بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
To my brothers and sisters in Hizb ut-Tahrir; as salaamu ‘alaykum wa rahmatullaahi wa barakaatuh.
O my brothers, you are renowned for your intention in endeavouring to fulfil the obligation of re-establishing the khilaafah. A duty which has been obligatory upon Muslims since its abolishment in 1924. This is indeed a noble cause, and you are a hizb that was established to strive in it. However, albeit the case; this letter is an advice to you in order that you may reflect upon the errors of your ‘Aqeedah regarding the issue of excluding Al-Hadeeth As-Saheeh Al-Ahad (The Authentic Single Report) from it.
In the time of the ghurabaa (strangers) and fasaad (corruption) of the Deen, people are far way from the wahi (revelation). People will follow the majority and leave the Qur’aan and Sunnah, few will hold strong to the Deen.
The Messenger Muhammad (sal-Allaahu ‘alayhe wa sallam) said,
بَدَأَ الإِسْلاَمُ غَرِيبًا وَسَيَعُودُ كَمَا بَدَأَ غَرِيبًا فَطُوبَى لِلْغُرَبَاءِ
Islaam started as something strange and will return back as something strange, paradise is for the strangers.
The Ghurabaa (strangers) are those who reject to be from amongst the deviants. Tooba is a tree in paradise thats width is like the heavens and the earth. That tree is for the believers.
The Evidence for Hadeeth Ahad
Whether the hadeeth is mutawaatir (famous) or ahad (single report), as long as it is attributed to the Messenger Muhammad (sal-Allaahu ‘alayhe wa sallam) and is linked in narration from the beginning to the end until it is carried and delivered, it will be taken as an evidence in the Deen of Al-Islaam.
At-Talaazum (Moulding)
We cannot understand this topic unless we understand At-Talaazum (Moulding). This is where two things cannot be separated. Like Ramadaan and siyaam. Like Eemaan is sayings and actions with conviction in the heart, Qawol wal ‘Amal wal I’tiqaad. Like ‘Aqeedah (belief) and Shari’ah (Islamic law) are inseparable. It’s like you cannot be Muslim unless say Laa ilaaha illa Allaah Muhammadan Rasoolullaah. To separate these issues is to dismantle the whole matter.
Allaah (subhaanahu wa ta’ala) has names, attributes and functions which cannot be separated. The two pillars of Tawheed, you cannot separate them. There is moulding between the term and its meaning, originally we always take the literal apparent meaning, and we do not go to the metaphoric meaning unless there is evidence. You cannot separate the Qur’aan and the Sunnah; there is Talaazum between both of them. You cannot separate the Messenger Muhammad (sal-Allaahu ‘alayhe wa sallam) from the Sahaabah. We say As Sahaabu Nabee wa Nabee was Sahaab (the companion of the Prophet, the Prophet and his companion). There is Moulding between ajal (life) and mawt (death); it is all in the hand of Allaah (subhaanahu wa ta’ala).
Talaazum bayna hubbu fillaah wal bughdufillaah (between love for the sake of Allaah and hate for the sake of Allaah), we cannot say love for the sake of Allaah and then hate the believers. Talaazum from Khawf (fear) and Raja (hope), whoever fears Allaah (subhaanahu wa ta’ala) will have Taqwa (piety). Talaazum bayna Qawol Wa Qawol (saying and saying) of the Messenger Muhammad (sal-Allaahu ‘alayhe wa sallam). We take the saying of the Messenger Muhammad (sal-Allaahu ‘alayhe wa sallam) regardless of the number of narrators as long as it is authentically reported. If you separate saying from actions then you are separate Tawheed Ruboobiyyah (related to command to do) and Tawheed Uloohiyyah (related to doing actions in obedience to Allaah).
Allaah (subhaanahu wa ta’ala) says,
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا
Whatsoever the messenger gives, take it, and whatsoever he prohibits, abstain from it
[Surah Al Hashr 59:7]
People make this separation to say certain evidences are taken into ‘Aqeedah (belief) and other evidences are not. This is because they speak from their own ration (hawaa). Hawaa is the number one enemy of Wahi.
