The narrations of the supportsers of Ahle Beit

The third remark: the messenger of God (peace of Allah be upon him and his descendants): a person with the name '' Abdullah'' in the holy shrine (with valid document)

One of predictions of the messenger of God (peace of Allah be upon him and his descendants) that has been said in the Sunni books with valid document is the homicide that will happen in Mecca. He has bade '' a person with the name '' Abdullah'' will kill others in Mecca and he himself will be killed in Mecca. His sins equal with the sin of jinn and Anas and his torture is the half of torture that will happen to the people in the hell. All of features that have been said about this person in the Sunni narrations are true about Abdullah Ben Zobeir and even some of companions, such as Usman, have adjusted this narration to him.
Ahmad Ben Hanbel has narrated in his book '' Mosnad''
حدثنا عبد اللَّهِ حدثنی أبی ثنا إِسْمَاعِیلُ بن أَبَانَ الوَرَّاقُ ثنا یَعْقُوبُ عن جَعْفَرِ بن أبی الْمُغِیرَةِ عَنِ بن أَبْزَى عن عُثْمَانَ بن عَفَّانَ قال قال له عبد اللَّهِ بن الزُّبَیْرِ حین حُصِرَ ان عندی نَجَائِبَ قد أَعْدَدْتُهَا لك فَهَلْ لك ان تَحَوَّلَ إلى مَكَّةَ فَیَأْتِیَكَ من أَرَادَ أَنْ یَأْتِیَكَ قال لاَ إنی سمعت رَسُولَ اللَّهِ صلى الله علیه وسلم یقول یُلْحِدُ بِمَكَّةَ كَبْشٌ من قُرَیْشٍ اسْمُهُ عبد اللَّهِ علیه مِثْلُ نِصْفِ أَوْزَارِ الناس.
When Usman was surrounded, Abdullah Ben Zobeir said to him '' I have several fast horses; I have prepared them for you. Don't you want to go to Mecca and the persons that want to be with you come to you?
Usman said '' no. I heard that the messenger of God (peace of Allah be upon him and his descendants) bade '' Ghuchi whose name is Abdullah kills others in Mecca and the half of torture of people is toward him''.
Al-Shibani, Abu Abdullah Ahmad Ibn Hanbal (Died in 241 Hegira) Mosnad Ahmad Ibn Hanbal v 1 p 64 no 461; published by: Ghortobat Institute; Egypt
Usman interpreted that only person that This narration clearly demonstrates that made homicide in Mecce was Abdullah Ben Zobeir regarding the purpose of the narration.
There are some points about this narration; we will analyze them briefly

a. analyzing the document of the narration

Al-Bani Wahabi that is well known in defending the enemies of Ahle Beit (peace be upon them) has tried to degrade this narration whereas its document is completely valid according his foundations and other Sunni scientists
 

Correcting the narration by Heithami

After narrating this narration, Abu Bakr Heithami has said
رواه أحمد ورجاله ثقات ورواه البزار أیضا.
Al-Heisami, Abu Al-Hassan Ali Ibn Abi Bakr (Died in 807 Hegira) Majma Al-Zavaed and Manba Al-Favaaed v 3 p 285; published by: Dar Al-Rian Toras; Dar Al-Ketab Al-Arabi; Cairo; Beirut; 1407 Hegira

