The narrations of Saqlyn Hadith

This narration has been narrated in the Sunni sources with valid document with different interpretations
«إِنِّی تَرَكْتُ فِیكُمُ الْخَلِیفَتَیْنِ كَامِلَتَیْنِ»؛ «إنی قد تَرَكْتُ فِیكُمْ خَلِیفَتَیْنِ» ؛ «إنی تارك فیكم الخلیفتین» ؛ «انى تَارِكٌ فِیكُمْ خَلِیفَتَیْنِ»
Since the document of this narration is a document, we narrate only the text of Ibn Abi Shibe that is the oldest book
نا أَبُو دَاوُدَ عُمَرُ بْنُ سَعْدٍ، عَنْ شَرِیكٍ، عَنِ الرُّكَیْنِ، عَنِ الْقَاسِمِ بْنِ حَسَّانَ، عَنْ زَیْدِ بْنِ ثَابِتٍ، یَرْفَعُهُ، قَالَ:
«إِنِّی تَرَكْتُ فِیكُمُ الْخَلِیفَتَیْنِ كَامِلَتَیْنِ: كِتَابَ اللَّهِ، وَعِتْرَتِی، وَإِنَّهُمَا لَنْ یَتَفَرَّقَا حَتَّى یَرِدَا عَلَیَّ الْحَوْضَ»
I leave among you two things that are complete, the book of God and my Etrat. They never separate from each other until they join me beside the Kosar Pool.
Ibn Abi Sheibe Al-Kufi, Abubakr Abdullah Ibn Muhammad (died in 235 Hejira) MosnadIbnAbiSheibe, v 1 p 108 hadith no 135; researched by: Adel IbnYousef Al-Azazi and AhamadIbnFarid Al-Mazidi; published by: Dar Al-Vatan; Al-Riyadh; First Edition; 1997
Ibn Abi Sheibe al-Kufi, Abubakr Abdullah Ibn Muhammad (died in 235 hejira) Al-Kitab Al-Mosnaf Fi Al-Ahadith Al-Athar v 6 p 309 hadith no 31679; researched by: Kamal Yousef Al-Hut; published by: Maktabat Al-Roshd; Al-Riyadh; First Edition; 1409 Hejira
Al-Tabarani, Abu Al-Ghasem Soleiman Ibn Ahmad Ibn Ayoob (died in 360 Hejira) Al-Mojam Al-Kabir v 5 p 153 hadith no 4921; v 5 154 hadith no 4922; researched by: HamdiIbnAbd Al-Majid Al-Salafi; published by: Maktabat Al-Zahra; Al-Movasel; Second Edition; 1404 Hejira; 1983
Al-Shibani, Abu Abdullah Ahmad IbnHanbal (died in 241 Hejira) Fazael Al-Sahabe v 2 p 603 hadith no 1032 v 2 p 786 hadith no 1403; researched by: D. Vasi Allah Muhammad Abbas; published by: Al-ResalatInstitue; Beirut; First Edition; 1403 Hejira; 1983
Al-Shibani, Abu Abdullah Ahmad Ibn Hanbal (died in 241 Hejira) Mosnad Ahmad IbnHanbal v 5 p 181 hadith no 21618 v 5 p 189 hadith no 21697; published by: Ghortobat Institute; Egypt
Al-Ghortobi, BaghiIbnMokhled (died in 276 Hejira) Ma Ruye Al-Hoz Al-Kowthar (Al-Zil Ali JozBaghiIbnMokhled) v 1 p 137; researched by: Abd Al-Ghader Muhammad Ata Sufi, published by: Maktabat Al-Olum Al-Hakam; Medina; First Edition; 1413 Hejira
Al-Shibani, AmroIbnAsem Al-Zahak (die in 287 Hejira) Al-Sonat v 2 p 351; v 2 p 643 hadith no 1548-1549; researched by: Muhammad Naser Al-Din Al-Albani; published by: Al-Maktab Al-Islami; Beirut; First Edition; 1400 Hejira
Al-Salabi Al-Neishaburi, Abu Eshagh Ahmad Ibn Muhammad IbnEbrahim (died in 427 Hejira) Al-Kashf Al-Bayan v 3 p 163; researched by: Al-Imam Abi Muhammad IbnAshur; MorajeatTadghighNazir Al-Saedi; published by: Dar Ehya Al-Toras Al-Arabi; Beirut; First Edition; 1422 Heejira; 2002
Al-Ansari Al-Shafei, Seraj Al-Din AbiHafs Omar Ibn Ali Ibn Ahmad Al-MaroufIbn Al-Molghen (died in 804 Hejira) Tazkarat Al-MohtajElaAhadith Al-Menhaj v 1 p 64; researched by: HamdiAbd Al-Majid Al-Salafi; published by: Al-Maktab Al-Eslami; Beirut; First Edition; 1994
Analyzing the document of the narration:
Umar Ben Sad
From the narrators of Mosalam and other Sunni Sehah Sete
عمر بن سعد بن عبید أبو داود الحفری بفتح المهملة والفاء نسبة إلى موضع بالكوفة ثقة عابد من التاسعة مات سنة ثلاث ومائتین م 4
Al-Asghalani Al-Shafei, Ahmad Ibn Ali IbnHajarAbulfzal (died in 852 Hejira) Taghrib Al-tahzib v 1 p 413 hadith no 4904; researched by: Muhammad Avame; published by: Dar Al-Rashid; Syria; First Edition; 1406 Hejira; 1986
Sharik Ben Abdullah
From the narrators of Mosalam and other Sunni Sehah Sete

