he was asked this question as to what is the difference made if we accept that imam ali asws was the 4h caliph; and he explains it

[musnad ahmad, vol 6, page 34; online link]

[musnad ahmad, urdu version, vol 11, page 16-17]

only part highlighted will be translated here

Ayesha says that disease of holy prophet asws started in house of maimona, so he took permission from wives to spend time in my home; so they allowed him. So he went out taking help on abbas and a man; ubaid ullah bin Abdullah says that ibn abbas said that you know who that was? He was ali asws but Ayesha was averse to name him in a good context.”

sheikh shoaib says chain is isnaad sahih on condition of sheikhain

Sheikh hamza says isnaad sahih

albany also authenticates the sanad in his book irwa ghaleel
he writes after mentioning the narration

رواه البخاري ( 1 / 1 79 ) ومسلم ( 2 / 20 – 21 ) وكذا أبو عوانة ( 2 / 112 – 113 ) ورواه أحمد ( 6 / 228 ) مختصرا وزاد في آخره : ” ولكن عائشة لا تطيب له نفسا ” . وسنده صحيح

[irwa ghaleel, vol 1, page 178; online link]

it is also present in musanif abdul razaq

[musanif abdul razaq; vol 5, page 429; online link]

and it is also mentioned in tabaqat ul kubra, by ibn saad

قال عبيد الله: فأخبرت بن عباس بما قالت قال: فهل ندري من الرجل الآخر الذي لم تسم عائشة؟ قال: قلت لا! قال ابن عباس: هو علي! إن عائشة لا تطيب له نفسا بخير

[tabaqat ul kubra, vol 2, page 232; online link]

especially the last part where he hit at the hadeeth of ashra mubashra

plz watch

Ayesha narrates that once a person came to holy prophet asws, and asked permission to come in; holy prophet asws permitted him and said that he is the worst man of his tribe; but when he came in, holy prophet asws talked to him in very soft tone. When he left, another person came in, and asked permission for coming in; holy prophet asws said that he is very good man of his tribe; but when he came in, holy prophet asws did not pay him such attention; when he left, Ayesha asked holy prophet asws: you said such about the first man and talked to him nicely, and you did not do that with the second person? Holy prophet asws said: o Ayesha! The worst in view of allah on qayamat will be one whom people had left due to his bad speaking 

[Musnad ahmad, urdu, vol 11, page 343]

Sheikh hamza says isnaad sahih
[Musnad ahmad, takhreej of ahmad shakir and hamza ahmad, vol 17, page 553]

Sheikh shoaib has said that hadeeth in itself is sahih except for the other person; and this chain is hasan
[musnad ahmad, takhreej of sheikh shoaib; vol 42, page 148, narration 25254]

we see that molvi zafar iqbal tried to quote half of what was said by sheikh shoaib
he just said that narration is sahih only to that part which mentions one person; however, as we see what sheikh shoaib arnawut said, he actually termed this chain HASAN.
so why did molvi zafar iqbal try to hide the complete grade given by sheikh shaoib

so let us see what ayesha had to offer in this regard

we find in musnad ahmad

Abu bakar says that when rafi’I bin khadeej died, we heard ibn umar that dead is punished when his neighbors cry for him. I came to umra and told him so he replied that Ayesha said that holy prophet asws said this about a jew lady that these people are crying and she is being punished; then Ayesha recited the verse that none will bear the weight of others

[Musnad ahmad, urdu, vol 11, page 31, narration 24616]

Sheikh hamza says isnaad sahih
[Musnad ahmad, takhreej of ahmad shakir and hamza ahmad, vol 17, page -234]

We further find

Ibn umar said that holy prophet asws said that dead is punished when his family cries for him; when someone asked this from Ayesha, she said that he has hallucinated, holy prophet asws said that people are crying where as he is being punished for his sins

[Musnad ahmad, urdu, vol 11, page 84]

Sheikh hamza says isnaad sahih
[Musnad ahmad, takhreej of ahmad shakir and hamza ahmad, vol 17, page 287]

Sheikh shoaib says isnaad sahih on condition of sheikhain [musnad ahmad, vol 40, page 347-348, narration 24302 ]

Yet again, we find

Urwa said that once Ayesha told him that o nephew! Ibn umar erred in listening, actually holy prophet asws passed by a grave and he said that he is being punished due to his deeds and his family is crying for him; otherwise by god! None will bear the weight of others 

[Musnad ahmad, urdu, vol 11, page 178-179, narration 25144]

Sheikh hamza says isnaad sahih
[Musnad ahmad, takhreej of ahmad shakir and hamza ahmad, vol 17, page 390]

Sheikh shoaib says isnaad are sahih, narrators are all thiqa and narrators of sheikhain
[musnad ahmad, takhreej of sheikh shoaib; vol 41, page 181-182 narration 24637]

