The role of Imam Ali and prophet in the promotion of Islam

The messenger of God ( peace of Allah be upon him and his descendants) sent Abubakr to Mecca in order to recite the Surah of Barrat and to express the hate of God and his messenger from the polytheists in the ninth year. However, when Abubakr was at the midway, Gabreil descended and ordered the prophet to recite this Surah himself or a person from his family and dynasty.
Afterwards, the messenger of God (peace of Allah be upon him and his descendants) sent Amir Momenan (peace be upon him) with Abubakr to take back the verses of the Quran, to bring Abubakr back and recite it in the rituals of Hajj in Mecca.
Abubakr became very sad from this event and came back with crying eyes and asked its reason from the prophet. He said '' God has ordered me to do this mission myself or a person from my family''.
أُمِرْتُ أَنْ لَا يُبَلِّغَهُ إِلَّا أَنَا، أَوْ رَجُلٌ مِنِّي.
This was one of matters that provoked animosity toward Amir Momenan (peace be upon him). This animosity became worse after the decease of the messenger of God (peace of Allah be upon him and his descendants), fired the house of revelation and made the person that taken back the letter of expressing hate from Abubakr stay at home after some years.
On one hand, this unique virtue proves the superiority of Amir Momenan (peace be upon him) over the first caliph because according to this narration, Amir Momenan (peace be upon him) was the closet person to the prophet of God and the complete obedient of the prophet as he said from Ibrahim
فَمَنْ تَبِعَني‏ فَإِنَّهُ مِنِّيIbrahim/ verse 36
It has been said in this narration that the prophet said
لاَ يَذْهَبُ بها الا رَجُلٌ مني وأنا منه.
It is not appropriate that someone else does this mission except a person from my family.
This means that Amir Momenan (peace be upon him) is the soul of the prophet (peace of Allah be upon him and his descendants) and he is not different from him. In fact, they are a soul in two bodiesas God has considered Amir Momenan (peace be upon him) the soul of the prophet in the verse of Mobahele.
On the other hand, it proves that Abubakr did not have such a feature and the rule''
does not include him and he was not qualified enough to recite فمن تبعنى فإنه مني
Some verses of the Quran and to sent the message of God and his messenger to the polytheists let alone the caliph and the successor of the alst of the prophet of God.
This narration has been narrated with valid documents in the Sunni sources and most of the Sunni dignitaries have corrected it and we will analyze some documents from among different documents.
 

The first narration: Zeid Bin Yosei from Abubakr

Ahmad Bin Hanbel and Abu Yala have written in the book '' Mosnad''
حَدَّثَنَا وَكِيعٌ، قَالَ: قَالَ إِسْرَائِيلُ: قَالَ أَبُو إِسْحَاقَ: عَنْ زَيْدِ بْنِ يُثَيْعٍ، عَنْ أَبِي بَكْرٍ: أَنَّ النَّبِيَّ (ص) بَعَثَهُ بِبَرَاءَةٌ لِأَهْلِ مَكَّةَ: لَا يَحُجُّ بَعْدَ الْعَامِ مُشْرِك، وَلَا يَطُوفُ بِالْبَيْتِ عُرْيَانٌ، وَلَا يَدْخُلُ الْجَنَّةَ إِلَّا نَفْسٌ مُسْلِمَةٌ، مَنْ كَانَ بَيْنَهُ وَبَيْنَ رَسُولِ اللَّهِ (ص) مُدَّةٌ، فَأَجَلُهُ إِلَى مُدَّتِهِ، وَاللَّهُ بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولُهُ، قَالَ: فَسَارَ بِهَا ثَلَاثًا، ثُمَّ قَالَ لِعَلِيٍّ رَضِيَ اللَّهُ تَعَالَى عَنْهُ: «الْحَقْهُ، فَرُدَّ عَلَيَّ أَبَا بَكْرٍ، وَبَلِّغْهَا أَنْتَ»، قَالَ: فَفَعَلَ، قَالَ: فَلَمَّا قَدِمَ عَلَى النَّبِيِّ (ص) أَبُو بَكْرٍ بَكَى، قَالَ: يَا رَسُولَ اللَّهِ، حَدَثَ فِيَّ شَيْءٌ؟ قَالَ: «مَا حَدَثَ فِيكَ إِلَّا خَيْرٌ، وَلَكِنْ أُمِرْتُ أَنْ لَا يُبَلِّغَهُ إِلَّا أَنَا، أَوْ رَجُلٌ مِنِّي».
Narrating from Abubakr, Zeid Bin Yosei says '' the messenger of God (peace of Allah be upon him and his descendants) sent Abubakr to Mecca in order to recite the verses of Baraat and in Toghei has said '' he was sent to Mecca to announce
From now on, the polytheists should not fulfill the rituals of Hajj and circle around the house of God with naked body. Only the Muslims go to the heaven. their treaties with the messenger of God ( peace of Allah be upon him and his descendants) are acceptable before due time and God and his messenger hate the polytheists.
Abubakr had just passed by three houses when the messenger of God (peace of Allah be upon him and his descendants) ordered to Imam Ali (peace be upon him) to go to Abubakr, take back the verses of Baraat, to bring him back and to announce them to the people of Mecca himself.
Imam Ali (peace be upon him) left Medina rushly and did his mission as the prophet had ordered. When Abubakr came to the presence of the messenger of God (peace of Allah be upon him and his descendants), he cried and said ''O' the messenger of God! Is there something wrong with me?'' the prophet answered '' there is only goodness about you, but I have been ordered to recite the verses of Baraat for the people of Mecca myself or a man from my family.

