The features of religious jurisprudents

Abad Bin Al-Avam:
He is one of narrators of Sahih Bokhari and other Sehah Sete.
عباد بن العوام أبو سهل الواسطي عن حصين وعبد الله بن أبي نجيح وعدة وعنه أحمد وابن عرفة وثقه أبو حاتم وقال أحمد حديثه عن بن أبي عروبة مضطرب مات 185 ع
Abad Bin Avam was the master of Ahmad Bin Hanbel and Ibn Arfe. Abu Hatam has Tosikh him. Ahmad has said that his narration from Ibn Abi Arube is distorted.
Al-Kashef v 1 p 531; 2571
عباد بن العوام بن عمر الكلابي مولاهم أبو سهل الواسطي ثقة من الثامنة مات سنة خمس وثمانين أو بعدها وله نحو من سبعين ع
Ebad Bin Avam was reliable.
Taghrib Al-Tahzib v 1 p 290; no 3138
Sofyan Bin Hussein:
He is one of narrators of Sahih Bokhari and other Sehah Sete. Some of the Sunni scientists have found faults in narrations that he has narrated from Zehri. However, it is not a reason that all of his narrations have faults. Hence, Zahabi has mentioned his name in the book ''
«ذكر من تلكم فيه وهو موثق»

سفيان بن حسين الواسطي على صدوق له أوهام عن الزهري قال ابن معين لم يكن بالقوي وقال أبو حاتم ليس به بأس إلا في الزهري قال الحاكم استشهد به الشيخان من غير حديث الزهري وكان قد اشتبه عليه بعض حديث الزهري فانقلب بلا قصد منه.
Sofyan Bin Hussein Vaseti is honest except narrating narrations from Zehri. Ibn Moein has said '' he is not a strong narrator''. Abu Hatem has said '' there is no fault in him except narrating narrations from Zehri''. Hakem has said '' Bokhari and Moslem have referred his narrations except narration that they have narrated from Zehri…
Zekr Min Takalam Fih and Hova Movasegh; v 1 p 89; 137
Ibn Hajar has said clearly that all of the scientists agree unanimously that he is reliable in narrations that he has narrated except Zehri.
سفيان بن حسين بن حسن أبو محمد أو أبو الحسن الواسطي ثقة في غير الزهري باتفاقهم من السابعة مات بالري مع المهدي وقيل في أول خلافة الرشيد خت م 4
All of the scientists agree unanimously that he is reliable in narrations that he has narrated except Zehri.
Zekr Min Takalam Fih and Hova Movasegh; v 1 p 89; 137
He has not narrated this narration from Zehri, but he has narrated it from Hakam Bin Uteibe.
Al-Hakam Bin Oteibe:
He is one of narrators of Bokhari, Moslem and other Sehah Sete.

الحكم بن عتيبة الكندي مولاهم فقيه الكوفة مع حماد عن بن أبي أوفى وأبي جحيفة وعنه مسعر وشعبة عابد قانت ثقة صاحب سنة توفي 115 ع.
Hakam Bin Hoteybe was a worshiper and was reliable and the owner of the tradition.

Al-Kashef v 1 p 344; no 1185
الحكم بن عتيبة بالمثناة ثم الموحدة مصغرا أبو محمد الكندي الكوفي ثقة ثبت فقيه إلا أنه ربما دلس من الخامسة مات سنة ثلاث عشرة أو بعدها وله نيف وستون ع
Hakam Bin Oteibe was reliable and a worshiper and a jurisprudent. But he sometimes made mistakes.
Taghrib Al-Tahzib v 1 p 175; no 1453
Meghsam Bin Bojre:
He is one of narrators of Sahih Bokhari and Moslam.
مقسم بكسر أوله بن بجرة بضم الموحدة وسكون الجيم ويقال نجدة بفتح النون وبدال أبو القاسم مولى عبد الله بن الحارث ويقال له مولى بن عباس للزومه له صدوق وكان يرسل من الرابعة مات سنة إحدى ومائة وما له في البخاري سوى حديث واحد خ 4
Moghsem Bin Bojre was called the servant of Ibn Abbas '' because he was always with him. He is honest and he sometimes narrated the narrations of Morsel. Only a narration has been narrated from him.

