Scientists in the history of Islam

Muhammad Naser Al-Bani that the Wahhabi scientists have remembered him as ''Bokhari of era'' and have considered him the renovator of the religion in the fourteenth century has tosikh Abu Balaj in the book '' Al-Selsele Al-Sahihe'' (v 3 p 474) in the following Hadith (1400).
قلت: و هذا إسناد جيد رجاله ثقات، و يحيى بن أبي سليم هو أبو بلج الفزاري، و هو بكنيته أشهر.
I say '' this document is Jeid and its narrators are reliable. Yahya Bin Abi Salim that is same Abu Balaj Fazari is well known with his title''.
Weakening some persons such as Arnut against the tosikh of Al-Bani has no worth.
The Tosikh of Yahya Bin Moein is sufficient for the reliability of the narrator:
Yahya Bin Moein is considered as one of Sunni best scientists. According to the clear words of some Sunni dignitaries, his tosikh is enough to prove the reliability of a narrator because he is the leader and the Imam of the science of the Sunni scientists.
Badr Al-Din Eini about a narration narrated by Abu Al-Monib Ubeidullah Bin Abdullah says
If someone says '' there is Abu Al-Monib Ubeidullah Bin Abdullah and Bokhari and others have found fault in him, I will say '' Hakem has said '' Ibn Moein has Tosikh him ''. Abu Hatam has said that I heard that my father said '' he is honest in saying Hadiths''. But Bokhari has denied it and he has mentioned him as one of weak narrators. Yahya Bin Moein is the leader of this affair and the tosikh of Al-Monib by Yahya Bin Moein is enough for the reason of this narration.
-Al-Eini Al-Ghitabi Al-Hanafi, Badr Al-Din Abu Muhammad Mahmud Ibn Ahmad (died in 855 Hejira) Omdat Al-Aghari Sharh Sahih Al-Bokhari v 7 p 11; published by: Dar Ehya Toras Al-Arabi; Al-Arabi; Beirut
The condition of Yahya Bin Salim is almost like this. Bokhari has weakened him. But Yahya Bin Moein and other Sunni Imams have tosikh him. Therefore, according to the remark of Badr Al-Din Eini, weakening Bokhari has no worth and only the tosikh of Yahya Bin Moein is enough to prove the reason of the narration.

إسناده حسن، أبو بلج: هو الفزاري، وقد اختلف في اسمه، يقال: يحيى بن سُلَيم بن بلج، ويقال: يحيى بن أبي سليم، و يقال: يحيى بن أبي الأسود، وثقه ابن معين وابن سعد والنسائي والدارقطني، وقال أبو حاتم: صالح الحديث لا بأس به، وقال البخاري: فيه نظر وقال الجوزجاني: غيرثقه، وقال ابن حجر في «التقريب»: صدوق، ربما أخطأ.
The document of this narration is good. Yahya Bin Moein, Muhammad Bin Sad, Nasaee and Dar Ghotani have Tosikh Abu Balaj Fazari. Abu Hatam has said '' his Hadith is righteous and there is no fault in him. Bokhari has said '' there is no fault in his reliability''. Juzjani has said '' he is not reliable''. Ibn Hajar has said in the book '' Taghrib'' he is honest, but he has sometimes made mistakes.
The contrast remarks of Shoeib Alarnut:
Abu Balaj Fazari has narrated two narrations in all over the book '' Mosnad'' of Ahmad about the virtues of Amir Momenan (peace be upon him); one of them is this narration and the other one is narration 3542:
عن أبي بلج عن عمرو بن ميمون عن بن عباس قال: أول من صلى مع النبي صلى الله عليه و سلم بعد خديجة علي.
It has been narrated from Abi Balaj, Umarv Bin Meymun and Ibn Abbas '' Ali was the first person that prayed with the messenger of God (peace of Allah be upon him and his descendants) after Khadije ''.
Shoeib Alarnu has said about the following narration:
He has considered his narration good in other parts that his narration is about other topics. For example, he says in this book (v 11/ p 15/ a 6479)
إسناده حسن.
He says in this book (v 13/ p 345/ a 7966)
صحيح دون قوله «تحت العرش» وهذا إسناد حسن، أبو بلج هذا حسن الحديث، وباقي رجاله ثقات رجال الشيخين.
This narration is valid without the sentence '' That Al-Arsh''. This document is good and Abu Balj is good in narrating Hadiths. Other narrators are the narrators of Sahih Bokhri and Moslem.
He says in this book ( v 5/ p 128-129/ a 9233)

