↑[1] . As Abu Bakr Al-Jassas (d. 370 AH) has said: “Among the reasons for rejecting ahad reports is when they contradict the necessities of the rulings of the intellect; because the intellect serves as proof for God Almighty, and it is not permissible to alter what it indicates or necessitates. Any report that an intellectual proof contradicts with it is invalid and unacceptable and the intellectual proof remains in force and valid, unless the report is susceptible to an interpretation that the rulings of the intellect do not contradict with it, in which case it is interpreted in that way,” (al-Fusul Fi al-Usul by al-Jassas, vol. 3, p. 121) and Abd al-Qahir al-Baghdadi (d. 429 AH) has said regarding the principles that Ahl al-Sunnah have agreed upon: “As for ahad reports, when their chains of narrators are authentic and their text is not impossible according to the intellect, it is obligatory to act upon them without knowledge,” (al-Farq bayn al-Firaq by Abd al-Qahir al-Baghdadi, p. 312) and al-Mawardi (d. 450 AH) has said regarding ahad reports: “If their acceptability is established, acting upon what they contain is obligatory as long as the intellect does not prohibit it,” (al-Hawi al-Kabir by al-Mawardi, vol. 16, p. 87) and al-Khatib Al-Baghdadi (d. 463 AH) has said: “When a reliable and trustworthy narrator narrates a report with a connected chain of narrators, it can be refuted for reasons, one of which is that it contradicts rational necessities, thus its falsity becomes known; because Sharia only affirms what the intellect allows, as for what contradicts the intellect, it is not affirmed” (Al-Faqih Wa al-Mutifaqqih by al-Khatib al-Baghdadi, vol. 1, p. 354) and said: “A wahid report is not accepted if it contradicts a ruling of the intellect,” (Al-Kifayah Fi Ilm al-Riwayah by al-Khatib al-Baghdadi, p. 432) and Abu Hamid al-Ghazali (d. 505 AH) has said: “Whatever the intellect indicates in favor of a particular side, there is no room for contradiction therein; because rational reasons cannot be abrogated or self-contradicted. Therefore, if there is a textual evidence that goes against the intellect, either it is not mutawatir, so it is known to be unauthentic, or it is mutawatir, in which case it must be interpreted in a way that does not contradict the intellect. It is impossible that a mutawatir text contradicts rational reasons without the possibility of error or interpretation; because rational reasons do not admit of abrogation and falsity” (Al-Mustasfa by al-Ghazali, p. 252).

↑[2] . See: al-Tamhid by ibn Abd al-Bir, vol. 1, p. 7.

↑[3] . See: Sharh Sahih Muslim by al-Nawawi, vol. 1, p. 132.