This excerpt is taken from the book "Hujjat al-Hadith" by Fazilat al-Sheikh Ghulam Mustafa Zaheer Amanpuri .
The issue of the authenticity and non-authenticity of Khabar Wahid has been a matter of difference between Ahl al-Sunnah and deviant sects. According to Ahl al-Sunnah, Khabar Wahid is authoritative, therefore
Imam Ahl al-Sunnah Ahmad ibn Hanbal (241 AH) used to say:
[من رد حديث رسول الله صلى الله عليه وسلم فهو على شفا هلكة]
Whoever rejects even a single Hadith of the Messenger of Allah ﷺ stands on the brink of destruction and ruin.
Reference: Al-Faqih wal-Mutafaqqih by Al-Khatib al-Baghdadi: 289/1, and its chain is Hasan
Similarly, Allama Abu al-Abbas Ahmad ibn Abi Ahmad ibn al-Qaas (335 AH) says:
[من انكر خبر الآحاد انكر الشريعة] People who deny solitary reports (akhbar-e-ahad) are, in fact, denying the Shariah.
Reference: Al-Faqih wal-Muttafiqah lil-Khatib: 37/2, and its chain is Hasan
A solitary report is a reality that can be denied, but it is not possible to avoid it. Most of the people and sects who deny the authority of solitary reports have been found to take evidence and derive rulings from solitary reports; in fact, they have based their actions and beliefs on solitary reports. Sometimes, they have even used weak and fabricated reports as proof for themselves. The details of this will be discussed at another time.
Some people reject solitary reports altogether, while others have conditions regarding solitary reports, such as they are authoritative in general matters but not in beliefs, or they are not authoritative if they contradict consensus, or other such conditions. Ahl al-Sunnah consider solitary reports to be absolutely authoritative when they are established with an authentic chain of narration.
Our belief is that the form of solitary report which passes through the sieve of knowledge of hadith and its defects and is accepted as authentic by the scholars of hadith of the Ummah, then such a solitary report neither contradicts reason, nor opposes consensus, nor conflicts with matters of definitive proof. If someone feels that this report contradicts any of these, then they should reflect further until the reality becomes as clear as daylight.
Below are the evidences from the Qur’an and Sunnah regarding the authority of solitary reports. Reflect upon them:
The Glorious Quran has stated the authority of a single report at many places, a few of which are presented to the respected friends.
[1]The Command of the Exalted Allah is:
[سَیَقُوۡلُ السُّفَہَآءُ مِنَ النَّاسِ مَا وَلّٰىہُمۡ عَنۡ قِبۡلَتِہِمُ الَّتِیۡ کَانُوۡا عَلَیۡہَا ؕ]
"Soon some foolish people will say, 'Who turned the Muslims away from their first Qiblah?'"
Reference: (Al-Baqarah: 142)
Argument:
Allama Qurtubi, may Allah have mercy on him (671 AH), writes in the exegesis of this verse:
[فيها دليل على جواز القطع بخبر الواحد، وذلك أن استقبال بيت المقدس كان مقطوعا به من الشريعة عندهم]
"This verse is evidence for considering a single report as definitively established, in the sense that Muslims considered facing Bait al-Maqdis as a definitively established legal matter."
Reference: Tafsir al-Qurtubi: 151/2
He also states:
[فيها دليل على قبول خبر الواحد، وهو مجمع عليه من السلف معلوم بالتواتر من عادة النبي صلى الله عليه وسلم في توجيهه ولانه ورسله آحاد للآفاق، ليعلموا الناس دينهم فيبلغوهم سنة رسولهم صلى الله عليه وسلم من الأوامر والنواهي]
"This verse is evidence for the acceptance of a single report. There is consensus of the Salaf on this, it is also proven from the mutawatir Sunnah of the Noble Prophet (peace be upon him), and furthermore, the Prophet (peace be upon him) and his messengers were 'individuals' for their respective communities; their purpose was to teach people the religion and to propagate the Prophetic Sunnah."
