Khabar ya Aahaad ni ile iliyosimuliwa na idadi ambayo haifikii kiwango cha tawaatur katika zama tatu (Al Sahaabah, Al Taabi'ine, na Taabi'y Al Taabi'ine), bila kuzingatia yaliyokuja baada yao. Inaonyesha uwezekano mkubwa zaidi, si uhakika. Hukumu hujengwa juu yake katika istinbaati yao kama zinavyojengwa juu ya Hadithi mutawaatir na Hadithi mashhuur. Utafiti wa khabar Al Aahaad ni miongoni mwa masuala muhimu zaidi ya usuulu, kwa sababu ndiyo msingi wa hukumu nyingi kutokana na uchache wa Sunnah mutawaatir. Khabar Al Aahaad lazima ichukuliwe kuwa msingi wa vitendo pale inapotimiza sharti zote mbili: sharti za usimulizi (riwaayah) na ujuzi wa maudhui yake (diraayah). Mtume ﷺ alikuwa akiwatuma watu mmoja mmoja miongoni mwa Sahaba kwenda nchi mbalimbali kulingania Uislamu, kufundisha hukumu na kusimulia Hadithi, kama alivyomtuma Muadh kwenda Yemen. Lau isingekuwa lazima kwa Waislamu kutenda kwa mujibu wa khabar Al Aahaad, Mtume ﷺ asingeridhika kwa kuwatuma watu mmoja mmoja miongoni mwa Sahaba, bali angewatuma makundi.

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.

Maswahaba walikubaliana juu ya kutenda kwa mujibu wa khabar Al Aahaad, na hilo limepokewa kutoka kwenye matukio mengi yasiyohesabika na ya aina mbalimbali yanayounga mkono vitendo vyao kwa mujibu wa khabari ya mtu mmoja mmoja, na wajibu wa kutenda kwa mujibu wake. Ibn Majah ameeleza katika kitabu chake cha Sunnah kwamba Abu Bakr Al Siddiq alitenda kwa mujibu wa khabari ya Al Mugheerah na Muhammad Ibn Maslamah kuhusu urithi wa bibi (nyanya), kwamba Mtume ﷺ alimpa sehemu ya sita. Na katika hilo pia ni kile alichokisimulia Al Bukhari kwamba Omar Ibn Al Khattaab alitenda kwa mujibu wa khabari ya Abd Al Rahmaan Ibn Awf katika kuchukua jizya kutoka kwa Majusi (Wamajusi), kwa kauli yake ﷺ: "Watendeeni kama mnavyowatendea watu wa Kitabu." Maalik ameisimulia. Na katika hilo ni vitendo vya Othmaan na Ali kwa mujibu wa khabari ya Fari'ah Bint Maalik, kwamba mjane (ambaye mumewe amefariki) hutumia kipindi chake cha iddah nyumbani kwa mumewe, na hilo ni pale aliposema: "Nilimwendea Mtume ﷺ nikitaka ruhusa yake kuhusu mahali pa iddah, basi akasema: 'Kaa nyumbani kwako hadi kipindi chako cha kusubiri kitakapomalizika.'" Abu Dawood na Maalik wameisimulia. Na katika hilo pia ni kilichojulikana sana kuhusu kitendo cha Ali kwa mujibu wa khabari ya mtu mmoja mmoja, na kauli yake: "Nilipokuwa nikisikia Hadithi kutoka kwa Mjumbe wa Allah ﷺ, Allah alinifanya nufaike nayo kadiri alivyotaka, na mtu yeyote aliponisimulia kutoka kwa Mjumbe, nilikuwa namwomba aape; akiapa, nilimwamini." Imesimuliwa na Ahmad.

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.

Na kutokana na hilo ni kile ambacho Al-Bukhari na Muslim walichosimulia kwamba Ibn Abbaas alitenda kulingana na taarifa ya Abu Sa'eid Al-Khudry kuhusu riba katika muamala wa papo hapo, baada ya kuwa yeye hakuwa akizingatia riba yoyote isipokuwa katika mauzo ya kuchelewesha malipo. Na kutokana na hilo ni kitendo cha Zaid Ibn Thaabit kulingana na taarifa ya mwanamke mmoja kutoka kwa Ansaar (wafuasi) kwamba mwanamke aliye katika hedhi anaweza kuharakisha katika Hijja bila kufanya tawaaf ya kuaga kuizunguka Ka'bah (tawaaf al wadaa'), yaani anaweza kurudi katika nchi yake bila kufanya tawaaf al wadaa'. Na kutokana na hilo ni kile ambacho Al-Bukhari na Muslim walichosimulia kutoka kwa Anas Ibn Maalik, aliyesema: Nilikuwa nikiwapa Abu Talha Al-Ansari, Abu Obaidah Ibn Al-Jarrah na Obay Ibn Ka'b kinywaji kilichotengenezwa kwa tende (fadheekh), alipomjia mtu mmoja na kusema: Kileo kimekuwa haramu. Ndipo Abu Talha akasema: Ee Anas, simama kwenye hizi chupa na uzivunje. Anas anasema: Nilichukua chombo chetu kikubwa cha kusagia (mihraas) na kuzipiga kwa sehemu yake ya chini hadi zikavunjika. Na kutokana na hilo ni kile ambacho Al-Bukhari alisimulia kuhusu kugeuka kwa watu wa Qibaa' kutoka upande wa Qiblah kulingana na taarifa ya mtu mmoja kwamba qiblah imefutwa, na wakageukia upande wa Ka'bah kwa sababu ya taarifa yake. … Riwaya nyingine nyingi zinaonyesha makubaliano ya Sahaba juu ya wajibu wa kutenda kulingana na taarifa ya mtu mmoja.

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.