What the Scholars Say About Khabar Al-Ahad & Aqeedah

What the scholars say about Khabar al-ahad & Aqeeda For an explanation and the evidences as to why the root of Iman be definite please read:

Why Iman must be definitive The following includes additional quotations from the classical scholars and salaf as-saliheen on this matter. A term sometimes thrown around loosely – what precisely is the Islamic ‘Aqeedah? It is important to define it, to understand the root of the word and thus to insha Allah come to grips with what it means to have something as part of one’s ‘Aqeedah! The meaning of creed (‘Aqeedah) is “what the heart is knotted upon”. If the articles of faith can be disputed or are open to different interpretations the ‘Aqeedah cannot be certain and the Muslims will differ in their creed; a matter which is forbidden. The actual word ‘Aqeedah’ originates from the Arabic verb “al-‘aqd” meaning to bind in a knot, tying or fastening. The ‘Aqeedah has thus generally been defined thus by scholars: ‘The firm belief that one’s heart is fixed upon, without any wavering or doubt. It excludes any supposition, doubt, conjecture or suspicion’. Imam Jurjaani (RH) defines ‘Aqeedah as follows: ‘Al-Tasdeeq al-Jazim al-Mutabbiq lil Waqi’ an Daleel Qat’i’  ‘The decisive belief which conforms with the reality obtained through definite evidence’. [Imam Jurjaani; Ta’reefat.] The meaning of the ‘Aqeedah is thus that which is believed in with certainty or confidence, without possibility of doubt. This is important in tying this discussion in with the issue of Āhād narrations. Yaqeen requires definitive proofs but actions can be based on āhād As per the definition and characterisation of Yaqeen, it becomes obvious that it needs evidence that is not just decisive in meaning, but also in transmission. This agrees with the definition of the ‘Aqeedah as discussed previously. If the evidence comes from the Qur’an, then it is only its meaning that must be Qat’i, but when it comes from the ahādith, then not only must its transmission be mutawātir, but its meaning too must not be open to interpretation. Such are the conditions that are required for taking something into the principles of ‘Aqeedah as per the scholars of Islam (who will be quoted), namely: Qat’i al-Thabūt wa Qat’i al-Dalālah. What is clear and held by all though, is that when a hadith is mutawātir, it is kufr to reject it. Imam al-Shashi (the famous Shafi’i Usūli, RH), as an example of what is the universal view, says: “The Mutawātir gives certainty. Rejecting it is kufr”.[1] However, in matters of A’mal or actions, one does not require a mutawātir hadith. This makes sense logically as acting on something that is strongly connotative and suggestive of the truth, while still having an element of speculation, is acceptable, but believing in something definitively while it is not known to be definitively established is oxymoronic in nature. Belief cannot be established on something that is inherently speculative – if this speculation can be removed by way of investigation and research then it can reach decisiveness, but in and of itself, to take something that is inherently speculative into belief contradicts with the meaning of “belief” itself. The sayings of the scholars establish both these matters, namely that matters of belief, for them to constitute decisive