Reference: Tafsir al-Qurtubi: 152/2
[2]The Command of the Exalted Allah is:
[وَ لَقَدۡ اَخَذَ اللّٰہُ مِیۡثَاقَ بَنِیۡۤ اِسۡرَآءِیۡلَ ۚ وَ بَعَثۡنَا مِنۡہُمُ اثۡنَیۡ عَشَرَ نَقِیۡبًا ؕ]
"Indeed, Allah took a firm covenant from the Children of Israel. We appointed twelve leaders among them."
Reference: (Al-Ma'idah: 12)
Argument:
Allama Ibn Arabi, may Allah have mercy on him (543 AH), says:
[في الآية دليل على قبول خبر الواحد فيما يفتقر إليه المرء، ويحتاج إلى اطلاعه من حاجاته الدينية والدنيوية، فتركب عليه الأحكام، ويرتبط به الحلال والحرام]
"This verse is evidence that in resolving religious and worldly matters of a person, a solitary report can be used as proof, and rulings, halal and haram, can be established based on them."
Reference: Ahkam al-Qur'an: 82/2
[3] Allah Almighty says:
[وَ مَا کَانَ الۡمُؤۡمِنُوۡنَ لِیَنۡفِرُوۡا کَآفَّۃً ؕ فَلَوۡ لَا نَفَرَ مِنۡ کُلِّ فِرۡقَۃٍ مِّنۡہُمۡ طَآئِفَۃٌ لِّیَتَفَقَّہُوۡا فِی الدِّیۡنِ وَ لِیُنۡذِرُوۡا قَوۡمَہُمۡ اِذَا رَجَعُوۡۤا اِلَیۡہِمۡ لَعَلَّہُمۡ یَحۡذَرُوۡنَ]
"Not all of the believers should go (to jihad), but a group from every community should go to gain understanding of the religion, then return to their people and warn them so that they may beware."
Reference: (At-Tawbah: 122)
Argument:
Amir al-Mu'minin in Hadith, Imam Bukhari, may Allah have mercy on him (256 AH), says:
[يسمى الرجل طائفة لقوله تعالى: وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا
Reference: (Al-Hujurat: 9)
, فَلَوْ اقْتَتَلَ رَجُلَانِ دَخَلَا فِي مَعْنَى الْآيَةِ]"The word 'group' can be applied even to one person, as the command of Allah Almighty is: 'If two groups of believers fight each other.'
Reference: (Al-Hujurat: 9)
Therefore, if even two persons quarrel, they fall under the meaning of this verse."
Reference: Sahih al-Bukhari, Qabl al-Hadith: 7246
Allama Ibn al-Athir, may Allah have mercy on him (606 AH), writes:
[الطائفة؛ الجماعة من الناس، وتقع على الواحد]
A "Taifah" refers to a group; this word is also used for a singular individual.
Reference: Al-Nihayah fi Gharib al-Hadith wal-Athar: 153/3
Allama Qurtubi, may Allah have mercy on him (671 AH), writes:
[فيه بالدليل على وجوب العمل بخبر الواحد، وهو صحيح لا من جهة أن الطائفة تنطلق على الواحد ولكن من جهة أن خبر الشخص الواحد أو الأشخاص خبر واحد، وأن مقابله وهو التواتر لا ينحصر، قلت: أنص ما يستدل به على أن الواحد يقال له طائفة، قوله تعالى: وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا (الحجرات: 9) يعني نفسين، دليله قوله تعالى: فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ
Reference: (Al-Hujurat: 10)
, فجاء بلفظ التثنية، والضمير في اقتتلوا وإن كان ضمير جماعة فأقل الجماعة اثنان في أحد القولين للعلماء]"There is evidence in it for the obligation of acting upon a solitary report, this is correct, but it is not correct in the sense that the word Taifah is also used for one person; rather, in the sense that whether the report is given by one person or several people, it is still a solitary report. Opposed to it is mutawatir (mass-transmitted report), which does not depend on anything. Here I present a text according to which the word Taifah is used for one person, in the Holy Quran: 'If two groups of Muslims fight each other...' This refers to two persons, as in the Quran: فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ 'Make reconciliation between two brothers.' Here the dual form is used; although in the word 'iqtatala' (they fought) a group pronoun is expressed, the smallest group consists of two persons, as the scholars explain."