Again we find

Abu bakar said that when rafi’I bin khadeej died, I heard Abdullah bin umar that dead is punished due to weeping of his neighbors. I came to umra and told him about this; he said that Ayesha said that may allah forgive abu abdurrehman, he is not lying but he has forgotten; holy prophet asws passed by grave of a jew lady on which people were crying, so he said that people are crying where as she is being punished

{molvi zafar iqbal says that narration is sahih as per bukhari, muslim and ibn haban}

[musnad ahmad, urdu, vol 11, page 210]

one of the prophecies of holy prophet asws which comes in sunni books with authentic chains is

“holy prophet asws said that a man named abdullah from tribe of quraish will do ilhad in mecca; and will get killed in mecca. and his sin will be equal to sins of all jins and humans combined. and his punishment is half the punishment of all those in hell.”

the signs which have been mentioned get fulfilled on abdullah bin zubair, rather some of the companions of uthman also thought that it was ibn zubair

like we have this narration in musnad ahmad

“when uthman was surrounded, ibn zubair told uthman that i have fast horses which i can give to you and you can go to mecca on them; uthman said: no, i wont do this for i have heard holy prophet asws that a goat of quraish named abdullah will do killings and zulm/cruelties in mecca and his sins will be half that of all people”

[musnad ahmad, vol 1, page 64; printed mususa qurtuba; egypt]

this narration tells us that uthman considered him to be the one who would be cause of ilhad in mecca
albany tried to weaken this narration though it has been authenticated by haithmi

he said after mentioning this narration that

“narrated by ahmad and narrators are thiqa; and bazar narrated it like this as well”

[majma uz zawaid; haithmi; vol 3, page 285; cairo, beirut; 1407]

since name of abdullah is pretty clear, so albany tries to weaken it and he says

“this narration has been mentioned by ahmad, bazar and ibn asakar; and haithmi narrated it from ahmad and bazar; and then he wrote that all narrators are trustworthy;
but as regards to jafar bin abi mughari and yaqoob qummi, hafiz ibn hajar said that they are truthful but they err
there are two other problems in this chain as well; first is that there is break between uthman and ibn abazi; and abu zara said that there is breakage from his narrations from uthman; and that is why dhabi said that in sair ul aalam nabala that ahmad has narrated this but there is problem in this narration
and ibn kather wrote in al bidaya that this hadeeth is rejected and its chain is weak, there is yaqoob qummi in it who had inclination of tashayyu. and the narration which is narrated by him alone is not accepted. and even if we accept it to be sahih, still it does not mean abdullah bin zubair; because he was a pious man and had good characteristics; and gained government for the sake of allah, and he was the imam and caliph after mawia bin yazeed; and he was better than marwan for sure; and marwan fought him when all had accepted abdullah; and his oath was obtained from all areas; and his government was strong 

[silsila sahihiyya kamila; albany, narration 3108; as per maktaba shamela]

so he has raised three points

1- break between ibn abazi and uthman
2- weakness in jafar bin abi mughari
3- weakness in yaqoob bin abdullah qummi

1- BREAK IN CHAIN

he said that ibn abazi, who is saeed bin abdur rehman bin abazi; and uthman, there is a break in chain
it is an important allegation
though he had termed such narrations which had these two narrators as hasan or sahih; but we would come to it later

however, this allegation in itself shows either lack of knowledge or an attempt to hide the facts

jafar bin abi mughaira has narrated from saeed bin abdurehman bin abazi; and also from his father, who is a sahabi. this is mentioned in tehzeeb ul kamal (by mizzi). so it means that ibn abazi in this narration is abdur rehman bin abazi; and it needs proof to see that there is a gap between abdur rehman and uthman (i am not much clear about the urdu translation of this part; this is what i could make out of it- slave of ahlubait)

