The meaning of the word '' guardian'' in the culture of the Islam

One of narrations that proves the absolute guardianship of Amir Momenan (peace be upon him) and his successor is the narration
«على ولى كل مؤمن بعدي»
That has been known as guardianship.
This narration has been said with different sentences
And it has several valid documents.
«على ولى كل مؤمن بعدي»؛ «هو ولى كل مؤمن من بعدي»؛ «انت ولى كل مؤمن بعدي»؛ «أنت ولى كل مؤمن بعدى و مؤمنة»؛ «فانه وليكم بعدي»؛ «ان علياً وليكم بعدي»؛ «أنك ولى المؤمنين من بعدي»؛ «إنه لا ينبغى أن أذهب إلا وأنت خليفتى فى كل مؤمن من بعدي»
Dignitaries, such as: Hakem Neishaburi, Shams Al-Din Zahabi, Ali Ben Abu Bakr Heisami and even Muhammad Naser Al-Bani have corrected it. However, unfortunately, some persons, such as Ibn Teimie Harani and his followers, have considered the validity of this narration in contrast with the origin of legitimacy of their religion and they have considered the origin of issuing this narration lie
قوله «هو ولي كل مؤمن بعدي» كذب على رسول الله صلى الله عليه و سلم.
The Hadith that the prophet of God (peace of Allah be upon him and his descendants) has bade '' Ali is the guardian of each Muslim after me has been attributed to the messenger of God (peace of Allah be upon him and his descendants).
To clarify the reality of the story and who lied and attributed lie to the prophet
of God, we will analyze the documents of this narration in the Sunni sources briefly.

The first narration:

Abu Davud Tayalesi has written in the book '' Mosnad''
حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بَلْجٍ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنِ ابْنِ عَبَّاسٍ، أَنّ رَسُولَ اللَّهِ (ص) قَالَ لِعَلِيٍّ:
«أَنْتَ وَلِيُّ كُلِّ مُؤْمِنٍ بَعْدِي».
It has been narrated from Ibn Abas that the messenger of God (peace of Allah be upon him and his descendants) bade to Imam Ali (peace be upon him)
''You are the guardian of each Muslim after me''.

Analyzing the document of the narration:

Abu Avane, Vazzah Ben Abdullah:

Among narrators, Bokhari, Mosalam, and other Sehah Sete, Zahabi considers him reliable
وضاح بن عبد الله الحافظ أبو عوانة اليشكري مولى يزيد بن عطاء سمع قتادة وابن المنكدر وعنه عفان وقتيبة ولوين ثقة متقن لكتابه توفي 176 ع
Al-Zahabi Al-shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (died in 748 Hegira) Al-Kashef Fi Marefat Min Lah Revayat Fi Al-Kotob Al-Sette; v 2 p 349; no 6049; researched by: Muhammad Avame; published by: Dar Al-Gheble al-Islami; Olov Institute; Jeda; First Edition; 1413 Hegira; 1992
I Ibn Hajar has also written
وضاح بتشديد المعجمة ثم مهملة اليشكري بالمعجمة الواسطي البزاز أبو عوانة مشهور بكنيته ثقة ثبت من السابعة مات سنة خمس أو ست وسبعين ع
Vazah is reliable, permanent and one of narrators in the seventh rank.
Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hegira) Taghrib Al-Tahzib v 1 p 580; hadith no 7407; researched by: Muhammad Avame; published by: Dar Al-Rashid; Syria; First Edition; 1406 Hegira; 1986

Abu Balaj, Yahya Ben Salim Ben Balaj:

