通过将圣训分为沙希哈(Sahih)、哈桑(hasan)和达伊夫(da'eef)三类可以清楚地看出,哈桑圣训和沙希哈圣训都被作为证据提出,而达伊夫圣训则不然。圣训是否可以被接受或拒绝,取决于对其传述链(sanad)、传述人和正文(matn)的考察。如果传述链中没有省略任何一位传述人,而这种省略会导致无法证实被省略的传述人的可靠性;传述人的品德没有受到质疑;正文没有弱点,也不与《古兰经》的任何部分、确凿的穆塔瓦提尔圣行(mutawatir Sunnah)或确定的伊吉玛(ijma')相矛盾,那么在这种情况下,该圣训被接受、遵行,并被采纳为沙里亚证据,无论它是沙希哈还是哈桑。至于圣训与这些条件相悖的情况,则被拒绝,不能作为证据引用。因此,被拒绝的圣训(mardud)是指因传述链中省略了某位传述人,导致无法证实该传述人的可靠性,或因传述人的品德受到质疑,或因圣训正文有弱点,或与《古兰经》、圣训及确定的伊吉玛相矛盾而被拒绝的圣训。被拒绝的圣训(mardud)包含多种类型,以下是它们的特征:

It becomes clear from dividing the hadīth into Sahih, hasan and da'eef that the hadīth hasan and Sahih are both advanced as proof and the da'eef hadīth is not. What makes the hadīth acceptable or rejectable is the consideration of the sanad, transmitter and matn. If a narrator is not ommited from the sanad whose ommision will lead to the inibility to attest the reliablity of the ommitted narrator and the narrator's probity is not impunged and the matn is not weak and does not contradict any part of the Qur’ān or the mutawatir Sunnah or definite ijma', then in this case the hadīth is accepted, acted upon and adopted as a Sharī’ah evidence whether it was Sahih or hasan. As for when the hadīth is contrary to these qualifications it is rejected and not educed as proof. Therefore, the rejected hadīth is the hadīth which is rejected due to the ommision of a narrator from the sanad which results in the inability to attest the reliabilty of this narrator or due to a narrator's probity being impungned, or due to the weakness of the (matn) of the hadīth or its contradiction with the Qur’ān, hadīth and ijma' which are definite. Various types of hadīth come under the hadīth mardud (rejected), following are their characteristics:

1. 穆阿莱格（Mu'allaq）：当圣训传述链开头处有一位或多位传述人连续缺失，且这种缺失十分明显时，即称为穆阿莱格。这里的“多位”是较为笼统的说法，既可包括整个传述链，也可包括其中的一部分。此外，若圣训学家或圣训辑录者省略了整个传述链，例如他说：“安拉的使者ﷺ曾说过或做过某事”，这也属于穆阿莱格。

1. Mu'allaq: when there is one or more narrators consecutively missing from the beginning of the sanad in a manner that is quite obvious. The term 'more' is more general to include the whole or part of the isnād. Also included is the ommision of the whole chain by the muhaddith or the hadīth compiler, such as when he says: The Messneger of Allah  said or did such and such thing.

2. 中断（Mu'dal）：指isnād（传述链）中在一处或多处缺少两位或更多传述人的情况。其中包括再传弟子（tabi' at-tabi'i）从isnād中略去一位再传弟子（tabi'i）和一位圣门弟子（sahābi）的情况。它不包括法学家在著作中的这类表述，即他们说：

2. Mu'dal: Is a chain in which two or more narrators are missing from one or more places. It includes when the tabi at-tabi'i omits a tabi'i and sahābi from the isnād. It does not include the statement of authors from the fuqaha when they say:

或者他们的说法

Or their statement

这不属于mu'dal（中断的圣训传述链），因为这并非传述，而是引用与推证，而这种做法是正确的。

It is not mu'dal becaue it is not a transmission, rather it constitues qouting and educing a proof which is correct.

3. 孟地塔阿（Munqati'）：当某一位传述人在传承中从某一层级缺失，致使其与圣门弟子之间断开时，即为孟地塔阿。若缺失处有多个位置，且漏掉传述人的情况在每个位置上都不超过一位传述人，则在这些位置上均视为孟地塔阿。此外，传承中若存在一位身份不明的传述人（mubham），同样被视为孟地塔阿。例如，'Abd al-Razzaq 从 al-Thawri，al-Thawri 从 Abu Ishaq，Abu Ishaq 从 Zayd ibn Yathi'，Zayd ibn Yathi' 从 Hudhayfa，Hudhayfa 追溯至先知ﷺ说道：……，这便是省略传述人的一个例子。

3. Munqati': When a single narrator is missing before the Sahābi from one of the places. If there is more than one place such that the narrator who ommits does not ommit more than one narrator from each place then it will be munqati' in these places. Also considered to be munqati' is the chain in which there is a obscure narrator (mubham). An example of a transmitter being ommitted is what has been narrated by 'Abd al-Razzaq from al-Thawri from Abu Ishaq from Zayd ibn Yathi' from Hudhayfa, which goes back to the Prophet  that he said:

