Imani da Manzon Allah Muhammadu ﷺ yana wajabta mana mu yi masa biyayya da bin shi. Haka kuma yana wajabta mana mu fitar da Musulunci, ta fuskar akida da hukunce-hukunce, daga Sunnarsa ﷺ. Allah ya ce:

The belief in the Messenger Muhammad PBUH obliges that we obey and follow him. And it obliges us to educe Islam, in terms of ‘aqīdah (creed) and rules, from his Sunnah. Allah  said:

Ya ce:

And He  said:

Ya ce:

And He  said:

Duk da haka, neman hujja daga Sunnah yana bambanta gwargwadon batun da ake son hujja a kansa. Idan batun da ake neman hujja a kansa ana ɗaukarsa mai yiwuwar gaskiya (Ghalabatu zann), to ana neman bayani a kansa bisa abin da Manzon Allah ﷺ da yiwuwar lamarin ya fi yiwuwa ya faɗa. Balle ma, muna neman bayani a kansa bisa dogaro da cewa mai ruwaitowa yana da tabbacin abin da Manzon Allah ﷺ ya faɗa. A al'amuran da ke buƙatar tabbatacciyar magana da yakini, duk wata hujja a kansu dole ta fito daga abin da mai ruwaitowa ke da tabbacin Manzon Allah ﷺ ya faɗa. Irin waɗannan al'amura ba a fitar da hukuncinsu ta hanyar abin da Manzon Allah ﷺ da yiwuwar ya fi faɗa ba, saboda hujjojin zato (Zann) ba a ɗaukarsu da ƙarfi har su kafa yakini (Yaqeen).

However, to seek inference from the Sunnah varies depending on the subject matter on which inference is required. If the matter on which inference is sought is considered probable (Ghalabatu zann), then information about it is sought on the basis of what the Messenger  most probably said. By greater reason, we seek information about it on the basis that the narrator is certain of what the Messenger  said. In matters requiring decisiveness and certainty, any inference about it must come from what the narrator is certain about what the Messenger  said. Such matters are not educted by what the Messenger  most likely said, this is because the speculative (Zann) evidences are not considered to be sound enough for establishing certainty (Yaqeen).

Ya isa ga mutum ya yi tunanin cewa Hukmin Shar'i wataƙila shi ne Hukuncin Allah, sannan ya zama wajibi a kansa ya bi shi a matsayin Hukunci. Saboda haka, ya halatta dalilai su kasance na zanni (wanda ba tabbatacce ba); ko dai zanni ne ta fuskar ingancinsu ko ma'anarsu.

It is sufficient for a person to think of the Hukm Shar’i that this is probably the Hukm of Allah  and then he is bound to follow it as a Hukm. Therefore it is allowed for the evidences (dalīl) to be speculative (zanni); whether it is speculative (zanni) with regards to their authenticity or meaning.

Manzon ya karɓe shi a cikin shari'o'in shari'a, kuma ya yi kira da a karɓe shi a cikin maganganun Hadisansa; Sahabbai ma sun karɓe shi wajen bin ka'idojin Shari'a. Bugu da ƙari, al-'Aqīdah (akida) tana da tabbaci, tana dacewa da gaskiya, kuma tana samun goyon bayan hujja. Wannan shi ne yanayin al-'Aqīdah, don haka irin wannan hujja ya kamata ta haifar da karɓuwa ta tabbata, kuma wannan ba zai faru ba sai dai idan hujjar kanta tabbatacciya ce. Hujja mai yiwuwa (Zanni) ba za ta iya zama tabbatacciya ba. Saboda haka, Khabar al-Ahad (hadisin guda ɗaya) ba hujja ce da ta dace da al-'Aqīdah ba, domin tushensa yiwuwa ne, alhali kuwa al-'Aqīdah dole ne ta kasance tabbatacciya kuma babu shakka a cikinta. Allah ﷻ a cikin Alƙur'ani Mai Girma ya yi tsawatarwa ga bin ilimin zato (zann). Ya ce:

Ya ce:

And He  said:

Ya ce:

And He  said:

Ya ce:

And He  said:

Ya ce:

And He  said:

Waɗannan da sauran ayoyin Alƙur'ani suna tsawata wa waɗanda suke bin zato (Zann) a cikin akidar Musulunci (Aqa'id) a fili. Waɗannan tsawatarwa hujjoji ne na haramcin bin zato (Zann). Hadisin ɗan'uwa ɗaya (Khabr al-Ahad) hujja ce ta zato, saboda haka ɗaukarsa a matsayin hujja a cikin akida abu ne da Alƙur'ani ya tsawata a fili. Don haka hujjar Shari'a da ainihin akidar kanta suna nuna cewa yanke hukunci daga hujja ta zato (Zanni) ba ya wajabta yin imani da abin da wannan hujja ta kawo. Saboda haka hadisin ɗan'uwa ɗaya (Khabar al-Ahad) ba hujja ba ce ga Aqa'id. An takaita ayoyin da aka ambata a sama a fili ga Aqa'id ba ga dokokin Shari'a ba, domin Allah ya ƙaddara bin zato a cikin akida a matsayin ɓata (Dhalal), kuma ya tsawata wa waɗanda suke bin zato a cikin Aqa'id a fili.

These and other verses in the Qur’ān explicity rebuke those who follow speculation (Zann) in the creed (Aqa’id) of Islam. These rebukes are evidences of the prohibitions of following speculation (Zann). The solitary report (Khabr al-Ahad) is speculative evidence, so taking this as evidence in the ‘aqīdah is a matter explicitly rebuked in the Qur’ān. Thus the Shar’i evidence and the reality of the ‘aqīdah itself indicates that deduction from speculative (Zanni) evidence does not oblige belief in what this evidence brings. Thus the solitary report (Khabar al-Ahad) is not a proof for the ‘Aqa’id. The above-mentioned verses have been explicitly restricted to the ‘Aqa’id and not the Shar’i rules because Allah  determined the following of speculation (Zann) in the creed as misguidance (Dhalal) and he  clearly reproached those who follow speculation in the ‘Aqa’id.

Ya ce:

He  said:

Wannan yana nuna cewa al'amarin da ake magana a kansa shi ne al-'Aqa'id.

This indicates that the matter in concern is the ‘Aqa’id.

Allah ya ce:

Allah  says:

Saboda haka, Ya ayyana ɓata (Dhalal) a matsayin kafirci, wanda ke faruwa bayan bin zato (Zann) a cikin imani. Don haka wannan yana nuna cewa abin da ayar ta kunsa shi ne al-'Aqa'id. Ta wata fuskar kuma, an kafa hujja cewa Manzon Allah ﷺ ya yi hukunci da hadisin mutum ɗaya (al-khabar al-ahad). A zamaninsa, Musulmai sun karɓi Hukunci Shar'i ta hanyar hadisin mutum ɗaya (Khabar al-Ahad), shi ma ﷺ ya amince da hakan. Saboda haka, hadisin Manzon Allah ﷺ ya takaita waɗannan ayoyi zuwa waɗanda ba Hukunci Shar'i ba, wato a cikin al-'Aqa'id. Don haka, hadisin Manzon Allah ﷺ ya fitar da Hukunci Shar'i daga cikin ayoyin bisa ga zaton cewa wasu daga cikin ayoyin suna da ma'ana ta gama-gari ('Aamm) a tsarinsu.

So He  defined the Dhalal as Kufr, which happens after following conjecture (Zann) in belief. Thus, this indicates that the subject matter of the ayat is the ‘Aqa’id. From another angle, it has been established that the Messenger  judged using the solitary report. In his time, the Muslims accepted the Hukm Shar’i by the solitary report (Khabar al-Ahad) and he  accepted that. Thus the Hadith of the Messenger  specified these verses in other than Hukm Shar’i i.e. in the Aqa’id. Therefore, the Hadith of the Messenger excluded Hukm Shar’i from the verses on the assumption that some of the verses are general (‘Aamm) in form.