Reference: Tafsir al-Qurtubi: 294/8
[4] Divine Command:
[وَ اذۡکُرۡنَ مَا یُتۡلٰی فِیۡ بُیُوۡتِکُنَّ مِنۡ اٰیٰتِ اللّٰہِ وَ الۡحِکۡمَۃِ ؕ اِنَّ اللّٰہَ کَانَ لَطِیۡفًا خَبِیۡرًا]
"(O wives of the Prophet!) Remember the favor that the verses of Allah and wisdom are recited to you in your homes. Indeed, Allah is ever Subtle and Acquainted."
Reference: (Al-Ahzab: 34)
Argument:
Allama Qurtubi, may Allah have mercy on him (671 AH), writes:
[هذا يدل على جواز قبول خبر الواحد من الرجال والنساء في الدين]
"This verse indicates that in matters of religion, it is permissible to accept the report of a single man or woman."
Reference: Tafsir al-Qurtubi: 184/14
[5] Allah Almighty says:
[یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنۡ جَآءَکُمۡ فَاسِقٌۢ بِنَبَاٍ فَتَبَیَّنُوۡۤا اَنۡ تُصِیۡبُوۡا قَوۡمًۢا بِجَہَالَۃٍ فَتُصۡبِحُوۡا عَلٰی مَا فَعَلۡتُمۡ نٰدِمِیۡنَ]
"O believers! If a sinful person brings you any news, verify it, lest you harm a people unknowingly and then regret what you have done."
Reference: (Al-Hujurat: 6)
Argument:
Allama Qurtubi, may Allah have mercy on him (671 AH), writes:
[في هذه الآية دليل على قبول خبر الواحد إذا كان عدلا، لأنه إنما أمر فيها بالتثبت عند نقل خبر الفاسق، ومن ثبت فسقه بطل قوله في الأخبار إجماعا، لأن الخبر أمانة والفسق قرينة يبطلها]
"From this verse it is understood that if the transmitter is just, then a single report is acceptable, because the command to verify is given when the informer is a sinner, whose sinfulness is established, then his narration will not be accepted according to the hadith, and there is consensus on this, because news is a trust and sinfulness nullifies that trust."
Reference: Tafsir al-Qurtubi: 184/14
[6],[7] The command of Allah Almighty is:
[وَّ اَشۡہِدُوۡا ذَوَیۡ عَدۡلٍ مِّنۡکُمۡ]
"Appoint two just men from among yourselves as witnesses."
Reference: (At-Talaq: 2)
The command of Allah Almighty is:
[اِنَّ الَّذِیۡنَ یَکۡتُمُوۡنَ مَاۤ اَنۡزَلۡنَا مِنَ الۡبَیِّنٰتِ وَ الۡہُدٰی مِنۡۢ بَعۡدِ مَا بَیَّنّٰہُ لِلنَّاسِ فِی الۡکِتٰبِ ۙ اُولٰٓئِکَ یَلۡعَنُہُمُ اللّٰہُ وَ یَلۡعَنُہُمُ اللّٰعِنُوۡنَ]
"Indeed, those who conceal what We have sent down of clear proofs and guidance after We have made it clear for the people in the Book, Allah curses them and curses those who curse."
Reference: (Al-Baqarah: 159)
Argument:
Allama Qurtubi (may Allah have mercy on him) (671 AH) writes:
[فيه دليل على وجوب العمل بقول الواحد، لأنه لا يجب عليه البيان إلا وقد وجب قبول قوله]
"This verse contains proof that acting upon the narration of one (narrator) is obligatory, because it is obligatory for the narrator to convey (the religion), and therefore it is obligatory to accept his statement."
Reference: Tafsir Al-Qurtubi: 185/3
The collective practice of the Companions was to act upon solitary reports, whether in general matters or specific ones. During the time of the Messenger of Allah ﷺ, many such examples occurred where the Companions took a solitary report as proof and acted accordingly. The Messenger of Allah ﷺ would send Companions to a region for the purpose of invitation, which indicates that even one person can be reliable in conveying the religion.
[1] Sayyiduna Abdullah bin Abbas رضي الله عنهما narrates:
That when the Noble Prophet ﷺ sent Sayyiduna Muadh bin Jabal رضي الله عنه towards Yemen, he said: إنك تقدم على قوم من أهل الكتاب، فليكن أول ما تدعوهم إلى أن يوحدوا الله تعالى.
