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7분 읽음
Detailed List of Scholars Who Did Not Take Ahad Into Aqeedah

By Br. Mazin AbdulAdhim

This is a straightforward and detailed list divided into two sections:

Section #1 is quotes of Scholars (some of the biggest & most illustrious in the history of Islam) who rejected Thann in matters of Aqeedah; and section #2 is
quotes of scholars who identified Ahad Hadith as Thann (containing the possibility of doubt), and therefore did not take it into matters Aqeedah. [Note: The word
Thann is technical term that is difficult to translate into English. The closest translation would be: “Most likely correct without reaching 100% certainty, containing
the possibility of error.” On the other hand, “‘Ilm,” “Yaqeen,” and “Qat’iee” all mean 100% unquestionable certainty, containing absolutely no possibility of error.]

Section #1- Rejecting Thann in Matters of Aqeedah

- Abu Mansur Al-Maaturidi (853-944 CE): ‫ ﺣﺠﺔ ﻓﻲ ﺍﻟﻤﺴﺎﺋﻞ ﺍ ﻋﺘﻘﺎﺩﻳﺔ ﻧﻬﺎ ﺗﺒﻨﻰ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺍﻟﻘﻄﻌﻲ ﻭﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻳﻮﺟﺐ ﻋﻠﻢ ﻏﺎﻟﺐ ﺍﻟﺮﺃﻱ ﻭﺃﻛﺒﺮ‬- ‫ﻭﻟﻬﺬﺍ ﻳﻜﻮﻥ – ﺃﻱ ﺍﻟﺨﺒﺮ ﺍ ﺣﺎﺩ‬
‫“ﺍﻟﻈﻦ ﻋﻠﻤًﺎ ﻗﻄﻌﻴًﺎ‬Therefore it (Ahad Hadith) is not an evidence in matters of Aqeedah, because it (Aqeedah) is only built upon knowledge that is absolutely certain
(‘Ilm Qat’iee); Ahad narrations only reach likely knowledge and most-likely Thann, not absolute certainty in knowledge (‘Ilm Qat’iee).”

- Abu Bakr Al-Baqillani (950-1013 CE): ‫“ ﺃﻥ ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻳﻘﺒﻞ ﻓﻲ ﺍﻟﻌﻘﻠﻴﺎﺕ ﻭﺃﺻﻮﻝ ﺍﻟﻌﻘﺎﺋﺪ ﻭﻛﻞ ﻣﺎ ﻳﻠﺘﻤﺲ ﻓﻴﻪ ﺍﻟﻌﻠﻢ‬Ahad narrations are not accepted in rational (‘Aqli)
matters, or in the Usool of the Aqeedah, or in anything that is requires certainty in knowledge (‘Ilm).”

- Abu Abdullah Al-Qurtubi (1214-1273 CE): ‫ ﻭﺇﻧﻤﺎ ﻫﻲ ﻣﻦ ﺍﻟﻤﻌﺘﻘﺪﺍﺕ ﻓ ﻳﻜﺘﻔﻰ ﻓﻴﻬﺎ ﺇ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻘﻄﻌﻲ‬،‫“ﻟﻴﺴﺖ ﺍﻟﻤﺴﺄﻟﺔ ﻣﻦ ﺍﻟﻌﻤﻠﻴﺎﺕ ﻓﻴﻜﺘﻔﻰ ﺑﻬﺎ ﺑﺎ ﺩﻟﺔ ﺍﻟﻈﻨﻴﺔ‬This is not a
matter of man’s actions, where Thanni evidences are sufficient, rather this is a matter of Aqeedah, and only absolutely certain (Qat’iee) evidences are sufficient
here.”

