The validity of narrations related to events in the time of the prophet

Moheb Al-Din Tabari has used the word '' Abu Folan'' in the book '' Zakaher Al-Aghabi'' instead of using the name of Abubakr.
قال ثم بعث أبو فلان بسورة التوبة فبعث عليا خلفه فأخذها منه وقال لا يذهب بها إلا رجل مني وأنا منه
-Al-Tabari, Abu Jafar Moheb Al-Din Ahmad Ibn Abdullah Ibn Muhammad (died in 694 Hejira) Zakhaer Al-Aghabi Fi Manghaeb Zoi Al-Ghorbi v 1 p 87; published by: Dar Al-Kotob Al-Mesrie; Egypt
Ibn Hajar Asghalani has narrated the narration of Ahmad and Nasaee, but he has omitted the story of the dismissal of Abubakr and taking back the Surah of Tawba from him completely.
وأخرج أحمد والنسائي من طريق عمرو بن ميمون إني لجالس عند بن عباس إذ أتاه سبعة رهط فذكر قصة فيها قد جاء ينفض ثوبه فقال وقعوا في رجل له عشر... وبعثه يقرأ براءة على قريش وقال لا يذهب إلا رجل مني وأنا منه.
The prophet sent Imam Ali (peace be upon him) to recite the Surah of Baraat for the people of Ghoreish and said '' no one is qualified to do the mission except a man from my dynasty and I am from his dynasty.
-Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hejira) Al-Esabat Fi Tamiz Al-Sahabe v 4 p 567; researched by: Ali Muhammad Al-Bajavi; published by: Dar Al-Jeil; Beirut; first edition; 1412 Hejira; 1992
Abd Al-Ghader Baghdadi has applied the same distortion of Ibn Hajar Asghalani
وأخرج أحمد والنسائي من طريق عمرو بن ميمون إني لجالس عند بن عباس إذ أتاه سبعة رهط فذكر قصة فيها قد جاء ينفض ثوبه فقال وقعوا في رجل له عشر... وبعثه يقرأ براءة على قريش وقال لا يذهب إلا رجل مني وأنا منه.
He says in the rest of the narration
ومناقبه العديدة وسيره الحميدة لا يحتملها هذا المختصر. وقد ألف العلماء فيها تآليف عديدة لا تعد
ولا تحصى.
He has a lot of titles and his pleasant behaviors can not be said in few pages qand scientists have written about it in so many different books.
-Al-Baghdadi, Abd Al-Ghader Ibn Omar (died in 1093 Hejira) Khazanat Al-Adab and Lab Lesan Al-Arab v 69; researched by: Muhammad Nabil Tarifi; Amil Badi Al-Yaghoob; published by: Dar Al-Kotob Al-Elmie; Beirut; first edition; 1998

Ibn Asaker Dameshghi has written with omitting the name of Abubakr '' at first, the messenger of God sent the Surah of Tawba and then gave it back to Imam Ali (peace be upon him), but he did not mention with the interference of who he sent.
عن أنس بن مالك أن النبي صلى الله عليه وسلم بعث سورة براءة فدفعها إلى علي وقال لا يؤدي إلا أنا أو رجل من أهل بيتي \ ح \
-Ibn Asaker Al-Dameshghi Al-Shafei, Abi Al-Ghasem Ali Ibn Al-Hassan Ibn Hebe Allah Ibn Abdullah (died in 571 Hejira) History Medina Damscus and Zekr Fazleha and Min Halha Min Al-Amasel v 42 p 345; researched by: Moheb Al-Din Abi Saeed Omar Ibn Gheramat Al-Amari; published by: Dar Al-Fekr; Beirut; 1995
Abubakr Ajori has mentioned the name of '' Ajori'', he has Although omitted the remark of Abubakr, Abubakr asked whether the messenger of God had been angry from me, and has left it blank.
قال: ثم بعث أبا بكر رضي الله عنه بسورة التوبة، ثم بعث عليا رضي الله عنه خلفه فأخذها منه؛ فقال أبو بكر: لعل الله ورسوله...؟ قال: لا، ولكن لا يذهب بها إلا رجل هو مني وأنا منه.
-Al-Ajeri, Abi Bakr Muhammad Ibn Al-Husain (died in 360 Hejira) Al-Shariat v 4 p 2022; researched by: Dr. Abdullah Ibn Omar Ibn Osleiman Al-Damiji; published by: Dar Al-Vatan; Al-Riyadh; Saudi Arabia; second edition; 1420 Hejira; 1999
Of course, the recent distortion may be done by the inscribers and the publisher of the book. However, these distortions demonstrate how honest the Sunni scientist and Mohadesan have been toward the tradition of the messenger of God (peace of Allah be upon him and his descendants).