Taghrib Al-Tahzib v 1 p 545 no 6873
Even Ibn Hajar has said '' some of them have considered him a companion
مقسم بن بجرة بضم الموحدة وسكون الجيم بن حارثة بن قنيرة بقاف ومثناة مصغرا الكندي ثم التجيبي النخعي ذكره أبو سعيد بن يونس وقال أسلم في حياة النبي صلى الله عليه وسلم وبايع معاذا باليمن ويقال إن له صحبة وشهد فتح مصر وكان قاتل أهل الردة مع زياد بن لبيد.
Abu Saeid Bin Yunes has remembered Abu Saeid Bin Yunes and has said '' he believed in God in the time of the messenger of God and swore allegiance with Maaz in Yaman. It has been said '' he was a companion and took part in the victory of Mecca and he fought with the people of Rade along with Ziyad Bin Lobeid.

Al-Asghalani Al-Shafei, Ahmad Ibn Ali Ibn Hajar Abolfazl (died in 852 Hejira) Al-Esabat Fi Tamiz Al-Sahabat v 6 p 204; no 8191; researched by: Ali Muhammad Al-Bajavi; published by: Dar Al-Jeil; Beirut; first edition; 1412 Hejira; 1992
Hence, the document of this narration is valid and all of its narrators are from the narrators of Sahih Bokhari.
Although the narration expressing hate by Amir Momenan (peace be upon him) has other documents from Abuharire, Jaber Bin Abdullah Ansari, Sad Bin Abi Vaghas, Habashi Bin Jonade and …and the previous narrations have been narrated with several documents from another way, these fiev documents whose validity was analyzed from the point of view of the Sunni scientists are enough to prove this virtue for Amir Momenan (peace be upon him) and there is no need to analyze other documents.
The chapter two: answering to the faults and doubts of the Sunni scientists;
As the Sunni scientists have not been able to tolerate other virtues of Amir Momenan (peace be upon him), they have against this unique feature and have tried to deny that virtue with different doubts and faults.
In this chapter, we will introduce these doubts and will answer them.
Was Abubake responsible for expressing hate?
In contrast with a lot of narrations with valid document whose validity has been proved from the point of view of the Sunni scientists, Ibn Teimie Harani has claimed that this mission was under the control of Abubakr untill the end and Abubakr expressed hate in the ceremony of Hajj. It has been said in the collection of Fatwas:
ويَبْعَثُ أبا بكرٍ عامَ تسعَ فنادى فى الموسمِ «أن لَا يَحُجُّ بَعْدَ الْعَامِ مُشْرِكٌ ولا يَطُوفَ بالبيتِ عريانٌ ونَبْذِ العهودِ المطلقةِ وأبقى المؤقته مادام أهلُها موفين بالعهدِ كما أمر الله بذلك.
Abubakr was sent in the ninth year. Then he calls out in Musem '' no polytheists should fulfill the rituals of Hajj for the next year and circle around the house of God with naked body. Allegiances are broken without the limitation of time and long allegiances are kept as long as the opposite side can be faithful to it.
He has written in another part of this book
والذي ثبت عن النبي أنه نهى الحائض عن الطواف وبعث أبا بكر أميرا على الموسم فأمر أن ينادي أن لا يَحُجَّ بعدَ العامِ مشركٌ ولا يطوف بالبيت عريانٌ وكان المشركون يَحِجُّون وكانوا يطوفون بالبيت عراةً.
What has been proved by the prophet of God (peace of Allah be upon him and his descendants) is that Haez should not circle around the house of God and he appointed Abubakr as a leader for Musem. In addition, he ordered Abubakr to call out ' no polytheists should fulfill the rituals of Hajj and they should not circle around the house of God with naked body after this year'', but the polytheists fulfilled the rituals of Hajj and circled around the house of God when ther were naked.
Kotob Al-Rasael and Fatava Ibn Teimie Fi Al-Faghat v 21 p 276
He claims in the book '' Menhaj Al-Sane'' that the guardianship of Abubakr was one of his virtues in this journey and Ali Bin Abi Taleb (peace be upon him) was under the guardianship of Abubakr and as his people.
ثم أمَّر أبا بكر سنة تسع للحج بعد رجوع النبي صلى الله عليه وسلم من غزوة تبوك وفيها أمَرَ أبا بكر بالمناداة في الموسم أن لا يَحُجَّ بعد العام مشرك ولا يطوف بالبيت عريان ولم يؤمر النبي صلى الله عليه وسلم غير أبي بكر على مثل هذه الولاية فولاية أبي بكر كانت من خصائصه فإن النبي صلى الله عليه وسلم لم يؤمر على الحج أحد كتأمير أبي بكر ولم يستخلف على الصلاة أحدا كاستخلاف أبي بكر وكان علي من رعيته في هذه الحجة فإنه لحقه فقال أمير أو مأمور فقال علي بل مأمور وكان علي يصلي خلف أبي بكر مع سائر المسلمين في هذه الولاية ويأتمر لأمره كما يأتمر له سائر من معه ونادى علي مع الناس في هذه الحجة بأمر أبي بكر.