Mezi has written in the book '' Tahzib Al-Kamal''
أبو بلج الفزاري الواسطي، ويُقال: الكوفي، وهو الكبير، اسمه: يحيى بن سليم بن بلج...
قال إسحاق بن منصور، عن يحيى بن مَعِين: ثقة. وكذلك قال محمد بن سعد، والنَّسَائي، والدار قطني. وقَال البُخارِيُّ: فيه نظر. وَقَال أبو حاتم: صالح الحديث، لا بأس به.
Abu Falaj Fazari, Ishagh Ben Mansur from Yahya Ben Moein has narrated that he is reliable. Muhammad Ben Sad, Nasaei and Dar Ghatani have Tosikh him. Bokhari has said '' there is fault about him''. Abu Hatam has said '' his Hadith is right and there is no fault about him''.
In addition, Ibn Hajar has said in the book '' Lesan Al-Mizan''
يحيى بن سليم ان أبو بلج الفزاري عن عمرو بن ميمون وعنه شعبة وهشيم وثقه بن معين والنسائي والدارقطني.
Yahya Ben Moein, Nasaei and Dar Ghatani have tosikh him.
Lesan Al-Mizan v 7 p 432; no 5209
And he has considered him a honest person in the book '' Taghrib Tahzib'', but he has said that he has sometimes made mistakes
أبو بلج بفتح أوله وسكون اللام بعدها جيم الفزاري الكوفي ثم الواسطي الكبير اسمه يحيى بن سليم أو بن أبي سليم أو بن أبي الأسود صدوق ربما أخطأ من الخامسة 4
Abu Balaj is very honest, but he has sometimes made mistakes.
Taghrib Al-Tahzib v 1 p 625; no 8003
It is clear that the sentence of Bokhari cannot be weak against tosikh of the Sunni dignitaries and decrease the validity of the narration because some dignitaries, such as: Yahya Ben Moein, Dar Ghatani, Nasaei, Muhammad Ben Sad and Ibn Abi Hatem have tosikh him and the weak narration of Bokhari cannot be kept against the tosikh of these dignitaries as Badr Al-Din Badri has said about the narration that has been narrated by Abu Al-Monib Ubeidullah Ben Abdullah
فإن قلت: في إسناده أبو المنيب عبيد الله بن عبد الله، وقد تكلم فيه البخاري وغيره. قلت: قال الحاكم: وثقه ابن معين، وقال ابن أبي حاتم: سمعت أبي يقول: هو صالح الحديث، وأنكر على البخاري إدخاله في الضعفاء، فهذا ابن معين إمام هذا الشأن وكفى به حجة في توثيقه إياه.
If you say that Abu Al-Monb Ubeidullah Ben Abdullah has been said in its document which Bokhari and others have found fault in him. I say '' Hakem has said that Ibn Moein has tosikh him. Abu Hatem has said that he heard from his father that said '' he tells valid Hadiths''. But Bokhari has denied it and he has considered him as one of weak narrators. However, Yahya Ben Moein is the Imam of this affair (the science of the Sunni scientists) and his tosikh by Yahya Ben Moein is enough for the reasoning of the narration.
Yahya Ben Salim also has such situation and Bokhari has weakened him. Of course, if I say that '' Fi Nazar'' has been weakened'', Yahya Ben Moein and other Sunni scientists have tosikh him. Hence, according to the remark of Badr Al-Din Eini, weakening Bokhari has no value and only tosikh of Bokhari is enough to prove the reasoning of the narration.
Even if we suppose that the fault of Bokhari is impressive, there will be no need for reasoning of the narration is and at least Yahya Ben Salim will be ''Mokhtalef Fie''. From the point of view of the Sunni scientists, it is good and a good narration is reasoning from their point of view and there is no difference between reasoning narration and valid narration.
Al-Bani Wahhabi has considered the narration of Yahya Ben Salim good
1188 - إسناده حسن ورجاله ثقات رجال الشيخين غير أبي بلج واسمه يحيى بن سليم بن بلج قال الحافظ صدوق ربما أخطأ.
The document of the narration is good and all of its narrators are reliable and from the narrators of Sahih and Bokhari except Abu Balaj. Ibn Hajar has said '' he is very honest, but he sometimes made mistakes.
Of course, Al-Bani considers the narration valid with such document and he confesses clearly that this narration is valid which we will refer to his remark.
In conclusion, Yahay Ben Salim is reliable from the point of view of Yahya Ben Moein, Dar Ghatani, Ibn Abi Hatam, Al-Bani and …and his narration is valid and at least good.

Ibn Abbas:

