Part 1: Sayings of Sunni Leaders and Memorizers about Hadith of al-Nujum — part 2/2

"The stars are security for inhabitants of the heavens …. and my companions are security for my ummah…"³⁷

Now we shall take a look at Zayn al-Din Iraqi's life. All lexicographers and biographers have praised and admired him. Ibn Imad has said about him in the events of the year 806/1404: "The memorizer [of the Qur'an] Zayn al-Din Abd al-Rahim bin Iraq al- Shafi'ei, the memorizer of the age…departed from this world."³⁸

Ibn Hajar Asqalani: a glimpse of his life

Shahab al-Din Ibn Hajar Asqalani has also questioned the credibility of Hadith of al- Nujum. The hadith "My companions are like stars, whomever among them you follow, you will be guided" is related by Abd bin Humaid in his Musnad on the authority of Hamza al-Nasibi from Nafi' from Ibn Amr; and Hamza is very weak [in transmission of hadith].

He also says:

Daru Qutni has related this hadith in his Al-Mutalif from the narration transmitted by Salam bin Sulaym from al-Harith bin Ghusayn from A'mash from Abu Sufyan from

Jabir in a marfū‘ manner and said: "Salam [bin Sulaym] is weak" and has related it by way of Hamid bin Zayd in Malik's Ghara’ib from Ja‘far bin Muhammad from His father from Jabir along with a hadith in which it is related:

"Then, whomever among my companions that you take his words, you will be guided; indeed, my companions are comparable to stars, whoever follows one star from among them will be guided" and has said: "It is not proved to be from Malik, and its transmitters, except for Malik, are unknown."

And Abd bin Humaid and Daru Qutni have related it in Al-Fadha'il from the hadith of Hamza Jazri from Nafi' from Ibn Hamza and said: "Hamza has been accused of fabrication of hadith."

In Musnad al-Shahab, Qadha'i also has quoted Abu Huraira with a chain of transmitters including Ja'far bin Abdul Wahid Hashemi whose reports biographers have rejected and discredited.

And Ibn Tahir has related it from the tradition of Bushr bin Hussein from Zubayri, from Anas that Bushr too was accused of lying.

And Bayhaqi has related it in Al-Madkhal from the narration of Juwaybir from Dhahhak, from Ibn Abbas as saying: "Juwaybir is an abandoned individual". Also, he has related it from the narration of Juwaybir from Jawab bin Abdullah in a marfu' (lit. elevated) manner which in this case would be mursal (incomplete in chain of transmitters). Bayhaqi then says: This text is famous but all its chains of transmission are poor.

Similarly, he has related the following in Al-Madkhal from Ibn Umar, albeit in a marfu' manner that the Holy Prophet, peace be upon him and his family, said:

"I asked my Lord about what my companions would differ in after me. Then, He revealed to me: O Muhammad! To Me your companions are like stars in the sky, some of them are brighter than others; so, to Me, whoever takes hold of any of the things they differ about would be rightly guided."

Then under this tradition, he comments as such: "Among the narrators of this hadith is Abdur Rahim bin Zayd al-Ammi who is abandoned."³⁹

Now, we shall take a short look at Ibn Hajar Asqalani's life. He has been remembered with respect and admiration. Jalaluddin Suyuti writes about him: "He was leading among the memorizers in his time, the chief justice (qadhi al-qudhat) with students from different parts of the country. During his time, there was no memorizer except him.

He wrote many books on different subject. Some of the books authored by him are the following: Sharh Bukhari, Ta'liq al-Ta'liq, Tahdhib al-Tahdhib, Taqrib al-Tadhib, Lisan al-Mizan, Al-Isabah fi Ma'refat al-Sahabah, Nokat Ibn al-Salah, Rijal al-Arba'ah and its Exposition and Al-Alqab.⁴⁰

Ibn al-Hammam: a glimpse of his life

Kamal al-Din Muhammad bin Abdul Wahid al-Siwasi, better known as Ibn Hammam al-Hanafi (d. 861) was one of the leaders of the Hanafi School. He has expressly said that the Hadith of al-Nujum is an unknown hadith.⁴¹

Ibn al-Hammam is a celebrated leader. Historians and biographers have narrated his biography with respect and dignity. Ibn Imad has said about him in the events of the year 861/1456: "And in this year Kamal al-Din Muhammad bin Abdul Wahid al-Siwasi al-Iskandari, the leading Hanafi scholar died."

