The validity of the narrations in the history of Islam

Apart from the correction of Ibn Jarir Tabari and Hakem Neishaburi, some of other Sunni dignitaries have corrected and confirmed this narration.
After narrating faults made by Sunni scientists, Ibn Juzi and such as and others have considered this narration good, he has concluded in this way
وقد كنت أجيب بهذا الجواب دهرا إلى أن وقفت على تصحيح ابن جرير لحديث علي في تهذيب الآثار مع تصحيح (ك) لحديث ابن عباس فاستخرت الله وجزمت بارتقاء الحديث من مرتبة الحسن إلى مرتبة الصحة - والله أعلم.
I always had such answers for this narration until I saw the correction of Ibn Jarir Tabari in the book '' Tahzib Al-Asar''. He had corrected the narration of Imam Ali (peace be upon him). I also knew that Hakem Neishaburi had corrected the narration of Ibn Abbas. After divination, I assured the promotion of Hadith from good degree to valid one.
Al-Hendi Ala Al-Din Al-MotaghiIbnHesam Al-Din (died in 975 Hegira) Kanz Al-Emal Fi Sonan Al-Aghval and Afal v 13 p 65; researched by: Mahmud Umar Al-Damiati; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition; 1419 Hegira; 1998
Khatib Baghdadi narrates from Yahya Ben Moein in the book'' history'' '' at first, he denied the validity of the narration, but after he searched more, he knew that other persons had narrated this narration except Abu Selt Harevi. Therefore, his opinion changed and he considered it valid.
واما حديث الأعمش فان أبا الصلت كان يرويه عن أبي معاوية عنه فأنكره أحمد بن حنبل ويحيى بن معين من حديث أبي معاوية ثم بحث يحيى عنه فوجد غير أبي الصلت قد رواه عن أبي معاوية فأخبرنا محمد بن أحمد بن رزق.... عن بن عباس قال قال رسول الله e الله عليه وسلم أنا مدينة العلم وعلي بابها فمن أراد العلم فليأت بابه قال القاسم سألت يحيى بن معين عن هذا الحديث فقال هو صحيح.
قلت أراد أنه صحيح من حديث أبي معاوية وليس بباطل إذ قد رواه غير واحد عنه.
Abu Selt has narrated the Hadith '' Amash'' from Abu Moavie. Ahmad Ben and YahyaBen Moein have rejected it. Then, Yahya searched more and found another document that someone else had narrated it from Abu Moavie. Ghasem says '' I asked Yahya Ben Moein about this narration. Then he said '' it is valid''.
I (Khatib Baghdadi) say '' his purpose from valid narration is that the narration of Abu Moavie is not valid because other persons have narrated it from him''.
Al-Baghdadi, Abubakr Ahmad Ibn Ali IbnSabet Al-Khatib (died in 463 Hegira) History of Baghdad; v 11 p 50; published by: Dar Al-Kotob Al-Elmie; Beirut
After narrating weak narrations of Ibn Juzi, Ibn Hajar Asghalani says
وهذا الحديث له طرق كثيرة في مستدرك الحاكم أقل أحوالها أن يكون للحديث أصل فلا ينبغي أن يطلق القول عليه بالوضع.
This Hadith has different ways in the book '' Mostadrek'' of Hakem. Its lowest degree is that I say '' this narration has no origin''. Hence, it is not appropriate that we confirm its falsity absolutely.
Al-Asghalani Al-Shafei, Ahmad Ibn Ali IbnHajarAbolfazl (Died in 852 Hegira) Lesan Al-Mizan v 2 p 122; researched by: Daerat Al-Maref Al-Nezamie; India; published by: Al-Matbuat Institute; Beirut; Third edition; 1406 Hegira; 1986
Badr Al-Din Zarkeshi has written after narrating different ways of the narration
والحاصل ان الحديث ينتهي لمجموع طريقي أبي معاوية وشريك إلى درجة الحسن المحتج به ولا يكون ضعيفا فضلا عن ان يكون موضوعا انتهى.
This Hadith has been narrated by Abu Moavie and Sharik in two ways. If it is good, we can reason to it and it is not weak, let alone that it is faked.
Al-Zarkeshi Al-Mesri Al-Hanbali, Shams Al-Din Abi Abdullah Muhammad Ibn Abdullah (Died in 794 Hegira) Al-Alaee Al-Mansure Fi Al-Ahadith Al-Mashhurat; v 1 p 165; researched by: MostafaAbd Al-Ghader Ata; published by: Dar Al-Kotob Al-Elmie; Beirut; First Edition; 1406 Hegira; 1986
Jalal Al-Din Souti says clearly that this narration is not only good, but it is valid according to the remark of Hakem. Then he narrates the faults of Bokhari, Termezi and Ibn Moein and he says '' these remarks have been objected and rejected and in fact, other Sunni scientists have not accepted it.
