Nature of Hadith

Two Hadiths are in contrast when they are equal in some cases. In other words, they should be equal from the point of view of document validity and the content value of text.
Albani has said
أن التعارض شرطه التساوي في قوة الثبوت، وأما نصب التعارض بين قوي وضعيف فمما لا يسوغه عاقل منصف.
The contrast condition of two equal Hadiths is to convey content firmly, but no fair and wise person accepts the contrast between two Hadiths, one is power and the other one is weak.
Naser al-Bani, Resale Hol al-Mehdi
Considering this condition, we deal with the remarks of Sunni scientists so that it can be clear whether this Hadith '' Ashabi Kalnejum'' has conditions and power of contrast with the Saqlyn Hadith or not?
The point of view of the Sunni scientists
It has been said in Musue Dar Ghatani
وفيه «أصحابي كالنجوم ، بأيهم اقتديتم اهتديتم »، أخرجه الدارقطني في (غرائب مالك) ، والخطيب ، في الرواة عن مالك ،... قال الدارقطني لا يثبت عن مالك ، ورواته مجهولون
Dar Ghatani has narrated '' the Hadith'' Ashabi Kalnejum'' for Gharaeb Malek and Khatib has narrated it from Malek for narrators…this narration is not related only to Malek and all of its narrators are unknown.
Mosue Aghval al-Dar Ghatani (volume 10/ page 82); arranged by: al-Seyed Abu al-Mati al-Nuri al-Motufi Sane (1981-1401), al-Daktur Muhammad Mehdi al-Moslemi, Ashraf Mansur Abd al-Rahman, Ahmad Abd al-Razagh Eid Imen Ibrahim al-Zameli and Mahmud Khalil.
Fatani has said in the book ''Tazkere'''
ان اصحابي كالنجوم بأيهم اقتديتم اهتديتم " من نسخة نبيط الكذاب .
The Hadith '' Ashabi Kalnejum'' is one of Nabit false narrations
Al-Fatani; Tezkere al-Mozuat (page 98)
Ebn Ghayem Juzie has written in this case
وَأَمَّا مَا يُرْوَى عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ { أَصْحَابِي كَالنُّجُومِ بِأَيِّهِمْ اقْتَدَيْتُمْ اهْتَدَيْتُمْ } فَهَذَا الْكَلَامُ لَا يَصِحُّ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ .
The Hadith '' Ashabi Kalnejum'' is remark that has not been issued from the prophet (peace of Allah be upon him and his descendants) and it has no validity.
Muhammad Ben Abi Bakr Ayub al-Zarei Abu Abdullah Ebn al-Gheim al-Juzie; Alam al-Moghein An Rab al-Alamin; Masdar al-Ketab (volume 2/ page 361).
Shukani has written
روي عنه صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أنه قال: "أصحابي كالنجوم بأيهم اقتديتم اهتديتم" فهذا لم يثبت قط، والكلام فيه معروف عند أهل هذا الشأن، بحيث لا يصح العمل بمثله في أدنى حكم من أحكام الشرع .
''Hadith '' Ashabi Kalnejum'' has not been established and its faults are known for the Mohddessins and acting this Hadith has no validity even in the simplest religious principles''.
Muhammad Ben Ali Ben Muhammad al-Shukani (died in 1250 A.H.); Ershad al-Fohul Ela Tahghigh al-Hagh Men Elm al-Osul (volume 2/ page 188); publisher: Dar al-Ketab al-Arabi; al-Tabe al-Ola (1419 A.H./ 1999 A.D).
Ziali has written in the book '' Takhrij al-Ahadith and al-Asar al-Vaghe Fi Tafsir al-Kashef''
هَذَا حَدِيث مَشْهُور وَأَسَانِيده كلهَا ضَعِيفَة لم يثبت مِنْهَا شَيْء .
. '' This well-known Hadith and its documents are weak and it proves nothing''
Abdullah Ben Abd al-Rahman al-Sad; Takhrij al-Ahadith (volume / page 230); publisher: Daraben Khazime-al-Riyaz; al-Tabe: al-Ola (1414 A.H).
Ebn Ghedame Moghadesi has said
قول النبي صلى الله عليه وسلم :« أصحابي كالنجوم بأيهم اقتديتم اهتديتم »لا يصح هذا الحديث .
The messenger of God (peace of Allah be upon him and his descendants) has stated
.'' Ashabi Kalnejum'' is not a valid Hadith''
Lelemam al-Alame Movagh al-Din Abdullah Ben Ahmad Ben Muhammad al-Shahir B. Ebn Ghadame al-Moghadasi Moltaghi Ahle al-Hadith; al-Montakhab Men Elal al-Khelal Leelal Lelkhelal (volume 1/ page 12).
Ebn Hazam has written about this narration
ان اصحابي كالنجوم بأيهم اقتديتم اهتديتم .، وأما الحديث المذكور فباطل مكذوب .