It has been reported in Bughyat al-Wu'at that Ibn Hammam was a man of profuse knowledge and an expert in jurisprudence, legal theories, syntax, deflections, eloquence, Sufism, music and a lot of other sciences. He used to say: "I do not follow anyone in rational sciences."⁴²

Ibn Amir al-Haj: a glimpse of his life

Another Sunni scholar who has criticized the soundness of Hadith of al-Nujum is Shams al-Din Muhammad bin Muhammad, better known as Amir al-Haj Hanafi (d. 879 A.H.). He has clearly stated the weakness and invalidity of Hadith of al-Nujum:

It is also replied that: Each one of these two traditions i.e. "my companions are like stars" and "take half of your religion from Aisha" are contradictory as it signifies the permissibility of following the companions and Aisha, even though it may be opposite to the words of the two Sahykhs [Abu Bakr and Umar] or the four caliphs. Of course, the first hadith [i.e., the hadith of stars] is not known.

He also said:

According to Ibn Hazm in his significant treatise [Risalat al-Kubra], it is an invalid and fabricated hadith, although it has its own ways (turuq) of transmission through Amr bin Umar, Jabir, Ibn Abbas, and Anas in different wordings, the closest of which to the wordings of the hadith is the one reported from Umar by Ibn Adi in Al-Kamil and Ibn Abd al-Barr in Bayan al-‘Ilm as follows:

The Apostle of Allah (S) said: "My companions are comparable to the stars by which the people are guided, whomever among them you adopt his words, you will be guided."

And the hadith that Daru Qutni and Ibn Abd al-Barr have related from Jabir is as follows:

The Apostle of Allah (S) said:

"My companions among my umma are like stars, whomever among them you follow, you will be guided".

Yes, nothing of this hadith is true and reported through a valid chain of transmission, and for this reason Ahmad bin Hanbal said: "The hadith is unsound."

Bazzaz said: "This hadith is not true and cannot be from the Prophet, peace be upon him and his family." Meanwhile, Bayhaqi has said in his Al-I‘tiqad: We have received this tradition in an uninterrupted (muttasil) and not-strong enough sanad (chain of transmission) and in another hadith with an interrupted [munqati'] sanad.

Of course, the authentic tradition which constitutes part of the concept of this tradition asserts that it is Abu Musa's hadith that has been related in a marfu'ah (elevated) way.⁴³

Now, we shall take a brief a look at the life of Ibn Amir al-Haj. Great Sunni scholars have praised him. Ibn Imad has said about him: "Shams al-Din Muhammad bin Muhammad bin Hasan known as Ibn Amir al-Haj al-Halabi al-Hanafi, had been the head of Hanafi scholars in Aleppo. He was a leading scholar and a writer who wrote invaluable and famous books. He had many great students who were proud of studying with him. He died at the age of 54 in the city of Aleppo in the month of Rajab.⁴⁴

Getting to Know Sakhawi

Another prominent Scholar who has commented on Hadith of al-Nujum is Shams al-Din Abu al-Khayr Muhammad bin Abdu Rahman bin Muhammad bin Abi Bakr bin Uthman bin Muhammad Sakhawi. In this regard, he says:

"The tradition which says that 'difference of opinion among my ummah is a blessing' has been reported by Bayhaqi in al-Madkhal from Sulayman bin Abu Karimah, from Juwaybir, from Dhahhak, from Ibn Abbas who said: One day the Apostle of Allah, peace be upon him and his family, said:

"What is given to you from the Book of Allah brings to you knowledge and no one is excused to abandon it; and if [a ruling were] not in the Book of Allah, then refer to my past sunna; and if there were no sunna of mine available [in that respect], then whatever my companions say [would be right]. Verily, my companions are like the stars in the sky, whomever among them you emulate, you will be guided, and the difference among my umma is a blessing".

Quoting this hadith, Sakhawi says: This hadith has been reported by Tabarani and Deylami in their Musnads with the same chain of transmission.

It is pertinent to mention that one of the narrators of this tradition is Juwaybir who is seriously weak in narrating traditions. Moreover, Dhahhak's report from Ibn Abbas is interrupted. That is to say, there is a gap between Dhahhak and Ibn Abbas.⁴⁵

Now, we shall take a cursory look at Sakhawi's life and personality by referring to some biographical books. His biography is given in most of the biographical and historical books. Ibn Imad writes in the events of the year 902 A.H: It was in this year that Shams al-Din Abu al-Khayr Muhammad bin Abdu Rahman bin Muhammad bin Abi Bakr bin Uthman bin Muhammad Sakhawi died.