- Ibn Hajr Al-Asqalani (1372-1449 CE): ‫ ﺃﻧﻪ ﻳﺴﻮﻕ ﺍ ﺣﺎﺩﻳﺚ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻤﻘﺪﺳﺔ ﻓﻴﺪﺧﻞ ﻛﻞ ﺣﺪﻳﺚ ﻣﻨﻬﺎ ﻓﻲ ﺑﺎﺏ‬،‫ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻣﻦ ﺗ ﻑ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ‬
‫“ﻭ ﻳﺆ ﻳﺪﻩ ﺑﺂﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻟ ﺷﺎﺭﺓ ﺍﻟﻰ ﺧﺮﻭﺟﻬﺎ ﻋﻦ ﺃﺧﺒﺎﺭ ﺍ ﺣﺎﺩ ﻋﻠﻰ ﻃﺮ ﻳﻖ ﺍﻟﺘﻨﺰﻝ ﻓﻲ ﺗﺮﻙ ﺍ ﺣﺘﺠﺎﺝ ﺑﻬﺎ ﻓﻲ ﺍ ﻋﺘﻘﺎﺩﺍﺕ‬What is apparent from the behavior of Al-Bukhari in The Book
of Tawheed is that he directed the Ahadith that spoke of Divine Attributes in categories supported by Ayat, to indicate that the descriptions are not from Ahad
narrations (alone), in order to avoid them being rejected as evidence in matters of Aqeedah.”

- Badr Al-Deen Al-Ayni (1360-1453 CE): ‫“ﺇﻧﻤﺎ ﺫﻛﺮ )ﺍﻟﺒﺨﺎﺭﻱ( ﻫﺬﻩ ﺍ ﺷﻴﺎﺀ ﻟﻴﻌﻠﻢ ﺃﻥ ﺇﻧﻔﺎﺫ ﺍﻟﺨﺒﺮ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺍﻟﻌﻤﻠﻴﺎﺕ ﻓﻲ ﺍ ﻋﺘﻘﺎﺩﺍﺕ‬Al-Bukhari mentioned these things in
order to make it clear that Ahad narrations are only used in actions, not in Aqeedah.”

Section #2: Ahad Hadith are Thanni

- Imam Abu Haneefah (699-767 CE): It was known that he rejected Ahad Hadith if it conflicted with Qiyas

- Imam Malik (711-795 CE): It was known that he would reject Ahad Hadith if it conflicted with Amal Ahl Al-Madinah (the actions of the people of Madinah)

- Imam Al-Shafi’iee (767-820 CE): Ibn Abdul-Barr (978-1071 CE) said ‫ ﻫﻞ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﺟﻤﻴﻌًﺎ؟ ﺃﻡ ﻳﻮﺟﺐ ﺍﻟﻌﻤﻞ ﺩﻭﻥ‬:‫ﺍﺧﺘﻠﻒ ﺃﺻﺤﺎﺑﻨﺎ ﻭﻏﻴﺮﻫﻢ ﻓﻲ ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻌﺪﻝ‬
‫ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺟﻤﻬﻮﺭ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻨﻈﺮ‬،‫“ ﺍﻟﻌﻠﻢ؟ ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺃﻫﻞ ﺍﻟﺤﺬﻕ ﻣﻨﻬﻢ ﺃﻧﻪ ﻳﻮﺟﺐ ﺍﻟﻌﻤﻞ ﺩﻭﻥ ﺍﻟﻌﻠﻢ‬Our companions (in our school of thought) disagreed with
others regarding the narration of an Ahad just narrator (meaning a Sahih Hadith): Does it reach certainty in knowledge (‘Ilm) and require implementation in actions
at the same time? Or does it only require implementation in actions, but does not reach certainty in knowledge (‘Ilm)? The majority of scholars agreed that it only
requires actions, and does not reach certainty in knowledge (‘Ilm), and this is the opinion of Imam Al-Shafi’iee and the majority of the people of Fiqh and opinion.”

