The Quranists do not accept from the ahad (single-narrator) hadiths except what agrees with the Qur'an or the mutawatir (mass-transmitted) Sunnah or what agrees with the practice of the Ummah, so how do we respond to them?

The questioner: Okay, but I have a small question. I recall that you mentioned the result, specifically the result of this idea, that they deny the hadd (fixed punishment) for zina (unlawful sexual intercourse) because, in their claim, it is not in the Qur'an. They also deny the specification of the diyah (blood money) for a woman or a man because there is no specification of the diyah in the Noble Qur'an. They also cite the words of a judge in the principles of hadith, yes, they mention the report of a single narrator. If the report of a single narrator contradicts the Qur'an, or contradicts the known Sunnah, or contradicts the majority, it is rejected. Based on this, or the words of Ibn al-Jawzi in the book of fabrications, meaning to know fabrications, they say this is the science of the causes of hadith defects, meaning... the Sunnah over the Qur'an, but they mention... the hadith. They want to deal with the Sunnah, but they call it the mutawatir (mass-transmitted) Sunnah. They say this based on, meaning, the science of hadith. Can you explain something to us?

The Shaykh: Before answering, if I may, I want to clarify with you: have you met these individuals and seen how they pray?

The questioner: In fact, they are considered among the people of the Sunnah, meaning the known name, because they say we took the path of prayer from the practice of the Ummah. Whatever the Ummah practiced, they take it and call it the mutawatir (mass-transmitted) Sunnah. But they say only hadiths, calling them the report of a single narrator.

The Shaykh: I wanted something else. Have you seen any of them praying?

The questioner: They pray like us.

The Shaykh: Do they place their hands in the Sunnah or let them hang down?

The questioner: They say this...

The Shaykh: No problem, leave that. What do they say, do they place them or let them hang?

The questioner: They place them.

The Shaykh: Okay, this is mutawatir (mass-transmitted).

The questioner: They say we can choose not to place them.

The Shaykh: Let me, and their saying, we are now discussing, is this mutawatir (mass-transmitted)?

The questioner: No.

The Shaykh: So why do they do it?

The questioner: The Ummah practiced it, that's all.

The Shaykh : How?

The questioner: The Ummah practiced it.

The Shaykh: The Ummah is divided. The Ummah is divided. To this day, many, even among those who claim to follow the Sunnah, like the Malikis, let their hands hang and let them be loose. Where is the Ummah? So what made them prefer placing the hands over letting them hang? They say what they do not do. They say what they do not do. In any case, I want to draw attention to the fact that the criterion is not the names, but the things named. They call it this, so let them call it whatever they want, but does what they call it correspond to their principle? And this is the example before us. They place their hands, but placing the hands is not a mutawatir (mass-transmitted) Sunnah, and therefore the Ummah differed. We preferred placing the hands because it is established in more than one authentic hadith. From here, we can first establish their misguidance in the foundation, establishing for them their misguidance in the foundation, and secondly: their misguidance in the application. We mentioned earlier that they contradicted the methodology of the righteous Salaf in not distinguishing between one hadith and another. Then they contradicted their methodology when they adopted placing the hands. This is not practically mutawatir (mass-transmitted). And perhaps if you saw one of them, you would see, for example, that he raises his finger or moves it. Where did he get this from? Or if you saw him not raising it, we would say to him, why do you not raise it? He would say, this is not in a mutawatir (mass-transmitted) hadith, and this is not in a mutawatir (mass-transmitted) hadith. So they are, every hour, of a different color and shape.