Proving guardianship of Imam Ali

Abu Isa Termezi in the book '' Sonan'', Ahmad Ben Hambel in the book '' Fazael Al-Sahabe'' and Nasaei have written about the features of Amir Momenan (peace be upon him)
(3674)- [3712] حَدَّثَنَا قُتَیْبَةُ، حَدَّثَنَا جَعْفَرُ بْنُ سُلَیْمَانَ الضُّبَعِیُّ، عَنْ یَزِیدَ الرِّشْكِ، عَنْ مُطَرِّفِ بْنِ عَبْدِ اللَّهِ، عَنْ عِمْرَانَ بْنِ حُصَیْنٍ، قَالَ: بَعَثَ رَسُولُ اللَّهِ (ص) جَیْشًا، وَاسْتَعْمَلَ عَلَیْهِمْ عَلِیَّ بْنَ أَبِی طَالِبٍ فَمَضَى فِی السَّرِیَّةِ، فَأَصَابَ جَارِیَةً، فَأَنْكَرُوا عَلَیْهِ، وَتَعَاقَدَ أَرْبَعَةٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ (ص) فَقَالُوا: إِذَا لَقِینَا رَسُولَ اللَّهِ (ص) أَخْبَرْنَاهُ بِمَا صَنَعَ عَلِیٌّ، وَكَانَ الْمُسْلِمُونَ إِذَا رَجَعُوا مِنَ السَّفَرِ بَدَءُوا بِرَسُولِ اللَّهِ (ص) فَسَلَّمُوا عَلَیْهِ، ثُمَّ انْصَرَفُوا إِلَى رِحَالِهِمْ، فَلَمَّا قَدِمَتِ السَّرِیَّةُ سَلَّمُوا عَلَى النَّبِیِّ (ص) فَقَامَ أَحَدُ الْأَرْبَعَةِ، فَقَالَ: یَا رَسُولَ اللَّهِ أَلَمْ تَرَ إِلَى عَلِیِّ بْنِ أَبِی طَالِبٍ صَنَعَ كَذَا وَكَذَا، فَأَعْرَضَ عَنْهُ رَسُولُ اللَّهِ (ص) ثُمَّ قَامَ الثَّانِی فَقَالَ مِثْلَ مَقَالَتِهِ، فَأَعْرَضَ عَنْهُ، ثُمَّ قَامَ الثَّالِثُ فَقَالَ مِثْلَ مَقَالَتِهِ، فَأَعْرَضَ عَنْهُ، ثُمَّ قَامَ الرَّابِعُ فَقَالَ مِثْلَ مَا قَالُوا، فَأَقْبَلَ رَسُولُ اللَّهِ (ص) وَالْغَضَبُ یُعْرَفُ فِی وَجْهِهِ فَقَالَ:
«مَا تُرِیدُونَ مِنْ عَلِیٍّ، مَا تُرِیدُونَ مِنْ عَلِیٍّ، مَا تُرِیدُونَ مِنْ عَلِیٍّ، إِنَّ عَلِیًّا مِنِّی وَأَنَا مِنْهُ، وَهُوَ وَلِیُّ كُلِّ مُؤْمِنٍ بَعْدِی».
Motaraf Ben Abdullah has narrated from Umaran Ben Hasin that the messenger of God (peace of Allah be upon him and his descendants) sent an army with the leadership of Hazrat Ali Ben Abi Taleb (peace be upon him). Hazrat Ali (peace be upon him) went to that mission with the order of the prophet. After the victory, he selected a servant that was one of capturers. This action of Imam Ali (peace be upon him) caused the dissatisfaction of the troops and four persons among them promised and said '' if we visit the messenger of God (peace of Allah be upon him and his descendants), we will inform him of the unpleasant behavior of Hazrat Ali (peace be upon him).
The common habit of the Muslims was that whenever they came back from a mission, first, they visited the prophet (peace of Allah be upon him and his descendants) and said hello to him and after saying hello, each of them came back to their base. In this time, the army visited the messenger of God (peace of Allah be upon him and his descendants) as usual.
After saying hello, one of four persons stood up and said '' O' the messenger of God! Have you been informed of the way that Ali Ben Abi Taleb (peace be upon him) behaved in this mission?The messenger of God (peace of Allah be upon him and his descendants) Turned his face away from him and he did not answer him. Then the second person stood up and restated the same remark andthe messenger of God (peace of Allah be upon him and his descendants) Turned his face away from him as well. But the messenger of God (peace of Allah be upon him and his descendants) did not care about his remark as well. Afterwards, the fourth person stood up and confirmed the remarks of the three persons.
The messenger of God (peace of Allah be upon him and his descendants) became angry while there werethe signs of anger on his faceand he bade three times '' what do you want of Ali? What do you want of Ali? What do you want of Ali? Then he bade ''Ali is from me and I am from Ali. He is the guardian of all believers after me''.