شریك بن عبد الله النخعی الكوفی القاضی بواسط ثم الكوفة أبو عبد الله صدوق یخطىء كثیرا تغیر حفظه منذ ولی القضاء بالكوفة وكان عادلا فاضلا عابدا شدیدا على أهل البدع من الثامنة مات سنة سبع أو ثمان وسبعین خت م 4
Taghrib Al-Tahzib v 1 p 266; no 2787
Rakin Ben Al-Rabie Al-Fazari
From the narrators of Mosalam and other Sunni Sehah Sete
ركین بالتصغیر بن الربیع بن عمیلة بفتح المهملة الفزاری أبو الربیع الكوفی ثقة من الرابعة مات سنة إحدى وثلاثین بخ م 4
Taghrib Al-Tahzib v 1 p 1944 no 1956

Al-Ghasem Ben Hesan
القاسم بن حسان العامری الكوفی مقبول من الثالثة د س
Taghrib Al-Tahzib v 1 p 449 no 5454
Zeid Ben Sabet
A companion.
The correction of the narration
Naser Al-Din Al-Bani that has been remembered as as Bokhari has considered this narration valid
2457. إنی تارك فیكم خلیفتین : كتاب الله حبل ممدود ما بین السماء و الأرض و عترتی أهل بیتی و إنهما لن یتفرقا حتى یردا علی الحوض
( حم طب ) عن زید بن ثابت .
( صحیح )
Al-Bani, Muhammad Naser Al-Din (died in 1420 Hejira) SahihJame Al-SaghirZiadat v 1 p 482 hadith no 2457; published by: Al-Maktab Al-Islami
Ali Ben Abi Bakr Heisami has corrected the document of this narration in two parts of his book
رواه الطبرانی فی الكبیر ورجاله ثقات.
Al-Heisami, Abu Al-Hassan Nur Al-Din AbiBakr(died in 807 Hejira) Maj Al-ZavedManba Al-Favaed v 1 p 170; published by: Dar Al-Ryan Al-Torath; Dar Al-Ketab Al-Arabi; Cairo; Beirut; 1407 Hejira

رواه أحمد وإسناده جید
Majma Al-Zavaed v 9 p 163
Whatever this narration proves includes:
This narration has considerable results:
1. Quran and Ahle Beit (peace be upon them) all together are the successors of the last prophet ( peace of Allah be upon him and his descendants) and lack of acceptance of their leadership and lack of resort to of them is the denial of the remark of the prophet ( peace of Allah be upon him and his descendants) and it will result in the permanent deviation

وَما كانَ لِمُؤْمِنٍ وَلا مُؤْمِنَةٍ إِذا قَضَى اللَّهُ وَرَسُولُهُ أَمْراً أَنْ یَكُونَ لَهُمُ الْخِیَرَةُ مِنْ أَمْرِهِمْ وَمَنْ یَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلالاً مُبیناً.Al-Ahzaab/ 36
It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.
With such explanation, the duty of the persons that have changed obeying Ahle Beit (peace be upon them) with obeying others will be specified.