حديث صحيح، وهذا إسناد حسن من أجل أبي بلج وباقي رجال الإسناد ثقات رجال الصحيح.
The main narration is valid, but this document is good because of Abu Balaj.
He says in this book (v 16/ p 431/ a 10738)
إسناده حسن من أجل أبي بلج وهو يحيى بن سليم وباقي رجاله ثقات رجال الصحيح
He has written in this book (v 30/ p 214/ a 18279)
إسناده حسن من أجل أبي بلج.
He says in this book (v 24/ p 189/ a 15451)
إسناده حسن، أبو بلج: هو الفزاري، وقد اختلف في اسمه، يقال: يحيى بن سُلَيم بن بلج، ويقال: يحيى بن أبي سليم، و يقال: يحيى بن أبي الأسود، وثقه ابن معين وابن سعد والنسائي والدارقطني، وقال أبو حاتم: صالح الحديث لا بأس به، وقال البخاري: فيه نظر وقال الجوزجاني: غيرثقه، وقال ابن حجر في «التقريب»: صدوق، ربما أخطأ.
The document of this narration is good. Yahya Bin Moein has Tosikh Abu Balaj Fazari, Muhammad Bin Sad, Nasaee and Dar Ghotani. Abu Hatam has said '' he is right in saying Hadiths and there is no fault in him''. Bokhari has said '' there is no fault in his reliability''. Juzjani has said '' he is not reliable''. Ibn Hajar has said in the book '' Taghrib'' '' he is honest, but he sometimes made mistakes.
We already proved that attributing this remark to Bokhari is not right and a person that has narrated it from Bokhari is weak. Whatever he has narrated from Juzjani and has said '' he is not reliable'' is a clear lie because Juzjani has alsoTosikh as Ibn Hajar has written about his biography in the book '' Tahzib Al-Tahzib''
وقال بن معين وابن سعد والنسائي والدارقطني ثقة وقال البخاري فيه نظر وقال أبو حاتم صالح الحديث لا بأس به وقال بن سعد قال يزيد بن هارون قد رأيت أبا بلج وكان جارا لنا وكان يتخذ الحمام يستأنس بهن وكان يذكر الله تعالى كثيرا قلت وذكره بن حبان في الثقات وقال يخطئ وقال يعقوب بن سفيان كوفي لا بأس به وقال إبراهيم بن يعقوب الجوزجاني وأبو الفتح الأزدي كان ثقة
-Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hejira) Tahzib Al-Tahzib v 12 p 49; published by: Dar Al-Fekr; Beirut; first edition; 1404 Hejira; 1984
Consequently, when Shoeib Alarnut like Aslaf faces to the virtues of Amir Momenan (peace be upon him), they can not stand, weaken the narrator blindly and reject the narration and they never stop telling any lies in order to achieve to this purpose.
Since, it is said that a liar is forgetful, when they narrate other narrations from the same person in other topics, they consider it valid.
The reason fault of Ibn Teimie:
After the document fault of Ibn Teimie was answered, he has tried to reject this narration from the reason aspect:
وفيه ألفاظ هي كذب على رسول الله صلى الله عليه وسلم كقوله «أما ترضى أن تكون مني بمنزلة هارون من موسى غير أنك لست بنبي لا ينبغي أن أذهب إلا وأنت خليفتي» فإن النبي صلى الله عليه وسلم ذهب غير مرة وخليفته على المدينة غير علي كما اعتمر عمرة الحديبية وعلي معه وخليفته غيره وغزا بعد ذلك خيبر ومعه علي وخليفته بالمدينة غيره وغزا غزوة الفتح وعلي معه وخليفته في المدينة غيره وغزا حنينا والطائف وعلي معه وخليفته بالمدينة غيره وحج حجة الوداع وعلي معه وخليفته بالمدينة غيره وغزا غزوة بدر ومعه علي وخليفته بالمدينة غيره
وكل هذا معلوم بالأسانيد الصحيحة وباتفاق أهل العلم بالحديث وكان علي معه في غالب الغزوات وإن لم يكن فيها قتال.
فإن قيل استخلافه يدل على أنه لا يستخلف إلا الأفضل لزم أن يكون علي مفضولا في عامة الغزوات وفي عمرته وحجته لا سيما وكل مرة كان يكون الإستخلاف على رجال مؤمنين وعام تبوك ما كان الإستخلاف إلا على النساء والصبيان... .
Some words in this narration are considered as a lie to the messenger of God (peace of Allah be upon him and his descendants), for example, this remark '' wouldn't you like to help me as as Harun helped Musa. There will be a prophet after me, won't there?''. I will leave here provided that you become my successor.There will be a prophet after me, won't there? because the messenger of God ( peace of Allah be upon him and his descendants) has gone several times whereas his successor in Medina was a person except Ali . Afterwards, Ali was with the prophet in the Kheibar War and the successor of the prophet was someone else. In addition, in the war of surrounding Mecca, Ali was with the prophet and the successor of the prophet was another person in Medina. The prophet was fighting in the Hanin and Taef Wars and Ali was with the prophet whereas the successor of the prophet was another person in Median. When the prophet was fulfilling the rituals of Hajj in Hajj Al-Veda, Ali was with the prophet and the successor of the prophet was another person in Medina. Ali was with the prophet in the Badr War and the successor of the prophet was a person except Ali. All of these remarks have been proved with valid documents. Persons that inform Hadiths agree unanimously that Imam Ali was with the prophet in all of the wars although no riot happened.