"You are going to the People of the Book, so give them the first invitation to the Oneness of Allah the Exalted."
Reference: Sahih al-Bukhari: 7372, Sahih Muslim: 19
[2] Sayyiduna Anas bin Malik رضي الله عنه narrates:
When the people of Yemen came to the noble presence of the Messenger of Allah, peace be upon him, and said: ابعث معنا رجلا يعلمنا السنة والإسلام قال فأخذ بيد أبي عبيدة فقال: هذا أمين هذه الأمة.
"Send us a man who can teach us the Sunnah and Islam." The Prophet, peace be upon him, took the hand of Sayyidina Abu Ubaidah ibn al-Jarrah, may Allah be pleased with him, and said: This man is the trustworthy one of the Ummah of Muhammad.
Reference: Sahih Muslim: 2419
[3] Saeed bin Jubair, may Allah have mercy on him, narrates:
قلت لابن عباس: إن نوفا البكالي يزعم أن موسى عليه السلام، صاحب بني إسرائيل ليس هو موسى صاحب الخضر، عليه السلام، فقال: كذب عدو الله، سمعت أبي بن كعب يقول: سمعت رسول الله صلى الله عليه وسلم يقول: قام موسى عليه السلام خطيبا في بني إسرائيل......
"I asked Sayyidina Abdullah ibn Abbas, may Allah be pleased with them both: Nauf Bakali says that the Musa of the Children of Israel and the Musa of Khidr, peace be upon them, are different. Ibn Abbas, may Allah be pleased with them both, said: The enemy of Allah has spoken falsely. I heard Ubayy ibn Ka'b, may Allah be pleased with him, say that he heard the Messenger of Allah, peace be upon him, say: Musa, peace be upon him, stood to address the Children of Israel."
Reference: Sahih al-Bukhari: 122, Sahih Muslim: 2380
[4] Sayyida Fatimah bint Qais, may Allah be pleased with her, narrates:
That the Messenger of Allah, peace be upon him, said: إن تميما الداري كان رجلا نصرانيا، فجاء فبايع وأسلم، وحدثني حديثا وافق الذي كنت أحدثكم عن مسيح الدجال، حدثني أنه ركب في سفينة بحرية، مع ثلاثين رجلا من لخم وجذام......
"Tamim Dari, who were Christians, came to me and embraced Islam by pledging allegiance. They told me something which aligns with what I had already told you about the Dajjal. Tamim informed me that they were on a naval fleet along with thirty people from the tribes of Lakhm and Judham..."
Reference: Sahih Muslim: 2262
[5] Sayyiduna Abdullah bin Amr, may Allah be pleased with them both, narrates:
That the Messenger of Allah, peace be upon him, said: بلغوا عني ولو آية.
"Convey from me, even if it is one verse."
Reference: Sahih al-Bukhari: 3461
[6] Sayyiduna Zaid bin Thabit, may Allah be pleased with him, narrates:
That the Messenger of Allah, peace be upon him, said: نضر الله امرأ سمع منا حديثا فحفظه حتى يبلغه غيره، فرب حامل فقه إلى من هو أفقه منه، ورب حامل فقه ليس بفقيه.
"May Allah keep fresh the one who hears a narration from me, then remembers it and conveys it to others. Many who possess knowledge of the Shariah convey it to those they consider better than themselves, and many people acquire knowledge but do not have its proper understanding (fiqh)."
Reference: Sunan al-Tirmidhi: 2656, and its chain is authentic
[7] Sayyiduna Abu Bakrah رضي الله عنه narrates:
That the Messenger of Allah صلی اللہ علیہ وسلم said in the Farewell Pilgrimage sermon: ليبلغ الشاهد الغائب، فإن الشاهد عسى أن يبلغ من هو أوعى له منه.
"Let the one who is present convey to the one who is absent, for it may be that the present person conveys knowledge to someone who has a better memory than him."
Reference: Sahih al-Bukhari: 67
Hafiz Ibn Hajar رحمه الله (852 AH) writes:
قال بن جرير: فيه دليل على جواز قبول خبر الواحد لأنه معلوم أن كل من شهد الخطبة قد لزمه الإبلاغ وأنه لم يأمرهم بإبلاغ الغائب عنهم إلا وهو لازم له فرض العمل بما أبلغه كالذي لزم السامع سواء وإلا لم يكن للأمر بالتبليغ.
