Muhammad Ibn al-Hanafiyyah رحمه الله says that he asked his father, Sayyiduna 'Ali رضي الله عنه, "Who was the best man after the Prophet صلى الله عليه وسلم?"
Sayyiduna 'Ali رضي الله عنه said, "Son, don't you know who?"
He said, "No."
Sayyiduna 'Ali رضي الله عنه said, "It is Abu Bakr." رضي الله عنه
He asked, "Then Who?"
Sayyiduna 'Ali رضي الله عنه said, "'Umar." رضي الله عنه
Ibn al-Hanafiyyah رحمه الله says that he feared that if he asked again, his father would say 'Uthmaan رضي الله عنه, so he said, "Then You?"
Sayyiduna 'Ali رضي الله عنه said, "I am only a Muslim among other Muslims."
[al-Bukhari, 3671; Abu Dawood, 4629; Ibn Abi Shaybah, 12:12, Ibn Abi 'Asim, 1204, 1206; al-Baghawi, 3871. The author, Majmoo' Fataawa, vol. 4, p. 422, quotes this hadeeth and states that it is reported by approximately eighty routes from Sayyiduna 'Ali (may Allaah be pleased with him)]
A garment made of silk was presented to the Messenger of Allaah صلى الله عليه وسلم, and his Companions رضي الله عنهم began to touch and admire its delicateness.
The Messenger of Allaah صلى الله عليه وسلم said, "Do you marvel at the delicateness of this? The handkerchiefs of Sa'd Ibn Mu'adh in Paradise are better and more delicate than this."
Imam ash-Shafi'ee رحمه الله said: "The Companions رضي الله عنهم and the Tabi'een رحمة الله عليهم did not differ regarding giving preference to Abu Bakr رضي الله عنه and 'Umar رضي الله عنه."
Imam Malik رحمه الله said: "I never saw anyone doubting the preference of the two of them (Abu Bakr رضي الله عنه and 'Umar رضي الله عنه)."
This is agreed upon. Whoever opposes this consensus, then he has indeed followed other than the path of the believers*.
[Sharh al-Aqeedah al-Wasitiyya]
*"And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination."(4:115)
Shaykhul Islaam Ibn Taymiyya رحمه الله said, "Whoever looks into the Seerah of these people (the illustrious Sahaabah رضي الله عنهم), with knowledge and insight, and what Allaah سبحانه و تعالى favoured them with of virtues, he will know with certainty, that they are the best of the creation after the Prophets عليهم الصلاة والسلام; there has not been, nor shall there be any like them, and that they are the elite among generations of this Ummah, which is the best of nations, and the most honourable to Allaah, the Mighty and Sublime."
The Hadith: "My Companions Are Like The Stars" by GF Haddad
There are at least three narrations comparing the Companions رضي الله عنهم to the stars in the sky:
It is reported from the Prophet صلى الله عليه وسلم that he said :
1. "My Companions are like the stars; whoever among them you use for guidance, you will be rightly guided."
This is a weak (da`îf) hadith narrated:
- from Ibn `Umar by `Abd ibn Humayd in his Musnad as stated by al-Suyuti in Manahil al-Safa (p. 193 #1027) and Ibn `Adi in al-Kamil; al-Suyuti indicated it was weak in his Jami` al-Saghir (#4603).
- from Jabir by al-Daraqutni in Fada'il al-Sahaba and Ibn `Abd al-Barr in Jami` Bayan al-`Ilm (2:924-925 #1759-1760=2:111);
- from Abu Hurayra by al-Quda`i in Musnad al-Shihab with a very weak chain because of Ja`far ibn `Abd al-Wahid al-Hashimi who was declared a liar as stated by Ibn Hajar;
- from `Umar and Ibn `Abbas by al-Bayhaqi in al-Madkhal where he said: "Its matn is well-known (mashhûr) and its chains are weak"; - from `Umar by al-Sajzi in al-Ibana and Ibn `Asakir as stated by al-Suyuti who indicated it was weak in his Jami` al-Saghir (#4603);
- from Anas by al-Bazzar who said of `Abd ibn Humayd's narration: "It is condemned (munkar) and unsound" as cited by Ibn Hajar in Talkhis al-Habir (4:190-191 #2098).
