'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
-
{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
Share 
hadeeths, because they are based on probability and not based on
certainty. Whatis your response to that?.
Praise be to Allaah.
Our response to the one who thinks that 'aqeedah cannot be proven on
the basis of ahaad hadeeths becausethey are based on probability or
speculation and 'aqeedah cannot be based on speculations is:This
opinion is not correct, because it is based on something thatis not
correct. That is for a number of reasons:
1. The idea that ahaad hadeeths are based on probability or
speculation does not apply in all cases; there are some ahaad hadeeths
that are based on certainty if there is corroborated evidence to
confirm them, such as if the ummah accepted them. An example is the
hadeeth of 'Umar ibn al-Khattaab (may Allah be pleased with him),
"Actions are but by intentions…" It is an ahaad hadeeth, but despite
that we know that the Prophet (blessings and peace of Allah be upon
him) said it. This is what was confirmed by Shaykh al-Islam Ibn
Taymiyah, al-Haafiz ibn Hajar and others.
2. The Prophet (blessings and peace of Allah be upon him) used to
send individuals with basic teachings of 'aqeedah - testimony that
there is no God but Allah and that Muhammad is the Messenger of Allah
- and the fact that he sent them is binding proof. For example, he
sent Mu'aadh to Yemen, and the fact that he sent him is regarded as
binding proof for the people of Yemen that they were obliged to accept
him.
3. If we say that matters of 'aqeedah cannot be proven on thebasis
of ahaad reports, then it is possible to say that practical rulings
cannot be proven on thebasis of ahaad reports, because practical
rulingsare accompanied by the belief that Allah enjoined this and
forbade that. If this opinion is accepted, then many of the rulingsof
sharee'ah would be rendered invalid. If this idea is rejected then the
idea that 'aqeedah cannot be proven on thebasis of ahaad reports
should also be rejected, because there is no difference between the
two, as we have explained.
To sum up: If an ahaad report is supported by corroborating evidence
which indicates that this is true, then it becomes part of knowledge
and rulings of practice and belief may be established. There is
nothing to indicate that there should be any differentiation between
the two. Any person whosuggests that any of the imams differentiated
between them has to prove that with a sound chain of narration from
that imam, then he has to explain his evidence.
4. Allah, may He be exalted, has enjoined referring to the people
of knowledge for the one who is unaware of what is one of the most
important issues of 'aqeedah, which is Prophethood. Allah says
(interpretation of the meaning):
"And We sent not (as OurMessengers) before you (O Muhammad) any but
men, whom We sent Revelation, (to preach and invite mankind to believe
in the Oneness ofAllaah). So ask (you, O pagans of Makkah) of those
who know the Scripture [learned men of the Taurat (Torah) and the
Injeel (Gospel)], if you know not.
44. With clear signs and Books (We sent the Messengers)"
[al-Nahl 16:43, 44]
This includes asking one or many. End quote.
Shaykh Muhammad ibn 'Uthaymeen (may Allah have mercy on him)
Fataawa al-'Aqeedah, p. 18.
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