The denial by the teacher (aṣl) of the narration his student (farʿ) transmits from him: the scholars differ over whether this harms the ḥadīth.
The position of the two Shaykhs, al-Bukhārī and Muslim, is either to accept it unconditionally, or to give preponderance.3
This is also the position of the later Shāfiʿīs. [tr.] ↩
Kitāb al-Umm, 2/287 to 288; al-Burhān, 1/229 to 231; Qawāṭiʿ al-Adilla, 1/355; Ḥāshiyat al-Bannānī ʿalā Jamʿ al-Jawāmiʿ by al-Subkī, 2/137 to 140; al-Fuṣūl, 2/59; al-Muḥarrar, 2/3; Kashf al-Asrār, 3/92 to 93; al-Kifāya, pp. 184 to 185; Nuzhat al-Mushtāq, p. 50; al-Mustaṣfā, p. 132; Muqaddimat Jāmiʿ al-Uṣūl, p. 46; Muntahā al-Sūl, p. 91; al-Iḥkām by al-Āmidī, 2/327 to 328; Bayān al-Mukhtaṣar, 1/736; Muqaddimat Ibn al-Ṣalāḥ, p. 92; Tadrīb al-Rāwī, 1/334 to 335; Nihāyat al-Wuṣūl, p. 174; Fatḥ al-Mughīth, 2/245; al-Nukat by al-Zarkashī, p. 276; al-Taqrīr wa-l-Taḥbīr, 2/377. ↩
Imām al-Bukhārī (1/116) and Imām Muslim (1/217) both narrate the report of ʿAmr ibn Dīnār, from Abū Maʿbad, from Ibn ʿAbbās, who said: "I used to know the conclusion of the Prophet's prayer ﷺ by the takbīr." In one of Muslim's narrations from ʿAmr, he says: "Abū Maʿbad informed me of this, then later denied it." In another version: ʿAmr said, "I mentioned that to Abū Maʿbad and he denied it, saying, 'I did not narrate this to you.' ʿAmr said: 'But he had indeed informed me of it before.'" This shows that even when the aṣl (the teacher) outright denies the narration, the report may still be accepted in the view of the two Shaykhs (al-Bukhārī and Muslim). And Allāh knows best. ↩
Whether a mubtadiʿ's innovation amounts to outright disbelief or proceeds from misinterpretation, and how the imāms differ on accepting his narration.
Al-shādhdh is what a single narrator transmits alone, raising doubt in the mind of the critic; this is also al-munkar, and the muḥaddithūn treat the two as one.
When the addition of a thiqah narrator is accepted: positions of al-Tirmidhī, Ibn Ḥibbān, Muslim, al-Ḥākim and the Ḥanafīs, with the majlis distinction.
Al-mursal in its broad sense was not rejected by anyone until Imām al-Shāfiʿī; the Ḥanafīs differ over the mursal of the first three generations.
