How does one respond to those who say that Ahad (solitary) hadith should not be taken in matters of 'Aqidah (creed), and their argument for this is that the Prophet's dispatching of individual Companions for conveying the message was for choosing the infallible, and that revelation would correct them if they erred, unlike the case of the Tabi'in and those who came after them due to the cessation of revelation? And they refute the inference from the verse "Why, then, does not a band (ta'ifah) from every section of them go forth" by saying that what is meant by "ta'ifah" is a group reaching the level of mutawatir (concurrent narration), and that the generality of the verse "And whatever the Messenger gives you, take it" is specific to hadith with definitively authentic chains of narration in fiqh (jurisprudence), and with definitively established attribution to the Prophet in 'Aqidah?

Citing isolated reports (khabar al-ahad) in matters of creed and rulings is acceptable. Differentiating between isolated reports during the time of the Prophet, peace and blessings be upon him, and those thereafter, is rejected due to the acceptance of such reports by the Rightly Guided Caliphs and the imams of the madhhabs. Scholars have mentioned examples of hadiths that were unknown to the Caliphs until other Companions brought them to their attention. Ibn Abd al-Barr transmitted the consensus of the imams on acting upon the isolated report of a trustworthy narrator in matters of belief.

Interpreting an ambiguous term to mean only some of its meanings without evidence goes against what is known among the Usulis (scholars of legal methodology). Rather, the priority is to interpret it to encompass all its meanings if possible, and to apply a general term to all its individual instances unless تخصيص (specification) is proven.

Claiming piety by abandoning action based on revelation is false. Piety lies in abandoning what is doubtful in its prohibition and acting upon what is presumed to be established.