He excelled in jurisprudence, Arabic, recitation, hadith and history. He also took part in mathematics, exegesis, principles of jurisprudence, meeqat and a lot of other fields of science.

The things he has read and which have been reported from him are innumerable. He acquired knowledge from a group of scholars consisting of more than 400 people. Many scholars allowed him to give fatwa, present lectures and dictate.

He acquired and sought much of his knowledge from his teacher, Ibn Hajar Asqalani. For example, Sakhawi is said to be next to Ibn Hajar Asqalani in the science of Jarh and Ta'dil (criticism of narrators). Also, it is said that Sakhawi excelled in Ilm al-Rijal or biographical evaluation (.lit “knowledge of men”) and there was none, except Zahabi, to follow his methodology.⁴⁶

Ibn Abi Sharif Shafi'ei: a glimpse of his life

Another scholar has criticized and discredited Hadith of al-Nujum is Kamal al-Din Ibn Abi Sharif Shafi'ei (d. 906 A.H.). In this regard, he has followed his master Ibn Hajar Asqalani. Quoting the latter, he has discredited Hadith of al-Nujum as shall be brought up in the later sections when we shall bring up Manawi's words and comments.

It is pertinent to mention that his biography has been related in many biographical and historical books. Ibn Imad has said about him: Kamal al-Din Abu al-Ma'ali, Muhammad bin Amir Naser al-Din Muhammad bin Abi Bakr bin Ali bin Abi Sharif Muqaddasi Shafi'ei Marri, grandson of Shahab al-Din Umairi Maliki known as Ibn 'Awjan. He was Shaykh al-Imam, Shaykh al-Islam, the king of the notable scholars."⁴⁷

Jalal al-Din Suyuti: a glimpse of his life

Another prominent scholar who has criticized the soundness of Hadith of al-Nujum is Jalal al-Din Suyuti (d. 911 A.H.). He has quoted the Hadith of al-Nujum in his Al-Jami' al-Saghir min Ahadith al-Bashir al-Nadhir, and in the end marked it with the letter "d" [da‘īf = weak], which was his code for weakness of the hadith.⁴⁸

We will now take a cursory look at his life. Ibn Imad has said about him in the events of the year 911: "And in that year, the memorizer Jalal al-Din al-Suyuti Shafi'ei, the great traditionist, researcher, profound thinker and the author of many useful writings, died."

Dawoodi, his student says: "Suyuti has been the most learned scholar of his age in the science of hadith and its skills."⁴⁹

Ali Muttaqi Hindi: a glimpse of his life

Another prominent scholar who has criticized the soundness of Hadith of al-Nujum is Shaykh Ali Muttaqi Hindi (d. 975 A.H.). He has pointed out the Hadith of al-Nujum in his famous book Kanz al-Ummal as well as in Muntakhab al-Kanz and has proclaimed it to be weak in the same way as Suyuti (his master) did.⁵⁰

Muttaqi Hindi's biography is recorded with compliments and respect. Ibn Imad has said about him: "Ali al-Muttaqi bin Hesam al-Din Hindi Makki was from among the practicing scholars and the pious servants of Allah.

He was a God-fearing man, a man of continence and devotion and renunciation of evil actions. He authored many books and held many statuses and posts. Muttaqi Hindi lived for many years in the holy city of Mecca. He died in the same city and was buried in the Mu'alla cemetery.⁵¹

Getting to Know Ali Qari

Sheikh Ali Qari Makki has also discredited and criticized Hadith of al-Nujum. He has quoted Ibn Rabi' as saying: As reported by Jalal al-Din al-Suyuti in Takhrij Ahdith al- Shifa, the tradition "My companions are like stars" has been reported by Ibn Majah. To be honest, I did search Ibn Majah's Sunan to find this tradition but I did not find it.

Moreover, Ibn Hajar has quoted it in Takhrij Ahadith al-Rafi'i in the chapter Adab al- Qadha and has sufficiently talked about it, adding that: "This hadith is weak and insignificant"; furthermore, he has quoted Ibn Hazm as saying: "This [i.e. Hadith of al- Nujum] is fabricated and invalid."