.'' The Hadith '' Ashabi Kalnejum'' is false and lie''
al-Ahkam; Ebn Hazam ( volume 5/ pages 642-643)
He has written in another book
وأما قولهم: «أصحابي کالنجوم بأيهم اقتديتم اهتديتم »، فحديث موضوع .
The Hadith '' Ashabi Kalnejum'' is a faked Hadith.
Ebn Hazam Ala Nedelsi; Rasael Ebn Haram Ala Nedelsi (volume 3/ page 96); researcher: Ehsan Abbas; pubisher: al-Moasese al-Arabie Lelderasat and al-Nashr
Ebn Hajar has said
ان اصحابي كالنجوم بأيهم اقتديتم اهتديتم أخرجه الدارقطني في غرائب مالك و قال لا يثبت عن مالك. ورواته مجهولون .
Dar Ghatabi has created for Gharaeb Malek and has said '' this narration is not related only to Malek and its narrators are unknown''.
Lesan al-Mizan; Ebn Hajar (volume 2/ pages 137/138)
Al-Bani has written invalidity of this narration
«أصحابي كالنجوم فبأيهم اقتديتم اهتديتم» لا يصح : واه جدا وموضوع .
.'' The Hadith '' Ashabi Kalnejum'' is not valid and it is a faked Hadith''
Ebn Teimie has written about the validity of the narration
«أصحابي كالنجوم بأيهم اقتديتم اهتديتم»ضعيف باطل .
. '' The Hadith '' Ashabi Kalnejum'' is weak and it is a false Hadith''
Some fatwas of the al-Zahar scientists of the above Hadith have been rejected which some of them are as it is followed.
قول النبى صلى الله عليه وسلم : «أصحابى كالنجوم بأيهم اقتديتم اهتديتم »
وهو أيضا ضعيف وقيل موضوع،رواه الدارمى وغيره،وأسانيده ضعيفة .
The Hadith '' Ashabi Kalnejum'' is weak and it has been said that it is faked. Daremi except him has narrated it and the sequence of its document is weak''.''
Fatavi al-Zahar (volume 8/ page 209); al-Masdar: Moghe Vezare al-Oghaf al-Mesrie
Muhammad Ben Ibrahim Ben Abd al-Latif Al al-Sheikh, the Mufti of Mecca and the head of judges and Islamic has written
أصحابي كالنجوم المعروف عند أَهل الحديث حقاً أَنه لا يثبت سنده ولا يصلح للاحتجاج فلا تقوم به حجة.
The Hadith '' Ashabi Kalnejum'' has been well-known. The document of Hadith cannot be proved and it is not qualified for Ehtejaj and it is not qualified for Hokmi prove''.
Fatavi and Resael al-Sheikh Muhammad Ben Ibrahim Al al-Sheikh (volume 2/ page 7).
Considering plenty of Sunni experts' remarks, claimants in relation to the Sakhalin Hadith gainst the unknown and false narration, Ashabi Kalnejum, have taken back their answer. I hope that they stop having negative attitudes and lying so that the common people of the Islamic nation can choose right path.
B) The contrast of the Sakhalin Hadith with the Eghtedva Hadith
Abd al-Aziz Dehlavi considers the rank of the Sakhalin Hadith rejection contrast with Hadith that has been narrated in Sunni books in his book '' al-Tohfe al-Esna Ashrie''
« اقتدوا باللذين من بعدي أبي بكر وعمر»
Sonan al-Termezi (volume 5/ page 272); Ebn Haban (volume 15/ page 328)
Surveying the document of the narration
The Sunnis have considered the Saqlyn Hadith invalid because Bokhari and Mosalam have not said this Hadith in their books. In this way, they have rejected the narrations that have been said in relation to the virtues of Amir a-Momenin (peace be upon them) and other Ahle Beit (peace be upon them) and they have considered them invalid. For example, Ebn Teimie says about the legitimacy of the Abu Bakr caliphate '' since there are a lot of exact words and unanimous agreement in relation to the caliphate of Abu Bakr, there are no evidence in relation to Ali ; therefore, the caliphate of Abu Bakr can be proved.
لأن النص والإجماع المثبتين لخلافة أبي بكر ليس في خلافة على مثلها فإنه ليس في الصحيحين ما يدل على خلافته وإنما روى ذلك أهل السنن
Menhaj al-Sane (volume 4/page 388)
The Sunnis have considered the reason of invalidity of the narration narrated from the messenger of God '' my nation will be divided into seventy two or seventy three groups'' lack of its existence in the book '' Sahihin'' and they say
أن حديث الثنتين والسبعين فرقة ليس في الصحيحين
2. This narration has been narrated by some of the companions (such as: Hazife Ben Yaman, Abdullah Ben Masud, Abu Darda, Ans Ben Malek, Abdullah Ben Omar and Abdullah Ben Abi al-Hazil ) with different documents. The narrations of Hazife and Ebn Masud are the most valid and by researching about their document, the weakness of the claims can be proved.