Allaah (subhaanahu wa ta’ala) says,
وَمَا يَنطِقُ عَنِ الْهَوَى – إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى
He (Muhammad) does not speak from his hawaa, it is Wahi revealed
[Surah An Najm 53:3-4]
The Prophet (Nabee) is the one who Allaah (subhaanahu wa ta’ala) sends the Wahi (revelation). The Messenger (rasool) is the one who passes on the message (risaalah) to the people.
Many people say they love the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam), yet they do not follow hadeeth Ahad. Either you take from the Prophet of this Deen or you don’t. Classify the topic for the sake of clarification by all means but don’t separate their importance. So for example when we classify Eemaan we do not separate it, we say the outer action and the inner action are both part of Eemaan.
‘Ilm ul hadeeth (the science of narration) is studied by two types of scholars; Ahlul hadeeth and Ahlul Kalaam.
When they wrote ‘Ilm ul hadeeth it was in order to classify and not to separate. Either say Qala Rasoolullaah… the Prophet said or lum ya qula… the Prophet never said. We don’t say one Prophet for ‘Aqeedah and one for Shari’ah. We say the Prophet for one Deen.
Any Saheeh Hadeeth checked by the Salaf us Saalih and then by the Muta Aakhireen (later generation), we take it for all Masaail (ruling) of the Deen. We say there is no separation between Mutawaatir and Ahad hadeeth. We accept the hadeeth as long as it is Nabawih As-Saheeh and if the Muta Aakhireen and the ‘Ulamaa of the Salaf if in their own time attributed the hadeeth to the Messenger Muhammad (sal-Allaahu ‘alayhe wa sallam). If the Salaf say Qala Rasoolullah… we take it into all matter of the Deen, as they never separate the ‘Aqeedah from the Shari’ah. The later ‘Ulamaa (scholars) always agreed those who came before them in this regard.
If the most knowledgeable of ‘Ulamaa agree that the hadeeth is Saheeh, then it is used for all aspects of the Deen. So when we classified the Tawheed we said Laa ilaaha illa Allaah There is none worthy of Worship but Allaah Muhammadan Rasoolullaah Muhammad is the Messenger of Allaah, this separation is classification.
If the Muta Aakhireen (later generation) disagrees on an issue, then we go to the Muta Kaddibeen (earlier generation). If Muta Kaddibeen agree it is Saheeh (authentic), then who are we to have doubt. The doubt comes from the Shaytaan. We don’t say we have the Qur’aan and Sunnah but we have bid’ah (innovation). Be Ahlul Ittibaa’ (people who follow).
The Salaf are the first three generation praised by the Messenger Muhammad (sal-Allaahu ‘alayhe wa sallam). If the Salaf agree the hadeeth is Saheeh then we take it in all matters of the Deen.
Al-Khabar As-Saheeh Al-Ahad
This is the report that has been attributed to the Messenger Muhammad (sal-Allaahu ‘alayhe wa sallam) by muntasib (connected) Isnad (chain).
The Deen is Talaazum between the belief and the action. Action testifies to a person’s belief.
The people who say we do not take it in ‘Aqeedah but accept it in Shari’ah i.e. Hukm Shari’, are deviant, that’s the difference between al-Firqat un-Naajiyyah (the saved sect) and Firqatu Haaliyyah (deviant sect).
Questions That Arise
Some people say if the Ahad has doubt then why not follow the Mutawaatir and the Qur’aan?
What about the one who rejects the Khabar Ahad in Bukhari and Muslim?
What is the Hukm for the one who says we need decisive evidence?
The Jumhoor (majority) of the Salaf us Saalih were all Ahlul hadeeth. The Fuqahaa’ (scholars knowledgeable in Islamic ruling) of the Salaf and the four Imaams all agree the Saheeh Ahad hadeeth is accepted in all aspects of the Deen (‘Aqeedah and Shari’ah) the ones who differ are the deviants, which are those who came after the first three generation.
Allaah (subhaanahu wa ta’ala) says,
يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا
O believers, if a faasiq (evil person) comes to you with news, verify it
[Surah Al Hujuraat 49:6]
Once it is verified Saheeh (authentic) we take it into the deen. The Shi’a Raafidah are Taa’ifa tu Kufr (group upon disbelief) we take nothing from them in our deen.
