He spoke about the fact that creed is taken from ahad hadiths.

The Shaykh : That philosophy states that creed is not taken from ahad hadiths, even if the hadith is authentic, or even if it is widespread or famous. Rather, they stipulate that it must be mutawatir. And among the strange things is that these people who stipulate this hadithic condition, which the scholars of hadith have clarified, are the furthest people from hadithic knowledge, both in narration and understanding. They are people of desires who follow their desires and stipulate conditions that they themselves cannot fulfill, while others can fulfill them, because they are, first, people of narration, people of hadith, people of the Sunnah, and people of understanding. When it is said to them, "Why did you not find the vision of the believers of their Lord in the Sunnah only, so that you would doubt it with the philosophy that creed is not taken from ahad hadiths?" The answer is that this creed also came in the Noble Qur'an, whose transmission from the Messenger of Allah (peace and blessings be upon him) is certain. They resorted to another philosophy, which is their saying that creed is not established except by a proof that is certain in its transmission, i.e., a narration that is certain in its meaning, i.e., understanding. If there is a verse in the Noble Qur'an, and it is established with certainty as we said earlier, they play with it and leave its explicit meaning, saying, "This is established with certainty, but its meaning is probable, so creed is not established by it." This is what they did with two verses that came in the Noble Qur'an related to this good creed. The first verse is the saying of Blessed and Exalted is He: This is an explicit verse, and it is certainly the faces of the believers. They said this is not certain in its meaning. Why? Because it can be interpreted figuratively. And what is their interpretation? Listen now to how they play with texts that are certain in meaning using a philosophy that is probable in meaning. They said: meaning, looking toward the pleasure of her Lord. They nullified the meaning of the verse. Our Lord says: So they added from themselves a possessive and a possessed, saying, "looking toward the pleasure of her Lord." They nullified the meaning of the verse, and a fortiori, they nullified the meaning of the other verse, which is the saying of Blessed and Exalted is He: The best is Paradise, and the addition of seeing Allah in Paradise. A sound hadith came regarding this in Sahih Muslim with its sound chain from Sa'd ibn Abi Waqqas (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: They rejected this interpretation. Why? Because it is an ahad hadith. This philosophy is a destructive axe for the sound Sunnah that the Ummah accepted. This philosophy, whose origin is from the Shi'ah and the Mu'tazilah, and the Shi'ah are also on this Mu'tazili stance in this creed, i.e., the creed that creed is not taken from ahad hadiths, rejected—I do not say tens of hadiths, but hundreds of sound hadiths—they destroyed them and threw them to the ground with this foreign philosophy in Islam, which is that creed is not established except by a text that is certain in transmission and certain in meaning. Did our righteous predecessors have this creed? Here is the proof. Our righteous predecessors are a certainty for every scholar who studied the biography of the Prophet (peace and blessings be upon him and his family) and the history related to it. Our righteous predecessors (may Allah be pleased with them)—who among you does not know that the Prophet (peace and blessings be upon him) sent individuals from his Companions? And those who were called were the polytheists who lived in the pre-Islamic age of ignorance as disbelievers, worshipping idols. They were far from the call of the Messenger (peace be upon him), first in Makkah, and finally in Madinah. So that the call would spread by the promise of Allah the Exalted in the Noble Qur'an, and in the other verse, applying, within the limits of the means available to him (peace and blessings be upon him) at that time, he sent individuals from his Companions (peace be upon him) as callers. Who among you does not remember that he sent Ali to Yemen, sent Abu Musa al-Ash'ari to Yemen, and sent Mu'adh ibn Jabal to Yemen? These were individuals. What were they calling the polytheists to? To what? Were they calling them initially to some sunnahs and some recommended matters, or were they calling them to The foundation of Islam is "There is no god but Allah" and disbelief in what is other than Him. So this is the head of all creeds. So he called individuals from the Companions to it. So where did this philosophy come from, that creed is not established except by the transmission of mutawatir? This is a matter that contradicts the biography of the righteous predecessors in the time of the Messenger of Allah (peace and blessings be upon him and his family), and then in the centuries after him (peace and blessings be upon him) that are attested to as the best. Therefore, those who divided into sects and were parties, both ancient and modern, they agree with us that Islam is the Book and the Sunnah, but they differ from us, and we differ from them, in that we call to following the righteous predecessors in their understanding of these two sources, the Book and the Sunnah. If I say to one of these opponents of the Book and the Sunnah—and the first example I have mentioned to you earlier is the old example, and I will give you the new example—if it is said to them, "Do you not follow the Book and the Sunnah?" What do you think they will say? Do they deny it or acknowledge it? They acknowledge it. If I say to them, "Do you follow the righteous predecessors, the Companions and the Tabi'un?" They say to you, "No. They are men, and we are men." So this is the dividing line between us and them. As for the new example, which has not passed less than a century since it occurred.