it is english translation of this thread and this article

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



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)

we see in tehzeeb ul kamal

958 بخ د ت س فق: جعفر (3) بن أَبي المغيرة الخزاعي القمي…. قال أبو الشيخ الاصبهاني: هو من التابعين، روى عن عبد الرحمن بن أبزى، ورأى ابن الزبير

[tehzeeb ul kamal; mizzi; vol 5, page 112; number 958; research by bashar awad maroof; printed by mususa tur risala; beirut; first print; 1400]

“jafar bin abi mughaira; sheikh isbahani said: he was amongst tabaeen; narrated from abdur rehman bin abzi”

ibn hayan writes

36 جعفر بن أبي المغيرة القمي من التابعين روى عن عبد الرحمن بن أبزي ورأى بن الزبير ودخل مكة أيام عبد الله بن عمر .

jafar bin abi mughaira who was in tabaeen; he narrated from abdur rehman bin abzi 

[tabaqat ul mohadatheen; aby mohammad ibn hayan ansari; vol 1, page 352; research by abdul ghafoor abdul haq hussein baloshi; printed by mususa tur risala; beirut; second print; 1412]

and isbahani writes 

جعفر بن أبي المغيرة القمي من التابعين، واسم أبي المغيرة دينار روى عنه يعقوب القمي، وحبان بن علي، وأشعث بن إسحاق، ومطرف بن طريف، روى عن عبد الرحمن بن أبزى، ورأى ابن الزبير، ودخل مكة أيام عبد الله بن عمر مع سعيد بن جبير

jafar bin abi mughaira who was amongst tabaeen; from him narrated yaqoob qummi…… and he narrated from abdur rehman bin abzi….

[akhbar isbahan; abu naeed isbahani; vol 3, page 393]

so, this objection of albany is not correct
and even if we suppose it is correct, still albany is negating his own rule since he has accepted mursal narrations of tabaeen; and saeed bin abdur rehman ibn abzi is tabai’i

let us see this 

أخبرنا يحيى بن عباد قال: حدثنا يونس بن أبي إسحاق قال: حدثنا أبو السفر قال: بينما رسول الله صلى الله عليه وسلم جالس هو و عائشة و أسامة عندهم، إذ نظر رسول الله صلى الله عليه وسلم فضحك ثم قال … فذكره.و من طريق ابن سعد رواه ابن عساكر ( 2 / 348 / 1 ).و هذا سند صحيح مرسل، و أبو السفر اسمه سعيد بن يحمد، تابعي ثقة يروي عن العبادلة: ابن عباس و ابن عمر و ابن عمرو .
السلسلة الصحيحة الباني، ش 1019


he points that they were sudooq/truthful but erred
but should this count as a weakness? he has taken narrations from these two in silsila ahadeeth sahihiya; and termed them hasan

for example we find

” كان لا يفطر أيام البيض في حضر و لا سفر ” .
قال الألباني في “السلسلة الصحيحة” 2 / 120:أخرجه النسائي في سننه ( 1 / 321 ): أخبرنا القاسم بن زكريا قال: حدثنا عبيد
الله قال: حدثنا يعقوب عن جعفر عن سعيد عن ابن عباس قال: فذكره مرفوعا .
قلت: وهذا إسناد حسن رجاله كلهم ثقات رجال مسلم غير يعقوب و جعفر الراوي عن سعيد و هو ابن جبير.أما الأول فهو يعقوب بن عبد الله بن سعد القمي و أما الآخر فهو جعفر بن أبي المغيرة القمي، قال الحافظ في كل منهما: ” صدوق يهم “ و قال الذهبي في الآخر منهما: ” صدوق “.و في الأول: ” عالم أهل ( قم ) قال النسائي و غيره: ليس به بأس.و قال الدارقطني: ليس بالقوي.قلت: خرج له البخاري تعليقا “.و أخرجه الضياء المقدسي في ” المختارة “ (59 / 212 / 1 ) من طريق أخرى عنه
ألباني، محمد ناصر (متوفاى1420هـ)، السلسلة الصحيحة المجلدات الكاملة ش 580