Meanwhile, he has quoted Bayhaqi as saying: "There is a tradition which Muslim Neishaburi has narrated and which implicitly refers to the said hadith. That is the hadith in which the Holy Prophet (S) has been quoted as having said:

"The stars are peace for inhabitants of the heavens …. and my companions are peace for my ummah…"⁵²

Ibn Hajar comments: Bayhaqi has told the truth. This hadith draws similarity between the companions and the stars but it makes no reference to following or imitating them. Indeed, being guided by stars also seems to require emulating the stars.

Sheikh Ali Qari has said under the same comment: "It seems that being guided is something that requires emulation."

He goes on saying: The hadith apparently refers to seditions which took place after the extinction of the companions in the wake of which the traditions were destroyed, the innovations emerged and injustices spread across the land.

Thereupon, Sheikh Ali Qari says: Ibn al-Subki has reported this tradition in Sharh Ibn al-Hajib while discussing the justice of the companions but he has ascribed it to Ibn Majah.

In his Jami al-Usul, Ibn Athir has narrated this tradition in a marfu' (lit. elevated)⁵³ manner from Ibn Musayyib from Umar bin Khattab that the Apostle of Allah, peace be upon him and his family, said:

"I asked my Lord…"

Having narrated this hadith, he then says that this tradition is among the traditions which Razin has narrated in Tajrid al-Usul and which he (Ibn Athir) did not come to know about in the said Usul.

The author of Al-Mishkat has also mentioned it and has thereupon said: "This tradition has been narrated by Razin."⁵⁴

Now we take a cursory look at the life of Sheikh Ali Qari. Muhibbi has commented about him: "Ali bin Muhammad bin Sultan Herawi known as Qari, resident in Mecca and one of the fountainheads of knowledge, and peerless in his time. He had an amazing method in research and exposition of passages.

His reputation is enough to be an indication of his traits." He is well-known and spoken about everywhere. He authored many valuable books the most important and the greatest of which is his Mirqat fi Sharh al-Mishkat which consists of several volumes.

Getting to Know Abdur Rauf Manawi

Another prominent scholar who has criticized the soundness of Hadith of al-Nujum is Abdur Rauf Manawi (d. 1029). He narrates this tradition from the Holy Prophet (S) who said:

"I asked my Lord about what my companions would differ in after me…"

In exposition of this hadith he says: Al-Sajzi has reported this tradition in Al-Ibanah 'An Usul al-Diyanah, Ibn Asaker al-Dimashqi in the History of the City of Damascus (Tarikh Madinat al-Dimashq) when narrating Zayd al-Hawari's biographical account. As well, Bayhaqi and Ibn Adi have narrated this tradition from Umar bin Khattab.

Ibn Jawzi has related in Al-‘Ilal: "This hadith is not sound" and Nu‘aym [one of its transmitters] is discredited; and Ibn Mu'een has viewed Abd al-Rahim as liar and untrustworthy. It has been said in Mizan al-I'tidal: "This hadith is invalid."

Similarly, Ibn Hajar has said in Takhrij al-Mukhtasar: It [the hadith of al-Nujum] is an unusual tradition about which Bazzaz was asked and he replied: "This saying has not been reported from the Holy Prophet (S) through a valid chain of transmission."

Also, Kamal bin Abi Sharif said: "It is implied from the words of our teacher (Ibn Hajar) that this hadith [of al-Nujum] is a confused (mudhtarib) tradition."

Manawi further adds: It seems that according to the writer's view, Ibn Asaker has quoted this tradition and he has refrained from commenting on it whereas the fact is not as such because Ibn Asaker says after quoting the hadith: Ibn Sa‘d said: "Zayd al-Ammi Abu al- Hawari was weak in narrating hadith and Ibn Adi says about him: "All of the individuals which he has reported traditions from and all of those who have narrated from him are poor (dha'if) in terms of reporting traditions."⁵⁵

Now we shall look briefly at the life of Abdur Rauf Manawi. Biographers have remembered him and spoken about him with awe and respect. Muhibbi has commented about him: "Abdur Rauf bin Taj al-Arefeen bin Ali bin Zayn Al-Abedin titled Zayn al- Din al-Haddadi al-Manawi, al-Qahiri al-Shafi'ei, [was] a great religious leader, an authoritative and trustable exemplar with well-known works."

Without doubt, he was a great scholar of his age. He was a learned, pious, devoted and humble leader submissive to God. He was highly esteemed. He sought nearness to God by doing good deeds. He was patient and tolerant remembering God constantly and continually. He sufficed to eating only one meal during the day and night. He acquired knowledge of different sciences and disciplines in his time excelling all his contemporaries.