We should not be surprised with seeing these distortations since distorting the historical realities is a part of their religion according to the remark of Ibn Teimie:
كان من مذاهب أهل السنة الإمساك عما شجر بين الصحابة.
Preventing from struggles among the companions is the beliefs of the Sunnite religion.
-Menhaj Al-Sonat Al-Nabavie, Ahmad Ibn Abd Al-Hailm Ibn Teimie Al-Harani Abu Al-Abbas (died in 728 Hejira) v 4 p 448; published by: Ghortobat Insitute; 1406 Hejira; first edition; researched by: D. Muhammad Reshad Salem
Ahmad Bin Hanbel has ordered to all of his followers to leave out every matter against the companions:
أحمد بن خالد الخلال قال قلت لأحمد بن حنبل حدثنا محمد بن عبيد عن صالح بن حيان عن ابن بريدة قال شربت مع انس بن مالك الطلاء على النصف فغضب أحمد وقال لا ترى هذا في كتاب الا خرمته أو حككته.
Ahmad Bin Khalal says '' such and such a person has narrated that Ibn Boride said '' Anas Bin Malek drank the half of glass of wine together. Hearing this narration, Ahmad Bin Hanbel became angry and said '' you should tear up and scratch this matter with your fingers in whatever books you see so that it can not be clear''.
-Al-Elal Al-Matnahie Fi Al-Hadith Al-Vahie, Abd Al-Rahman Ibn Ali Ibn Ali Ibn Al-Jozi (died in 597 Hejira) v 2 p 943 hadith no 1517; published by: Dar Al-Kotob Al-Elmie; Beirut; 1403 Hejira; first edition; researched by: Khalil Al-Mis
-Tahzib Al-Kamal, Yousef Ibn Al-Zaki Abd Al-Rahman Abu Al-Hojaj Al-Mezi Al-Mezi (died in 742 Hejira) v 13 p 34; published by: Al-Resalat Institute; Beirut; 1400 Hejira; 1980; first edition; researched by: D. Bashar Avad Bashar Avad Marouf
Ibn Hajar Asghalani narrates in this way
... فغضب أحمد وقال لا نرى هذا في كتاب إلا حرقته أو حككته.
Ahmad Bin Hanbel became angry and said '' if we see such matter in every book, we will burn or scratch them''.
-Tahzib Al-Tahzib, Ahmad Ibn Ali Ibn Hajar Abolfazl Al-Asghalani Al-Shafei (died in 852 Hejira) v 4 p 338; published by: Dar Al-Fekr; Beirut; 1404 Hejira; 1984; first edition;
It is not clear of what realities have been scratched by the fingers of Ahmad Bin Hanbel and his followers and have been burnt in such a way.
يُريدُونَ أَنْ يُطْفِؤُا نُورَ اللَّهِ بِأَفْواهِهِمْ وَيَأْبَى اللَّهُ إِلاَّ أَنْ يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكافِرُون‏..
Tawba Surah/ verse 32
The faults of the Sunni scientists:
The document fault of Ibn Teimie:
After narrating this narration from Alame Heli (may God be well pleased with him), Ibn Teimie has written
والجواب: أن هذا ليس مسنداً بل هو مرسل لو ثبت عن عمرو بن ميمون.
Answer: this narration is not Mosnad, but it is morsel if it is proved that Umarv Bin Meymun has said it.
-Ibn Teimie Al-Harani Al-Hanbali, Abu Al-Abbas Abd Al-Halim (died in 728 Hejira) Menhaj Al-Sonat Al-Nabavie v 5 p 34; researched by: D. Muhammad Reshad Al-Salem; Ghortobat Institue; first edition; 1406 Hejira
At first, it is necessary to define the morsel narration from the point of view of the Sunni scientists in order to reveal the knowledge of Ibn Teimie in the sceinec of Rejal and Hadith.
Alame Jalal Al-Din Souti has written in the book '' Tadrib Al-Ravi''
اتفق علماء الطوائف على أن قول التابعي الكبير قال رسول الله صلى الله عليه وسلم كذا أو فعله،
يسمى مرسلا.
The scientists of all of tribes agree that the remark of old Tabei (from the aspect of age) that says '' the messenger of God said such remarks and behaved in such way'' is called '' Morsel''.