[silsila sahihiyya al mojlidaat kamila; 580]

also, he termed a narration of yaqoob bin abdullah sahih as we find


 ( صحيح )
حدثنا أبو بكر حدثنا مالك بن إسماعيل ثنا يعقوب بن عبد الله القمي عن حفص بن حميد عن عكرمة عن ابن عباس عن عمر ابن الخطاب قال قال رسول الله صلى الله عليه وسلم
أنا ممسك بحجزكم عن النار وتغلبون تقاحمون فيها تقاحم الفراش والجنادب وأوشك أن أرسل بحجزكم وأفرط لكم على الحوض وتردون وتعودون علي جمعا وأشتاتا
ألباني، محمد ناصر (متوفاى1420هـ)، ظلال الجنة، ح744، ناشر: المكتب الإسلامي – بيروت، الطبعة: الثالثة – 1413هـ ـ 1993م .

so there is no reason that he should be making this objection

let us see what other scholars said about these narrators


scholars of 6 books except for muslim took narrations from him
bukhari took narrations from him completely in al adab; and partly in sahih which means he is sudooq

ahmad bin hanbal terms him thiqa 

سمعت أبي يقول جعفر بن أبي المغيرة القمي وهو جعفر المصور ثقة وهو جعفر بن دينار

[al ilal wa maarifat rijal; abu abdullah ahmad bin hanbal; vol 3, page 102; research by wasi ullah bin mohammad abbas; printed by maktab islam; beirut; first print; 1408]

umar bin shaheen writes

167 جعفر بن أبي المغيرة القمي ثقة قاله أحمد.

[tareekh isma thiqaat; umar bin ahmad bin shaheen; vol 1, page 55; printed by dar us salafia; kuwait; first print; 1404]

ibn haban says he is thiqa

7048 جعفر بن أبى المغيرة الخزاعي يروى عن سعيد بن جبير روى عنه مطرف بن طريف ويعقوب القمى

[al thiqaat; ibn haban; vol 6, page 134; number 7048; research by syed sharaf ud deen; printed by dar ul fikr; first print; 1395]

dhabi had termed him sudooq without any condition

كان صدوقا

[tareekh islam wa wafiyat ul mashaheer wa aalam; dhabi; vol 8, page 63; research by umar abdus salam; printed by dar ul kitab arabi; beirut; first print 1407]
[meezan ul atadal fi naqd ur rijal; dhabi; vol 2, page 148; printed by dar ul kutb ilmia; beirut; 1995]

dhabi only had one problem with him, and that was in regards to saeed bin jubair

يروي عنه يعقوب القمي ومندل بن علي وجماعة وذكره ابن أبي حاتم وما نقل توثيقه بل سكت قال ابن مندة ليس هو بالقوي في سعيد بن جبير

[meezan ul atadal; vol 2, page 148]

but this narration is not from saeed bin jubair

let us see the detailed view given by ibn hajar
he says

165 بخ د ت س فق البخاري في الأدب المفرد وأبي داود والترمذي والنسائي وابن ماجة في التفسير جعفر بن أبي المغيرة الخزاعي القمي روى عن سعيد بن جبير وعكرمة وشهر بن حوشب وأبي الزناد وسعيد بن عبد الرحمن بن أبزى وغيرهم وعنه ابنه الخطاب وحسان بن علي العنزي ومطرف بن طريف ويعقوب بن عبد الله القمي الأشعري وعدة قال أبو الشيخ رأى بن الزبير ودخل مكة أيام بن عمر مع سعيد بن جبير قلت وقع حديثه في صحيح البخاري ضمنا حيث قال في التيمم وأمنا بن عباس وهو متيمم وهذا من رواية يحيى بن يحيى التميمي عن جرير عن أشعث عن جعفر عن سعيد بن جبير وقد أشرت إليه في ترجمة أشعث أيضا وذكره بن حبان في الثقات ونقل ونقل بن حبان في الثقات عن أحمد بن حنبل توثيقه وقال بن مندة ليس بالقوي في سعيد بن جبير وقال أبو نعيم الأصبهاني اسم أبي المغيرة دينار