"Imam Muhammad ibn Jarir al-Tabari رحمه الله said: This hadith is evidence that accepting solitary reports (khabar al-wahid) is permissible, because it is well known that it was the responsibility of all those present at the Farewell Pilgrimage sermon to convey it, and the Prophet صلى الله عليه وسلم commanded those present to convey the knowledge to the absent because acting upon this knowledge was as obligatory on every person as it was on the direct hearers. Otherwise, the Prophet صلى الله عليه وسلم would not have commanded the conveying of knowledge."
Reference: Fath al-Bari: 44/4
[8] Sayyiduna Muqaddam ibn Ma'd Yakrib رضي الله عنه narrates:
The Messenger of Allah, peace be upon him, said: ألا إني أوتيت الكتاب، ومثله معه ألا يوشك رجل شبعان على أريكته يقول: عليكم بهذا القرآن فما وجدتم فيه من حلال فأحلوه، وما وجدتم فيه من حرام فحرموه، ألا لا يحل لكم لحم الحمار الأهلي، ولا كل ذي ناب من السبع، ولا لقطة معاهد.
"Beware! I have been given the Quran, along with a similar (Hadith). Beware! Soon a well-fed man will lean on a pillow and say: 'Hold firmly to this Quran, consider what you find lawful in it as lawful, and what you find forbidden in it as forbidden.' Beware! The meat of domestic donkeys and predatory animals with claws are not lawful for you, nor is it permissible to use something that has been violated by a treaty."
Reference: Sunan Abi Dawood: 4604, and its chain is authentic, also narrated by Imam Ahmad: 4/132 and Tirmidhi: 2664, who said: Hasan Gharib, and Ibn Majah: 12, with an authentic chain
❀ Imam Hakim, may Allah have mercy on him
Reference: (109/1)
declared its chain authentic.Qawam al-Sunnah Imam Abu al-Qasim Asbahani, may Allah have mercy on him (535 AH), says:
في هذا دليل على أن أمره صلى الله عليه وسلم إذا أخبر به واحد ثقة، لزم اتباعه، ووقع العلم به، وإن لم يوجد له في كتاب الله نص حكم.
"This hadith contains evidence that when a trustworthy narrator reports a command of the Noble Prophet, peace be upon him, it is obligatory to follow it, and it will be considered knowledge (necessary), even if no explicit text is found in the Book of Allah for it."
Reference: Al-Hujjah fi Bayan al-Mahjah: 1/375-376
[9] Sayyiduna Yazid bin Shaiban رضي الله عنه narrates:
أتانا ابن مربع الأنصاري ونحن بعرفة في مكان يباعده عمرو بن موقف الإمام قال: فقال: إني رسول رسول الله صلى الله عليه وسلم إليكم يقول: كونوا على مشاعركم هذه فإنكم على إرث من إرث إبراهيم عليه السلام.
"Ibn Murabba' Al-Ansari رضي الله عنه came to us while we were at a place in Arafah, which was quite far from the Imam. Ibn Murabba' said that the Messenger of Allah صلى الله عليه وسلم sent me to you, saying that you should remain at those very places of sacrifice, because you are currently present on the legacy of Ibrahim عليه السلام."
Reference: Sunan Abi Dawood: 1921, Sunan An-Nasa'i: 3014, Sunan At-Tirmidhi: 883, Sunan Ibn Majah: 311, and its chain is authentic
❀ This hadith has been classified as "Hasan" by Imam Tirmidhi رحمه الله, "Sahih" by Imam Ibn Khuzaymah رحمه الله
Reference: (2819)
, and "Sahih Al-Isnad" by Imam Hakim رحمه الله
Reference: (633/1)
.[10] Sayyiduna Anas bin Malik رضي الله عنه narrates:
When the command to change the Qibla came, a group of companions were praying facing Bayt al-Maqdis: مر رجل من بني سلمة وهم ركوع في صلاة الفجر، وقد صلوا ركعة، فنادى: ألا إن القبلة قد حولت، فمالوا كما هم نحو القبلة.
