Disputed Hadiths and the Established Sunnah
Imam al-Qāsim ibn Ibrāhīm al-Rassī (d. 246 AH) discusses in Uṣūl al-ʿAdl wa al-Tawḥīd the proper methodology for dealing with disputed narrations attributed to the Prophet, peace and blessings be upon him and his progeny.
He explains that every proof possesses an origin (aṣl) and a branch (farʿ), and that branches must be referred back to their origins because the origins govern and judge the branches. Applying this principle to the Sunnah, he states that its origin is that upon which the people of the qiblah have agreed, whilst its branches are those reports and narrations concerning which disagreement exists.
Imam al-Qāsim writes:
“The origin of the Sunnah that came upon the tongue of the Messenger, may Allah bless him and his family, is that upon which ijmāʿ has fallen among the people of the qiblah. Its branch is that which they have differed over from the Messenger. Therefore, everything over which disagreement has occurred among the reports of the Messenger of Allah, may Allah bless him and his family, is to be referred back to the origin of the Book, reason, and ijmāʿ.”
Thus, disputed reports are not treated as independent authorities. Rather, they are assessed in light of the established foundations of the Qurʾān, reason, and consensus.
Imam al-Qāsim further reinforces this principle when discussing disagreements amongst Ahl al-Bayt. When asked how one should approach their differing opinions, he replied that one adopts that upon which they agree and leaves that over which they differ. As for disputed matters, the accepted position is whichever accords with the Book and the well-known Sunnah.
A practical example of this principle can be seen in the recitation of Bismillāh al-Raḥmān al-Raḥīm in prayer. Muslims unanimously agree that the prayer is valid when the basmalah is recited. However, they differ regarding the validity of the prayer when it is omitted. Applying Imam al-Qāsim’s methodology, one acts upon that which is established and agreed upon rather than that which is disputed. Therefore, one recites the basmalah, since its recitation is accepted by all, whereas its omission is a matter of disagreement.
Accordingly, Imam al-Qāsim’s methodology gives precedence to the established Sunnah over disputed reports. When disagreement arises concerning individual narrations, they are not treated in isolation but are referred back to the agreed foundations of the religion. In this way, the established Sunnah serves as the criterion by which disputed reports are understood and assessed.
Source
Uṣūl al-ʿAdl wa al-Tawḥīd, in Majmūʿ al-Imām al-Qāsim ibn Ibrāhīm, vol. 1, pp. 631–632; vol. 2, p. 563, by Imam al-Qāsim ibn Ibrāhīm al-Rassī (d. 246 AH).