- Imam Ahmed (780-855 CE): Ibn Qudama (1146-1223 CE) said ‫ ﻓﺮﻭﻱ ﺃﻧﻪ ﻳﺤﺼﻞ ﺑﻪ‬،‫ ﻓﻲ ﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ‬-‫ﺍﺧﺘﻠﻔﺖ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺇﻣﺎﻣﻨﺎ ﺭﺣﻤﻪ ﷲ –ﻳﻌﻨﻲ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‬
‫ﻭﺭﺓ ﺃﻧﺎ ﻧﺼﺪﻕ ﻛﻞ ﺧﺒﺮ ﻧﺴﻤﻌﻪ ﻭﻟﻮ ﻛﺎﻥ ﻣﻔﻴﺪًﺍ ﻟﻠﻌﻠﻢ ﻟﻤﺎ ﺻﺢ ﻭﺭﻭﺩ ﺧﺒﺮ ﻳﻦ ﻣﺘﻌﺎﺭﺿﻴﻦ ﺳﺘﺤﺎﻟﺔ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻀﺪﻳﻦ‬ ‫“ﻭﻫﻮ ﻗﻮﻝ ﺍ ﻛﺜﺮ ﻳﻦ ﻭﺍﻟﻤﺘﺄﺧﺮ ﻳﻦ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻧﺎ ﻧﻌﻠﻢ‬There are
differing narrations whether our Imam (referring to Imam Ahmed), rahimahullah, accepted that certainty in knowledge (‘Ilm) is achieved through Ahad narrations. It
was narrated of him that it (‘Ilm) is not achieved through it (an Ahad narration), and this is the opinion of the majority and latter scholars from our (school of

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thought), because we know, by necessity, that we do not believe everything we hear, and if it (Ahad) reached certainty, then it would not have been acceptable for
there to be two conflicting reports, because it is impossible to reconcile between two opposites.”

- Imam Al-Bukhari (810-870 CE): ‫“ﻭ ﻥ ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻳﻔﻴﺪ ﻏﻠﺒﺔ ﺍﻟﻈﻦ ﻭﺃﻧﻪ ﻳﻮﺟﺐ ﺍﻟﻌﻤﻞ ﻟﻌﺪﻡ ﺗﻮﻗﻔﻪ ﻋﻠﻰ ﺍﻟﻴﻘﻴﻦ ﺑﻴﻘﻴﻦ‬An Ahad narration is most likely (accurate), and requires
implementation in actions (only), because it does not establish certainty (Yaqeen) with certainty (Yaqeen)”

- Abu Mansur Al-Maaturidi (853-944 CE): ‫ ﺃﻧﻪ ﻳﻮﺟﺐ ﺍﻟﻌﻤﻞ ﺩﻭﻥ ﺍﻟﻌﻠﻢ‬- ‫“ﻭﺣﻜﻤﻪ –ﺃﻱ ﺧﺒﺮ ﺍ ﺣﺎﺩ‬And the ruling on it - meaning an Ahad narration - is that it must be
implemented in actions, but does not reach certainty in knowledge (‘Ilm).”

- Abu Al-Faraj Al-Isfahani (897-967 CE): ‫ ﻭﺃﻣﺎ ﺍ ﺣﺎﺩ ﻓﺒﻌﻀﻬﺎ ﻛﺬﺏ ﻗﻄﻌًﺎ‬،‫“ﺍ ﺧﺒﺎﺭ ﺍﻟﻤﺮﻭ ﻳﺔ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ; ﺇﻣﺎ ﻣﺘﻮﺍﺗﺮﺓ ﺃﻭ ﺁﺣﺎﺩ ﻭﺍﻟﻤﺘﻮﺍﺗﺮﺓ ﺍﺳﺘﺤﺎﻝ ﺃﻥ ﺗﻜﻮﻥ ﻛﺬﺑًﺎ‬A narration that is
narrated of the Messenger is either Mutawaatir or Ahaad. It is impossible for a Mutawaatir narration to contain a lie, whereas there is no doubt that some of the
Ahad narrations are lies.”

- Abu Bakr Al-Baqillani (950-1013 CE): ‫“ﺃﻋﻠﻢ ﻭﻓﻘﻚ ﷲ ﺃﻥ ﻛﻞ ﻣﺎ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻓﻴﻪ ﻓ ﻳﻘﺒﻞ ﻓﻴﻪ ﺃﺧﺒﺎﺭ ﺍ ﺣﺎﺩ‬Know, may Allah give you success, that Ahad narrations cannot
be accepted in any topic that requires certainty in knowledge (‘Ilm).”

- Imam Al-Haramain Al-Juwaini (1028-1085 CE): ‫“ ﻭﺍ ﺣﺎﺩ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﺍﻟﻌﻤﻞ ﻭ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﺣﺘﻤﺎﻝ ﺍﻟﺨﻄﺄ ﻓﻴﻪ‬An Ahad narration obligates implementation in
actions, but does not obligate certainty in knowledge (‘Ilm), due to the possibility of error in it.”

