Minhaj as-SunnahIbn Taimiya

As for rulings that constitute general laws, their disagreements are either rare or nonexistent, or one of them is reported to have held two views on the matter.

It may also be said that the text requires following their example in matters on which they agreed. As for matters on which they differed, both agreed that it was permissible to adopt the other’s view; this was itself a point of agreement between them.

Furthermore, if following their example entails following them as leaders, then it means obeying each of them while he is the leader. This is what is intended. Once either one’s leadership has ended, following their example means referring whatever they disputed to Allah and the Messenger.

As for his statement:

“My Companions are like the stars: whichever of them you follow, you will be guided.”

This hadith is weak and has been judged weak by hadith scholars (1). Al-Bazzār said: This hadith is not authentically established from the Messenger of Allah—may Allah bless him and grant him peace—and it is not found in the authoritative books of hadith (2).

Moreover, it does not contain the expression (after me), whereas the proof in the other report lies in his words (after me).

Nor does it contain a command to follow their example, whereas the other report does contain such a command.

[Section: The Rāfidī’s (rejectionist’s) rejection of many reports concerning the virtues of Abū Bakr—may Allah be pleased with him—and the response to him]

Section

The Rāfidī said (3): “Third: the reports concerning his virtues, such as the verse (4)

(1) م: athamatu. (2) This hadith has already been discussed above. (3) In (ك), pp. 198 (م)–202 (م). (4) ن، م، س: ka-laylati (“like a night”).
وَأَمَّا الْأَحْكَامُ الَّتِي هِيَ شَرَائِعُ كُلِّيَّةٌ فَاخْتِلَافُهُمَا فِيهَا: إِمَّا نَادِرٌ وَإِمَّا مَعْدُومٌ، وَإِمَّا لِأَحَدِهِمَا فِيهِ قَوْلَانِ. وَأَيْضًا فَيُقَالُ: النَّصُّ يُوجِبُ الِاقْتِدَاءَ بِهِمَا فِيمَا اتَّفَقَا عَلَيْهِ وَفِيمَا اخْتَلَفَا فِيهِ فَتَسْوِيغُ كُلٍّ مِنْهُمَا الْمَصِيرُ إِلَى قَوْلِ الْآخَرِ مُتَّفَقٌ عَلَيْهِ بَيْنَهُمَا فَإِنَّهُمَا اتَّفَقَا عَلَى ذَلِكَ. وَأَيْضًا فَإِذَا كَانَ الِاقْتِدَاءُ بِهِمَا يُوجِبُ الِائْتِمَامَ بِهِمَا فَطَاعَةُ كُلٍّ مِنْهُمَا إِذَا كَانَ إِمَامًا وَهَذَا هُوَ الْمَقْصُودُ، وَأَمَّا بَعْدُ زَوَالِ إِمَامَتِهِ فَالِاقْتِدَاءُ بِهِمَا أَنَّهُمَا إِذَا تَنَازَعَا رُدَّ مَا تَنَازَعَا فِيهِ إِلَى اللَّهِ وَالرَّسُولِ. وَأَمَّا قَوْلُهُ: " «أَصْحَابِي كَالنُّجُومِ فَبِأَيِّهِمُ اقْتَدَيْتُمُ اهْتَدَيْتُمْ» " ، فَهَذَا الْحَدِيثُ ضَعِيفٌ ضَعَّفَهُ أَهْلُ (١) الْحَدِيثِ؛ قَالَ الْبَزَّارُ: هَذَا حَدِيثٌ لَا يَصِحُّ عَنْ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، وَلَيْسَ هُوَ فِي كُتُبِ الْحَدِيثِ الْمُعْتَمِدَةِ (٢) . وَأَيْضًا فَلَيْسَ فِيهِ لَفْظُ (بَعْدِي) وَالْحُجَّةُ هُنَاكَ قَوْلُهُ (بَعْدِي) . وَأَيْضًا فَلَيْسَ فِيهِ الْأَمْرُ بِالِاقْتِدَاءِ بِهِمْ وَهَذَا فِيهِ الْأَمْرُ بِالِاقْتِدَاءِ بِهِمْ. [فصل رد الرافضي لكثير مما ورد في فضائل أبي بكر رضي الله عنه والرد عليه] فَصْلٌ. قَالَ الرَّافِضِيُّ (٣) : " الثَّالِثُ مَا وَرَدَ فِيهِ مِنَ الْفَضَائِلِ كَآيَةِ (٤)
(١) م: أَثَمَةُ (٢) سَبَقَ الْكَلَامُ عَلَى هَذَا الْحَدِيثِ فِيمَا مَضَى (٣) فِي (ك) ص ١٩٨ (م) - ٢٠٢ (م) . (٤) ن، م، س: كَلَيْلَةِ.

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