Thursday, October 23, 2025 AD / Jumada al-Awwal 1, 1447 AH
Mansoor Hashemi Khorasani
 New question: Please explain the identifying traits and authentic signs of Imam Mahdi. Click here to read the answer. New saying: A significantly important and enlightening saying from His Eminence about the condition for the Mahdi’s advent. Click here to read it. New critique: Please mention the name of the university or religious school from which His Eminence Khorasani has graduated; because no matter how much I searched, I did not find his name nor his fame as a famous writer, researcher, or religious man in Afghanistan. Click here to read the response. Visit home to read the most important contents of the website. New letter: An excerpt from His Eminence’s letter to one of his companions, in which he advises him and frightens him from Allah. Click here to read it. New lesson: Lessons from His Eminence on the fact that the Earth is never without a man knowledgeable in the entire religion, whom Allah has appointed as a caliph, Imam, and guide on it by His command; Authentic Hadiths from the Prophet about it; Hadith No. 22. Click here to read it. New remark: The remark “Inverted era” by “Elias Hakimi” has been published. Click here to read it. New video: A new video with the subject “The Call of Return to Allah” has been published. Click here to watch it. Visit home to read the most important contents of the website.
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4. The Prevalence of Hadith Tendency

Another cause for the non-establishment of Islam after the Messenger of Allah (peace and blessings of Allah be upon him and his family) was the prevalence of hadith tendency after him. What is meant by hadith tendency is the practice of basing beliefs and deeds on statements and actions attributed to the Messenger of Allah (peace and blessings of Allah be upon him and his family) in a non-mutawatir manner and by men whose lying, error, or forgetfulness is likely. Accordingly, the authenticity of such statements and actions is not certain, for it is perceptible that the report of a fallible person—even if he appears truthful—can be either accurate or inaccurate, considering that certain knowledge of someone’s truthfulness in the past is not usually attainable. This is regardless of the fact that the truthfulness of a person in the past does not mean his truthfulness in the future. This is regardless of the fact that the truthfulness of a person in the past and the future does not prevent his forgetfulness and oversight. Moreover, the discrepancy between a solitary report and reality, especially in cases where a significant time gap exists between them, is widespread and predominant, to the extent that there is hardly any solitary report that fully and precisely corresponds to reality; as Allah Almighty has said: ﴿وَقَالُوا آمَنَّا بِهِ وَأَنَّى لَهُمُ التَّنَاوُشُ مِنْ مَكَانٍ بَعِيدٍ[1]; “And they said: ‘We believed in it,’ but how can they attain it from a distant place?!” Therefore, it is clear that solitary reports do not lead to certainty; rather, at best, they lead to conjecture. This is something agreed upon by Muslims who possess opinion, and even by all intellectuals. However, conjecture is certainly not qualified to be the basis of the beliefs and deeds of Muslims, and Islam is founded solely upon certainty; as Allah has repeatedly and explicitly said: ﴿إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا[2]; “Indeed, conjecture is not sufficient for (proving) the truth.” Clearly, this is a true principle in the sense that it speaks of reality, and accordingly, it does not permit conventional specification. Likewise, its context refuses to tolerate specification, for conjecture—because it entails the possibility of contradiction within its essence—is not truly authoritative, and attributing authority to something that is not truly authoritative is futile, like attributing the property of burning to ice.

↑[1] . Saba/ 52
↑[2] . Yunus/ 36