[tehzeeb ut tehzeeb; ibn hajar; vol 2, page 92; number 165; printed by dar ul fikr; beirut; first print; 1404]

so, we see that he pointed out that bukhari took from him partly in his sahih
and tautheeq/trustworthiness has been accepted by ibn haban and ahmad bin hanbal

so, his weakness does not mean that he accepted him weak in narrating ahadeeth

and therefore, we find that he has termed his narration sahih as well

we see two examples

وقد أخرجه الطبري من طريق جعفر بن أبي المغيرة عن سعيد بن جبير عن بن عباس قال كانت قريش تطوف بالبيت عراة يصفرون ويصفقون فأنزل الله تعالى قل من حرم زينة الله الآية وسنده صحيح

[fath ul bari sharah sahih bukhari; ibn hajar; vol 10, page 253; printed by dar ul maarifa; beirut]

and another one

ما أخرجه بن أبي حاتم والطبراني من طريق جعفر بن أبي المغيرة عن سعيد بن جبير عن بن عباس أتت قريش اليهود فقالوا أيما جاء به موسى قالوا العصا ويده الحديث إلى أن قال فقالوا للنبي صلى الله عليه وسلم اجعل لنا الصفا ذهبا فنزلت هذه الآية ورجاله ثقات الا الحماني فإنه تكلم فيه

[ fath ul baari; vol 8, page 235]


albany said that he was termed “truthful but errs” by ibn hajar

let us see what other have to say about him

1- albany himself writes

 و قال الذهبي في الآخر منهما: ” صدوق “.و في الأول (يعقوب بن عبد الله): ” عالم أهل ( قم ) قال النسائي و غيره: ليس به بأس.و قال الدارقطني: ليس بالقوي.قلت: خرج له البخاري تعليقا “.و أخرجه الضياء المقدسي في ” المختارة “ ( 59 / 212 / 1 ) من طريق أخرى عنه .

dhabi said about him that he is scholar of qum; and nisai said that there is nothing bad about him; i say that bukhari took from him in taleeqat; and dia moqadasi took from him in al mokhtara (and he had said that he would only take sahih narrations; and albany had accepted that as well, as sahih or hasan)

2- yahya bin moin and ahmad bin hanbal accept his narrations.

yahya was asked about ibn hameed; and reply was

قدم علينا بغداد فأخذنا منه كتاب يعقوب القمى ففرقنا الأوراق بيننا ومعنا أحمد بن حنبل فسمعناه ولم نر الا خيرا.

he came to us in baghdaad; and we took book of yaqoob qummi from him, and distributed its pages amongst us; and ahmad bin hanbal was with us; and we did not see anything but good

[al jarah wa tadeel; vol 7, page 232; ibn abi hatima; vol 7, page 232; beirut; first print; 1271]

3- ibn haban counts him as trustworthy

[al thiqaat; ibn haban; vol 7, page 645; first print; 1395]

4- ibn hayan narrates from jurair tibri who called him as momin-e-aal-e-firaun

86 خت 4 يعقوب بن عبد الله بن سعد الأشعري القمي يكنى بأبي الحسن روى عنه جرير بن عبد الحميد وعبد الرحمن بن مهدي وعامة من أدركه من أهل العراق وكان جرير إذا مر به يعقوب القمي يقول هذا مؤمن آل فرعون

[tabqat ul mohadatheen; ibn hayan ansari; vol 2, page 34; printed by mususa tur risala; beirut; second print; 1412]

5- tabarani said he is thiqa

وَقَال أبو القاسم الطبراني: كان ثقة.