2. Absolute conformity from Ahle Beit (peace be upon them) is necessary as absolute conformity from the Quran is necessary. No one can claim that obeying the Quran, we do need to obey Ahle Beit; otherwise, you have denied the remark of the messenger of God (peace of Allah be upon him and his descendants)
These two things (the book of God and Ahle Beit) will not separate from each other until the doomsday.
(وَإِنَّهُمَا لَنْ یَتَفَرَّقَا حَتَّى یَرِدَا عَلَیَّ الْحَوْضَ).
This can prove the absolute immaculateness of Ahle Beit (peace be upon them) because if Ahle Beit do not be innocent and they commit some sins, they have separated from the Quran and this considered against the clear statements of the messenger of God (peace of Allah be upon him and his descendants). Hence, as the Quran is away from any kinds of mistakes and there is no falsity in it, Ahle Beit are away from any kinds of mistakes and there are no falsities in them too.
لا یَأْتیهِ الْباطِلُ مِنْ بَیْنِ یَدَیْهِ وَ لا مِنْ خَلْفِهِ تَنْزیلٌ مِنْ حَكیمٍ حَمید Fussilat/ 42
No falsehood can approach it from before or behind it: It is sent down by One Full of Wisdom, Worthy of all Praise.
4. On one hand, the emphasis on lack of separateness of the Quran from Ahle Beit until the doomsday proves the permanence of the Quran until the doomsday and on the other hand, it admonishes to others that a person from Ahle Beit must be beside the Quran until the doomsday. In addition, they reasoned from this matter that Imam Zaman (May God hasten his glad advent) is alive.
Alame Monavi, one of Sunni prominent scientists, has written about this matter
قال ( الشریف ): هذا الخبر یفهم وجود من یكون أهلا للتمسك به من أهل البیت والعترة الطاهرة فی كل زمن إلى قیام الساعة حتى یتوجه الحث المذكور إلى التمسك به كما أن الكتاب كذلك فلذلك كانوا أمانا لأهل الأرض فإذا ذهبوا ذهب أهل الأرض ) حم طب عن زید بن ثابت ( قال الهیثمی: رجاله موثقون ورواه أیضا أبو یعلى بسند لا بأس به والحافظ عبد العزیز بن الأخضر.
Al-Manavi, Abd Al-RaoufIbn Ali, Feiz Al-GhadirSharh Al-Jame Al-Saghir, v 3 p 15; Al-Maktabat Al-Tejarie Al-Kobra; Egypt; 1356 Hejira
This Hadith makes us understand that
وَمَنْ یَقْتُلْ مُؤْمِناً مُتَعَمِّداً فَجَزاؤُهُ جَهَنَّمُ خالِداً فیها وَ غَضِبَ اللَّهُ عَلَیْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذاباً عَظیما.
An-Nisaa/ 93
If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him.
Alame Alusi says clearly that Ahle Beit in the Sakhalin Hadith will not include the wives of the prophet
وأنت تعلم أن ظاهر ما صح من قوله صلى الله تعالى علیه وسلم : إنی تارك فیكم خلیفتین وفی روایة ثقلین كتاب الله حبل ممدود ما بین السماء والأرض وعترتی أهل بیتی وإنهما لن یفترقا حتى یردا على الحوض یقتضی أن النساء المطهرات غیر داخلات فی أهل البیت الذین هم أحد الثقلین لأن عترة الرجل كما فی الصحاح نسله ورهطه الأدنون...
You know that the valid Hadith of the prophet of God (peace of Allah be upon him and his descendants) that bade involves that

Al-Alusi Al-Baghdadi Al-Hanafi, AbulfazlShahab Al-Din Al-Sayyed Mahmud Ibn Abdullah (died in 1270 Hejira) Ruh Al-Mani Fi Tafsir Al-Ghoran al-Azim Al-Sab Al-Masani, v 22 p 16; published by: Dar Ehya Al-Toras Al-Arabi; Beirut