- Muhammed Al-Sarkhasi (-1096 CE): ‫ ;ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻌﺪﻝ ﺣﺠﺔ ﻟﻠﻌﻤﻞ ﺑﻪ ﻓﻲ ﺃﻣﺮ ﺍﻟﺪﻳﻦ ﻭ ﻳﺜﺒﺖ ﺑﻪ ﻋﻠﻢ ﻳﻘﻴﻦ‬:‫“ ﻗﺎﻝ ﻓﻘﻬﺎﺀ ﺍ ﻣﺼﺎﺭ ﺭﺣﻤﻬﻢ ﷲ‬The scholars of the various lands,
may Allah have mercy on them, said: The narration of a single (Ahad) trustworthy narrator is proof for actions in the Deen, but do not establish certainty in
knowledge (‘Ilm Al-Yaqeen).”

- Abu Hamid Al-Ghazaali (1058-1111 CE): ‫ ﻓﻜﻴﻒ ﻧﺼﺪﻕ ﺑﺎﻟﻀﺪﻳﻦ ﻭﻣﺎ‬،‫ ﻭﻟﻮ ﺻﺪﻗﻨﺎ ﻭﻗﺪﺭﻧﺎ ﺗﻌﺎﺭﺽ ﺧﺒﺮ ﻳﻦ‬،‫ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻭﻫﻮ ﻣﻌﻠﻮﻡ ﺑﺎﻟ ﻭﺭﺓ ﻭﺇﻧﺎ ﻧﺼﺪﻕ ﺑﻜﻞ ﻣﺎ ﻧﺴﻤﻊ‬
‫“ ﺣﻜﻲ ﻋﻦ ﺍﻟﻤﺤﺪﺛﻴﻦ ﻣﻦ ﺃﻥ ﺫﻟﻚ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﻓﻠﻌﻠﻬﻢ ﺃﺭﺍﺩﻭﺍ ﺃﻧﻪ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺑﻮﺟﻮﺏ ﺍﻟﻌﻤﻞ‬Ahad narrations do not establish certainty (‘Ilm), and this is known by necessity, for
we do not believe everything we hear. If we accepted, yet questioned, two narrations that have differences, how can we accept wholly contradictory narrations? As
for what some people have narrated of the scholars of Hadith who said that it (Ahad) reaches certainty in knowledge (‘Ilm), it is likely they meant that it reaches
certainty in knowledge that a particular action is Wajib.”

- Abu Bakr Ibn Al-Arabi (1076-1148 CE): ‫ ﻭﺇﻣﺎ ﻟﺠﻬﻠﻬﻢ ﺑﺨﺒﺮ‬،‫ ﺇﻣﺎ ﻟﺠﻬﻠﻬﻢ ﺑﺎﻟﻌﻠﻢ‬،‫ ﻭﻫﺬﺍ ﺇﻧﻤﺎ ﺻﺎﺭﻭﺍ ﺍﻟﻴﻪ ﺑﺸﺒﻬﺘﻴﻦ ﺩﺧﻠﺘﺎ ﻋﻠﻴﻬﻢ‬،‫ ﺇﻧﻪ ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﻛﺎﻟﺨﺒﺮ ﺍﻟﻤﺘﻮﺍﺗﺮ‬:‫ﻭﻗﺎﻝ ﻗﻮﻡ‬
‫ ﻓﺈﻧﺎ ﺑﺎﻟ ﻭﺭﺓ ﻧﻌﻠﻢ ﺍﻣﺘﻨﺎﻉ ﺣﺼﻮﻝ ﺍﻟﻌﻠﻢ ﺑﺨﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻭﺟﻮﺍﺯ ﺗﻄﺮﻕ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺴﻬﻮ ﻋﻠﻴﻪ‬،‫“ ﺍﻟﻮﺍﺣﺪ‬Some said: Ahad narrations - similar to Mutawaatir narrations - establish certainty
in knowledge (‘Ilm) as well as necessitate implementation in actions. They fell into this confusion for one of two reasons: Either they are ignorant of what ‘Ilm is, or
they are ignorant of what an Ahad narration is. We know, by necessity, that certainty (‘Ilm) cannot be reached through Ahad Hadith, and it is accepted that these
narrations can include lies and errors from the narrators.”