وأما حديث أنا مدينة العلم وعلى بابها فهو حديث حسن بل قال الحاكم صحيح وقول البخاري ليس له وجه صحيح والترمذي منكر وابن معين كذب معترض
The Hadith is good, but Hakem has said '' it is valid ''. According to the remark of Bokhari '' it does not have valid document'' and Termezi has said '' it is unacceptable''. Moreover, Ibn Moein has said '' it is considered a lie and it has been objected''.
Al-Hesiami, Abu Al-Abbas Ahmad Ibn Muhammad Ibn Ali IbnHajar (Died in 973 Hegira) Al-Fatavi Al-Hadith v 1 p 192; according to Jamat Al-Kabir
Ibn Samun Baghdadi considers the narration as one of virtues of Imam Ali (peace be upon him)
ومناقبه رضي الله تعالى عنه كثيرة جدا ويكفي منها قوله «أنا مدينة العلم وعلي بابها».
There are a lot of virtues for Hazrat Ali. We just need to know that the messenger bade '' I am the city of science and Ali is its gate''.
Amali Ibn Samun v 1 p 51
After narrating the point of views of Sunni scientist, Shams Al-Din Sakhavi says
وأحسنها حديث ابن عباس بل هو حسن.
The best narration is the narration of Ibn Abbas and it is good.
Al-Sakhavi, Shams Al-Din Muhammad IbnAbd Al-Rahman (died in 902 Hegira) Al-Maghased Al-Hasanat Fi Bayan Kasir Min Al-Ahadith Al-MoshtahareAla Al-Sonat; v 1 p 170; researched by: Muhammad Osman Al-Khesht; published by: Dar Al-Ketab Al-Arabi; Beirut; First Edition; 1405 Hegira; 1985
Zakariya Al-Ansari has written
قال الحافظ أبو سعيد العلائي الصواب أنه حسن باعتبار طرقه وبه أفتى شيخنا حافظ عصره العسقلاني.
Hafez Abu Saeid Ali has said '' it is right that this narration has different ways and it is good. Our master (Hafez in his time), Ibn Hajar Asghalani, has issued such fatwa.
Al-Ansari Al-Shafei, Abu YahyaZakaria (Died in 926 Hegira) Al-Monfarjetan; SherIbn Al-Nahvi and Al-Ghazali; v 1 p 135- 136; researched by: Abd Al-MajidDiab; published by: Dar Al-Fazile; Cairo
Salehi Shami has written
روى الترمذي وغيره مرفوعا: ' أنا مدينة العلم وعلي بابها ' والصواب الحديث حسن. كما قال الحافظان العلائي وابن حجر
Termezi and others have narrated that the messenger of God (peace of Allah be upon him and his descendants) has bade '' I am the city of science and Ali is its door''. It is right that the narration is good as Hafez Alaei and Hafez Ibn Hajar have said.
Al-Salehi Al-Shami, Muhammad IbnYousef (Died in 942 Hegira) Sabal Al-Hoda and Al-Ershad Fi Sire Kheir Al-Ebad v 1 p 509; researched by: Adel AhamadAbd Al-Mojud and Ali Muhammad Moavez; published by: Dar Al-Kotob Al-Elmie; First Edition; 1414 Hegira
The good narration is reason the same as valid narration
Even if we suppose that this narration is not valid from the point of view of document and it is good, there will not be any problems about its reason because the good narration is reason the same as valid narration from the point of view of the Sunni scientist and there is no difference between these two narrations from the point of view of reason. As Nuvi has written
ثم الحسن كالصحيح في الاحتجاج به وإن كان دونه في القوة؛ ولهذا أدرجته طائفة في نوع الصحيح.
The good narration is reason the same as valid narration even although it is lower than valid one from the aspect of effect. Therefore, a tribe has mentioned it as good narrations.
Al-Navavi Al-Shafei, Mohei Al-Din Abu ZakariaYahiaIbnSharafIbnMerIbnJoth matIbnHazam (died in 676 Hegira) Al-Taghrib v 1 p 2; according to the software of Jamat Al-Kabir
Ibn Teimie has written
النوع الثاني. الحسن وهو في الاحتجاج به كالصحيح عند الجمهور.
The second type of narrations is a good narration. From the point of view of scientists, this narration is reason the same as valid narration.
IbnTeimie Al-Harani Al-Hanbali, Abu Al-Abbas Ahmad Abd Al-Halim; (Died in 728 Hegira) Al-Baeth Al-HathithSharhEkhtesarOlum Al-Hadith v 1 p 129; according to the software of Jamat Al-Kabir;
Muhammad Ben Jamae has said
فروع: الأول الحسن حجة كالصحيح وإن كان دونه ولذلك أدرجه بعض أهل الحديث فيه ولم يفردوه عنه.