Shahab Khafaji: a glimpse of his life

In his Sharh al-Shifa, Sheikh Shahab al-Din Khafaji (d. 1096) has admitted the weakness of Hadith of al-Nujum. Then, in order to reject Abuzar Halabi – who has protested Qadhi 'Ayadh's act of narrating the hadith in al-Shifa in a decisive manner – he has embarked on defending Qadhi Ayadh.

Khafaji's biography has been brought up in many biographical books. Mohibbi comments about him as such:

Sheikh Ahmad bin Muhammad bin Umar, the Chief Judge titled Shahab al-Din Khafaji, the Egyptian, the Hanafi, has authored many famous works. He is a scholar known for his excellence and skill among all other scholars. He was the moon of the sky of knowledge, the star of the horizon of prose and poem, the leader of writers and head of the authors. The glimmer of his fame encompassed the world and his name was uttered frequently by people like a proverb.

All those who had seen him – some of whom we have seen and some we have heard of– admit the fact that he was peerless in terms of meticulous and beautiful writing. None of the said people could compete him nor could they make such a claim. It was at a time when some people claimed to have merits which they never seemed to have. He authored a lot of interesting and acceptable books which can be found everywhere in the country…⁵⁶

Qadhi Behari: a glimpse of his life

Qadhi Mohibullah Behari (d. 1119 A.H.) denied the authenticity of consensus (ijma’) of Al-Shaykhayn or the two caliphs (Umar and Abu Bakr), and said:

"It is said in the narrations: "Follow those who come after me, namely, Abu Bakr and Umar", and "follow my sunna and the sunna of the guided caliphs". We must say: This tradition is addressed to the imitators (muqallidin) and implies the eligibility of emulating the caliphs. That was because the mujtahids [those who practiced ijtihad] opposed them and the imitators sometimes imitated people other than them.

As for the contradiction between the two traditions i.e. "My companions are like stars" and "Take half of your religion from Al-Humayra (Aisha)" and the tradition reported in Al-Mukhtasar, this contradiction is resolved because these two traditions [the Hadith of al-Nujum and the Hadith which says "Take half of your religion"] are very weak."⁵⁷

Behari's life has been brought up in biographical sources. Zirkili says about him:

Mohibullah bin Abd al-Shakoor Behari Hindi engaged in Judgment and he was considered to be one of the notable scholars of the city of Behar which is a big city located on east India.

Behari was born in a place named Karah. Later he was appointed as the judge of Lucknow and then of Dakan district. In the following years, Behari became the ruler of the state of India and was granted the title "Fazil Khan" but he died immediately thereafter.

Among the works authored by him are Musallam al-Thubut fi Usul al-Fiqh, al-Jawhar al-Fard, Sullam al-Ulum fil Mantiq etc. ⁵⁸

Qadhi Shawkani: a glimpse of his life

Qadhi Shawkani (d. 1250 A.H) commented about consensus (ijma'):

And in this manner, the hadith "My companions are like stars, whomever among them you follow, you will be guided" implies the authenticity of the words of each one of them; [however] there is a widely known objection to this hadith because, the sanad (chain of transmission) includes Abd al-Rahim al-Ammi quoting his father, who are both very weak [in transmission of hadith].

Similarly, Ibn Mu'een has said: "Abd al- Rahim is a liar." Bukhari has described him as matrūk (abandoned). And Abi Hatam has asserted likewise.

This hadith has been related in another way, too, in which Hamza al-Nasibi is named as one of the transmitters. He [Shawkani] said about him: "He is very weak". Bukhari says: "Hamza al-Nasibi's ahadith (traditions) are unknown" and Ibn Mu'een has said, "He is not worth anything." Ibn Adi has said about him: "All his narrations are fabricated." Also it is related on the authority of Jamil bin Zayd about him: "He is unknown"⁵⁹

Shawkani's biography has been presented in many biographical books authored by Sunni scholars. Zirkili says about him: "Muhammad bin Ali bin Muhammad bin Abdullah Shawkani was among the great Yemeni scholars and jurists who lived in Sana'a. He was born in Hijra of Shawkan, one of the districts of Yemen's Kholan province but then he moved to Sana'a and was brought up there.