- Al-Qadhi ‘Iyadh (1083-1149 CE), the Maliki scholar, rejected the Hadith in Sahih Al-Bukhari ‫ ﺍﻟﺒﻴﻌﺎﻥ ﺑﺎﻟﺨﻴﺎﺭ ﻣﺎ ﻟﻢ ﻳﺘﻔﺮﻗﺎ‬due to it conflicting with Amal Ahl Al-
Madinah (the actions of the people of Madinah)

- Muhammed Fakhr Al-Deen Al-Razi (1148-1210 CE): ‫ ﻓﻬﻮ ﺇﻣﺎ ﺗﻮﺍﺗﺮ ﺃﻭ ﺁﺣﺎﺩ ﻭﺍ ﻭﻝ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺜﺎﻧﻲ ﻳﻔﻴﺪ ﺍﻟﻈﻦ‬:‫“ ﻭﺃﻣﺎ ﺍﻟﻨﻘﻞ‬As for Naql (unseen knowledge known
through Islamic texts), these are either known through Mutawaatir or Ahad narrations. The former establishes certainty in knowledge (‘Ilm), and the latter
establishes Thann.”

- Ali Ibn Al-Atheer (1160-1233 CE): ‫ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻭﻟﻜﻨﺎ ﻣﺘﻌﺒﺪﻭﻥ ﺑﻪ‬ ‫“ ﻭﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ‬Ahad narrations do not establish certainty in knowledge (‘Ilm), but we worship (in
actions) based on it.”

- Al-Izz Ibn Abdul-Salam (1181-1262 CE): ‫ ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺭﺩﻱﺀ‬:‫ ﻗﺎﻝ‬،‫ﺍﻟﻘﻄﻊ ﺑﺼﺤﺘﻪ‬ ‫ ﻳﻘﺘ‬،‫ ﺍﻥ ﺍ ﻣﺔ ﺇﺫﺍ ﻋﻤﻠﺖ ﺑﺤﺪﻳﺚ‬:‫“ ﺍﻥ ﺍﻟﻤﻨﻘﻮﻝ ﻋﻦ ﺍﻟﻤﻌﺘﺰﻟﺔ‬It is narrated of the Mu’tazila
that if the Ummah agrees to act upon a Hadith, this must mean it is absolutely certain (Qat’iee) in authenticity, and this is a poor/inferior opinion.”

- Abu Abdullah Al-Qurtubi (1214-1273 CE): ‫ﻳﻌﺔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﻏﻠﺒﺔ ﺍﻟﻈﻦ ﻛﺎﻟﻘﻴﺎﺱ ﻭﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻭﻏﻴﺮ ﺫﻟﻚ‬ ‫“ ﻭﺍﻛﺜﺮ ﺃﺣﻜﺎﻡ ﺍﻟ‬Most of the Ahkam of the Shari’ah are established
based on what is most likely (Ghalabat Al-Thann), such as Qiyaas, Ahad narrations, and others.”

- Abu Zakariyya Al-Nawawi (1233-1277 CE): ‫ ﻓﺎﻟﺬﻱ ﻋﻠﻴﻪ ﺟﻤﺎﻫﻴﺮ‬،‫ﻭﺃﻣﺎ ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﻓﻬﻮ ﻣﺎ ﻟﻢ ﻳﻮﺟﺪ ﻓﻴﻪ ﻭﻁ ﺍﻟﻤﺘﻮﺍﺗﺮ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﻟﻪ ﻭﺍﺣﺪًﺍ ﺃﻭ ﺃﻛﺜﺮ ﻭﺍﺧﺘﻠﻒ ﻓﻲ ﺣﻜﻤﻪ‬
‫“ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻴﻦ ﻓﻤﻦ ﺑﻌﺪﻫﻢ ﻣﻦ ﺍﻟﻤﺤﺪﺛﻴﻦ ﻭﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﺻﺤﺎﺏ ﺍ ﺻﻮﻝ ﺍﻥ ﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺜﻘﺔ ﺣﺠﺔ ﻣﻦ ﺣﺠﺞ ﺍﻟ ﻉ ﻳﻠﺰﻡ ﺍﻟﻌﻤﻞ ﺑﻬﺎ ﻭ ﻳﻔﻴﺪ ﺍﻟﻈﻦ ﻭ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ‬As for Ahad
narrations, they are the narrations that do not fulfill the conditions of Mutawaatir, regardless of whether the narrator is singular or more, and there is difference of
opinion on this matter. The majority of Muslims, including the Sahaba, the Tabi’een, and those that followed them from among the scholars of Hadith, Fiqh, and

