and the Sunnah. Others stipulate that the narrator must be a jurist if the hadith conflicts with analogical reasoning based on established principles. Still others require that the hadith be widely transmitted and well known if it concerns matters commonly encountered. There are further conditions of this kind, discussed in their respective places.

The fifth reason:

The hadith may have reached a scholar, and its authenticity may have been established to his satisfaction, but he then forgot it. This can happen with both the Quran and the Sunnah, as in the well-known hadith:

“It is related of ‘Umar (may Allah be pleased with him) that he was asked about a man who enters a state of major ritual impurity while travelling but cannot find water. He replied, ‘He should not pray until he finds water.’ ‘Ammār said to him, ‘O Commander of the Faithful, do you not remember when you and I were with the camels and both entered a state of major ritual impurity? I rolled on the ground as an animal does, whereas you did not pray. I mentioned this to the Prophet (may Allah bless him and grant him peace), and he said, “It would have been enough for you to do this,” striking the ground with his hands and wiping his face and hands with them?’”

‘Umar said to him, “Fear Allah, ‘Ammār.” He replied, “If you wish, I will not relate it.” ‘Umar said, “Rather, we leave you to bear responsibility for what you have related.”

Here was a Sunnah that ‘Umar had witnessed but then forgotten, to the point that he issued a ruling contrary to it. ‘Ammār reminded him, but he did not remember. Yet he did not accuse ‘Ammār of lying; rather, he told him to relate it.

An even more striking example is that he addressed the people, saying, “If any man exceeds the dowers given to the wives and daughters of the Prophet (may Allah bless him and grant him peace), I shall have it returned.”

A woman said, “O Commander of the Faithful, why do you deprive us of something Allah has granted us?” Then she recited: