Narrations mentioned by Tableegi Jamat

The first, foremost and fundamental component of Takhreej people need to understand before undertaking this task is that the science of Jarh wat-Ta'deel is based on Dhann.

In matters where Ulamah have disagreed on narrators the range of verdicts are:

1. Thiqah
2. Hasan
3. Da'eef
4. Kaddhab
5. etc etc etc

AND then you have the additional problem of the same narrator being weak and acceptable in 2 chains and an obvious example is Muammal bin Ismail (RA)

• You have Salafees who bent the rules to show that he is Thiqah (or at least aceptable)
• Non-Salafees who show that EVEN if he is acceptable (by some) his narrations for Sufyan Thawri (RA) are certainly problematic

Therefore judging Ahadeeth is not a Maths equation which you can solve but the narrators are differed upon and secondarily the same narrators from two different chains may get different views.

I am fluent in Urdu and I have read many objections and counter-responses on Fazail-e-Amaal including Shaykhul-Hadeeth (Maulana) Zakariyya Kandhalwi (RA)'s own respond and NOT ONCE have I seen any reason to suspect that Shaykh (RA) deliberately narrated fabricated narrations, rather the truth is that he has relied on other Scholars' views on narrators and narrations (both).

This is true for many Hadeeth compilations in Islam including Al-Adab Al-Mufrad of Imam Bukhari (RA) which most certainly contains weak narrations and most possibly fabricated narrations and if Imam Bukhari (RA) has done it (accidentally or deliberately) then Fazail-e-Amaal can be excused.

Tableeghi Jamaat: On the scale of Qur'aan & Sunnah

Tableeghi Jamaat: Fazail-e-Amaal (Virtues of Actions), Objection 11: But why narrate well known fabrications like "My Companions are like the stars..."?

The common narration (amongst others) is as follows:

أصحابي كالنجـــوم بأيهم اقتديتم اهتديتم

My Companions are like the stars; whoever among them you follow, you will be guided.

It has been declared as fabricated by Shaykh Al-Albani (RA) in Silsala al-Ahadith ad-Da’ifa, No.58-61!

However, the counter arguments to the claim of Shaykh Al-Albani (RA) are many, primarily the similitude of companions like stars is clearly mentioned in an authentic narration.

Companions as stars in another Authentic narration:

النجوم أمنة للسماء، فإذا ذهبت النجوم أتى السماء ما توعد، وأنا أمنة لأصحابي، فإذا ذهبت أتى أصحابي ما يوعدون، وأصحابي أمنة لأمتي، فإذا ذهب أصحابي أتى أمتي ما يوعدون

The stars are a source of security for the sky, and when the stars disappear, there will come to the sky what is promised. I am a source of security for my Companions, and when I am gone there will come to my Companions what they are promised. And my Companions are a source of security for my Ummah, and when my Companions are gone, there will come to my Ummah that they are promised.” [Muslim]

10 Scholars of Hadeeth who consider it Authentic:

Secondly, the Shaykh (Maulana) Muhammad (HA) lists 10 Scholars of Hadeeth who have declared a similar narration to be authentic:

1 Imam Bayhaqi (rahimahullah) has mentioned that though all its chains are weak, its subject matter is supported by other authentic Ahadith. (Kitabul I’tiqad; 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 San’ani (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 Jami’u 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: Ma’alim Irshadiyyah, pg.56)

8 Allamah Qasim ibn Qutlubugha (rahimahullah) – a renown Hanafi Muhaddith and Faqih- has stated, “it’s chains have defects, but they strengthen each other.” (refer Tuhfatul Akhyar pg.134)

9 The learned Muhaddith and Shafi’i 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)

Verdict of Imam Bayhaqi (RA):

Imam al-Bayhaqi (RA) also narrated the hadith (from Muslim, above) in al-‘Itiqad (1/318). Thereafter he referred to the the same famous ‘dubious’ report and then said:

    والذي رويناه هاهنا من الحديث الصحيح يؤدي بعض معناه

And the Sahih Hadith we narrated here supports some of its meanings.” (al-‘Itiqad, 1/318)

Verdict of Al-Hafidh Ibn Haj'r Al-Asqalani (RA):

Hafiz Ibn Hajr (d. 853 AH) commenting on al-Bayhaqi’s words said:

    صدق البيهقي، هو يؤدي صحة التشبيه للصحابة بالنجوم خاصة، أما في الاقتداء فلا يظهر في حديث أبي موسى، نعم يمكن أن يتلمح ذلك من معنى الاهتداء بالنجوم

“al-Bayhaqi said the truth. It shows the reliability of the particular likeness of the companions with the stars. As to (proof of their) following it is not evident in the hadith of Abu Musa. But yes, it is possible that he found a hint for that in guidance with the stars (i.e. in the purpose the stars serve at night)” (Talkhis al-Habir, 4/464)

Conclusion:

You may argue that this narration is weak but the usage of weak narrations has been discussed by us extensively, you may also argue that "some" Scholars have declared this narration to be fabricated but it is neither a foregone conclusion nor a consensus. There are plenty of Scholars who have declared this narration to be authentic and as far as its meaning is concerned it is 100% backed by verses of the Qur'aan and authentic traditions.