[ tehzeeb ul kamal; mizzi; vol 32, page 345; research by bashar awad maroof; printed by mususa tur risala; beirut; first print; 1400]


he had 3 points

1- that the chain is broken; but this is not valid point as we have talked in detail, and even if it is mursal, still he himself accepted mursal sahih narrations

2- his critique on jafar and yaqoob on the grounds of them erring; and we have seen that even ibn hajar did not bother about it as we saw in regards to jafar

so, even if still it is not counted as sahih, it still reaches the status of HASAN


three qualities are told to us

1- his name is abdullah
2- he is from quraish
3- he is termed كبش من قريش ; i.e, who wishes for fights, and interesting is the fact that the first thing he spoke was SWORD;

وقد روى الزبير بن بكار عن هشام بن عروة قال إن أول ما فصح به عبد الله بن الزبير وهو صغير السيف السيف

and it is narrated from zubair bin bukar from hasham bin arwa that he said that the first thing abdullah bin zubair said when he was child was sword sword

[al bidaya wa nihaya; ibn kather; vol 8, page 340; printed maktaba arif; beirut]

4- he will spoil the honour of mecaa
5- he would be killed in mecca
6- imam hussein asws said that whosoever would announce his government (in opposition to other one) in mecca, will spoil the honour of mecca, and this hadeeth will be about him
7- abdullah bin umar bin khitaab and abdullah bin amr bin aas told him not to do ILHAAD in mecca
8- uthman considered that it is either abdullah bin zubair or abdullah bin umar


1- imam hussein asws said

“abdullah bin salim and madari bin mashal said: we went out of kufa with intention of haj; and reached mecca on day of tarwiya; we saw between hajar and baad, imam hussein and ibn zubair; we went near them, so ibn zubair said: if you stay in mecca, and announce government, we will help you and support you. imam asws replied: my father told me that a goat would destroy honour of mecca, and i do not wish that i am that goat.”

[tareekh tibri, vol 3, page 295, printed by dar ul kutb ilmia beirut]

2- abdullah bin amr bin aas said

“i heard from holy prophet asws that a man named abdullah would do ilhad in mecca, half of the punishment of all world is upon him; by god! i do not wish that i am that abdullah; then he went out of mecca and stayed in taif; he went to ibn zubair and told him to be careful so that he does not become that abdullah”

[sair ul aalam nabala; dhabi; vol 3, page 376; printed by mususa tur risala; beirut; 1413]

mohammad bin ishaq fakahi writes

“abdullah bin amr bin aas said that i heard holy prophet asws saying that a person named abdullah will do ilhad in mecca; and half of the punishment of whole world is on him; and then he went to taif saying that he does not wish that he is that abdullah”

[akhbar mecca fi qadeem al dahar wa hadeethaho; mohammad bin ishaq fakahi; vol 2, page 268; printed by dar khidar; beirut; 1414]

3- abdullah bin umar bin khitaab told ibn zubair

“o ibn zubair! save yourself from doing ilhaad in mecca for i have heard holy prophet asws saying that a man from quraish will do ilhaad in mecca, if his sins are weighed against both worlds, his sins will be heavier; ibn zubair also told this to ibn umar to be careful so that he does not become that man”

[musnad ahmad, vol 2, page 136; printed by mususa qurtaba; egypt]
[sair ul aalam nabala; dhbi; vol 3, page 376; beirut; 1413]

4- uthman bin afan thought that it is either abdullah bin zubair or ibn umar

the narration mentioned above in musnad ahmad, comes in more detail in tareekh madina damishq and there we find

ح وأخبرنا أبو القاسم نصر بن أحمد وأبوالعشائر محمد بن الخليل بن فارس وأبويعلى حمزة بن علي قالوا أنا أبوالقاسم بن أبي العلاء قالوا أنا أبومحمد بن أبي نصر أنا إبراهيم بن محمد بن أحمد بن أبي ثابت نا أحمد بن بكير يعني البالسي نا إسماعيل بن أبان نا يعقوب يعني القمي عن جعفر بن أبي المغيرة عن ابن ابزى قال قال عبدالله بن الزبير حيث حوصر عثمان بن عفان … اني سمعت رسول الله صلى الله عليه وسلم يقول يلحد بمكة كبش من قريش اسمه عبدالله عليه مثل اوزار الناس ولا اراك الا اياه أو عبدالله بن عمر

………….i think that it is either you or abdullah bin umar

[tareekh madina damishq; ibn asaakar; vol 28, page 219; printed by dar ul fikr, beirut]