Game da abin da aka rawaito daga Annabi ﷺ cewa ya aika wakili guda ɗaya zuwa ga sarakuna, da manzanni guda ɗaya zuwa ga ma'aikatansa, da abin da aka rawaito cewa Sahabbai suna karɓar maganar wakili guda ɗaya wajen sanar da su hukuncin Shari'a, kamar umarnin juyawa zuwa Ka'aba, umarnin hana giya, da aikewar Annabi ﷺ da Ali zuwa ga mutane don karanta musu suratu 'al-Tawba' da sauransu, wannan ba ya nuna karɓar khabar al-ahad a cikin 'aqīdah ba, face dai karɓar khabar al-ahad wajen isar da Da'awa (tabligh), ko a isar da hukunce-hukuncen Shari'a ko a isar da Musulunci kansa. Bai kamata a yi iƙirari cewa karɓar isar da saƙon Musulunci isar da 'aqīdah ne ba. Domin karɓar isar da Musulunci karɓar rahoto ne, ba karɓar 'aqīdah ba. Abin da ke tabbatar da haka shi ne cewa wanda aka isar masa rahoto dole ne ya yi amfani da hankalinsa game da abin da ya isa gare shi. Idan an kafa hujja bayyananniya a kansa game da shi, to ya kamata ya yi imani da ita, kuma za a lissafta shi idan ya kafirce mata. Don haka, ƙin rahoto game da Musulunci ba a ɗaukarsa kafirci ba, amma ƙin Musulunci wanda aka kafa hujja bayyananniya a kansa game da shi ne ake ɗaukar aikin kafirci. Saboda haka, isar da Musulunci ba a ɗaukarsa wani ɓangare na 'aqīdah ba. Babu wata jayayya game da karɓar rahoton mutum guda a cikin isarwa. Dukkan al'amuran da aka rawaito suna nuna cewa yaɗa saƙon ya kasance ko dai isar da Musulunci, ko Alkur'ani, ko hukunce-hukunce. Amma game da isar da 'aqīdah, babu wata hujja da za a ciro ta daga khabar al-ahad.

As for what has been reported about the Prophet  that he sent single envoys to the rulers and single messengers to his 'Amils and what has been reported that the Sahabah  used to accept the saying of a single Messenger in informing them of the Sharī’ah rule such as (the order to) face the Ka'ba, the order prohibiting alcohol, the Messenger's  sending of 'Ali  to the people to read to them sura 'al-Tawba' and so on. This does not indicate the acceptance of the khabar al-ahad in ‘aqīdah but the acceptance of khabar al-ahad in conveing (tabligh) the Dawah, whether in conveying the Sharī’ah rules or conveying Islam itself. It should not be claimed that accepting the conveyance of the message of Islam is a conveyance of the ‘aqīdah. Since accepting the conveyance of Islam is an acceptance of a report and not the acceptance of ‘aqīdah. As evidenced by the fact that the one to whom a report is conveyed must use his intellect regarding that which has reached him. If decisive evidence is established for him upon it, he should believe in it and he will be accounted if he disbelieves in it. Thus, the rejection of a report about Islam is not considered kufr, but the rejection of Islam for which the decisive evidence has been established for him is what is considered to be an act of kufr. Therefore, conveying Islam is not considered part of ‘aqīdah. There is no dispute about the acceptance of a report of a single person in conveyance. All the reported incidents indicate that spreading the message constituted either the conveyance of Islam, Qur’ān or the rules. As for the conveyance of ‘aqīdah, there is no evidence for educing it from the khabar al-ahad.

Haka kuma hadisi na iya zuwa ta hanyar Khabar al-Ahad, kuma akasin haka ma haka yake. Sai dai wannan hanyar ruwaya tana kawar da wajabcin karɓa da imani da wannan hadisin. Duk da haka, ana karɓarsa a matsayin hadisi, kuma wajibi ne a karɓi abin da ya zo da shi a matsayin Hukm Shar'i.

In the same way a Hadith may be narrated as Khabar al-Ahad and vice-versa, but this method of narration would negate the necessity of accepting and believing in this Hadith. However, it is accepted as a Hadith and it is obligatory to take from what it came with as Hukm Shar’i.