belief, must be established through Mutawātir ahādith (or raised to recurrence by way of indications, as we will explore later) and also that actions and A’mal ad deen (Practices to do with the deen; Ahkaam and the like) can be based on āhād ahādith. The sayings of the scholars So what is the position of the Islamic scholars on this matter? This is quite a critical discussion. Can āhād hadith be taken into ‘Aqeedah? MUST they be taken into the ‘Aqeedah? To achieve the purpose of this exercise, one of the things to do would be to compare the definition of Aqeedah and how it is established (‘the decisive belief which conforms with reality obtained through definite evidence’[2]) of a particular da’wah with the breadth of Islamic scholarship. To quote from The System of Islam by Sheikh Taqiuddin an-Nabhani, Hizb ut-Tahrir: Thus, Muslims must believe only in what is proven intellectually through the rational way or the definite and decisive texts, that is, what is proven by the Qur’an and the hadith mutawātir. Anything not proven through these two methods: the mind and the text of the Book and of the definite hadith is prohibited to believe in, because creeds (‘aqā’id) should not be taken except with certainty (yaqeen).[3] I quote also from Islamic personality 1: In matters requiring decisiveness and certainty, any inference about it must come from what the narrator is certain about what the Messenger (SAW) said. Such matters are indicated by what the Messenger most likely said. This is because the most likely (dhann) evidences are considered to be not sound enough for establishing certainty (Yaqeen). Also the ‘Aqeedah is decisive, agrees with reality and is supported by evidence. This is the nature of the ‘Aqeedah, so such evidence should produce decisive acceptance, and this would not happen unless the evidence itself is decisive. Probable (dhanni) evidence cannot be decisive. Therefore the solitary report (Khabar al Āhād) is not a suitable evidence for the ‘Aqeedah because it is based on probability, whereas the ‘Aqeedah must be certain and free of doubt.[4] Now let us look at what other scholars had to say on this matter. The scholars of the Hanafi School of thought Imam al-Sarakhsi (d 483 AH) (RH), the great Hanafi Imam and Mujtahid, refutes those who accept Khabar alĀhād in matters of ‘Aqeedah. He explains the nature of Khabar al-Āhād and distinguishes between definite and indefinite sources as well as the difference between Tabligh and Khabar. Furthermore, on page 116 of Usūl alSarakhsi he says that those who deny mutawātir are kafir, but those that deny the truth of something established by āhād are not.[5] Imam Ibn Humām said: “The majority of scholars and muhadditheen mentioned that Khabar al-Wāhid doesn’t provide certainty without other indications, and that with them it could provide ‘ilm but not necessarily indisputable certainty”.[6] Imam Ibn Humām (RH) also said: “Khabar al-Wāhid doesn’t provide certainty but only doubt”[7] Imam al Bazdawi (RH) said: “The Wahid provides necessity in actions but not with ‘ilm (certain knowledge), and we explained that mashoor doesn’t provide ‘ilm, so āhād or Wahid certainly does not. The Wahid does, however, have possibility and he who denies this has misguided his mind and himself.”[8] Imam Alaa’ al-Din al-Samarqandi [d. 540 / 1145] (RH) said: “And from the āhād, if they are concerned with actions then they are a proof (Hujjah) but if they are concerned with ‘Aqeedah then they are not a proof (hujjah) for belief as they don’t give rise to certainty.”[9]