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Usool, agreed that the singular (Ahad) narration of a trustworthy narrator is an evidence in the Shari’ah and requires actions, but only establishes Thann, not
certainty in knowledge (‘Ilm).”

- Shihab Al-Deen Al-Qaraafi (1228-1285 CE): ‫ﻳﻔﻴﺪ ﺇ ﺍﻟﻈﻦ‬ ‫“ ﻭﺧﺒﺮ ﺍﻟﻮﺍﺣﺪ‬Ahad narrations only establish Thann.”

- Ibn Taymiyyah (1263-1328 CE): ‫ ﻟﻜﻦ ﻟﻤﺎ ﺍﻗﺘﺮﻥ ﺑﻪ ﺇﺟﻤﺎﻉ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺤﺪﻳﺚ ﻋﻠﻰ ﺗﻠﻘﻴﻪ ﺑﺎﻟﺘﺼﺪﻳﻖ ﻛﺎﻥ ﺑﻤﻨﺰﻟﺔ ﺇﺟﻤﺎﻉ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‬،‫“ ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﻧﻔﺴﻪ ﻳﻔﻴﺪ ﺇ ﺍﻟﻈﻦ‬Even
though it (an Ahad narration) only establishes Thann, if it is accepted unanimously by the scholars of Hadith to be truthful, it reaches the status of Ijmaa’ of the
scholars.” [Note: he clearly says that Ahad narrations only reach the level of Thann on their own, and there must be Ijmaa’ of all the scholars of Hadith on that
particular narration for it to reach certainty, which is also the opinion of Ibn Al-Qayyim, Ibn Salah, Ibn Hajar, and others]

- Muhammed Abu Zahra (1898-1974 CE): ‫ ﺇﺫ ﺍ ﺗﺼﺎﻝ ﺑﺎﻟﻨﺒﻲ; ﻓﻴﻪ ﺷﺒﻬﺔ‬،‫“ﻭﺣﺪﻳﺚ ﺍ ﺣﺎﺩ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺍﻟﻈﻨﻲ ﺍﻟﺮﺍﺟﺢ ﻭ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﺍﻟﻘﻄﻌﻲ‬Ahad narrations only establish Thanni,
most-likely knowledge, and do not establish absolute certainty in knowledge (‘Ilm Qat’iee), since the connection of the narration to the Prophet has some doubt in
it.”

- Imam Taqiuddin Al-Nabahani (1909-1977 CE): ‫ ﻭﻫﻮ ﻳﻔﻴﺪ ﺍﻟﻈﻦ ﻭ ﻳﻔﻴﺪ ﺍﻟﻴﻘﻴﻦ‬،‫(“ ﻭﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﻋﺪﺩ ﻳﺒﻠﻎ ﺣﺪ ﺍﻟﺘﻮﺍﺗﺮ ﻓﻲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﺜ ﺛﺔ ﻭ ﻋﺒﺮﺓ ﺑﻤﺎ ﺑﻌﺪﻫﺎ‬An Ahad
narration) is that which was narrated by a number of narrators whose numbers do not reach the level of Mutawaatir in all three generations (Sahaba, Tabi’een,
Tabi’ Tabi’een) - and nothing past those three generations are taken into account. It (Ahad) only establishes Thann, and does not reach Yaqeen.”

Conclusion: The purpose of this post is not convince those who take Ahad into Aqeedah to agree with this opinion, rather what is important to understand is that
the opinion of not taking Ahad into Aqeedah is a well-known and very common opinion among the classical scholars. Brothers who believe Ahad can be taken into
Aqeedah need to know that the opinion of taking Ahad into Aqeedah is a minority opinion and is clearly weaker according to all the above scholars.

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