A companion
Ahmad Ben Hanbel and Hakem Neishaburi have narrated this narration in detail
(2942)- [3052] حَدَّثَنَا يَحْيَى بْنُ حَمَّادٍ، حَدَّثَنَا أَبُو عَوَانَةَ، حَدَّثَنَا أَبُو بَلْجٍ، حَدَّثَنَا عَمْرُو بْنُ مَيْمُونٍ، قَالَ: إِنِّي لَجَالِسٌ إِلَى ابْنِ عَبَّاسٍ، إِذْ أَتَاهُ تِسْعَةُ رَهْطٍ، فَقَالُوا: يَا أَبَا عَبَّاسٍ، إِمَّا أَنْ تَقُومَ مَعَنَا، وَإِمَّا أَنْ يُخْلُونَا هَؤُلَاءِ، قَالَ: فَقَالَ ابْنُ عَبَّاسٍ: بَلْ أَقُومُ مَعَكُمْ، قَالَ: وَهُوَ يَوْمَئِذٍ صَحِيحٌ قَبْلَ أَنْ يَعْمَى، قَالَ: فَابْتَدَءُوا فَتَحَدَّثُوا، فَلَا نَدْرِي مَا قَالُوا، قَالَ: فَجَاءَ يَنْفُضُ ثَوْبَهُ، وَيَقُولُ: أُفْ وَتُفْ، وَقَعُوا فِي رَجُلٍ لَهُ عَشْرٌ، وَقَعُوا فِي رَجُلٍ، قَالَ لَهُ النَّبِيُّ (ص): " لَأَبْعَثَنَّ رَجُلًا لَا يُخْزِيهِ اللَّهُ أَبَدًا، يُحِبُّ اللَّهَ وَرَسُولَهُ "...
إِنَّهُ لَا يَنْبَغِي أَنْ أَذْهَبَ إِلَّا وَأَنْتَ خَلِيفَتِي ". قَالَ: وَقَالَ لَهُ رَسُولُ اللَّهِ: "أَنْتَ وَلِيِّي فِي كُلِّ مُؤْمِنٍ بَعْدِي".
Umarv Ben Meimun has said '' I had sat with Abdullah Ben Abbas. Persons that were in nine groups came to him and said '' stand up and come with us or you leave alone with Ibn Abbas. This event happened when Ibn Abbas had not lost his eyesight and he had not been blind. Ibn Abbas said '' I will come with you. (They went to a corner) and started talking with Ibn Abbas. I could not understand what they said. After a while, when Abdullah Ben Abbas was shaking his clothes in order to remove its dust, he said '' they abuse and find faults in a man that ten features
The messenger of God (peace of Allah be upon him and his descendants) bade '' I send a man to the battlefield that likes God and his messenger and God and his messenger like him. God never humiliates him''.
It is not appropriate that I go provided that you be my successor. Ibn Abbas says that the messenger of God (peace of Alalh be upon him and his descendants) bade to Imam Ali (peace be upon him) '' you are the guardian of each believer after me''.
After narrating this narration, Hakem Neishaburi (died in 405 A.H.) has said
هذا حديث صحيح الإسناد ولم يخرجاه بهذه السياقة.
The document of this narration is valid, but Bokhari (died in 256 A.H.) and Mosalam have not narrated it in this way.
After narrating this narration, Zahabi (died in 748 A.H.) has said in the book '' Talkhis Al-Mostadrek''
صحيح.
After narrating this narration, Ibn Abd Al-Ber Ghartebi has said
قال أبو عمر رحمه الله هذا إسناد لا مَطْعَنٌ فيه لأحد لصحته وثقة نَقَلَتِه... .
Abu Umar (Ibn Abd Al-Ber) has said '' this is a document that no one can find fault because its document is valid and all of its narrators are reliable.
After narrating this narration, Hafez Abu Bakr Heisami (died in 807 A.H.) says
رواه أحمد والطبراني في الكبير والأوسط باختصار ورجال أحمد رجال الصحيح غير أبي بلج الفزاري وهو ثقة وفيه لين.
Ahmad and Tabarani (died in 360 A.H.) in the book '' Majam Kabir'' and Majam Osat have narrated briefly. The narrators of Ahmad are all the narrators of Sahih Bokhari (died in 256) except Abi Balaj Fazari that is reliable and there is no fault about him.
Even Albani Wahhabi that has considered the narration of Abu Balaj good in another part corrects it and says
و أما قوله: «وهو ولي كل مؤمن بعدي». فقد جاء من حديث ابن عباس، فقال الطيالسي ( 2752 ): حدثنا أبو عوانة عن أبي بلج عن عمرو بن ميمون عنه " أن رسول الله صلى الله عليه وسلم قال لعلي: " أنت ولي كل مؤمن بعدي ".
و أخرجه أحمد (1 / 330 - 331) ومن طريقه الحاكم (3 / 132 - 133) و قال: «صحيح الإسناد»، و وافقه الذهبي، و هو كما قالا.
Ibn Abbas has narrated this remark of the prophet (peace of Allah be upon him and his descendants) '' he is the guardian of each believer after me''. Tayalesi has said '' Abu Avane from Abu Balaj and he from Umarv Ben Meimun and he from Ibn Abbas has narrated that the messenger of God (peace of Allah be upon him and his descendants)'' you are the guardian of each believer after me''.
Ahmad has also has narrated that the messenger of God bade and Hakem has also narrated it in this way and has said '' its document is valid ''. Zahabi has agreed with his opinion. The document of the narration is as Hakem and Zahabi have narrated (it is valid).

Consequently, the narration
«أَنْتَ وَلِيِّي فِي كُلِّ مُؤْمِنٍ بَعْدِي»
is valid from the point of view of some dignitaries , such as: Hakem Neishaburi, Shams Al-Din Zahabi, Ali Ben Abi Bakr Heisami, Muhammad Naser Al-Bani and … and all of its narrators are reliable.