The criticism of weakening this narration by Al-Bani

The foundation of Al-Bani in weakening this narration is to harm all of the narrations that have been narrated in disapproving the companions. Hence, he tries to weaken it with special tricks.
Of course, he does believe in the main narration, the narration that has mentioned the name '' Abdullah''. However, he hesitates about the narration that includes the name '' Abdullah'' and he does consider that it can be reasoned.
He has written about this matter
أخرجه أحمد (1/64)، والبزار أیضاً، وابن عساكر (9/273)، وقال الهیثمی بعد أن عزاه للأوَّلیْن: "ورجاله ثقات ". كذا قال! وجعفر بن أبی المغیرة، ویعقوب بن عبد الله - وهو القمی - قال الحافظ فی ترجمة كل منهما: "صدوق یهم " .
وفی إسنادهما علة أخرى، وهی الانقطاع بین عثمان رضی الله عنه وابن أبزى - واسمه سعید بن عبد الرحمن بن أبزى الكوفی -، قال أبو زرعة: " روایته عن عثمان مرسلة" .
ولذلك؛ قال الذهبی فی "سیر أعلام النبلاء" (3/375) عقب الحدیث: "رواه أحمد.. وفی إسناده مقال " .
وقال الحافظ ابن كثیر فی "البدایة" (8/339): "وهذا الحدیث منكر جداً، وفی إسناده ضعف، ویعقوب هذا هو القمی وفیه تشیع، ومثل هذا لا یقبل تفرده به، وبتقدیر صحته فلیس هو بعبد الله بن الزبیر؛ فإنه كان على صفات حمیدة، وقیامه بالإمارة إنما كان لله عز وجل، ثم كان هو الإمام بعد موت معاویة بن یزید لا محالة، وهو أرشد من مروان بن الحكم، حیث نازعه بعد أن اجتمعت الكلمة علیه، وقامت له البیعة فی الآفاق، وانتظم له الأمر.والله أعلم ".
Ahmad, Bazar, and Ibn Asaker have narrated this narration and after Heithami narrates the narration from Ahmad and Bazar, he says '' its narrators are all reliable. He has said such thing.
Ibn Hajar narrates the narrations of Jafar Ben Abi Al-Moghayere and Yaghub Qomi honestly, but he makes mistake about them.
There are other faults in their doceument and it is Engheta between Usman and Ibn Abzi. His name is Saeid Ben Abd Al-Rahman Ben Abzi that is from Kufe and Abuzare has said '' his narration from Usman is Morsel.
Therefore, Zahabi has said in the book '' Seir Alam Al-Nobla'' Ahmad has said this narration, but there is a fault in its document.
And Ibn Kasir has said in the book '' Al-Bedaye'' this Hadith is strongly denied and its document is valid. Yaghub Qomi was a Shiite person in his narrations (he had tented in Shiite) and this narration is not acceptable if only he is its narrator.
Suppose that it is valid, the purpose is not Abdullah Ben Zobeir because he had good features and undertook government because of God. After Moavie Ben Yazid died, he became a caliph and he is better than Marvan Ben Hakam. After he achievted to the rank of caliphate completely and they swore allegiance with him any where and his government organized, Marvan fought with him.
Al-Bani, Muhammad Naser (died in 1420 Hegira) Al-Selselat Al-Sahihat Al-Kamelat hadith no 3108; according to the software of Jamat Al-Kabir
There are three faults about the document of the narration
1. Engheta between Ibn Abzi and Usman;
2. The weakness of Jafar Ben Abi Al-Moghayere;
3. The weakness of Yaghub Ben Abdullah Qomi
In this part, we deal with the faults of Al-Bani.

The first fault: Enghata

Ibn Abzi is same Saeid Ben Abd Al-Rahman Ben Abzi that is between him and Usman.
This fault is the basic fault of Albani to this narration. Otherwise, Al-Bani has admired the narration that there are Jafar Ben Abi Al-Moghayere and Yaghub Qomi in its document. We will deal with it in order to answer faults two and three.
In fact, the Engheta fault comes from lack of awareness of Al-Bani and other Sunni scientists.
Jafar Ben Abi Al-Moghayere has narrated from Saeid Ben Abd Al-Rahman Ben Abzi and his father. Therefore, the Sunni scientists consider him an obedient (because Abd Al-Rahman Ben Abzi is a companion) and this matter has been mentioned in the book '' Tahzib Al-Kamal'' as one of the Sunni most important books. Hence, this claim '' Ibn Abzi should be Saeid Ben Abd Al-Rahman Ben Abzi'' and he has not understood Usman'' is meaningless. According this narration, Ibn Abzi is Abd Al-Rahman Ben Abzi that is a companion.
958 بخ د ت س فق: جعفر (3) بن أَبی المغیرة الخزاعی القمی.... قال أبو الشیخ الاصبهانی: هو من التابعین، روى عن عبد الرحمن بن أبزى، ورأى ابن الزبیر
Al-Mezi, Abu Al-Hojaj Yousef Ibn Al-Zaki Abd Al-Rahman (died in 742 Hegira) Tahzib Al-Kamal; researched by: D. Bashar Avad Marouf; v 5 p 112 no 985; published by: Al-Resalat Institute; Beirut; First Edition; 1400; 1980
The main remark has been said in the remark of two Sunni scientists. Ibn Hayan Ansari has said about him
36 جعفر بن أبی المغیرة القمی من التابعین روى عن عبد الرحمن بن أبزی ورأى بن الزبیر ودخل مكة أیام عبد الله بن عمر .
Al-Ansari, Abdullah Ibn Muhammad Ibn Jafar Ibn Hayan Abu Muhammad (Died in 369 Hegira) Tabaghat Al-Mohadethin Be Esbehan and Al-Varedin Alayha; v 1 p 352; researched by: Abd Al-Ghafur Abd Al-Hagh Husain Al-Balushi; published by: Al-Resalat Institute; Beirut; Second Edition; 1412 Hegira; 1992
جعفر بن أبی المغیرة القمی من التابعین، واسم أبی المغیرة دینار روى عنه یعقوب القمی، وحبان بن علی، وأشعث بن إسحاق، ومطرف بن طریف، روى عن عبد الرحمن بن أبزى، ورأى ابن الزبیر، ودخل مكة أیام عبد الله بن عمر مع سعید بن جبیر
Al-Esbahani, Abu Naeem Ahmad Ibn Abdullah (Died in 430 Hegira) Akhbar Esbahan v 3 p 393; according to the software of Jamat Al-Kabir
Hence, the fault of Al-Bani has no fault.
Suppose that the validity of this fault is not impressive because Abd Al-Rahman Ben Abzi is a companion and his son, Saeid Ben Abd Al-Rahman Ben Abzi is an obedient and in the opinion of Al-Bani, he is Moresel of obedience that is reason and he considers a lot of Morsels valid in the book '' Al-Selsele Al-Sahihe'' due to his send from an obedient.
أخبرنا یحیى بن عباد قال: حدثنا یونس بن أبی إسحاق قال: حدثنا أبو السفر قال: بینما رسول الله صلى الله علیه وسلم جالس هو و عائشة و أسامة عندهم، إذ نظر رسول الله صلى الله علیه وسلم فضحك ثم قال ... فذكره.و من طریق ابن سعد رواه ابن عساكر ( 2 / 348 / 1 ).و هذا سند صحیح مرسل، و أبو السفر اسمه سعید بن یحمد، تابعی ثقة یروی عن العبادلة: ابن عباس و ابن عمر و ابن عمرو .
Al-Selselat Al-Sahihe Al-Bani no 1019