这条圣训的传述链有两处中断。第一，阿卜杜·拉扎格并未直接从al-Thawri听闻此段圣训，而是从al-Nu'man Ibn Abi Shayba al-Jundi那里传述的，而他是从al-Thawri那里传述的；第二，al-Thawri并未直接从Abu Ishaq听闻，而是从Shurayk那里传述的，而Shurayk是从Abu Ishaq那里传述的。因此，这条圣训被拒绝。一个传述人身份不明的例子是：Abu al-'Ala ibn 'Abd Allah ibn Shukhayr从Shaddad ibn Aws的两个人那里传述的圣训。

The isnad has breaks in two places. Firstly, 'Abd al-Razzaq did not hear from al-Thawri but rather narrated it from al-Nu'man Ibn Abi Shayba al-Jundi who narrated from al-Thawri and secondly, al-Thawri did not hear from Abu Ishaq but rather narrated it from Shurayk who narrated from Abu Ishaq. The hadīth, therefore, is rejected. An example of a transmitter being nondescript is what is narrated by Abu al-'Ala ibn 'Abd Allah ibn Shukhayr from two men from Shaddad ibn Aws:

因此，该圣训因传述链中存在不明身份（majhul）的传述人而被拒绝。

Therfore, the hadīth is rejected due to the presence of unknown (majhul) narrators in the transmision.

4. 沙都（Shādh）：指一位可靠的传述人所传的圣训与其他人所传的内容相矛盾。若一位可靠的传述人传了别人都没有传过的内容，则不属于沙都。因为即使别人没有传过，可靠传述人的传述也是被接受的，并可作为证据。例如这段圣训：

4. Shadh: It is when a reliable transmitter narrates a hadīth which condradicts what others have narrated. It is not shadh if a reliable narrator transmits something no one else has narrated. Because the narration of a reliable transmitter is accepted even if others have not narrated it and it is used as a proof. It is like the hadīth:

只有欧麦尔传述了这段圣训，而从他那里只有阿勒格玛传述了它。随后由穆罕默德·伊本·易卜拉欣·塔米米从他那里传述，而从穆罕默德·伊本·易卜拉欣·塔米米那里只有叶海亚·伊本·赛义德·安萨里传述了它。从叶海亚·伊本·赛义德那里，传述的途径大量增多。因此，沙兹（shādh）只存在于这种情况：一位可靠的传述者所传的内容与其他人所传的相悖，也就是说，被接受的传述者所传的一段圣训违背了那些在传述上更可能正确者的传述。

Only 'Umar narrated it and from him only 'Alqama narrated it. A single narrator Muhammad ibn Ibrahim al-Tamimi narrated from him from who only Yahya ibn Said al-Ansari narrated. From Yahya ibn Said there was a proliferation of transmission routes. Therefore, the shadh is only when a reliable narrator transmits somthing which contradicts what has been narrated by others i.e, when the accepted narrator transmits a report which goes against the report of those more likely to be correct in their transmission.

5. mu'allal(有瑕疵的圣训):这是一段存在缺陷(’illah)的圣训。它表面上看似健全,但经考察后发现其中有某种缺陷,从而损害了其真实性。它的传述链(isnād)中的传述人都是可靠的,表面上也似乎符合真实性的各项条件。

5. Mu'allal: It is a hadīth which has a defect ('illah). It is the hadith which is discovered to have a defect which impairs its authenticity, although it apparently seems to be sound. It goes back to the isnād whose transmitters are reliable and which apparently includes the conditions of authenticy.

6. 怪异（Munkar）：指一个不可靠的传述者单独传述的圣训。怪异（munkar）是指一个弱的传述者所传的圣训与一个比他稍强的传述者所传的圣训相违背。

6. Munkar: What a single unreliable transmitter narrates alone. The munkar is the narration of a weak narrator which contradicts the report of a transmitter who is less weaker.