نا أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدٍ ، قَالَ : نا عَلِيُّ بْنُ عُمَرَ التَّمَّارُ ، مِنْ أَصْلِ كِتَابِهِ ، قَالَ : نا جَعْفَرُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ الْحَكَمِ الْوَاسِطِيُّ ، قَالَ : نا أَحْمَدُ بْنُ عَلِيٍّ الأَبَّارُ أَبُو الْعَبَّاسِ ، قَالَ : نا مُحَمَّدُ بْنُ إِسْحَاقَ الصَّاغَانِيُّ ، قَالَ : نا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ الْحِزَامِيُّ ، قَالَ : نا مُحَمَّدُ بْنُ فُلَيْحٍ ، عَنْأَبِيهِ ، عَنْ سَعِيدِ بْنِ الْحَارِثِ ، عَنْ عُبَيْدِ بْنِ حُنَيْنٍ ، قَالَ : بَيْنَا أَنَا جَالِسٌ فِي الْمَسْجِدِ إِذْ جَاءَ قَتَادَةُ بْنُ النُّعْمَانِ فَجَلَسَ يَتَحَدَّثُ وَثَابَ إِلَيْهِ نَاسٌ ، فَقَالَ : انْطَلِقْ بِنَا يَابْنَ حُنَيْنٍ إِلَى أَبِي سَعِيدٍ فَأُخْبِرْتُ أَنَّهُ اشْتَكَى ، قَالَ : فَانْطَلَقْنَا حَتَّى دَخَلْنَا عَلَى أَبِي سَعِيدٍ فَوَجَدْنَاهُ مُسْتَلْقِيًا رَافِعًا رِجْلَهُ الُيْمَنى عَلَى الْيُسْرَى ، فَسَلَّمْنَا عَلَيْهِ وَجَلَسْنَا ، فَرَفَعَ قَتَادَةُ يَدَهُ إِلَى رِجْلِ أَبِي سَعِيدٍ فَقَرَصَهَا قَرْصَةً شَدِيدَةً ، فَقَالَ أَبُو سَعِيدٍ : سُبْحَان اللَّهِ يَابْنَ أَخِي ! أَوْجَعْتَنِي ، قَالَ : ذَاكَ أَرَدْتُ إِنَّ رَسُولَ اللَّهِ ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” إِنَّ اللَّهَ لَمَّا قَضَى خَلْقَهُ اسْتَلْقَى ثُمَّ رَفَعَ إِحْدَى رِجْلَيْهِ عَلَى الأُخْرَى ، ثُمَّ قَالَ : لا يَنْبَغِي لأَحَدٍ مِنْ خَلْقِي أَنْ يَفْعَلَ هَذَا “ فَقَالَ أَبُو سَعِيدٍ : لا جَرَمَ وَاللَّهِ لا أَفْعَلُهُ أَبَدًا . قَالَ أَبُو مُحَمَّدٍ الْخَلالُ : هَذَا حَدِيثٌ إِسْنَادُهُ كُلُّهُمْ ثِقَاتٌ ، وَهُمْ مَعَ ثِقَتِهِمْ شَرْطُ الصَّحِيحَيْنِ مُسْلِمٍ وَالْبُخَارِيِّ .

….Ubaid ibn Hunain said while i was sat in the mosque , Qatadah ibn al-Numan came so he sat talking to people then we visited Abu Saeed so we found him lying on his back and putting one leg over the other (right leg over left leg) so we greated him and we sat soo Qatadah raised his hand to Abu Saeed leg and pinched him so Abu Saeed said: oh brother, you hurt me, so he answered him: that’s what i wanted, because Rasoolallah (s) said : when Allah finisdhed creating he lied on his back and put one leg over the other and (Rasulallah) said: nobody should do this.

Abu Muhammad al-Khallal said: All of the narrators are truthworthy, and they all truthworthy according to the conditions of two Sahihs of Bukhari and Muslim.

Ibtal at-tawilat li-akhbar as-sifat, v.1, p.188-189, #182

It is very intereting that Albani considered this hadith extremely munkar. He attacked on Fudhail bin Sulaiman, the narrator of Bukhari and Muslim and his son Muhammad bin Fudhail. But they are not too weak to make the hadith munkar. They are sadooq as Ibn Hajar said. Fudhail made mistakes and his son had delusions. This is the view of Ibn Hajar.

Many of salafis usually say that we don’t take Abu Yala al-Farra’s views and hadiths. But the salafi fatwa center think otherwise. The question wsa asked about asma and sifat of Allah. After some information they say:

To get more information on this matter please refer to the following books: Abu Yala al-Farra, “Ibtal at-tawilat li-akhbar as-sifat”, Ibn Kuzaymah, “at-Tawheed wa isbatu-Sifatir-Rabb azza wa-jal”…

Source

nafi’i, slave of ibn umar, says that once ibn umar was going somewhere, and he heard songs and music of a shepherd; so he put his fingers in his ears; and left that path; and asked me after small intervals: nafi’i! is the voice still there? if i would say yes, he would walk on, and when i said no; he took the fingers out of his ears; and came back on the path; and he said that i had seen holy prophet asws doing it like this

{molvi zafar says that it is sahih as per Albany}

[musnad ahmad, urdu, vol 3, page 27]

Sheikh shoaib says hadeeth is hasan [8/132/4535]

This narration is also present in urdu version, vol 11, page 128

very interesting in deed
if listening to that songs was bad; and ibn umar was interested in acting on sunnah; why getting so selfish?
why not tell this thing to nafii before that the sunnah in this regard is this; and this is bad to hear these songs

but, still we have another interesting drama in there
he would ask nafi’i; are songs there? and he would say yes………he continued putting it in his ears;;; and when he said no; he took the fingers out

so he was able to hear 

so was it just a drama to impress people or what?

ata says that once a person praised ibn umar, so he started putting soil/mud in his mouth ; and then he said: i heard holy prophet asws saying that if someone praises you, fill his mouth with soil

{molvi zafar says it is sahih as per ibn haban and sheikh shoaib says sahih with support of others}

[musnad ahmad, urdu, vol 3, page 300]