Ibn Abi Shibe has narrated it with same document, but its text is different slightly
حدثنا عفان قال ثنا جعفر بن سلیمان قال حدثنی یزید الرشك عن مطرف عن عمران بن حصین قال بعث رسول الله... فأقبل إلیه رسول الله یعرف الغضب فی وجهه فقال ما تریدون من علی ما تریدون من علی علی منی وأنا من علی وعلی ولی كل مؤمن بعدی
Some of the Sunni scientists have corrected the document of this narration. For example, Zahab has written in the book '' Mizan Al-Etedal''
قال ابن عدی أدخله النسائی فی صحاحه.
Ibn Edi has said that Nesaei has considered this narration as one of his valid narrations.
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hegira) Mizan Al-Etedal Fi Naghd Al-Rejal v 2 p 138; researched by: Al-Sheikh Ali Muhammad Moavez and Sheikh Ahmad Abd Al-Mojud; published by: Dar Al-Kotob Al-Elmie; First Edition; 1995
In addition, he has written in the book '' the history of the Islam''
. أخرجه النسائی، والترمذی وقال: حدیث حسن غریب. ورواه الإمام أحمد فی مسنده عن عبد الرزاق، وعفان عنه. وإسناده على شرط مسلم وإنما لم یخرجه فی صحیحه لنكارته.
Nasaei has said this narration and after narrating it, Termezi has said '' the Hadith is good and strange and Imam Ahmad has narrated it through Abd Al-Razagh and Afan in the book '' Mosnad''. The document of Imam Ahmad is according to conditions that Mosalam considers for the validity of the narration. However, he has narrated it in the book '' Sahih'' because its text is deniable.
It is right that the text of this narration is deniable and unacceptable from the point of view of Mosalam Neishaburi and Shams Al-Din and Shams Al-Din Zahabi because the basic of the religion and their opinion have been collapsed and it proves the falsity of their opinion. Hence, it is natural that they do not accept it and do not mention it in their book '' Sahih''.
If Mosalam had not mentioned these kinds of narrations, the name of his book would not be mentioned Sahih Mosalam.
Ibn Hajar Asghalani says clearly that the document of this narration is strong
وأخرج الترمذی بإسناد قوی عن عمران بن حصین فی قصة قال فیها قال رسول الله صلى الله علیه وسلم ما تریدون من علی إن علیا منی وأنا من علی وهو ولی كل مؤمن بعدی.
Termezi has narrated with the strong document from Umran Ben Hasin in a story that the messenger of God (peace of Allah be upon him and his descendants) bade '' Ali is from me and I am from Ali. He is the guardian of all believers after me''.
In addition, Abd Al-Ghader Baghdadi has repeated the same remark of Ibn Hajar
. وأخرج الترمذی بإسنادٍ قویٍّ عن عمران بن حصین فی قصةٍ قال فیها: قال رسول الله صلى الله علیه وسلم: ما یریدون من علی إن علیاً منی وأنا من علی وهو ولی كل مؤمن بعدی.
Jalal Al-Din Siuti and Ala Al-Din Hendi have said that Ibn Jarir Tabari has narrated this narration and then he has corrected it.
(ش وابن جریر وصحَّحَهُ).
Ibn Abi Shibe and Ibn Jarir have narrated and corrected it.
Siuti says clearly in another part of the book '' Jame Al-Ahadith'' that this narration is valid
عَلِیٌّ مِنی وَأَنَا مِنْ عَلِیَ، وَعَلِیٌّ وَلِیُّ كُل مُؤْمِنٍ بَعْدِی (ش) عن عمران بن حصین، صحیح.
Ali is from me and I am from Ali. He is the guardian of all believers after me. Ibn Abi Shibe has narrated this narration in the book '' Al-Mosnef'' and its document is valid.
Motaghi Hendi has repeated this remark in the book '' Kenz Al-Emal''
علی منی وأنا من علی، وعلی ولی كل مؤمن بعدی. ش عن عمران بن حصین؛ صحیح.
Salehi Shami has considered this narration valid
وروى ابن أبی شیبة وهو صحیح عن عمر - رضی الله تعالى عنه - قال: قال رسول الله - صلى الله علیه وسلم -: ' علی منی وأنا منه، وعلی ولی كل مؤمن من بعدی '.
Of course, Umar has been mentioned in the narration of Salehi Shami instead of Umran. Definitely, it is one of mistakes of the transcription writers.
After narrating this narration, Al-Bani Wahhabi has said in order to Tosikh Jafar Ben Soleiman
قلت: وهو ثقة من رجال مسلم وكذلك سائر رجاله ولذلك قال الحاكم: «صحیح على شرط مسلم»، وأقره الذهبی.