Then Abubakr was appointed as the leader of Hajj in the ninth year after the return of the messenger of God (peace of Allah be upon him and his descendants) from the Tabuk War and ordered him to call out in Musem '' no polytheists should fulfill the rituals of Hajj and the messenger of God (peace of Allah be upon him and his descendants) appointed no one as a leader except Abubakr and he also did not grant him the power of guardianship. The guardianship of Abubakr is one of his features because the prophet (peace of Allah be upon him and his descendants) appointed no one as a leader and he also appointed no one as a successor in the group prayer. Ali was the people of Abubakr in this Hajj the same as appointing Abubakr as a successor because he joined Abubakr. Then Abubakr asked '' are you a leader or a guardian?'' Imam Ali (peace be upon him) said '' I am a guardian''. Imam Ali (peace be upon him) along with other Muslims prayed behind Imam Ali (peace be upon him), obeyed his orders as other Muslims were with him and listened to his orders. Imam Ali (peace be upon him) along with other people accepted the order of Abubakr (he expressed hate).
-Ibn Teimie Al-Harani Al-Hanbali, Abu Al-Abbas Ahmad Abd Al-Halim (died in 728 Hejira) Menhaj Al-Sonat Al-Nabavie v 5 p 490; researched by: D. Muhammad Reshad Al-Salem; published by: Ghortobat Insitute; first edition; 1406 Hejira
He claims in the answer of Alame Heli (may God be well pleased with him) claims that bringing Abubakr back after passing by three houses was a clear lie. Expressing hate in Musem was left to Abubakr. This story is a lie because when the messenger of God sent Abubakr for Hajj and Ali Bin Abi Taleb (peace be upon him) expressed hate in Musem according to the order of Abubakr.
وأما قول الرافضي إنه لما أنفذه ببراءة رُدَّهُ بعدَ ثلاثة أيام فهذا من الكذب المعلوم أنه كذب فإن النبي صلى الله عليه وسلم لما أمر أبا بكر على الحج ذهب كما أمره وأقام الحج في ذلك العام عام تسع للناس ولم يرجع إلى المدينة حتى قضى الحج وأنفذ فيه ما أمره به النبي صلى الله عليه وسلم فإن المشركين كانوا يحجون البيت وكانوا يطوفون بالبيت عراة وكان بين النبي صلى الله عليه وسلم وبين المشركين عهود مطلقة فبعث أبا بكر وأمره أن ينادي أن لا يحج بعد العام مشرك ولا يطوف بالبيت عريان فنادى بذلك من أمره أبو بكر بالنداء ذلك العام وكان علي بن أبي طالب من جملة من نادى بذلك في الموسم بأمر أبي بكر ولكن لما خرج أبو بكر أردفه النبي صلى الله عليه وسلم بعلي بن أبي طالب لينبذ إلى المشركين العهود.
The remark of Rafezei (Alame Heli) '' the messenger of God (peace of Allah be upon him and his descendants) sent Abubakr for expressing hate and he brought him back again after passing by three houses'' is a clear lie because when the messenger of God ( peace of Allah be upon him and his descendants) sent Abubakr for fulfilling the rirtuals of Hajj, he went to do that and held the ceremony of Hajj in this year ( in the ninth year) for people and he did not come back Medina untill he finished Hajj and he did whatever the messenger of God ( peace of Allah be upon him and his descendants) had ordered because the polytheists fulfilled the rituals of Hajj and circled the house of God with naked body. There were the absolute treaties between the polytheists and the messenger of God (peace of Allah be upon him and his descendants). The prophet sent Abubakr and ordered him to call out '' after this year, no polytheists should fulfill the rituals of Hajj and circle around the house of God with naked body''. According of the messenger of God (peace of Allah be upon him and his descendants), in this year, Abubakr announced this matter and Ali Bin Abi Taleb (peace be upon him) was one of persons that announced such matters in Musem under the order of Abubakr. But when Abubakr left there, the messenger of God (peace of Allah be upon him and his descendants) sent Imam Ali (peace be upon him) with him in order to announce the end of the treaties with the polytheists.
-Menhaj Al-Sonat Al-Nabavie v 5 p 493;