The validity of narrations related to Imams

The fault of Shoeib Alarnut and its answer:
Shoeib Alarnut, Wahhabi contemporary famous researcher of Moslek, has considered the document of the narration weak about this narration in the book '' Mosnad '' of Ahmad Bin Hanbel and has claimed that Zeid Bin Yosei is unknown. He has also claimed that his narration from Abubakr is articulated.
إسناده ضعيف، رجاله ثقات رجال الشيخين غير زيد بن يثيع ـ ويقال أثيع ـ فقد رَوي له الترمذي والنسائي في «الخصائص»، و «مسند علي»، وأنفرد بالرواية عنه أبوإسحاق، ولم يُوَثِّقُه غيرُ العجلي، وإبن حبان، فهو في عداد المجهولين.
وقال ابن حجر في «أطراف المسند» 2/ ورقة 312: هذا منقطعٌ ـ يعني بين زيد و أبي بكرـ.
The documents of this narration are weak; all of its narrators are the narrators of Bokhari and Moslem except Zeid Bin Yosei and some have said '' Zeid Asei''.Termezi and Nasaee have narrated narrations from him in the books '' Khasaes'' and '' Mosnad'' of Ali. Only person that has narrated narrations from him is Abu Ishagh and only Ajali and Ibn Haban have Tosikh him. Therefore, he is considered as unknown narrators.
Ibn Hajar has said in the book '' Atraf Al-Mosnad'' '' this narration is articulated. In other words, relationship between Zeid and Abubakr has been broken''.

-Mosnad Ahma Ibn Hanbal v 1 p 183; researched by: Shoaib Al-Arnowt; Adel Morshed; published by: Al-Resalat Institute; Adel Morshed; published by: Al-Resalat Institute; Beirut; first edition; 1416 Hejira; 1995
We should say in order to answer Alarnut
Apart from Ibn Haban and Ajali that you confessed them, Ibn Hajar Asghalani, Shams Al-Din Zahabi, Ali Bin Abi Bakr Heithami and Ahmad Shaker have Tosikh him and no one has weakened him.
Ziya Al-Din Moghadesi has considered his narration valid in several parts of the book '' Al-Hadith Al-Mokhtare'' and he says
... وإنما هو زيد بن يُثَيع رواه الإمام أحمد عن سفيان بن عيينة ورواه الترمذي عن محمد بن أبي عمر وعلي بن خشرم ونصر بن علي ثلاثتهم عن ابن عيينة وقال حديث حسن صحيح (إسناده صحيح).
The purpose of Zeid is same Zeid Bin Yosei. Ahmad has narrated this narration from Sofyan Bin Einie and Termezi has narrated it from Muhammad Abi Umar and Ali Bin Kheshram and Nasr Bin Ali have narrated this narration from Ibn Einie and have said this narration is good and valid. The document of the narration is valid.
-Al-Maghdasi Al-Hanbali, Abu Abdullah Muhammad Ibn Abd Al-Vahed Ibn Ahmad (Died in 643 Hejira) Al-Ahadith Al-Mokhtare v 2 p 85; researched by: Abd al-Malek Ibn Abdullah Ibn Dahish; published by: Maktabat Al-Nehzat Al-Hadith; Mecca; first edition; 1410 Hejira