In the year 1229, Shawkani was appointed as the judge of Sana'a and he died when he was the ruler of this city. He considered taqlid (imitation) to be forbidden and left behind 114 volumes of books.⁶⁰

Muhammad Siddiq Hasan Khan: a glimpse of his life

Commenting on Idala al-Sahaba (the justice of the companions), Muhammad Siddiq Hasan Khan (d. 1307 A.H.) has found it sufficient to mention this hadith and say: His saying "My companions are like stars" has been extensively criticized.⁶¹

Siddiq Hasan Khan's biography has been presented in Sunni biographical sources. Zirkili says: Abu Tayyib Muhammad Siddiq Khan Hasan bin Ali bin Lotfullah Husseini Bukhari Qanauji is considered to be among the modernist figures of the Islamic movement. Born and brought up in the Indian town of Qanauj he was educated in Delhi.

He moved to Bhopal of India to earn his living and it was a great success for him as he managed to earn huge wealth. He writes about his own life: He settled in Bhopal and chose to live there. There he began to acquire wealth and reputation. He became a minister and then a member of the parliament. He also spent his life compiling and writing books.

He married Bhopal queen and was then honored with the title "Nawab, Bahadur Shah. He authored more than sixty books in various languages including Arabic, Farsi and Hindi.⁶²

Hadith of al-Nujum and Other Scholars' Opinion

It is worth mentioning that the scholars and experts who have discredited and criticized Hadith of al-Nujum, are not restricted to those mentioned above. Many other thinkers have clearly asserted the weakness of this hadith, the details of which are omitted here for the sake of brevity.

Included among such thinkers are: Ibn Mulaqqin, Ibn Taymiya, Jalal al-Mahalla, Abu Nasr Sajazi, Abudhar al-Halabi, Ahmad bin Qasim al-Ibadi, Al- Subki, the author of Minhaj al-Usul, Abd al-Ali Bahr al-Ulum, the author of Sharh-i Muslim al-Thubut, and (from among the modern scholars): Muhammad Nasir al-Din Albani⁶³ , and Sayyid Muhammad Aqil al-Alawi.⁶⁴

All in all, it may be concluded from the viewpoints of these dignitaries that the prevailing view of both ancient and modern Sunni scholars concerning the Hadith of al- Nujum is that they allow the possibility of erring by the Sahaba and do not regard all of them as men of justice and do not believe in their immunity from mistakes and sins. It is pertinent to mention that the names of some of those scholars were mentioned in the beginning of this book.

And the reason for stating the biographies of the renowned Sunni dignitaries from their own books of biography was for the readers to know that the invalidity and illusiveness of the Hadith of al-Nujum has been uttered by the Sunni scholars and dignitaries.

Supplementary Discussion

As we pointed out before, some of the channels through which the Hadith of al-Nujum has been transmitted include another hadith as well. In that hadith, it is stated that the Holy Prophet, peace be upon him and his family, has been quoted as having said:

"The difference among my umma is a blessing."

Some Sunni traditionists (muhaddithin) have considered the chains of the transmission of both traditions as poor. Therefore, it is befitting to mention the sayings of the traditionists concerning this tradition. Zayn al-Din Iraqi says:

In his Resalah al-Ash'ariyah, Bayhaqi has mentioned this tradition in the form of ta'liq (hadith missing its beginning) whereas he has narrated the hadith in Al-Madkhal in the form of musnad from Ibn Abbas that the Holy Prophet, peace be upon him and his family, said:

"The difference among my umma is a blessing for you."

Then Zayn Iraqi says: "This hadith has a weak chain of transmission." ⁶⁵ Muhammad Tahir Hindi (d. 986)⁶⁶ writes in Al-Maqasid:

The hadith "The difference among my umma is a blessing" has been narrated by Bayhaqi as part of a long tradition in an elevated (marfu') manner from Dhahhak from Ibn Abbas. Part of the hadith as quoted by Ibn Abbas says: "The difference among my umma is a blessing for you."

Tabarani and Deylami have also narrated this tradition in the same manner as Bayhaqi. It has to be noticed that Dhahhak narrates the above tradition in an interrupted and disconnected way. Zayn Iraqi says, "This hadith is mursal (hurried)⁶⁷ and weak."⁶⁸

Muhammad Naser al-Din Albani, a contemporary scholar, while quoting some scholars about this hadith says that this hadith is undocumented and baseless.⁶⁹

Now that we have mentioned prominent Sunni scholars' sayings and opinions in rejection and criticism of Hadith of al-Nujum let us have a cursory look at how this hadith has been transmitted by the narrators and transmitters so that we may know in detail the Sunni scholars' perspectives about it.