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﴿ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ ﴾

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How to reconcile the two hadiths: (Allah did not send a prophet except that there were people in his nation who would follow his guidance and adopt his Sunnah.

Machine translationRead the Arabic original
'Ayd 'Abassi: ... How can we reconcile the saying of the Messenger of Allah (peace and blessings be upon him)
Allah did not send a prophet except that there were people in his nation who would follow his guidance and adopt his Sunnah ما بعث الله من نبي إلا كان في أمته قوم يهتدون بهديه ويستنون بسنته
to the end, and his saying when it was revealed to him, "I saw the Prophet with a group, the Prophet with two groups, and the Prophet with no one with him"?

The Shaykh : Repeat the question for me?
'Ayd 'Abassi: How can we reconcile the saying of the Messenger of Allah (peace and blessings be upon him)
Allah did not send a prophet except that there were people in his nation who would follow his guidance and adopt his Sunnah ما بعث الله من نبي إلا كان في أمته قوم يهتدون بهديه ويستنون بسنته
and the other hadith
I saw the Prophet with a group رأيت النبي ومعه الرهط
and with two groups ومعه الرهطين
and with no one with him وليس معه أحد
?

The Shaykh : What appears to me, and Allah knows best, in the answer is that the hadith "There is no prophet except..." What is the text of the hadith?
'Ayd 'Abassi: He sent,
Allah did not send a prophet except that there were people in his nation who would follow his guidance ما بعث الله من نبي إلا كان في أمته قوم يهتدون بهديه
.

The Shaykh :
Allah did not send a prophet except that there were people in his people who would follow his guidance ما بعث الله من نبي إلا كان في قومه من يهتدي بهديه
This is one of the general texts that is specified by the other hadith, in which it was revealed to the Messenger of Allah (peace and blessings be upon him) that there was a Prophet with no one with him. That is to say, the general rule—and this is a matter of certainty, both by reason and by sight—is that when Allah the Exalted sent the prophets, there must be some who respond to their call. However, whether the number of responders is small or large does not negate the fact that there may be some individual prophets to whom no one responded. Therefore, the first hadith is understood in terms of the general case regarding the relationship between callers and those called, or between prophets and those called. Generally, those called respond to the call of the prophets because it is a call to truth, with the difference being, as we said, in the number, whether many or few. But sometimes, no one responds to the Messenger at all, and this is part of the trial and testing from Allah the Exalted.
Thus, the reconciliation between the two hadiths is based on the rule of applying the general to the specific, and thereby the difficulty is resolved. This does not pose a problem for students of knowledge, because it is like, for example, His saying (Glorified and Exalted is He)
Prohibited to you are dead animals, blood حرمت عليكم الميتة والدم
[Al-Ma'idah 5:3]
. This is exactly like if a questioner asked how to reconcile the verse with his saying (peace be upon him)
We have been made lawful two carrion animals and two kinds of blood: the fish and the locust, and the liver and the spleen أحلت لنا ميتتان ودمان الحوت والجراد والكبد والطحال
. The answer is
Prohibited to you are dead animals حرمت عليكم الميتة
[Al-Ma'idah 5:3]
except... likewise, blood, except... meaning this text is general. The Quranic text is a general text from which what is mentioned in the hadith is specified. Likewise, the general principle is that every prophet sent by Allah the Exalted had some who responded to him, except we take an exception from the second hadith, where it was revealed to him that there was a Prophet with no one with him. So it is general and specific; this is how the reconciliation is done.
'Ayd 'Abassi: Another question.
Source alathar.net

The Arabic text is copied verbatim from the original source, without any edits.

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