The conditions of the person narrating a hadeeth are that he must be; Muslim, mature, trustworthy and sane, also have a good memory and to keep the words of the hadeeth verbatim.
Further evidence for Ahad (lone) narration
The Messenger Muhammad (sal-Allaahu ‘alayhe wa sallam) received Wahi and he was Ahad, like all the Anbiyaa. Allaah (subhaanahu wa ta’ala) sent an individual messenger.
Evidence 1
Mu’aadh ibn Jabl went to Yemen to teach Islaam. The Messenger Muhammad (sal-Allaahu ‘alayhe wa sallam) said The First thing you call them to is Laa ilaaha illa Allaah
Ahlus Sunnah wal Jamaa’ah quote Sahaabah, Tabi’een and Taba-Tabi’een.
Evidence 2
Allaah (subhaanahu wa ta’ala) ordered the Messenger Muhammad (sal-Allaahu ‘alayhe wa sallam) make tableegh (convey). The tableegh was of the deen so we cannot separate belief and actions. The Salaf us Saalih transmitted the deen and not just the text from it, by practicing. That’s why no Sahaabah, Tabi’een or Taba-Tabi’een disagreed in the Azaab ul Qabar (punishment of the grave).
In the issue of al-Asmaa wa Sifaat of Allaah (subhaanahu wa ta’ala), the four Imaams follow the hadeeth and the aayah and did not say we take Qur’aan first and Sunnah second rather followed both together and this should be our understanding too.
Examples of beliefs based on Ahad Ahadeeth
1) The statement that Aadam (‘alayhis salaam) is a Prophet, as well as others besides him who are not mentioned in the Qur’aan.
2) The fact that our Prophet Muhammad (sal-Allaahu ‘alayhe wa sallam) is favoured by Allaah (subhaanahu wa ta’ala) above all the other Prophets and Messengers.
3) The Great Intercession of the Messenger (sal-Allaahu ‘alayhe wa sallam) on the Day of Judgement.
4) His (sal-Allaahu ‘alayhe wa sallam) intercession for the people of this Ummah who committed major sins.
5) All the miracles of the Messenger (sal-Allaahu ‘alayhe wa sallam) other than the Qur’aan.
6) Matters relating to the beginning of the creation.
7) The description of the Malaa’ikah, the Jinn, the Jannah, and Jahannam (the Fire).
8) The belief that both the Jannah and the Fire are presently existing.
9) The belief that the Black Stone is a stone from the Jannah.
10) The belief that the Prophet (sal-Allaahu ‘alayhe wa sallam) looked into al-Jannah and saw all that Allaah has prepared for the pious believers.
11) The belief that ten (10) companions of the Messenger (sal-Allaahu ‘alayhe wa sallam) were specifically promised the Jannah.
12) The belief that everyone will be questioned in his grave by two angels (i.e. Munkar and Nakeer).
13) The belief in the punishment in the grave.
14) The belief that the Scale (al-Meezaan) which weighs the deeds on the Day of Judgement has two pans.
15) The belief in the Bridge (as-Siraat) which stretches over Jahannam.
16) The belief in the Fountain (al-Kawthar) of the Messenger (sal-Allaahu ‘alayhe wa sallam), and that whoever drinks once from it on the Day of Judgement will never thirst after that.
17) The belief that seventy thousand (70,000) members of the Ummah of Muhammad (sal-Allaahu ‘alayhe wa sallam) would enter the Jannah without reckoning.
18) The belief in the good and evil consequences of al-Qadr.
19) The belief that Allaah has written for everyone his happiness, his sadness, his provision, and the time of his death.
20) The belief that a Muslim who commits a major sin will not abide in Jahannam forever.
21) The belief in the Pen that was created by Allaah, and that He commanded it to write everything that will occur.
22) The belief that Allaah (subhaanahu wa ta’ala) has prohibited the earth from eating the bodies of the Messengers.
Conclusion
So, my dear brothers and sisters in Hizb ut Tahrir; I implore you to reconsider your rejection of Saheeh Ahad Ahadeeth from your ‘Aqeedah and return to the ‘Aqeedah of the Salaf us Saalih.
Source : RevolutionMuslim.com