Al-Shibani, abu Abdullah Ahmad Ibn Hanbal (died in 241 Hejira) Mosnad Ahmad Ibn Hanbal v 1 p 3; published by: Ghortobat Institute; Egypt
-Abu Yali Al-Movaseli Al-Tamimi, Ahmad Ibn Hanbal Ali Ibn Al-Mosana (died in 307 Hejira) Mosnad Abi Yali v 1 p 100; researched by: Husain Salim Asad; published by: Dar Al-Mamun Al-Toras; Damascus; first edition; 1404 Hejira; 1984
-Ibn Asaker Al-Dameshghi Al-Sahfei, Abi al-Ghasem Ali Ibn Al-Hassan Ibn Hebe Allah Ibn Abdullah (died in 571 Hejira) History of Medina and Damascus and Zekre Fazleha and Tasmie Min Al-Amasel; v 42 p 384; researched by: Moheb Al-Din Abi Saeed Omar Ibn Gharame Al-Amri; published by: Dar Al-Fekr; Beirut; 1995
-Al-Souti, Jalal Al-Din Abolfazl Abd Al-Rahman Ibn Abi Bakr (died in 911 Hejira) Jame Al-Ahadith (Al-Jame Al-Saghir and Zavaed al-Jame Al-Kabir) v 13 p 159; according to Jamat Al-Kabir software
According to this narration, Amir Momenan (peace be upon him) went to Abubakr according to the messenger of God (peace of Allah be upon him and his descendants), took back the letter of Baraat from him and brought him back to Medina. The document of this narration is completely valid and all of its narrators are reliable from the point of view of the Sunni scientists.

Analying the document of the narration

Vakei Bin Al-Jarah

He is one of narrators of Bokhari, Moslem and other Sehah Sete.
Zahabi has said about him
وكيع بن الجراح أبو سفيان الرؤاسي أحد الأعلام عن الأعمش وهشام بن عروة وعنه أحمد وإسحاق وإبراهيم بن عبد الله القصار ولد سنة 128 قال أحمد ما رأيت أوعى للعلم منه ولا أحفظ كان أحفظ من بن مهدي وقال حماد بن زيد لو شئت لقلت إنه أرجح من سفيان وقال أحمد لما ولي حفص بن غياث القضاء هجره وكيع مات بفيد يوم عاشوراء 197 ع
Vakei Bin Al-Jarah is one of leaders and he has narrated narrations from Amash and Hesham Bin Arve. Ahmad Bin Hanbel, Ishagh Bin Ravie and Ibrahim Bin Abdullah have narrated narrations from him. He was born in 128. Ahmad has said '' I saw no one was as knowledgeable as he was and I saw no one memorized narrations as well as Ibn Mahdi did''. Hemad Bin Zeid has said '' even it can be said that he is better than Sofyan Suri''. Ahmad has said '' when Hafas Bin Ghiyas became judge, Vakei left him.
Al-Zahabi Al-Shafei, Shasm Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (died in 748 Hejira) Al-Kashef Fi Marefat Min Lah Revayat Fi Al-Kotob Al-Sette; v 2 p 350 hadith no 6065; researched by: Muhammad Avame; published by: Dar Al-Gheble Al-Islamie; Alav Institute; Jade; first edition; 1413 Hejira; 1992
Ibn Hajar says
وكيع بن الجراح بن مليح الرؤاسي بضم الراء وهمزة ثم مهملة أبو سفيان الكوفي ثقة حافظ عابد من كبار التاسعة مات في آخر سنة ست وأول سنة سبع وتسعين وله سبعون سنة ع
Vakei Bin Al-Jarah was a reliable and pious person and was Hafez.
Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hejira) Taghrib Al-Tahzib v 1 p 581 no 7414; researched by: Muhammad Avame; published by: Dar Al-Rashid; Syria; first edition; 1406 Hejira; 1986

Israeil Bin Yunes

He is one of narrators of Bokhari, Moslem and other Sehah Sete. Zahabi has written about him
إسرائيل بن يونس عن جده وزياد بن علاقة وآدم بن علي وعنه يحيى بن آدم ومحمد بن كثير وأمم قال أحفظ حديث أبي إسحاق كما أحفظ السورة وقال أحمد ثقة وتعجب من حفظه وقال أبو حاتم هو من أتقن أصحاب أبي إسحاق وضعفه بن المديني توفي 162 ع
Israei Bin Yunes has narrated narrations from his grandfather, Ziyad Bin Alaghe and Adam Bin Ali. Yahya Bin Adam, Muhammad Kasir, and a lot of persosn were his students. Israeil said '' I memorized the Hadiths of Abu Ishagh Sabiei like the Surahs of Quran. Ahmad has said '' he is relaible'' and he was surprised of his powerful memory. Abu Hatam has said '' he was one of the most reliable students of Abu Ishagh''. Ali Bin Madini has weakened him.