The contemporary scholar Mufti Muhammad Ibn Adam al Kawthari says: “The Āhād or solitary Hadith (also known as Khabar al-Wahid) is the Hadith which fails to fulfill the requirement of Mutawātir. Āhād Hadith may be sound (Sahih), good (Hasan) or weak (Da’eef). It is a Hadith which does not impart positive knowledge on its own unless it is supported by extraneous or circumstantial evidence.”[10] Other Hanafi School scholars who held similar positions according to secondary sources used in this work: Abd al Qahir al Baghdadi (d 5th Cen. AH), Ibn Atheer al Jazari (d 606 AH) (RH) in Al Nihayah fi Gahrib al Hadith, Imam Al Izz Ibn Abd al Salam[11] (d 660 AH) (RH) who did not take Khabar al Āhād of themselves into matters of ‘Aqeedah; Ala al Din Ibn Abidin (d 1306 AH). The scholars of the Shafi’i School of thought Imam an Nawawi (RH) said: “the majority of Muslim scholars and leading authorities (al-muhaqqiqun walaktharūn) held that unless the Sahih is of the mutawātir category, it shall remain probable and can never attain the level of certainty”.[12] Imam an Nawawi (RH), in the introduction to his famous Sharh Sahih Muslim responds to the opinion of Ibn alSalah (RH)[13], who said that the ahādith narrated by Bukhari and Muslim imply certainty in and of themselves. Thus, Imam Nawawi after discussing this statement of Ibn al-Salah (RH) said: “What the shaykh said in this issue is against what the scholars said. Most of them said that the non-Mutawātir Hadiths of Bukhari and Muslim, imply conjecture (Dhann) since it is Āhād, and the āhād implies nothing but the conjecture (Dhann). This is based on what was already known and agreed upon. This rule applies without distinguishing between Bukhari, Muslim or others. However, their Hadiths are enough to be taken in the Ahkam (rule).”[14]  Imam Al-Aamidi (RH) stated that “The Ummah’s scholars say that Khabar ul-Wahid gives conjecture (dhann) with the exception of some of the Dhahiri’s and Ahmad bin Hanbal, in one of two narrations.”[15] The position on doctrinal matters of the Shafi’i school and the Ash’ari in Aqeedah is conveyed by āhād reports is given by Imam al-Bayhaqi (RH): “The perspicuous scholars (Ahl al-nazar) among our [Ash`ari or Shafi`i] companions relinquish the use of lone-narrated reports as proofs in the divine Attributes if such reports do not have a foundation in the Qur’an or in scholarly consensus. Instead, they interpret them figuratively.”[16] Imam ibn Khafif (d 371 AH) (RH) said: 89. Lone-narrator reports (āhād) make practice obligatory, but not knowledge (yûjib al-`amal lâ al-`ilm), while mass-narrated (mutawâtir) reports make both knowledge and practice obligatory. [17] Imam Jurjaani (RH) says, in likeness to Imam Sarakhsi of the Hanafi school, that denying something imparted by āhād narrations isn’t kufr as it doesn’t engender yaqeen, whereas denying something established by tawātur (recurrence) is kufr because it is Qat’i (decisive). He also notes that because the ahad necessitates action but not ‘ilm it is therefore not an evidence in matters of belief (la yakunu hujantun fi masa’il al-I’tiqadiyyah).[18] Imam Al Khateeb Al Baghdadi (RH) says: “Khabar al-Āhād is where one of the conditions of mutawātir is missing even if a group narrated this report…they provide an obligation to act upon them, but are not obligatory of ‘ilm (do not provide certainty).” [19] Imam Al Juwayni (RH) says: “Akhbār āhād provide necessity for actions, but do not provide necessity in ‘ilm[20] because a mistake is possible”.[21] Imam Al-Ghazaali in his first Usūl work al-Mankhul, written at the age of 26, said: “Some claim that Khabar ulAhaad imply certainty. This is impossible.”[22] Many years later, in his other very famous work on Usūl (but not only other work on Usūl) he said in Al-Mustasfa: “Khabar Al-Ahaad does not imply certainty. This is a basic fact of its definition.”[23]  The scholars of the Maliki School of thought Imam Ibn `Abd al-Barr (RH) states in his book At-Tahmid (1:7) the position of the Ahl Us Sunnah Wal Jamaah:

“What the majority of the people of knowledge believe is as follows: Some hold that the lone-narrated hadith make practice obligatory but not knowledge (yûjib al-`amal dûna al-`ilm). This is the position of al-Shafi`i and the vast majority of the jurists and the scholars of principles (Usūl ul-Fiqh). To them, the lone-narrated hadith does not make knowledge obligatory by itself and except on oath, providing definite preclusion of falsehood, and if there is no disagreement concerning it.”[24] Imam Ash Shatibi (RH) said that it doesn’t provide certainty, mentioning examples about the ahādith that were rejected by the companions despite being graded Sahih by some. He says that the book (Qur’an) is maqtoo’ bihi – or certain – and the Sunnah can be doubtful in the āhād narrations and certainty cannot be built upon these elements of the Sunnah.[25] Imam Ash-Shatibi says: “Anything related to Usul ud-Deen (Aqeedah) has to be conclusive”. He says also: “The Daleel could be either Ahaad or Mutawātir. If it is Ahaad, then it obvious that it doesn’t imply certainty.” [26] Imam Abu Al Walid ‘Al Baji (RH), in speaking of the Maliki school at large said: “The Madhab of Imam Malik is to accept Khabar al-Wahid in that it is obligatory to act upon it, but it doesn’t provide certainty by itself and this is what all scholars mentioned”.[27] Imam Al Qurtubi (RH) said: “The Ahkaam of the shariah can be taken by ghalabat ad-Dhann (preponderant knowledge), as is engendered by forms of Qiyas and Khabar Wahid.” [28] The following Maliki school scholars also agree with this view per the secondary sources: • Abul Hussain Ibn Ali At Tayyib (d 436 AH) (RH) • Yahya Zakariyyah al Ansari (RH) • Imam al Kasa’i (d 6th Cen. AH) (RH) • Shams Uddin Ibn Ahmad al Mullai (RH) • Abdur Rahman Ibn Jad al Magrib Ibn al Banani (RH) Other independent Mujtahid’s also espoused this position such as Imam al-Shawkani (d 1250 AH) (RH), one of the greatest Islamic scholars of the modern age (considered by himself and many others a Mujtahid Mutlaq) but upon the undisputedly traditional mindset and method, said: “Khabar Āhād doesn’t provide certainty and this is the opinion of the majority of scholars (al Jumhoor).”[29] Imam Shawkani (RH), with reference to Allah’s attributes: quotes Imam Ghazaali’s teacher Imam Juwyani (RH) as saying: “Āhād can’t be taken into ‘Aqeedah”. He also said: “The majority (of the scholars) including alMawardi, Ibn Ulagah, Juwayni say it implies conjecture.”[30] Imam Ash Shawkani says in his book Irshad ul-Fuhool: “The other category is Āhād (whether it does not imply al-’Ilm at all or whether it implies the ‘Ilm with additional external supports). This category does not imply certainty by itself, and this is the opinion of the majority.” After this explanation, Ash-Shawkani moves to another point, saying: “The majority agree that it is a must to utilize Khabar ul-Āhād in the actions.”[31]