Even Al-Bani Wahhabi has corrected his narration and has Tosikh him as he says in the book '' Al-Selsele Al-Sahihe'' (v 2 p 323) says about Hadith 824
... زيد بن يثيع وهو ثقة.
He has considered the narration that he has been mentioned in its document valid in the valid and weak book of Sonan of Termezi ( v 7 p 92 n 3092).
the discussion of Engheta can be scientific because first: Ibn Hajar had said clearly that he was Makhzaram; second: Shams Al-Din Zahabi said clearly that he had heard narrations from Abubakr and Abuzar; hence, the faults of Shoeib Alarnut have no worth scientifically and it proves his excessive bias in relation to his his animosity with Amir Momenan (peace be upon him).
Consequantly, the document of this narration is completely valid and fault made about this document is due to excessive bias
The second narration: Samak Bin Harb from Anas Bin Malek
The second narration has been narrated by Anas Bin Malek. Ibn Al-Arabi has written in the book '' Majam''
وَحَدَّثَنَا عَلِيٌّ، نا عَفَّانُ، نا حَمَّادُ بْنُ سَلَمَةَ، عَنْ سِمَاكٍ، عَنْ أَنَسٍ أَنَّ النَّبِيَّ (ص) بَعَثَ بِبَرَاءَةَ مَعَ أَبِي بَكْرٍ الصِّدِّيقِ إِلَى أَهْلِ مَكَّةَ، فَقَالَ النَّبِيُّ (ص): " رُدُّوهُ "، فَرَدُّوهُ، فَقَالَ أَبُو بَكْرٍ رَضِيَ اللَّهُ عَنْهُ، مَا لِهخي خد اأَأُنْزِلَ فِيَّ شَيْءٌ؟، قَالَ: " لا، وَلَكِنِّي أُمِرْتُ أَنْ لا يَبْلُغَهَا إِلا أَنَا أَوْ رَجُلٌ مِنِّي "، فَدَفَعَهَا إِلَى عَلِيِّ بْنِ أَبطَالِبٍ رَضِيَ اللَّهُ عَنْهُ.
It has been narrated from Anas Bin Malek that the messenger of God (peace of Allah be upon him and his descendants) sent Abubakr toward the people of Mecca to recite the Surah of Baraat. The messenger of God said to him'' give it back'' and Abubakr did it. Abubakr said '' what has happened to me? Have any verse been descended about me? The prophet said '' no. only a person from my family and I should preach it. Then Ali Bin Abi Taleb (peace be upon him) did it.
Ibn al-Arabi, Abu Saeed Ahmad Ibn Muhammad Ibn Ziad Ibn Bashr (died in 340 Hejira) Mojam Ibn Al-Arabi v 3 p 1031; researched by: Ahmad Mirin Sayyad Al-Balushi; published by: Maktabat Al-Kowsar; Dar Al-Kotob Al-Elmie; Riyadh; Beirut; first edition
The document of this narration is completely valid and there is no fault in it.
Analyzing the document of the narration:
Ali Bin Sahl Bin Al-Moghayere
Ibn Hajar has written in the book '' Taghrib Al-Tahzib''
علي بن سهل بن المغيرة البزاز البغدادي نسائي الأصل أيضا يعرف بالعفاني بمهملة وفاء ثقيلة لملازمته عفان بن مسلم وهو ثقة من الحادية عشرة.
Ali Bin Sal is reliable.
Taghrib Al-Tahzib v 1 p 402; no 4742
Mezi has written in the book '' Tahzib Al-Kamal''
قال عبد الرحمن بن أَبي حاتم: كتبنا بعض حديثه، ولم يقض لنا السماع منه، وهو صدوق. وَقَال الدَّارَقُطْنِيُّ: كان ثقة. وذكره ابنُ حِبَّان في كتاب الثقات.
Abd Al-Rahman Abi Hatam has said '' we have written some of his Hadiths and we could not hear narrations from him. He was honest. Dar Ghotani has said '' he was reliable'' and Ibn Haban has mentioned his name in the book '' Al-Saghat''.
-Tahzib Al-Kamal v 20 p 457 no 4078