Al-Bajawi said in his edition of al-Qadi `Iyad's al-Shifa (2:613): "Ibn Hazm even said: It is forged. The hadith master al-`Iraqi said: The author (`Iyad) should not have cited it as if it were definitely a hadith of the Prophet ." Al-Halabi said: "The author should not have cited it as if it were definitely a hadith of the Prophet , due to what is known about it among the scholars of this science, and he has done the same thing several times before." Al-Qari replies in his commentary on al-Shifa' (2:91): "It is possible that he [`Iyad] had established a chain for it, or that he considered the multiplicity of its chains to raise its grade from da`îf to that of hasan, due to his good opinion of it, not to mention the fact that even the weak hadith may be put into practice for meritorious acts (fadâ'il al-a`mâl), and Allah knows best."
Al-Saghani declared it fair (hasan) as stated by Hasan al-Tibi and al-Sayyid's respective commentaries on the Mishkat. Shaykh `Abd al-Fattah Abu Ghudda in his commentary on al-Qari's Fath Bab al-`Inaya (1:13) and his al-Masnu` fi Ma`rifa al-Hadith al-Mawdu` (p. 273) rejects the grading of mawdû` and equally rejects al-Lacknawi's grading of sahîh - in his marginalia on the latter's Tuhfat al-Akhyar entitled Nukhbat al-Anzar (p. 53) and the introduction to his al-Athar al-Marfu`a fi al-Akhbar al-Mawdu`a - for which the latter cited al-Sha`rani's phrase in the Mizan al-Kubra: "Even if the authenticity of this hadith is questioned among the scholars of hadith, nevertheless it is sound among the people of miraculous unveiling (kashf)." See also the Tamim brothers' marginalia on al-Qari's Sharh Sharh Nukhba al-Fikar (p. 557).
As for the claim by the "Salafi" Sa`id Ma`shasha's recent tract al-Muqallidun wa al-A'imma al-Arba`a (Beirut: al-Maktab al-Islami and Dar Ibn Hazm, 1999) (p. 102) that "this hadith is forged (mawdû`) as Ibn Hazm said in Usul al-Ahkam (#810), al-Shawkani in al-Qawl al-Mufid (p. 30), and al-Albani in al-Silsila al-Da`ifa (#58) and a number of the scholars": this statement is a shameless lie as all al-Shawkani said in al-Qawl al-Mufid fi Adilla al-Ijtihad wa al-Taqlid on page 9 of its original 1347/1929 edition is: "This hadith was narrated through different routes from Jabir and Ibn `Umar, and the Imams of narrator-criticism have explicitly said that none of them are sound (lâ yasihhu minhu shay') and that this hadith is not firmly established as a Prophetic narration.... In sum, this hadith forms no proof." This is the same opinion as those we have quoted from the majority of the scholars, but it is a far cry from his saying the hadith is forged. Furthermore, it is untrue that "a number of the scholars" have declared it forged, as the only scholar who did was Ibn Hazm, imitated in our time by Nasir Albani. One of the ironies of Ma`shasha's book is that he attacks taqlîd in every page, yet relies exclusively on Albani for hadith authentication, without any reference to the hadith masters!
There is a confirmatory report for the above narration:
2. The hadith in Muslim and Ahmad narrated by Abu Musa al-Ash`ari رضي الله عنه whereby the Prophet صلى الله عليه وسلم said: "The stars are trust-keepers for the heaven, and when the stars wane, the heaven is brought what was promised (i.e. of the corruption of the world and the coming of the Day of Judgment); and I am a trust-keeper for my Companions, so when I go my Companions will be brought what was promised them (i.e. of fitna and division); and my Companions are trustkeepers for my Community, so when they go my Community will be brought what was promised to you (i.e. following hawâ and vying for dunyâ)."
Another report states:
3. Anas رضي الله عنه relates that the Prophet صلى الله عليه وسلم said: "The simile of the scholars of knowledge (al-`ulama') on the earth is the stars in the sky by which one is guided in the darkness of the land and the sea. When the stars are clouded over, the guides are about to be lost."
Narrated from Anas by Ahmad in his Musnad (al-Arna'ut ed. 20:52 #12600=al-Zayn ed. 10:508 #12537=3:157 #12606) with a very weak chain according to al-Arna'ut because of Rishdin ibn Sa`d who is weak, Abu Hafs - the narrator from Anas - who is unknown, and `Abd Allah ibn al-Walid who is "soft" (layyin), although al-Zayn declared it fair with his usual laxity, as did al-Suyuti in al-Jami` al-Saghir. Cf. al-Haytami (1:121). Also narrated by al-Khatib in al-Faqih wa al-Mutafaqqih (2:70), al-Ramahurmuzi in al-Amthal (p. 51) - both with the same chain - and Ahmad in al-Zuhd, mawqûf from Abu al-Darda'. Also narrated mursal from al-Hasan al-Basri by al-Bayhaqi in al-Madkhal (p. 274).