The first way of the Hazife Hadith
The narrations that have been narrated by Hazife Ben Yaman Abd al-Molk Ben Amir has been mentioned in the sequence of their documents which he has been remembered with some interpretations such as
«رجل مدلس» «ضعيف جدا»، «کثير الغلط»، «مضطرب الحديث جدا»، «مخلّط»، «ليس بحافظ»
For example, Mezi in the book '' Tahzib al-Kamal'' and Ebn Hajar in the book Tahzib al-Tahzib'' have said about him''
وقال علي بن الحسن الهسنجاني : سمعت أحمد بن حنبل يقول : عبد الملك بن عمير مضطرب الحديث جدا مع قلة روايته
Ahmad Ben Hanbal has said
The Hadiths of Abd al-Molek are very anxious and sporadic and his narrations are few in narrated books.
Tahzib al-Kamal-al-Mezi (volume 18/page 373) and Tahzib al-Tahzib-Ebn Hajar (volume 6/page 365)
Zehbi has said about him in the book ''Seir Alam al-Nabla''
وروى إسحاق الكوسج ، عن يحيى بن معين قال : مخلّط . وقال علي بن الحسن الهسنجاني : سمعت أحمد بن حنبل يقول : عبد الملك بن عمير مضطرب الحديث جدا مع قلة روايته ، ما أرى له خمس مئة حديث ، وقد غلط في كثير منها . وذكر إسحاق الكوسج عن أحمد ، أنه ضعفه.
Ishagh Kusej has narrated from Yahya Ben Moein that bade '' Abd al-Molek Ben Amir is Mkhlt. In other words, he has combined valid Hadiths with weak Hadiths and Ahmed Ben Hanbal has said'' although his Hadiths are few, but they are anxious and weak.
Seir Alam al-Nebla- al-Zehbi (volume 5/ page 440)
Zehbi has also narrated from Abu Hatam
عبد الملك بن عمير لم يوصف بالحفظ
Abd al-Molek Ben Amir is not considered as guardians.
Seir Alam al-Nebla- al-Zehbi (volume 5/ page 440)
Kharezmi , one of Sunni scientists, has said about Abd al-Molek '' he martyred Abdullah Ben Yaghtar or Gheis Ben Mashar Sidavi that was the ambassador of Hussein Ben Ali for the people of Kufe, he threw him down from Dar al-Emare and although there was soul in his body still, he cut his head. Because they censured him, he said ''I did it because I wanted that he died easily''.
Maftal al-Hussein (peace be upon him)-Kharazmi (page 185)
Abd al-Molk Ben Amir has not heard the Hadith from Rabi Ben Harash and Rabi Ben Harash has not heard from Hazife Ben Yaman directly. Monadi says in this case
عبد الملک لم يسمعه عن ربعي و ربعي لم يسمع من حذيفه...
Abd al-Molk has not heard this Hadith from from Rabi Ben Harash and Rabi Ben Harash has not heard from Hazife Ben Yaman directly .
Feiz al-Ghadir (volume 2/page 56) al-Ensab Hanzali( volume 4/page 251)
The second way of the Hazife Hadith
Another narration has been narrated by Hazife Ben Yaman and these persons are considered:
1. Zehbi has written about Salem Ben Ala Moradi
Zafe Ebn Moein and al-Nesaei
.'' Ebn Moein and Nesaei have weakened Salem Ben Ala Moradi ''
Mizan al-Etedal- al-Zehbi (volume 2/page 112)
Ebn Hajar has written about Salem Ben Ala Moradi
قال الدوري عن ابن معين ضعيف الحديث
He has narrated without awareness of Ebn Moein that he says weak narrations.
Tahzib al-Tahzib-Ebn Hajar (volume 3/page 381)
Zehbi has said about Omar Ben Heram in the book '' Mizan al-Etedal''
عمرو بن هرم ضعفه يحيى القطان .
.'' Yahya Ben Ghatan has weakened about Omarv Ben Heram''
(Mizan al-Etedal (volume 3/page 291)
. They have considered the narrations of Vaki Ben Jerah with defects.3
...قال عبدالله بن احمد حنبل عن ابيه : ...سمعت ابي يقول : ابن مهدي اکثر تصحيفا من وکيع ، و وکيع اکثر خطا من ابن مهدي ، و وکيع قليل التصحيف ...و سمعت ابي يقول : اخطا وکيع في خمس مائه حديث.
The mistakes of Vaki are more than Ebn Mahdi and his narrations are less than Ebn Mahdi''. Vaki has made mistakes in five hundred Hadiths.
Ebn Hazam has confirmed that Rabei Ben Harash is unknown in ''Sanad Gholan''.
قال ابن حزم: و قد سمي بعضهم المولي فقال : هلال مولي ربعي و هو مجهول لا يعرف من هو اصلا
.'' Helal Gholam Rabi is unknown and no one knows him at all''
Al-Ahkam Fi Osul al-Ahkam (volume 2/ page 243)