"A man from Banu Salama passed by people who were bowing in the Fajr prayer, having completed the first Rak'ah. This man called out: Beware! Indeed, the Qibla has been changed. So those people turned their faces towards the Qibla (Bayt Allah) in that very state."
Reference: (Sahih Muslim: 527)
[11] Sayyiduna Abdullah bin Umar (RA) narrates:
بينا الناس بقباء في صلاة الصبح، إذ جاءهم آت، فقال: إن رسول الله صلى الله عليه وسلم قد أنزل عليه الليلة قرآن، وقد أمر أن يستقبل الكعبة، فاستقبلوها، وكانت وجوههم إلى الشام، فاستداروا إلى الكعبة.
"Some people were praying Fajr in Quba settlement when a newcomer came and said: Indeed, the Quran was revealed to the Messenger of Allah (SAW) last night, in which the command to change the Qibla was given, so you should also turn towards the Qibla. At that time, their faces were towards Sham (Jerusalem), and upon hearing this, they turned towards the Ka'bah."
Reference: Sahih al-Bukhari: 403, Sahih Muslim: 526
Imam Abu Awana (RA) (316 AH) says:
هذا الحديث مما يحتج به في إثبات الخبر الواحد. "This Hadith is evidence for the authenticity of a solitary report (Khabar Wahid)."
Reference: Mustakhraj Abi Awana, under Hadith: 1168
[12] Our Master Anas bin Malik, may Allah be pleased with him, narrates:
كان أبو طلحة وأبي بن كعب وسهيل بن بيضاء عند أبي طلحة يشربون من شراب تمر وبسر، أو قال: رطب وأنا أسقيهم من الشراب حتى كاد يأخذ منهم فمر رجل من المسلمين، فقال: ألا هل علمتم أن الخمر قد حرمت؟ فقالوا: يا أنس اكفئ ما في إنائك، وما قالوا: حتى نتبين، قال: فكفأته.
"At Abu Talha's place, Abi bin Ka'b and Suhail bin Bayda were drinking a fermented drink made from fresh and dried dates. I was their cupbearer. Just as they were about to drink, a Muslim man came and said: Beware! Do you know that wine has been declared forbidden? They said: Anas! Pour out the wine in the vessel. They did not say that we will first investigate. Then I poured out that wine."
Reference: Sunan al-Daraqutni: 4305, and its chain is Hasan
Abu Abdullah Ubaidullah bin Abdul Samad bin Muhtadi, may Allah have mercy on him (323 AH), states:
هذا يدل على أن خبر الواحد يوجب العمل. "This narration is evidence that acting upon a solitary report is obligatory."
Reference: Sunan al-Daraqutni, under the hadith: 4305
[13] Our Master Abdullah bin Umar, may Allah be pleased with both of them, narrates:
ترائی الناس الهلال، فأخبرت رسول الله صلى الله عليه وسلم، أني رأيته فصامه، وأمر الناس بصيامه.
"When the people saw the crescent, I informed the Messenger of Allah, peace be upon him, that I had seen the moon, so he, peace be upon him, fasted (Ramadan) and also ordered the people to fast."
Reference: Sunan Abi Dawood: 2342, Sunan al-Daraqutni: 2156, and its chain is authentic
Imam Ibn Hibban, may Allah have mercy on him (354 AH), classified this hadith as "Sahih" (authentic), Imam Hakim, may Allah have mercy on him
Reference: (322/1)
, said it is "Sahih" according to Imam Muslim's criteria, and Hafiz Dhahabi, may Allah have mercy on him, agreed with this.Hafiz Khattabi, may Allah have mercy on him (388 AH), says:
قبوله في ذلك قوله وحده دليل على وجوب قبول أخبار الآحاد وأنه لا فرق بين أن يكون المخبر بذلك منفردا عن الناس وحده وبين أن يكون مع جماعة من الناس فلا يشاركه أصحابه في ذلك.
"The fact that the Noble Prophet, peace be upon him, accepted the testimony of only one person regarding fasting is evidence that acting upon solitary reports (akhbar al-ahad) is obligatory, and whether the informant is a single person or a group of people reporting, it makes no difference."
Reference: Ma'alim al-Sunan: 102/2