-Al-Souti, Jalal Al-Din Abu Al-Fazl Abd Al-Rahman Ibnn Abi Bakr (died in 911 Hejira) Tadrib Al-Ravi Fi Sharh Taghrib Al-Navavi v 1 p 195; researched by: Abd Al-Wahhab Abd Al-Latif; published by: Maktabat Al-Riyadh
Hence, the morsel narration is a kind of narration that a tabei has narrated a narration from the messenger of God ( peace of Allah be upon him and his descendants) directly whereas Umarv Bin Meymun has narrated the intended narration from Ibn Abbas and Ibn Abbas was one of the companions of the messenger of God ( peace of Allah be upon him and his descendants) and Habar Al-Ame according to the agreement of all of the Muslims and he is not Tabei so that his narration from the messenger of God can be Morsel.
Shouldn't Ibn Teimie have researched researched more so that he has been dishonorable?
Alame Amini (may God be well pleased with him)has written in order to answer the document fault of Ibn Teimie:
فكأن عينيه في غشاوة عن مراجعة المسند لإمام مذهبه أحمد بن حنبل فإنه أخرجه في ج1 ص 331 عن يحيى بن حماد عن أبي عوانة عن أبي بلج عن عمرو بن ميمون عن ابن عباس ورجال هذا السند رجال الصحيح غير أبي بلج وهو ثقة عند الحفاظ كما مرت في ترجمته ج1 ص 71.
وأخرجه بسند صحيح رجاله كلهم ثقات الحافظ النسائي في الخصايص، و الحاكم في المستدرك 3 ص 132 وصححه هو والذهبي، والطبراني كما في المجمع للحافظ الهيثمي وصححه، وأبو يعلى كما في البداية والنهاية، وابن عساكر في الأربعين الطوال، وذكره ابن حجر في الإصابة 2 ص 509 وجمع آخرون. فما عذر الرجل في نسبة الإرسال إلى مثل هذا الحديث؟! وإنكار سنده المتصل الصحيح الثابت؟!
أهكذا يفعل بواديع النبوة؟! أهكذا تلعب يد الأمانة بالسنة و العلم والدين؟!
it seems as if his eyes have been covered and has not referred to Mosnad of Ahmad that is leader because he has narrated this narration from Yahya Bin Hemad and he has narrated it from Abu Avane and he has narrated it from Abu Balaj and he has narrated it from Umarv Bin Meymun and he has narrated it from IbnAbbas that the narrators of this document are the narrators of Sahih Bokhari apart from Abu Balaj that is reliable from the point of view of Hafezan as it was said in his biography.
Hafez Nasaee has narrated in the book '' Khasaes'' '' this narration has valid document and all of narrators are valid and Hakem has narrated it in the book '' Al-Mostadrek'' ( v 3/ p 132)and he and Zahabi have corrected it. Tabarani has also narrated it as Hafez Heithami has been mentioned in the book '' Majma Al-Zavaed'' and he has corrected it. Moreover, Abu Yala has narrated it according to whatever has been said in the book '' Al-Badaye and Al-Nahaye''. Ibn Asaker in the book '' Al-Arbain Al-Taval'', Ibn Hajar in the book '' Al-Asabe '' and others have narrated it.
Hence, what is his reason for referring to this narration and denying valid document? Is it due to the way of using the memories of prophecy? Do real trustee persons apply the tradition, science and religion in this way?
-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 197; published by: Dar Al-Ketab Al-Arabi Beirut; fourth edition; 1397 Hejira; 1997
The document fault of Shoeib Alarnut:
we already studied that the Sunni best scientists of the Hadith science, such as: Hakem Neishaburi, Shams Al-Din Zahabi, Ibn Abd Al-Ber Ghortebi, Ali Bin Abi Bakr Heithami, Ibn Hajar Asghalani and even Al-Bani Wahhabi have considered his narration without fault and he has corrected it, but Shoeib Alarnut, the Wahhabi contemporary famous researcher, has tried to make this narration without reason and to weaken it in order to deny the virtues of Amir Momenan ( peace be upon him) and to have animosity with the prophet. He has claimed that Abu Balaj Fazari is weak.
إسناده ضعيفٌ بهذه السياقة، أبو بلج ـ وإسلمه يحيى بن سليم، أو ابن أبي سليم ـ، وإن وثقه غيرُ واحد، قد قال فيه البخاري: فيه نظر... .
The documents of this narration with this content are weak although some scientists have tosikh Abu Balaj whose name is Yahya Bin Salim or Ibn Abi Salim. Bokhri has said '' there is fault in his reliability''.
-Mosnad Ahmad Ibn Hanbal v 5 p 181; researched by: Shoaib Al-Arnowt; Adel Morshed; published by: Al-Resalat Institute; Beirut; first edition; 1416 Hejira; 1995