Efan Bin Moslem:
He is one of narrators of Bokhari, Sahih Moslm and other Sehah Sete. Zahabi has said about him
عفان بن مسلم الصفار أبو عثمان الحافظ عن هشام الدستوائي وهمام والطبقة وعنه البخاري وإبراهيم الحربي وأبو زرعة وأمم وكان ثبتا في أحكام الجرح والتعديل مات 22
Efan Bin Moslem has narrated narrations from Hesham Dastavai, Hemam, and other persons in their rank and Bokhari, Ibrahim Horbi Abuzae, and a group have narrated narration from him. He was reliable in the modification of religious rules.
Al-Kashef v 2 p 27 no 3827
عفان بن مسلم بن عبد الله الباهلي أبو عثمان الصفار البصري ثقة ثبت قال بن المديني كان إذا شك في حرف من الحديث تركه وربما وهم وقال بن معين أنكرناه في صفر سنة تسع عشرة ومات بعدهابيسير من كبار العاشرة ع.
Efan Bin Moslem was reliable and permanent. Ibn Madini has said '' hesitating any alphabets in Hadiths, he did not study it. He sometimes made mistakes.
Taghrib Al-Tahzib v 1 p 393 no 4625
Hemad Bin Salame Bin Dinar
He is one of narrators of Bokhari, Sahih Moslm and other Sehah Sete.
حماد بن سلمة بن دينار الإمام أبو سلمة أحد الأعلام... قال بن معين إذا رأيت من يقع فيه فاتهمه على الإسلام وقال عمرو بن عاصم كتبت عن حماد بن سلمة بضعة عشر ألفا قلت هو ثقة صدوق يغلط وليس في قوة مالك توفي 167 م 4.
Hemad Bin Salame was one of leaders. Ibn Moein has said '' if you see that someone abuses Hemad, hesitate that he is Muslim. Umarv Bin Asem said '' I have written over ten thousand Hadiths from Hemad Bin Salame. I say '' he was reliable and honest. He sometimes made mistakes and he was not as skillful as Malek.
Al-Kashef v 1 p 349 no 1220
حماد بن سلمة بن دينار البصري أبو سلمة ثقه عابد أثبت الناس في ثابت وتغير حفظه بأخرة من كبار الثامنة مات سنة سبع وستين خت م 4
Hemad Bin Salame was reliable and pious. He was the most skillful person in narrating narrations from Sabet.
Taghrib Al-Tahzib v 1 p 178 no 1499
Samak Bin Horb:
He is one of narrators of Bokhari, Sahih Moslm and other Sehah Sete.
سماك بن حرب. ابن أوس بن خالد بن نزار بن معاوية بن حارثة الحافظ الإمام الكبير أبو المغيرة الذهلي البكري الكوفي أخو محمد وإبراهيم.
Salman Bin Horb was Hafez and a great leader.
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (died in 748 Hejira) Siar Alam Al-Nobala v 5 p 245; researched by: Shoaib Al-Arnowt; Muhammad Naeem Al-Arghasusi; published by: Al-Resalat Institute; Beirut; ninth edition; 1413 Hejira
Anas Bin Malek:
Anas Bin Malek is a companion.
Hence, the document of this narration is completely valid.
Termezi in the book '' Sonan'' and Nasaee in the book '' the features of Imam Ali (peace be upon him) have narrated narrations in this way
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَفَّانُ بْنُ مُسْلِمٍ، وَعَبْدُ الصَّمَدِ بْنُ عَبْدِ الْوَارِثِ، قَالَا: حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ سِمَاكِ بْنِ حَرْبٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: بَعَثَ النَّبِيُّ (ص) بِبَرَاءَةٌ مَعَ أَبِي بَكْرٍ ثُمَّ دَعَاهُ، فَقَالَ: " لَا يَنْبَغِي لِأَحَدٍ أَنْ يُبَلِّغَ هَذَا إِلَّا رَجُلٌ مِنْ أَهْلِي، فَدَعَا عَلِيًّا فَأَعْطَاهُ إِيَّاهَا.
It has been narrated from Anas Bin Malek that the messenger of God (peace of Allah be upon him and his descendants) sent the Surah of Bara with Abubakr. Then he summoned Abubakr and said to him '' it is not appropriate that anyone preaches it except a man from my dynasty. Then he summoned Hazrat Ali (peace be upon him) and gave it to him.
-Al-Termezi Al-Salami, Abu Isa Muhammad Ibn Isa (died in 279 Hejira) Sonan Al-Termezi v 5 p 275 hadith no 3090; researched by: Ahmad Muhammad Shaker; published by: Dar Ehya Al-Toras Al-Arabi; Beirut
-Al-Nesaee, Abu Abd Al-Rahman Ahmad Ibn Ibn Shoaib Ibn Ali (died in 303 Hejira) Khasaes Amir-al-Momeneen (peace be upon him) v 1 p 92; researched by: Ahmad Mirin Al-Balushi; published by: Maktabat Al-Moala; Kuwait; first edition; 1406 Hejira
It is clear that the sentence '' Ela Rajol Men Ahli'' has been distorted and the main remark of the messenger of God (peace of Allah be upon him and his descendants) that Ibn Arabi has narrated with valid document.
As it was said, this sentence proves that the messenger of God (peace of Allah be upon him and his descendants) and Amir Momenan (peace be upon him) are the soul of each other and they are not different from each other, but the sentence '' Ela Rajol Men Ahli'' proves that Amir Momenan (peace be upon him) was the Ahle Beit of the prophet; therefore, the mission was left to him. Unfortunately, Termezi and Nasaee have changed the text of the narration in order to decrease its negative effect for Abubakr and the Sunni beliefs.

The third narration: Umarv Bin Meymun from Abdullah Bin Abbas
ثنا يحيى بن حَمَّادٍ ثنا أبو عَوَانَةَ ثنا أبو بَلْجٍ ثنا عَمْرُو بن مَيْمُونٍ قال: إني لَجَالِسٌ إلى إبن عَبَّاسٍ إذا أَتَاهُ تِسْعَةُ رَهْطٍ فَقَالُوا يا أَبَا عَبَّاسٍ إما أن تَقُومَ مَعَنَا وإما أَنْ تخلونا هَؤُلاَءِ؟
قال: فقال: إبن عَبَّاسٍ بَلْ أَقُومُ مَعَكُمْ قال: وهو يَوْمَئِذٍ صَحِيحٌ قبل أَنْ يَعْمَى. قال: فابتدؤا فَتَحَدَّثُوا فَلاَ ندري ما قالوا. قال: فَجَاءَ يَنْفُضُ ثَوْبَهُ وَيَقُولُ أُفْ وَتُفْ وَقَعُوا في رَجُلٍ له عَشْرٌ...
قال ثُمَّ بَعَثَ فُلاَناً بسورة التَّوْبَةِ فَبَعَثَ عَلِيًّا خَلْفَهُ فَأَخَذَهَا منه قال لاَ يَذْهَبُ بها الا رَجُلٌ مني وأنا منه.
Umarv Bin Meymun says '' I had sat beside Abdullah Bin Abbas. People in nine groups came to him and said '' leaver here and come with us or leave us alone with Ibn Abbas. This event happened when Ibn Abbas could see and he had not gone blind. Ibn Abbas said '' I will come with you (they went to a corner) and started talking to Ibn Abbas.i did not understand what they were saying. After a while, Abdullah Bin Abbas shook his clothes to remove its dust and said '' spite on them. They are abusing and insulting a person that has ten features.
Ibn Abbas said '' the messenger of God (peace of Allah be upon him and his descendants) sent a person for reciting the Surah of Tawba. The he sent Ali with him and took back the Surah from him and the messenger of God said '' no one is qualified to recite it except a person from my dynasty and me''.