Al-Kashef v 1 p 241 no 336
Ibn Hajar Asghalani says
إسرائيل بن يونس بن أبي إسحاق السبيعي الهمداني أبو يوسف الكوفي ثقة تكلم فيه بلا حجة من السابعة مات سنة ستين وقيل بعدها ع
Israeil Bin Yunes, the child of Abu Ishagh Sabei Hamadani, is reliable. Some have found faults in him without any reasons and documents.
Taghrib Al-Tahzib v 1 p 104 no 401
According to this remark of Ibn Hajar, it was proved that weakening Ali Bin Madini had no worth and it was without any reasons.

Abu Ishagh Al-Sabiei

He is one of narrators of Bokhari, Moslem and other Sehah Sete. Zahabi has written about him
عمرو بن عبد الله أبو إسحاق الهمداني السبيعي أحد الأعلام عن جرير وعدي بن حاتم وزيد بن أرقم وابن عباس وأمم وعنه ابنه يونس وحفيده إسرائيل وشعبة والسفيانان وأبو بكر بن عياش هو كالزهري في الكثرة غزا مرات وكان صواما قواما عاش خمسا وتسعين سنة مات 127 ع.
Umarv Bin Abdullah Abu Ishagh Sabiei was one of experts and he heard narrations from Jarir Bin Hazem, Edi Bin Hatem, Zeid Bin Argham, Ibn Abbas and a lot of persons and his child, Yunes, his grandchild, Israeil, Shoabe Bin Al-Hojaj, Sofyan Suri, Sofyan Bin Vakei and Abubakr Bin Ayash have narrated narrations from him. He narrated a lot of narrations the same as Zahri, took part in wars several times, fasted a lot and worshiped God a lot.

Al-Kashef v 2 p 82 no 4185

Ibn Hajar has written
عمرو بن عبد الله بن عبيد ويقال علي ويقال بن أبي شعيرة الهمداني أبو إسحاق السبيعي بفتح المهملة وكسر الموحدة ثقة مكثر عابد من الثالثة اختلط بأخرة مات سنة تسع وعشرين ومائة وقيل قبل ذلك ع.
Umarv Bin Abdullah was reliable, narrated a lot of narrations and worshiped God. He fell into disarray.
Taghrib Al-Tahzib v 1 p 423 no 5065
 

Zeid Bin Yosei:

Zahabi says in the book '' Al-Kashef''
زيد بن يثيع عن أبي بكر وأبي ذر وعنه أبو إسحاق فقط وثق حب ت.
Zeid Bin Yasei that has heard narrations from Abubakr and Abuzar has been tosikh and only Abu Ishagh has narrated narrations from him.
Ibn Hajar has written in the book '' Taghrib Al-Tahzib''
زيد بن يثيع بضم التحتانية... الهمداني الكوفي ثقة مخضرم من الثانية ت س.
Zeid Bin Yasei Hamadani was reliable and Makhzaram.
Taghrib Al-Tahzib v 1 p 225 no 2160
Makhzaran is said to a person that has understood darkness and the Islam.
Hence, the document of the narration is completely valid and all of its narrators are reliable. After narrating this narration, Heithami has said

قلت في الصحيح بعضه رواه أحمد ورجاله ثقات.
I say '' some parts of this narration have been said in the book '' Sahih '' of Bokhari; Ahmad Bin Hanbel has narrated it and all of its narrators are reliable.

Al-Heisami, Abu al-Hassan Nur Al-Din Ali Ibn Abi Bakr (died in 807 Hejira) Majma Al-Zavaed and Manba Al-Favaed v 3 p 239; published by: Dar Al-RianAl-Toras; Dar Al-Ketab Al-Arabi; Cairo; Beirut; 1407 Hejira
Ahmad Shaker, the researcher of the book '' Mosnad of Ahmad'' has said about this narration
إسناده صحيح، زيد بن يثيع، بضم الياء التحتية وفتح الثاء المثلثة وبعدها تحتية ساكنة ثم عين مهملة: تابعي ثقة، ويقال في اسم أبيه «أثيع» ايضا، بقلب الياء الأولى همزة، وسيأتي معناه مختصرا 594 عن سفيان أبي إسحاق عنه به.
The document of this narration is valid. Zeid Bin Yasei is obedient and reliable.