Hadisin ɗaiɗaiku shi ne abin da wani adadi wanda bai kai matakin tawaatur ba a zamanai uku (Al-Sahaabah, Al-Taabi'ine, da Taabi'y Al-Taabi'ine) ya ruwaito, kuma ba a la'akari da abin da ya zo bayansu. Yana nuna mafi yawan yiwuwa, ba tabbaci ba. Hukunce-hukunce suna dogara da shi wajen ciro hukunci, kamar yadda suke dogara da hadisi mutawaatir da hadisi mashhur. Binciken khabar Al-Aahaad yana daga cikin muhimman batutuwan usul, domin shi ne tushen mafi yawan hukunce-hukunce saboda karancin sunnah mutawaatir. Ya zama wajibi a dauki khabar Al-Aahaad a matsayin tushen aiki idan ya cika sharuddan biyu: sharuddan isnadi (riwaya) da sanin abin da ya kunsa (dirayah). Manzon Allah ﷺ yana aika mutane daya daga cikin sahabbai zuwa kasashe domin kira zuwa Musulunci, koyar da hukunce-hukunce, da ruwaito hadisai, kamar yadda ya aika Mu'azu zuwa Yaman. Da ba zai zama wajibi ga Musulmai su yi aiki da khabar Al-Aahaad ba, da Manzon Allah ﷺ ba zai gamsu da aika mutane daya-daya daga cikin sahabbai ba, sai dai zai aika da jama'a.

The individuals report is what was narrated by a number which does not reach the extent of the tawaator in the three eras (Al Sahaabah, Al Taabi'ine, and Taabi'y Al Taabi'ine), and no consideration to what came after them. It denotes the most probability, not the certainty. The verdicts base on it in their derivation as they base on the mutawaatir Hadeeth and on the mashhour Hadeeth. The research of khabar Al Aahaad is from among the most important usoul issues, because it is the basis of most of the verdicts for the fewness of the mutawaatir Sunnah. Khabar Al Aahaad must be taken as basis for the actions when it fulfills both: the conditions of the transmission (riwayah) and the knowledge of its content (dirayah). The Messenger (SAW) used to send individuals from the sahabah to the countries to call to Islam, teach the verdicts, and narrated the ahaadeeth, the way He sent Muazth to Yemen. So had it not been a must for the Muslims to act according to khabar Al Aahaad; the Messenger (SAW) would not be satisfied by sending individuals from among the Sahabah, but he would then send groups.

Sahabbai sun yarda su yi aiki da khabar Al-Aahaad, kuma wannan an riwaito shi daga al'amura marasa adadi kuma iri-iri, waɗanda ke tallafawa aikinsu da rahoton mutum ɗaya da wajabcin yin aiki da shi. Ibn Majah ya riwaito a littafinsa na Sunan cewa Abu Bakr Al-Siddiq ya yi aiki da rahoton Al-Mugheerah da Muhammad Ibn Maslamah game da gādon kakar, cewa Annabi ﷺ ya ba ta kashi ɗaya cikin shida. Kuma daga cikin wannan akwai abin da Al-Bukhari ya riwaito, cewa Umar Ibn Al-Khattaab ya yi aiki da khabar Abd Al-Rahmaan Ibn Awf wajen karɓar jizyah daga majusawa, bisa faɗinsa ﷺ: "Ku yi musu kamar yadda kuke yi da Ahlul-Kitaab." Maalik ne ya riwaito shi. Kuma daga cikin wannan akwai aikin Uthmaan da Ali bisa rahoton Furai'ah Bint Maalik, cewa matar da mijinta ya mutu tana yin iddarta a gidan mijinta, a lokacin da ta ce: "Na je wurin Annabi ﷺ ina neman izininsa game da wurin iddah, sai ya ce: 'Ki zauna a gidanki har ƙarshen lokacin jiran ki.'" Abu Dawood da Maalik ne suka riwaito shi. Kuma daga cikin wannan akwai abin da ya shahara game da aikin Ali bisa rahoton mutum ɗaya, da faɗinsa: "Idan na ji wani Hadisi daga Manzon Allah ﷺ, Allah yakan amfanar da ni da shi gwargwadon abin da Ya so, kuma idan wani ya ba ni labari daga Manzon, ina tambayarsa ya rantse, idan ya rantse sai in gaskata shi," wanda Ahmad ya riwaito.

