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Status of the Hadith: My Companions are like the Stars
<http://www.al-miftah.com/2013/09/04/status-of-the-hadith-my-companions-are-like
-the-stars/>
Status of the Hadith: My Companions are like the Stars
<http://www.al-miftah.com/2013/09/04/status-of-the-hadith-my-companions-are-li
ke-the-stars/>
4 Sep 2013
0 Comment
<http://www.al-miftah.com/2013/09/04/status-of-the-hadith-my-companions-are-like
-the-stars/#respond>
/The following hadith is often quoted when discussing the topic of the
rank of the Sahabah (radiyallahuanhum)./
*

****

****

****

****

***

*/My Companions are like the stars, whichever of them you follow you
will be rightly guided/*
/Although there exists numerous verses of the Quran as well as ahadith
(plural of Hadith) on this matter, the following is a research into the
authenticity of the narration in question./
* *
*Original sources*
Hafiz ibn Hajar (rahimahullah) has written the following while
referencing this narration:
It has several chains and is reported by the following Sahabah
(rahiyallahuanhum):
1. Sayyiduna Abdullah ibn Umar (radiyallahuanhu) -Musnad Abd Ibn
Humaid (see the Muntakhab, hadith: 781)
2. Sayyiduna Jabir (radiyallahuanhu) Jamiu Bayanil ilmi wa
fadhlihi, (vol.2 pg.181)
3. Sayyiduna Ibn Abbas (radiyallahuanhuma) Al-Madkhal of Baihaqi.
4. Sayyiduna Umar (radiyallahuanhu) Al-Madkhal of Bahaqi & Al-Kamil
of Ibn Adiy
5. Sayyiduna Anas (radiyallahuanhu) Musnad Ibn Abi Umar.
He writes further: The wordings for this narration vary, with the
closest to the above being that of Sayyiduna Abdullah ibn Umar

(radiyallahuanhuma) and Sayyiduna Jabir (radiyallahuanhu)


(Muwafaqatil Khubr, pgs.86-88)
*The classification of this Hadith*
The authenticity of this Hadith has been debated extensively by the
Muhaddithun. Some have classified it as weak, others have said it is
Hasan (sound) and a small minority has exaggerated by considering it a
fabrication.
*A common phenomena*
One of the reasons for such difference of opinion is the fact that at
times, one Muhaddith (expert in Hadith), may regard a particular Hadith
as weak due to the chain of narrators that was available to him, whilst
another Muhaddith may have a totally different chain which may also be
weak and so on. When all these chains are gathered, they could
collectively gain the strength for credibility and acceptance. Hence,
occasionally, one would notice that the earlier Muhaddithun may have
classified a certain narration as weak, whilst some latter day Muhaddith
who was able to gather the various chains, regards it as authentic or at
least acceptable.
Another scenario of the above could be that when all the various chains
are gathered, some Muhaddithun still maintain that the narration is
weak, whilst other experts conclude that it has gained enough strength
for acceptance. This seems to be the case in the Hadith in question.
Since the field of grading Ahadith is one that is based on analogical
deductions, it is therefore prone to difference of opinion.
*My opinion*
Several Muhaddithun have ruled that this Hadith is weak, and some have
stated that it is acceptable due to the collective strength that is
acquired from the various chains. The writer concurs with the latter
view based on the following:

*10 Muhaddithun who authenticated this narration*


1. *Imam Bayhaqi* (rahimahullah) has mentioned that though all its
chains are weak, its subject matter is *supported* by other authentic
Ahadith. (Kitabul Itiqad; Tuhfatul Akhyar of Ml. Abdul-Hayy Laknawi,
pg.57, Al-Badrul Muneer, vol.9 pg.588 and Talkhisul Habir of Hafiz ibn
Hajar, vol.4 pg.464)
2. *Hafiz ibn Hajar al-Asqalani* (rahimahullah) has also mentioned
another authentic narration that implies the same meaning. (al-Amalil
Mutlaqah pgs.59-62)
3. Furthermore, although Imam *Ahmad ibn Hambal* (rahimahullah) had
refuted the authenticity of this narration at one stage of his life, in
another instance, he actually accepted it. Shaykh Ibn Taymiyah
(rahimahullah) has mentioned that, Imam Ahmad had used these words as
proof and this indicates that *he regarded it as* *authentic*. (refer
footnotes on Tuhfatul Akhyar pg.62)
4. Allamah Sanani (rahimahullah) has stated in his book entitled,
Tawdihul Afkar: As for ibn *Abdil-Barr*, he also used it as proof in
his book, Al-Tamhid and he did not comment on it. So, possibly, he
considered the combination of all the chains a strengthening factor, or

maybe he knew of other Ahadith that *strengthen* its meaning. (Ibid pg.63)
Furthermore, Hafiz ibn Abdil Barr (rahimahullah) even clearly disagreed
with those who completely deny its authenticity. See Jamiu bayanil
ilm, vol.2 pgs.180-181.
5. *Imam Saghani* (rahimahullah) has also classified it as *Hasan*.
(Tuhfatul Akhyar, pg.54; Sharhut Tibi alal Mishkat)
6. Hafiz Ibn Kathir (rahimahullah) writes: The opening paragraphs of
the book of *Uthman Al-Darimi* can give the impression of it being a
strong narration (Tuhfatu Talib, pg.141) */i.e. It seems like Imam
Uthman Al-Darimi was of the view of this narration being strong./*
7. My Teacher, Al-Muhaddith Shaykh Muhammad Awwamah (may Allah protect
him) writes: This hadith is debated extensively, but it does have
several chains. Therefore *Ibn Rajab* (rahimahullah) chose to quote it
and to support this issue with it. (Footnotes on: Maalim Irshadiyyah,
pg.56)
8. *Allamah Qasim ibn Qutlubugha* (rahimahullah) a renown Hanafi
Muhaddith and Faqih- has stated, its chains have defects, *but they
strengthen each other*. (refer Tuhfatul Akhyar pg.134)
9. The learned Muhaddith and Shafii Faqih (jurist), *Hafiz ibn Hajar
al-Haytami* (rahimahullah) has classified this Hadith as *Hasan*
(soundly authentic). (Tuhfatul Akhyar, pg.63)
10. *Allamah Ibn Allan* (rahimahullah)- the acclaimed commentator of
Riyadhus Saliheen- said: The defect in this chain in such a situation
is *harmless* (i.e. since it pertains to virtue) (Daleelul Faliheen,
vol.1 pg.410, hadith:192)

*Conclusion*
In light of the above *ten* quotations, it would be proper for one to
quote the blessed Hadith in question.
If an individual still maintains that it is a weak narration, then as
mentioned earlier, this was also the view of some Muhaddithun and should
therefore be respected. /(Their quotations have been omitted for the
purpose of brevity.)/
In such cases, it should be remembered that there is no need for vicious
opposition because both sides have the support of great, eminent
scholars and both views should be respected.
*However, the exaggeration of classifying it a fabrication is
unacceptable.* (See end of footnote on: Maalim Irshadiyyah, pg.56)
And Allah Taala Knows Best

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