If it is said that Imam Ali (peace be upon him) as a successor emphazises that no one one can be appointed as the successor of the prophet except Afzal, Ali should be Mafzul in all of the wars, Umre Hajjs and Hajjs that prophet fulfilled especially he was always the successor of men and was only the successor of women and children in the Tabuk War.
-Ibn Teimie Al-Harani Al-Hanbali, Abu Al-Abbas Ahmad Abd Al-Halim (died in 728 Hejira) Menhaj Al-Sonat Al-Nabavie v 5 p 34; researched by: D. Muhammad Reshad Al-Salem; published by: Ghortobat Insitute; first edition; 1406 Hejira
The animosity of Ibn Teimie toward Amir Momenan (peace be upon him) has convered his widom and understanding and it never lets him think.
It is clear that the remark of messenger of God is not absolute, but his meaning is that Abubakr is his successor only in the Tabuk War because the war had special features.
Long distance, horrible war with Rome, hot weather caused that most of the hypocrites refused to take part in this war. Moreover, these hypocrites must have implemented their aminous plans and hurt women and children when there were no men and brave Muslims in Medina.
Therefore, the messenger of God (peace of Allah be upon him and his descendants) recognized the presenc of Amir Momenan (peace be upon him)in this war had no problem and being as a successor in Medina had more importance. Hence, he appointed the brave lion (Imam Ali) as his successor so that the hypocrites and evildoers could not spoil the situation.
To answer Ibn Teimie, after analysing the condition of the war of Tabuk and the reason of the successor of Amir Momenan (peace be upon him), Alame Amini (may God be well pleased with him) said

إذا عرفت ذلك كله فلا يذهب عليك أن قوله صلى الله عليه وآله وسلم: لا ينبغي أن أذهب إلا و أنت خليفتي. ليس له مغزى إلا خصوص هذه الواقعة، وليس في لفظه عموم يستوعب كل ما غاب صلى الله عليه وآله عن المدينة... .
After you knew all of these matters, you should say firmly that the purpose of the prophet that said '' it is not appropriate that you are appointed as my successor '' is only this event and it does not include all of the events when the prophet was in Medina.
-Al-Amini, Al-Sheikh Abd Al-Husain Ahmad (died in 1392 Hejira) Al-Ghadir Fi Al-Ketab and Al-Sonat and Al-Adab; v 3 p 199; published by: Dar Al-Ketab Al-Arabi; Beirut; fourth edition; 1397 Hejira; 1977
Hence, the meaning of the prophet from the fallowing is only the war of Tabuk and it does not mean that he was in Medina all time .
لا ينبغى أن أذهب إلا و أنت خليفتي
Consequently, this narration has been narrated with valid document and the faults made by Ibn Teimie and Shoeib Alarnut have been answered.