The Sahabah consented on acting according to khabar Al Aahaad and that has been transmitted from uncounted and various situations which support their action according to the individuals report, and the obligation to act according to it. Ibn Majah narrated in his Sunnah book that Abu Bakr Al Siddiq acted according to the report of Al Mugheerah and Muhammad Ibn Maslamah in the inheritance of the grandmother that the prophet (SAW) gave her the sixth. And from that is what Al Bukhari narrated that Omar Ibn Al Khattaab acted according to the khabar of Abd Al Rahmaan Ibn Awf in taking the jizyah from the magus (magi), in His (SAW) saying: ِ Do treat them the way you treat the people of the book" Maalik narrated it. And from that is the action of Othmaan and Ali according to the report of faree'ah Bint Maalik, that the widow (whom her husband died) spends her iddah in the house of her husband, and that is when she said: I went to the Prophet (SAW) seeking His permission about the place of the iddah, then He (SAW) said "stay in your house until the end of your waiting period" Abu Dawood and Maalek narrated it. And from that is what became famous about Ali's action according to the individual report, and :saying his ُ when I used to hear a Hadeeth from the Messenger of Allah (SAW) Allah made me benefit from it as much as he wills, and if someone reported to me from the Messenger, I used to ask him to swear, if he swears I believe him" narrated by Ahmad.

Daga cikin haka shi ne abin da Al-Bukhari da Muslim suka ruwaito cewa Ibn Abbas ya yi aiki bisa ruwayar Abu Sa'eed Al-Khudri game da riba a cinikin kudi nan take, bayan da bai taba daukar wata riba ba sai a cinikin bashi. Daga cikin haka kuma shi ne aikin Zaid Ibn Thabit bisa ruwayar wata mace daga Ansar cewa mai al'ada tana iya hanzarta a aikin Hajji ba tare da Tawaful Wada'i ba, watau tana iya komawa kasarta ba tare da yin Tawaful Wada'i ba. Daga cikin haka kuma shi ne abin da Al-Bukhari da Muslim suka ruwaito daga Anas Ibn Malik, ya ce: Ina bai wa Abu Talha Al-Ansari, da Abu Ubaidah Ibn Al-Jarrah, da Ubayy Ibn Ka'b abin sha da aka yi da dabino (fadeekh), sai wani mutum ya zo wajensu ya ce: an haramta giya. Sai Abu Talha ya ce: Ya Anas, tashi ka karya wadannan tuluna. Anas ya ce: sai na dauki turmin dutsenmu (mihras) na buga su da kasansa har suka karye. Daga cikin haka kuma shi ne abin da Al-Bukhari ya ruwaito game da karkatar mutanen Qiba' daga alkibla, bisa ruwayar mutum guda cewa an soke alkibla, sai suka juya zuwa alkiblar Ka'aba saboda ruwayarsa. ... Sauran ruwayoyi da yawa suna nuna ijma'in Sahabbai a kan wajabcin aiki bisa ruwayar mutum daya.

And from that is what Al Bukhari and Muslim narrated that Ibn Abbaas acted according to the report of Abu Sa'eid Al Khudry about the riba in the cash transaction after he used not to consider any riba in other then the credited sale. And from that is the action of Zaid Ibn Thaabit according to the report of a women from the Ansaar (proponents) that the menstruous can hasten in the Hajj without the farewell walking around the Ka'bah (tawaaf al wadaa') i.e. she can return to her county without performing tawaaf al wadaa'. And from that is what Al Bukhari and Muslim narrated on the authority of Anas Ibn Maalik that he said: I was giving Abu Talha Al Ansari, Abu Obaidah Ibn Al Jarrah and Obay Ibn Ka'b drink made from (fadheekh) dates, when a man came to them and said: the intoxicant became haraam, then Abu Talha said: O Anas stand up to these jars and brake them, Anas said: I got to our large pestle (mihraas) and hit them with its bottom until they broke. And from that is what Al Bukhari narrated about the deviation of the Qibaa' people from the Qiblah according to the report of an individual that the qiblah has been abrogated, and then they turned to the Ka'bah direction for his report. … Many other reports indicate the consensus of the Sahabah on the obligation to act according to the individuals report.