The second and the third faults: Jafar Ben Abi Al-Moghayere and Yaghub Ben Abdullah Ghomi

Al-Bani has said that Ibn Hajar has said about them '' Sadugh Yahom''. But does this phrase weaken the narrator and the narration?
Al-Bani has mentioned other narrations that these two narrators narrate in the book '' Al-Selsele Al-Sahihe'' and he has admire it.
" كان لا یفطر أیام البیض فی حضر و لا سفر " .
قال الألبانی فی "السلسلة الصحیحة" 2 / 120:أخرجه النسائی فی سننه ( 1 / 321 ): أخبرنا القاسم بن زكریا قال: حدثنا عبید
الله قال: حدثنا یعقوب عن جعفر عن سعید عن ابن عباس قال: فذكره مرفوعا .
قلت: وهذا إسناد حسن رجاله كلهم ثقات رجال مسلم غیر یعقوب و جعفر الراوی عن سعید و هو ابن جبیر.أما الأول فهو یعقوب بن عبد الله بن سعد القمی و أما الآخر فهو جعفر بن أبی المغیرة القمی، قال الحافظ فی كل منهما: " صدوق یهم " و قال الذهبی فی الآخر منهما: " صدوق ".و فی الأول: " عالم أهل ( قم ) قال النسائی و غیره: لیس به بأس.و قال الدارقطنی: لیس بالقوی.قلت: خرج له البخاری تعلیقا ".و أخرجه الضیاء المقدسی فی " المختارة " (59 / 212 / 1 ) من طریق أخرى عنه .
Al-Bani, Muhammad Naser (Died in 1420 Hegira) Al-Selselat Al-Sahihe Al-Mojadalat Al-Kamelat no 580
He has also corrected the narration of Yaghub Ben Abdullah Qomi in the book '' Zelal Al-Jane''
744 - ( صحیح )
حدثنا أبو بكر حدثنا مالك بن إسماعیل ثنا یعقوب بن عبد الله القمی عن حفص بن حمید عن عكرمة عن ابن عباس عن عمر ابن الخطاب قال قال رسول الله صلى الله علیه وسلم
أنا ممسك بحجزكم عن النار وتغلبون تقاحمون فیها تقاحم الفراش والجنادب وأوشك أن أرسل بحجزكم وأفرط لكم على الحوض وتردون وتعودون علی جمعا وأشتاتا
Al-Ban, Muhammad Naser (Died in 1420 Hegira) Zalal Al-Janat hadith no 744; published by: Al-Maktab Al-Islami; Beirut; third editon; 1413 Hegira; 1993
Hence, after rejecting the fault of seperation, there is chance left for rejecting the narration.