7. 伪造（Mawdu'）：圣训中的"mawdu'"是指伪造和捏造的圣训。伪造的圣训是孱弱圣训中最恶劣的一类。凡是其人品状况已知的传述者，其传述都不被允许，除非是为了说明该圣训是伪造的。一段圣训被认定为伪造，是因为伪造者承认了自己的伪造，或者有与承认相当的情形。伪造也可以从传述者的状况中看出，例如传述者迎合某些领袖的喜好而说谎，或者他在归于先知的言论中被抓到是一个惯常的说谎者，因为该段报道除他之外再无其他传述途径，没有人与他一致，也没有佐证；或者我们可以从所传内容的状况中辨别其虚假，即从正文（matn）的状况来看，如其措辞或含义孱弱，或与《古兰经》、穆坦瓦提尔（mutawatir）的圣训以及确定的公议（ijma'）相违背。 伪造圣训的人有不同的类型。其中危害最大的，是那些与苦行禁欲（zuhd）相关联的人。他们伪造圣训，希望因所宣称的内容而获得报酬。其危险在于，人们接受了他们的伪造，信任并依赖它们。随后，当某个伪造者编造了一句话，人们便会传述它。很可能，他是从贤哲或其他人那里取来一句话，却谎称它出自安拉的使者ﷺ。 在伪造的圣训中，有关《古兰经》各章优越性的圣训，尤其是那些据称出自乌拜依·本·凯尔卜（'Ubay ibn Ka'ab）、并以"艾布·伊斯马 > 伊克里玛 > 伊本·阿拔斯"为传述链的记载。学者们通过考证比对，并借由艾布·伊斯马的承认，确定了其伪造性。据传他曾说：

7. Mawdu': The hadīth mawdu' is the forged and fabricated hadīth. The fabricated hadīth is the evil of the weak ahadīth. The narration of anyone whose condition is known is not allowed except when it is linked to clarifying its fabricated status. A hadīth is known to be fabricated when the forger acknowledges its fabrication or something which is tantamount to the position of a confession. The fabrication can be understood from the indication of the transmitter's condition, such as the narrator following the whims of certain leaders in his lies or while he is attributing the hadīth he is caught as a consummate liar because that report does not come from any route other than him, no one agrees with him and he has no witness or we can discern mendacity from the condition of what has been narrated i.e, from the state of the matn, if it is weak in its wording or meaning or it contradicts some of the Qur’ān, mutawatir sunnah and definite ijma'. There are diffent types of hadīth fabricators. The ones causing most harm are those associated with zuhd (pious ascetism). They fabricated hoping to get reward for what they alleged. The danger is that people accepted their fabrications, trusting and relying on them. Then when a forger fabricated a saying the people narrated it. Probably, he took a saying from the sages or others and falsely ascribed it to the Messenger of Allah . From the fabricated ahadīth are the ahadīth about the excellence of the Qur’ān Sura by Sura especially narrations (allegedly) on the authority of 'Ubay ibn Ka'ab and the isnād: Abu 'Isma > 'Ikrama > Ibn 'Abbas. Its spuriousness has been established from the study (cross refrences) of scholars and by the confession of Abu 'Isma. It has been narrated that he said:

这些只是被拒绝的圣训的部分类型，并不是所有可能的类型。对于许多类型的被拒圣训而言，只需提及其中一部分，作为辨别可接受与被拒圣训的原则即可。只要圣训的传述链（sanad）、传述人和正文（matn）符合要求，它就不会因为不满足“沙希赫”（Sahih）类别的条件而被拒绝，例如它属于“哈桑”（Hasan）圣训，因为其传述人的可靠程度低于沙希赫圣训的传述人；又如其中有“穆斯托尔”（mustur，即表面上看不出有瑕疵的传述人）；或者传述人记忆力欠佳；或者它得到了“加里纳”（qarina，即旁证迹象）的加强；或者它因其他传述人的认同或有“旁证”（shahid，即由被推定为孤立的传述人提供，或由另一段圣训提供）而得到加强，从而其采纳的可能性增大。只要能够依据传述链、传述人和正文的要求来接受某段圣训，就不应过于严苛地拒绝它。尤其是当大多数学者都接受它，而法学家们普遍援用它时，即使它未达到沙希赫的条件，也值得被接受，因为它属于哈桑圣训的范畴。正如不应过于严苛地拒绝圣训，同样也不允许对圣训疏忽大意，以致接受那些因传述链、传述人或正文而被拒绝的圣训。

These are a selection of the types of rejected ahadīth but they are not all the possible types that could be mentioned. There are many types of rejected ahadīth for which mentioning a part is suffient as a principle by which the acceptable and rejected hadīth is known. A hadīth is not rejected because it does not meet the conditions for the catagory of Sahih as long as its sanad, transmitters and matn are acceptable i.e, when it is hasan since the narrators are of lesser reliability than the narrators of the Sahih hadīth or if there was a mustur (a transmitter whose record is apparently blameless) or he had a bad memory or it has been strengthend by a qarina (indication) or its acceptance is prepodentarent such as when it is strengthend by another narrator agreeing with it or there is a witness i.e by a narrator who is assumed to be isolated or by another Hadith. One should not be overstrict in rejecting a hadīth as long as it is possible to accept it according to the requirements of the sanad, tarnsmitters and matn. Especially when the majority of the ‘Ulamā have accepted it and the fuqaha have generally used it, then it is worthy to be accepted even if it did not meet the conditions of the Sahih because it comes under the hasan. Just as one should not be overstrict in rejecting a hadīth at the same time it is not allowed to be negligent with respect to the hadīth, accepting the hadīth which is rejected due to the sanad, transmitter or matn.