The Shaykh mentions his discussion with some who deny the validity of ahad reports in matters of creed.

The Shaykh: And there have been many discussions between me and some of those who adopt this condition in matters of creed. I once said to one of them, and this is actually a refutation for them and an awakening of their consciences if they want the truth. I gave an example: I said, suppose one of you went to a foreign country like Japan and called people to Islam. Among the things that motivated them was what was in the book of their Shaykh, "The System of Islam," which states that it is not permissible to accept ahad hadith in matters of creed. So if they later modified this phrase and made it "it is not obligatory" instead of "it is not permissible," I said, then he is teaching them this creed which undermines their call from its root, because it is a creed not based on definitive evidence from the Book and the Sunnah. Where do we take from that ahad hadith is not accepted in matters of creed? There is absolutely no text from the Book or the Sunnah except what they imagine, namely that ahad hadith conveys probability (zann). Then they follow this probability with something like the saying of Allah the Exalted: and the verse in which Allah (Mighty and Majestic) quoted the polytheists: . They interpret "zann" wherever it is mentioned as the linguistic zann in which a person wavers, so he is neither a believer nor a disbeliever. Whereas ahad hadith, by the consensus of scholars, is believed to convey the predominant probability (zann ghālib). So we said to them: Why do you then accept ahad hadith in matters of rulings if it only conveys probability, and in your claim it is the condemned probability? While that is not what is intended; rather, what is intended is the predominant, stronger probability. So one of them stood up. I return to the story I depicted for one of them. One of the lecturers stood up and said to him, "O Professor, you are teaching us this creed. According to what you have taught us, you should return to your country and come to us with a mass-transmitted (mutawatir) number of people to testify with you that this is a creed, otherwise the creed becomes an ahad report." I also said to them that the majority of Muslims do not have a mass-transmitted report. The majority of Muslims do not have a mass-transmitted report. This is because the mass-transmitted report, in the terminology of scholars, requires transmission in every layer, in every layer from the Companion to the Successor to the generation after them, and so on. And I said, if your Shaykh, Taqi al-Din (may Allah have mercy on him), and may Allah forgive us and him, said to you, "I have traced the hadith of the punishment of the grave, for example, and I have established its mass transmission," it would be obligatory for you to believe in it. It is not obligatory for you to believe in it according to the rule established by this author of yours or your Imam. Why? Because the mass transmission was broken. The mass-transmitted report was broken. And this means casting doubt on Muslims regarding all creeds, especially if we remember the other intellectual philosophy that they—peace be upon you—also adopt regarding the mass-transmitted report. They require that it also be definitive in meaning. It is not sufficient for the report to be definitive in establishment; rather, it must combine both conditions: definitive in establishment and definitive in meaning. So at that point, definitive meaning may not be found in many texts whose transmission they are certain of. But merely the fact that there are two opinions in the issue reminds us of the joke we tell when the questioner asked the ignorant mufti who, when asked on behalf of his father, "Did so-and-so divorce his wife?" would say, "There are two opinions in this issue." Another asked, "Is this haram or halal?" He said, "There are two opinions in this issue." There was a clever young man in the assembly who said to his companion, "Ask him, 'Is there any doubt about Allah?'" He said, "O my master, the Shaykh, is there any doubt about Allah?" He said, "There are two opinions in this issue." The intention of this is to introduce doubt into the texts from both sides: from the side of establishment and from the side of meaning. And this undoubtedly means a matter that is newly invented and unknown to the Salaf. For this reason, we say that it is not required for a valid hadith to be mass-transmitted, nor that it be an ahad hadith accepted by the Ummah. It is sufficient that the hadith be valid, and then we must believe in it. And here too is a scientific point, and I am saying it so that at least some of the attendees know how to argue with these deviants from the methodology of the righteous Salaf in their reception of the rulings of the Shari'ah. I once said to them: What do you do if a valid ahad hadith comes to you that contains, on one hand, a creed and, on the other hand, a ruling? If you accept it because it contains a ruling, you have accepted it, and it also contains a creed. And if you reject it because it contains a creed, claiming that it is an ahad hadith, you have rejected your claim that ahad hadith is accepted in matters of rulings. And I gave them an example: a hadith in the Sahih, where he (peace and blessings be upon him) said, as in "Sahih al-Bukhari": The punishment of Hell is mass-transmitted. The punishment of the grave is not mass-transmitted according to them. And they have explicitly stated this, unfortunately. So what do you do? Do you seek refuge from the punishment of the grave? If you say yes, but you believe in it, then... One of the results of these discussions there in Damascus was that they had rented a newspaper published in Tripoli of Syria, in which they published their opinions. Glory be to Allah, it means that in some of them flows... it needs clarification, as he (peace and blessings be upon him) said... They came out with a new innovation. They said, "We make it obligatory, we do not permit accepting ahad hadith in matters of creed in the sense of faith, but we make it obligatory in the sense of affirmation." Playing with words. So we ask Allah (Mighty and Majestic) to protect us from these trials, and there is no protector from them after Allah except returning to the madhhab of the Salaf. These people used to receive the hadiths of the Messenger (peace and blessings be upon him) and transmit them to those after them as they heard them, without the philosophy of ahad and mutawatir, and the philosophy of probable and certain.
Other than that?