direction of qiblah except for their conviction that khabar aḥād were able to act as proof. 4). Saʿid bin Jubair narrated the following: “I once said to Ibnu ʿAbbās that Al Bikaly was of the opinion that the Mūsā stated to be the companion of Khiḍr was not the Mūsā of the Banī Isrāʾīl. Ibnu ʿAbbās answered, “That enemy of Allāh has lied”. It has also been reported to me by ʿUbayy bin Kaʿab said, “The Messenger of Allāh once gave a speech in front of us, and then he revealed a narration about Mūsā and Khiḍr. This narration clearly pointed out that the Mūsā of the Banī Isrāʾīl was the companion of Khiḍr”. Imām Shāfʿī said, “Ibnu ʿAbbās , who is well known as a faqīh (legist, expert of fiqh) and obedient as well as cautious in the implementation of religion, confirmed the khabar aḥād of ʿUbayy bin Kaʿab as truly originating from the Messenger of Allāh , and furthermore, by means of that dalīl he is brave enough to accuse the liar Nauf Al Bikaly, when he narrated the report of ʿUbayy bin Kaʿab who had received it from the Messenger of Allāh that the Mūsā of the Banī Isrāʾīl was the companion of Khiḍr”. This statement from Imām Shāfʿī shows that he did not differentiate between ʿaqīdah and aḥkām within the use of aḥād aḥādīth as proof.
The Explanations of the Scholars about the Issue of Aḥād Aḥādīth. The scholars of the Ahlus Sunnah wa’l Jamāʿah always remind the Islāmic community in order that they are certain that aḥādīth or khabar aḥād constitute evidentiary proof in matters of ʿaqīdah and aḥkām. The following are the explanations of the scholars about the question of aḥād aḥādīth. The author will begin with the explanation from Imām Shāfʿī, because it was he who first discussed the issue of aḥād aḥādīth at length in his book Ar Risālah under the title Dalāʾil about the Use of Khabar Aḥād starting from page 401 until page 453, and after that continuing again until page 460, and this book has been confirmed and verified by Shaikh Muḥammad Shākir. The dalāʾil used by Imām Shāfʿī are muṭlaq (unrestricted) dalāʾil that encompass ʿaqīdah and aḥkām. He closes his discussion with the words: 98