They follow noting but conjecture and conjectue avails them nothing against truth [Najm 53:28]

- however the 'zann' mentioned here is 'zann' (speculation) which is incorrect / proven wrong - not that which is definite (ie. correct) - and this is shown by their saying that the Khabarul-Aahaad is a proof with reagrd to Sharee'ah ruling and if it were incorrect speculative zaan then they would not worship Allah with that since it is delusion and doubt - whereas this correct zaan is of the level of certainty (yaqeen) because Allah ta'aalaa has explained they certainty (yaqeen) has levels - as Allah says:

But nay, you shall soon know (the reality). Again you shall know! Nay, were you to know with certainty of mind (you would beware) [Takaathur 2-4]

The level of knowledge reached here being 'yaqeen' (certainty).

And you shall certainly see Hellfire. Again, you shall see it with certainty of sight. Then, shall you be questioned that day about the joy (you indulged in). [Takaathur 2-8]

So between 'certain knowledge' ('Ilmul Yaqeen) and 'Aynul-yaqeen (certainty itself) is a level which Allah mentions at the end of Soorat ul-Haaqah: 'Haqqul-Yaqeen' - so we have,

(i) 'Ilmul Yaqeen (ii) Haqqul yaqeen (iii) 'Aynul Yaqeen,

all of them are certainty (Yaqeen) - are they a single thing? No rather they are levels - so Yaqeen (certainty) has levels, but its root is one, i.e. it's being knowledge. So the narration from the Prophet (sallallaahu alayhi wasallam) which fulfills the five conditions (of authenticity):

(i) the chain of narration be fully connected by (ii) trustworthy (iii) precise narrators (iv) nor contradicting something more reliable and (v) not having a hidden defect

- these conditions safeguard it from error and forgetfulness. We say - that a narrator may forget or make a mistake but we are sure in this case (i.e. after the fulfillment of the five conditions) and this narrator here did not forget since he is precise and trustworthy in his Deena and reliable and it is narrated from him by like of him - reliable and with precise memory not forgetting anything and it does no contradict the narrations of other narrators, and does not have a hidden defect - then we know that the narrator has not forgotten - not because we think he is infallible but because we have examined and checked - so this condition brings about knowledge with us: And even if we were to say: it only amounts to 'zann': then which zann would it be?, correct or certain zaan, or incorrect zann. then they will say correct zann! Then we say: it is a source for belief ('Aqeedah) as Allah ta'aalaa says:

Who bear in mind the certainty that they are to meet their Lord [Baqarah 2:46]

So the word 'zann' here is used with the meanings of belief in one of the principles of belief, i.e. belief in the Hereafter Allah ta'aalaa says:

I did really understand that my account would reach me [Haaqqah 69:20]

(Using the term 'zann') and this is quoted in praise of him, he is a Believer. [Also, the verse]:

And they perceived that there is no fleeing from Allah but to Himself [Tawbah 9:118]

in the story of those who remained behind - so here (again) 'zann' occurs with the meaning of I'tiqaad (certain belief) - so it has meaning of belief.

To sum up they are mixed up and inconsistent and you see one of them, for example, clean shaven, no beard, wearing clothes of the kaafirs, not acting on the dictates of Islaam in his life. He supports the ideal of Islaam. Islaam to him is an ideal to call for. But what is required is the following of Islaam not merely calling for it:

Greviously odious it is for the sight of Allah that you say that which you do not (do) [Saff 61:3]

QUESTION. Their comment on Muhammad ibn 'Abdul Wahhab (rahimahullaah) that he was not proper because he combined the king and kingship is not allowed in the Deen - what should be the response?

A. This is the saying of HT.