This is what `Umar meant when he named the Companions: "Those whom people look at and take (knowledge) from" when he disapproved of the difference of opinion between Ubay ibn Ka`b and `Abd Allah ibn Mas`ud, as related in Ibn `Abd al-Barr's Jami` Bayan al-`Ilm (Misr: Dar al-Tiba`a al-Muniriyya 2:84).
Al-Hakim al-Tirmidhi said in Nawadir al-Usul: "Not everyone that met him and followed him or saw him once is meant by this hadith but only those that studiously kept his company morning and evening, received his conveyance of the Revelation, took from him the Law that became the path of the Umma, and looked to him for the ethics of Islam and to his noble traits. Those became, after him, the Imams and the proofs in which resides right guidance and in whose path is found right emulation and in them is safety and right belief."
There are many reports showing the validity or desirability of following and imitating the Companions in their religious practice, and in the case of the Four Well-Guided Caliphs this imitation is actually a Prophetic command, and Allah knows best.
"Anyone who does not respect the Companions رضي الله عنهم of the Messenger of Allah صلى الله عليه وسلم nor esteem his commands, does not believe in him." [ash-Shifaa, Qadi Iyad رحمه الله]
Saad bin Abi Waqas (may Allah be pleased with him) one day heard a man grumpling; when he listened closely to what he was saying he realized he was abusing Ali, Talhah and Zubair (may Allah be pleased with them). He told him to stop, but he would not listen and continued. Finally, Saad bin Abi Waqas (may Allah be pleased with him) lost his temper, and said if he did not control his tongue he would put a curse on him. Arrogantly the man told him that he was arrogating powers to himself and he asked him if he thought he was a Prophet..
Listening to the man's bitter words, he merely turned away. He went, made his ablutions for prayer and offered two supererogatory units of prayer. Then he entreated Allah Almighty:
"Oh Allah you know that this man is abusing men of purity, with whom You Yourself are Pleased because of their goodness. Surely You will not approve of theses abuses. May this man be a lesson for such other men."
He had barely done with his supplications when people saw that a raging she-camel had broken away from the rope which tethered her, and leaving her home had entered in the midst of a crowd of people. It seemed as if she was looking for a particular person. In seconds she had the head of a person in her bloodthirsty jaws and was shaking it violently from side to side. Finally his neck broke and in no time he had become the prey of death. People were stunned in silence. The dead man was non other than the one who had been abusing the noble companion a few minutes earlier, and against whom Saad bin Abi Waqas (may Allah be pleased with him) appeared. He had indeed become a lesson for people.
Analysis Of The Hadith: "My Companions Are Like The Stars..."
Shaykh Muhammad ibn Haroon Abasoomar
Question
What is the status of the following hadith: "My companions are like stars, whichever of them you follow, you will be rightly guided".
Answer
The hadith you question has been debated extensively by the muhaddithin (hadith scholars). Some have classified it as weak, others have said it is hasan (sound) and a small minority has exaggerated by considering it a fabrication.
One of the reasons for such difference of opinion is the fact that at times, one muhaddith, 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 muhaddithin 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 muhaddith 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.