[1] Imam al-Shāshi; Usūl al-Shāshi; p 272 [2] Imam Jurjaani; Ta’reefat. [3] An Nabhani, Taqiuddin; The System of Islam; p 16 [4] Al-Nabhani, Taqiuddin; Islamic Personality 1; p 85 [5] Al-Sarakhsi, Imam Muhammad; Usūl al-Sarakhsi; p 112, 320 [6] Kamaluddin, Imam Ibn Hammam; Taysir at-Tahreer; 2/67. [7] Kamaluddin, Imam Ibn Hammam; Fath al-Qadeer; 2/159.

[8] Al-Bazdawi, Imam; Kashf al Isrār ‘ala usūl al-Bazdawi; 2/70 [9] al-Samarqandi, Imam Alā’ al-Din; Mizaan al-Usūl; 4 [10] Al-Kawthari, Muhammad ibn Adam; Establishing Matters of Aqeedah with AHAD Narrations: an essay [11] His view becomes clear in the debate with Ibn As Salah as documented later in this section. [12] An- Nawawi, Imam. Taqrib; 24 [13] See prolonged discussion later in this section. [14] An Nawawi, Imam; Sharh Saheeh Muslim, vol. 1 pg. 20 [15] Al Amidi, Imam; Al-Ihkaam; vol.2 pg.49-50 [16] Al Bayhaqi, Imam; al-Asma’ wa al-Sifat. [17] Ibn Khafif, Imam; Al Aqeedah al Sahiha [“the Correct Doctrine”]; article 89. [18] Al Jurjaani, Imam; At Ta’reefaat; 102 [19] Al Baghdadi, Imam Al Khateeb; Al Kifayah Fi Ilm Ar-Riwayah; 18, 25. [20] Translator’s note is that here Ilm is used in the sense of positive, decisive (Qati’i) belief. [21] Al Juwayni, Imam; Al Burhaan; 1/606. [22] Al Ghazaali, Imam Abu Hamid; Al Mustasfa min Ilm ul Usool; p 145. [23] Al Ghazaali, Imam Abu Hamid; Al Mankhul (the version edited by Dr. Muhammad Hito); p 252. [24] ‘Abd al barr, Imam ibn; At Tahmid; 1:7. [25] Ash Shatibi, Imam; Al-Muwaafiqaat; 4/7. [26] Ash Shatibi, Imam; Al-Muwaafiqaat; vol. 1, pg. 29-31 [27] Al Baji; Al Isharah fi usool al Fiqh; 20 [28] Al-Qurtubi; Al Jami’ al Ahkaam Al Qur’an. [29] Ash-Shawkani, Imam Muhammad; Irshad al-Fuhool. [30] Ash-Shawkani, Imam Muhammad; Irshad Al-Fuhool; pg.48-49 [31] Ash-Shawkani, Imam Muhammad; Irshad Al-Fuhool; pg.48