Good narration is reason the same as valid narration. And if it is in a lower rank, some Mohadesans have considered it as Hadith and they have not separated it.
Muhammad Ibn Ebrahim Ibn Jamat (died in 733 Hegira) Al-Menhal Al-Revi Fi MokhtasarOlum Al-Hadith Al-Nabavi; v 1 p 36; researched by: D. Mohei Al-Din Abd Al-RahmanRamazan; published by: Dar Al-Fekr; Damascus; Second Edition; 1406 Hegira
Jalal Al-Din Siuti has said
ثم الحسن كالصحيح في الاحتجاج به وإن كان دونه في القوة ولهذا أدرجته طائفة في نوع الصحيح العدل.
The good narration is reason the same as valid narration even although it is lower than valid one from the aspect of effect. Therefore, a tribe has mentioned it as a kind of kinds of valid narrations.
Al-Souti, Jalal Al-Din Abu Al-FazlAbd Al-RahmanIbnAbiBakr (Died in 911 Hegira) Tadrib Al-Ravi Fi SharhTaghrib Al-Navavi v 1 p 88; researched by: Abd Al-WahhabAbd Al-LAtif; published by: Maktabat Al-Riyadh;
Abd Al-Ruf Monavi says '' if someone reasons to two narrations that are not reason separately, there is no problem
الحسن كالصحيح في الاحتجاج به إن كان دونه في القوة. ولا بدع في الاحتجاج بحديث له طريقان، ولو انفرد كل منهما لم يكن حجة كما في مرسل ورد من وجه آخر مسنداً، أو وافقه مرسل آخر بشرطه كما ذكره ابن الصلاح.
The good narration is reason the same as valid narration if it is lower from the point of view of effect. If someone reasons to a Hadith that has two ways, he does not do innovation even though each of them is not reason separately as the narration of Moresi that is narrated in another way as Morsel or another Morsel agrees with him from the aspect of meaning and his conditions . Ibn Selah has also said such matter.
Al-Menavi, Muhammad Abd Al-RaoufIbn Ali IbnZein Al-Abedin (Died in 1031 Hegira) Al-Yavaghit and Al-DorarFisSharhNokhbeIbnHajar; v 1 p 392; researched by: Al-Morteza Al-Zin Ahmad; published by: Maktabat Al-Roshd; Al-Riyadh; First Edition; 1999
Conclusion:
Even if the remark of Tabari, Hakem Neishaburi and Motaghi Hendi is accepted about the validity of the document of the narration and it is good according to the remark of other Sunni dignitaries, there will be no fault in its reason and the narration is reason for the Sunni scientists.
Therefore, according to this narration, the Muslims oblige to keep their religion in a way and it is '' the Medina of the science of the prophet''.
Attributing the title '' Bab Medina Al-Elm'' to Amir Al-Momenin (peace be upon him)
In addition to said narrations and the validity of their document was proved, some of Sunni dignitaries have considered the validity of the narration Mafrugh Anhe and they have used the title '' Bab Medina Al-Elm'' for Amir Momenan.
Abu Naeim Esfahani was one of persons that had narrated the narration '' Ana Medina Al-Elm'' with valid document; therefore, he has written about the biography of Ali Ben Abi Taleb (peace be upon him)
علي بن أبي طالب. وسيد القوم محب المشهود ومحبوب المعبود باب مدينة العلم والعلوم....
Al-Esbahani, Abu Naeem Ahmad Ibn Abdullah (died in 430 Hegira) Haliat Al-Olia and Tabaghat Al-Asfia v 1 p 61; published by: Dar Al-Ketab Al-Arabi; Beirut; fourth edition; 1405 Hegira
Abu Saeid Samani has written about the word '' martyr'' in the book '' Al-Ansab'' '' the first person that became famous to this title was Hussein Ben Ali (peace be upon him), the child of '' Bab Median Al-Elm''

الشهيد. بفتح الشين المعجمة وكسر الهاء وسكون الياء المنقوطة من تحتها بنقطتين وفي آخرها الدال المهملة هذا الإسم اشتهر به جماعة من العلماء قتلوا فعرفوا ب الشهيد أولهم ابن باب مدينة العلم وريحانة رسول الله صلى الله عليه وسلم الشهيد الشهيد الحسين بن علي سيد شباب أهل الجنة.
'' Martyr'' some of scientists were killed and they became well known with this name. The first one was the son of '' Bab Medina Al-Elm'' and the messenger of God, Hussein Ben Ali Sayad the youths of the heaven.
Al-Samani, Abu SaeedAbd Al-KarimIbn Muhammad Ibn Mansur Al-Tamimi (died in 562 Hegira) al-Ansab v 3 p 475 Hegira; researched by: Abdullah Umar Al-Baverdi; published by: Dar Al-Fekr; First Edition; 1998