I say '' Jafar Ben Soleiman is reliable and one of narrators of Sahih Mosalam as other narrators of this narration are reliable as well''. Therefore, Hakem has said that the narration is valid according to the conditions of Mosalam, the narration is valid and ZAhabi has confirmed his opinion.
Even although the remarks of the Sunni scientists are enough to prove the validity of the narration, we will analyze each and every narration for more certainty.
Analyzing the document of the narration:
Ghotibe Ben Saeid:
From the narrations of Bokhari and Mosalam, Zahabi has said about him
قتیبة بن سعید أبو رجاء البلخی عن مالك واللیث وعنه الجماعة سوى بن ماجة والفریابی والسراج مات عن اثنتین وتسعین سنة فی شعبان 24 ع
Ghotibe Ben Saeid has narrated narrations from Malek, Leis, and all of Sehah Sete.
And Ibn Hajar has written about him
قتیبة بن سعید بن جمیل بفتح الجیم بن طریف الثقفی أبو رجاء البغلانی بفتح الموحدة وسكون المعجمة یقال اسمه یحیى وقیل علی ثقة ثبت من العاشرة مات سنة أربعین عن تسعین سنة ع.
Ghotaybe Ben Saeid is reliable and permanent.
Jafar Ben Soleiman Al-Zabaei:
From the narrators of Mosalam and other Sehah Sete, Ibn Hajar has said about him
جعفر بن سلیمان الضبعی بضم المعجمة وفتح الموحدة أبو سلیمان البصری صدوق زاهد لكنه كان یتشیع من الثامنة مات سنة ثمان وسبعین بخ م 4
Jafar Ben Soleiman was honest and pious. But he intended in Shiite religion.
Taghrib Al-Tahzib v 1 p 140; no 942
And Zahabi has written about him in the book '' Tezkere Al-Hafaz''
م 4 جعفر بن سلیمان الامام أبو سلیمان الضبعی البصری من ثقات الشیعة وزهادهم حدث عن ثابت البنانی... .
Jafar Ben Soleiman is one of reliable narrators of Shias and a pious person.
Al-Bani Wahhabi that is remembered as Bokhari of era has written in Tosikh of Jafar Soleiman
و كان جعفر بن سلیمان من الثقات المتقنین فی الروایات غیر أنه كان ینتحل المیل إلى أهل البیت و لم یكن بداعیة إلى مذهبه و لیس بین أهل الحدیث من أئمتنا خلاف أن الصدوق المتقن إذا كان فیه بدعة و لم یكن یدعو إلیها، أن الاحتجاج بأخباره جائز.
Jafar Ben Soleiman is one of reliable and permanent narrators in narrating narration. Of course, he was interested in Ahle Beit, but he did not invite anyone to his religion. there is no disagreement among our Hadith narrators about this matter which if a narrator is honest , devout and innovator, but he does not invite any one to his religion resorting to his Hadiths is valid and acceptable.
Yazid Ben Sharik Ben Al-Rashak:
From the narrations of Bokhari, Mosalam and other Sehah Sete, Zahabi has written about him
یزید الرشك هو بن أبی یزید الضبعی عن مطرف ومعاذة وعنه شعبة وابن علیة ثقة متعبد توفی 13 ع.
Yazid Al-Rashak was reliable and he worshiped a lot.
Al-Kashef v 2 p 391; no 6369
After narrating tosikhs about him, Mezi has written
روى له الجماعة.
All of Sehah Sete have narrated narrations from him.
Motarraf Ben Abdullah:
From the narrations of Bokhari, Mosalam and other Sehah Sete, Zahabi has introduced him as one of notables.
مطرف بن عبد الله بن الشخیر الحرشی العامری أبو عبد الله أحد الأعلام عن أبیه وأبی وعلی وعنه أخوه یزید وقتادة وأبو التیاح مات 95 ع
Al-Kashef v 2 p 269; no 5478
Ibn Hajar has considered him as a reliable and pious person
مطرف بن عبد الله بن الشخیر بكسر الشین المعجمة وتشدید المعجمة المكسورة بعدها تحتانیة ساكنة ثم راء العامری الحرشی بمهملتین مفتوحتین ثم معجمة أبو عبد الله البصری ثقة عابد فاضل من الثانیة مات سنة خمس وتسعین ع
Taghrib Al-Tahzib v 1 p 534 no 6706
Emran Ben Hosayn:
A companion.
After narrating this narration, Ibn Shahin has written
تَفَرَّدَ عَلِیُّ بْنُ أَبِی طَالِبٍ بِهَذِهِ الْفَضِیلَةِ، لَمْ یَشْرَكْهُ فِیهَا أَحَدٌ.
Ali Ben Abi Taleb (peace be upon him) has this virtue and no one shares it.
Hence, the document of this narration is completely valid and its narrators are from Bokhari or Mosalam as we already read the correction of Al-Bani in this area.