about the rejection of this narration
The third Hadith of the narration is
مرفوعا انه قال (ان عليا منى و انا من على و هو ولى كل مومن من بعدي)
and this Hadith is false because there is Ajleh in his documents and he is Shiite. Motaham in his narration and Jomhur have weakened him; therefore, we cannot reason to his Hadith. Al-Dehlavi, Hafiz (Abd Al-Aziz) Gholam Ibn Sheikh Ghotb Al-Din Ahmad Ibn Sheikh Abu Al-Feiz known as Shah Vali Allah Al-Hendi; Tohfat Asna Ashari; p 346
Mobarakfori
Mobarakfori has said about this narration in detail. In conclusion, all of his remarks have two faults and in fact, both of his faults refer to a fault, the religion of Jafar Ben Soleiman and Ajlah Kandi is Shiite.
قد تفرد بها جعفر بن سليمان و هو شيعي بل هو غال في التشيع...
فإن قلت: لم يتفرد بزيادة قوله «بعدي» جعفر بن سليمان بل تابعه عليها أجلح الكندي فروى الإمام أحمد في مسنده هذا الحديث من طريق أجلح الكندي عن عبد الله بن بريدة... قلت: أجلح الكندي هذا أيضا شيعي.
Only Jafar Ben Soleiman has narrated this narration. He is Shiite and overindulged in the Shiite religion…
If you say '' only Jafar Ben Soleimana has not narrated this narration with the sentence '' Badi'', Ajlah Kandi has also narrated it as Imam Ahmad has narrated it from Ajlah Kandi and he has narrated it from Abdullah Ben Boride in the book '' Mosnad'' … I say '' Ajlah Kandi is also a Shiite person''.
وَهُوَوَلِيُّكُلِّمُؤْمِنٍبَعْدِي.
Al-Mobarkfuri, Abu Al-Ala Muhammad Abd Al-Rahman Ibn Abd Al-Rahim (died in 1353 Hegira) Tohfat Al-Ahuzi Besharh Jame Al-Termezi v 10 p 146; published by: Dar Al-Kotob Al-Elmie; Beirut
Such matter has no excuses because the guardianship of Amir Momenan (peace be upon him) is not in the width of the guardianship of the messenger of God, but it is in the length of the guardianship of the messenger of God.
The summary of the document faults:
All of the document faults of the Sunni scientists about this narration can be summarized in this way
Jafar Ben Soleiman and Ajlah Kandi have narrated this narration. Both of them are Shiite and the narration of both of them is not reason for the Sunni scientists.
Answer:
The fault that Ibn Teimie had told, this narration is false and it is insult to the prophet, was answered with analyzing the different documents of this narration and the corrections that the Sunni dignitaries had done about these narrations and it became clear how honest Ibn Teimie was with Amir Momenan (peace be upon him).
Rejecting the remark of Ibn Teimie, Al-Bani Wahhabi has said about the following narration
فمن العجيب حقا أن يتجرأ شيخ الإسلام ابن تيمية على إنكار هذا الحديث و تكذيبه في منهاج السنة ( 4 / 104 ) كما فعل بالحديث المتقدم هناك.
هذا كله من بيان شيخ الإسلام و هو قوي متين كما ترى، فلا أدري بعد ذلك وجه تكذيبه للحديث إلا التسرع و المبالغة في الرد على الشيعة، غفر الله لنا و له
As a matter of fact, it is surprising that Ibn Teimi, Shiekh Al-Eslam, dared to deny this narration in the book '' Menhaj Al-Sane'' as he acted in this way about the last narration. Although reason answers are firm and convincible, as you informed, in my opinion, the reason of denying this narration cannot be except overindulging in the rejection of Shias.
Another fault of the Sunni scientist is that this narration has been narrated by Ajlah Kandi and he is a weak narrator and his religion is Shiite. Even Dehlavi had claimed that the Sunni scientists had weakened him. It can be answered with Tosikhs that we narrated from the Sunni scientists. Not only did the Sunni scientists have weakened him, but the reality is its opposite and the Sunni scientists had Tosikh him except few persons whose remarks have no resistance against the tosikhs of the Sunni dignitaries.