An argument from Khabar-e-Wahid in Case of Umoom-e-Balwa
So far, about three research papers have been published on this subject. Ammar Khan Nasir has written an article entitled "The scope of acceptance of Akhbar-e-Ahad by Hanafi jurists’, The knowledge obtained and the rulings derived from Akhbar-e-Ahad have been examined. Therefore, Imam Shafi'i, Ibn al-Qayyim, Imam Shah Waliullah and Khatib Baghdadi have adopted this principle in different places.
"خبر الاحاد عند الحنفیہ و بعض التطبیقات الفقہیہ فی العبادات اولمعاملات"
This research paper is written by Sulaiman Aboud Yahya and Ahmad Aboud Alwan, in which they differed on the terminology of Khabar-e-Wahid's Hujjat-e-Khabar-e-Wahid. By mentioning it, the difference between the majority and the Hanafi jurists has been clarified.
According to the author, in four of the six jurisprudential applications are the religions of the majority, while the two are the religion of the Ahnaaf.
The Hanafis have a few conditions for the acceptance of Khabar-e-Wahid, which are eight in total, of which four are related to Nafs-e-Khabar and four are related to the narrator. And the battle of opinions is very important, and the Hanafis stand alone in this condition. Not only Imam Ibn Hazm's position on this condition is different, but the majority of jurists agree with Imam Ibn Hazm. That condition is that if the Khabr-e-Wahid is against Umoom-e-Balwa then is it worthy of an argument or not? For the Hanafis it is not worthy of argument. For other people, including Imam ibn Hazm, it is worthy of argument. In this regard, we will first describe the definition of Umoom-e-Balwa. What is meant by Umoom-e-Balwa? Then we will discuss that Khabre-e Wahid can be used for making an argument in case of Umoom-e-Balwa