Animosity of caliphs with Amir Al-Momenin

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.
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.
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
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 418
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.
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.
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''.
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.
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.
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.
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.