In other words, several muhaddithin 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. We concur with the latter view based on the following:
1. The learned muhaddith and Shafi'i faqih (jurist), Hafiz ibn Hajar al-Haytami (Allah have mercy on him) has classified this hadith as hasan (soundly authentic). (Tuhfat al-Akhyar, pg.63)
2. Imam Saghani (Allah have mercy on him) has also classified it as hasan. (Ibid pg.54; Sharh al-Teebi 'ala Mishkat al-Masabih)
3. 'Allamah Qasim ibn Qutlubugha (Allah have mercy on him) - a renown Hanafi muhaddith and faqih has stated, "It's chains have defects, but they strengthen each other." (Tuhfat al-Akhyar, pg.134)
4. Imam Bayhaqi (Allah have mercy on him) has mentioned that though all its chains are weak, its subject matter is supported by other authentic ahadith. (Kitab alI'tiqad, Tuhfat al-Akhyar; pg.57 and Talkhis al-Habir)
5. Hafiz ibn Hajar al-'Asqalani (Allah have mercy on him) has also mentioned another authentic narration that implies the same meaning. (al-Amalil al-Mutlaqah, pg. 59-62)
6. Furthermore, although Imam Ahmad ibn Hanbal (Allah have mercy on him) had refuted the authenticity of this narration at one stage of his life, in another instance, he actually accepted it. Shaykh Ibn Taymiyyah (Allah have mercy on him) has mentioned that, "Imam Ahmad had used these words as proof and this indicates that he regarded it as authentic." (Tuhfat al-Akhyar, footnotes on pg.62)
7. Concerning the view of Hafiz ibn 'Abd al-Barr (Allah have mercy on him), 'Allamah San'ani (Allah have mercy on him) has stated in his book entitled, Tawdih al-Afkar: "As for ibn 'Abd al-Barr, he also used it as proof in his book, al-Tamhid and he did not comment on it. So, possibly, he considered the collectivity of all the chains a strengthening factor, or maybe he knew of other ahadith that strengthen its meaning." (Ibid, pg.63)
8. 'Allamah Ibn 'Allaan (Allah have mercy on him) said: " The defect of its chain in this situation is harmless" (since it pertains to virtue) (Dalil al-Falihin, 1:410, hadith192)
In light of the above 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 muhaddithin and should therefore be respected. (Their quotations have been omitted for the cause 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. Since the field of grading ahadith is one that is based on ijtihad, it is therefore prone to difference of opinion.
However, the exaggeration of classifying it a fabrication is unacceptable.
Sayyiduna Jabir Ibn 'Abdillah رضي الله عنهما reported that Allah's Messenger صلى الله عليه وسلم said:
"The cheif of the Shuhadaa' (martyrs) is Hamzah رضي الله عنه. As well as a man who stands before an unjust ruler, commanding and forbidding him, and he (the ruler) kills him."
Sayyiduna Ibn 'Umar رضي الله عنهما reported that the Prophet صلى الله عليه وسلم told his Companions رضي الله عنهم one day:
"I just saw (in a dream) as though I was given the keys and the scales. I was then placed in one pan (of the scales) and my followers in the other, and I outweighed them.
Then Abu Bakr was placed against them and he outweighed them.
Then 'Umar was placed against them and he outweighed them.
Then 'Uthman was placed against them and he outweighed them.
The scales were then taken away."
One man enquired, "But where do we (other companions) stand?" The Prophet صلى الله عليه وسلم replied: "You stand wherever you place yourselves (through your actions)."
1) This dream confirms that the Prophet صلى الله عليه وسلم alone is better in Iman and knowledge than all other Muslims put together.
2) This dream shows the great virtue of the best three Companions:
a. Excluding the Prophet صلى الله عليه وسلم, Abu Bakr's رضي الله عنه Iman and knowledge supersede all Muslims put together.
b. Excluding the Prophet صلى الله عليه وسلم and Abu Bakr رضي الله عنه, 'Umar's رضي الله عنه Iman and knowledge supersede all Muslims put together.
c. Excluding the Prophet صلى الله عليه وسلم, Abu Bakr رضي الله عنه and 'Umar رضي الله عنه, 'Uthman's رضي الله عنه Iman and knowledge supersede all Muslims put together.
3) The status of any Muslim is decided by the amount of effort he puts into obeying Allah سبحانه و تعالى and His Messenger صلى الله عليه وسلم.
4) This hadeeth did not mention 'Ali رضي الله عنه, but other narrations, as well as the consensus of the 'ulama' of Sunnah, indicate that he immediately followed the first three companions in virtue and status, just as he followed them in being Khaleefah - may Allah سبحانه و تعالى be pleasded with them all.
Sayyiduna Abu Bakrah رضي الله عنه reported that the Prophet صلى الله عليه وسلم liked hearing good dreams, and would ask his Companions to relate their dreams to him. One morning, a man told him:
"I had a dream that scales descended from the sky. You were weighed (in them) against Abu Bakr, and you outweighed him. Then Abu Bakr was weighed against 'Umar, and he outweighed 'Umar. Then 'Umar was weighed against 'Uthman, and he outweighed 'Uthman. The scales were then raised away."
In interpretation of this, the Prophet صلى الله عليه وسلم said:
"It will be successorship (of me) according to the (teachings of) prophethood. Thereafter, Allah will give the rule to whomever he wills."
This cannot be undone and I am sure it will be greatly appreciated.
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