1 Imaam Muslim said, “The Mursal narrations according to me and the saying of the people of knowledge is that it is not evidence.” (Muqaddimah Saheeh Muslim (1/24), Imaam Nawawee agreed with this statement of Imaam Muslim, see his Irshaad (pg.81)
2 Imaam Tirmidhee said, “The hadeeth that is mursal is not authentic according to the majority of the People of Hadeeth and more than one person from amongst them said they are weak.” (al-Ellal (pg.245) of Imaam Tirmidhee.)
3 Imaam Ibn Abee Haatim said, “I heard my father (Abu Haatim) and Abu Zur’ah saying the mursal narrations are not evidence and evidence is only that which has an authentic and continuous/linked chain.” (Kitaab al-Maraaseel (p.7).
4 Imaam Ibn as-Salaah said, “Know the ruling concerning a mursal narration is the same as the ruling concerning a weak hadeeth, except if it is established via another route.” (Muqaddimah (pg.53), al-Irshaad (pg.80) and Taqreeb (pg.7) both of Imaam Nawawee,
5 Imaam Khateeb al-Baghdaadee said, “Said Muhammad ibn Idrees ash-Shaaf’iee and others amongst Ahlul-Ilm (People of Knowledge) it is not allowed to act upon them (ie Mursal narrations.) and said also this the Imaams and Scholar from amongst the preservers of hadeeth (Huffaadh al-Hadeeth) and the scrutinizers of narrations.” (al-Kifaayah Fee Ilm ar-Riwaayah (pg.384).
6 Haafidh A’raaqee said, “Most of the Ahlul-Hadeeth (People of Hadeeth) have said Mursal narrations are weak and one cannot use them for evidence.” (Fath ul-Mugeeth (pg.69)
7 Imaam’s Nawawee and Suyootee said, “And the Mursal hadeeth is weak and not evidence according to the Majority of the Scholars of Hadeeth (Muhadditheen) and (Imaam) Shaafi’ee and with many of the jurists and people of principle (Usool).” (Tadreeb ar-Raawee Sharh Taqreeb Lil-Nawawee (pg.77)
In summary Imaam Khateeb Baghdaadee said, “After this detail the position we have adopted is that it is not obligatory to act upon mursal narrations and mursal narrations are not accepted.” (al-Kifaayah (pg.387).Haafidh Ibn as-Salaah said, “And what we have mentioned that mursal narrations cannot be deduced from and grading them to be weak then this is the position of the majority of the Preservers of Hadeeth (Huffaadh) and the scrutinizers of narrations and this is the opinion they have repeated in their works.” (Muqaddimah (pg.55).
@#Imaam Nawawee said, “Mursal narrations are not evidence according to me and according to the majority of the scholars of hadeeth, a group of jurists and the majority of the people of principles.” (Sharh Muhazzab (1/103).And lastly Haafidh Elaa’ee said, “Most of the Maailkee’s and the Muhaqqiq (researching/truth following) hanafee’s like Tahaawee and Abu Bakr ar-Raazee(Jassaas) have said that in the situation of conflict or contradiction the mu’tasil (continuous) narration will be given precedence over the mursal narration.” (Jaam’e Tahseel (pg.34).
8 Imaam Ibn Hazm said, “A mursal hadeeth is one in which a narrator or more is missing between the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) and one narrator, this is also know as manqata’a (disconnected), and it is not accepted and it cannot constitute evidence because its basis is of majhool (unknown).” (al-Ahkaam Fee Usool al-Ahkaam (2/2)
9 Imam al Hakim said
والمراسيل واهية عند جماعة أهل الحديث من فقهاء الحجاز، غير محتج بها، وهو قول سعيد بن المسيب ومحمد بن مسلم الزهري ومالك بن أنس الأصبحي وعبدالرحمن الأوزاعي ومحمد بن إدريس الشافعي وأحمد بن حنبل ومن بعدهم من فقهاء المدينة و حجتهم فيه كتب الله و سنة نبيه
According to Jamaah of Ahl e Hadeeth and Fuqaha of Hijaaz, Mursal narrations are weak and not reliable and this is saying of Sa’eed bin Musayyib, Muhammad bin Muslim al Zuhri, Malik bin Anas, Abdul Rahman al Awza’ee, Muhammad bin Idrees al Shafi’ee, Ahmed bin Hanbal, And after them from the Fuqahaa of Madinah and upon this they have evidences from Qur’an and Sunnah of Prophet.[المدخل ص ١٢ – Al Madkhal page no. 12]
10 Abdullah bin Mubarak and rejection of Mursal
Imam Muslim narrates in Muqaddamah of Sahih Muslim:محمد سمعت أبا إسحق إبراهيم بن عيسى الطالقاني قال قلت لعبد الله بن المبارك يا أبا عبد الرحمن الحديث الذي جاء إن من البر بعد البر أن تصلي لأبويك مع صلاتك وتصوم لهما مع صومك قال فقال عبد الله يا أبا إسحق عمن هذا قال قلت له هذا من حديث شهاب بن خراش فقال ثقة عمن قال قلت عن الحجاج بن دينار قال ثقة عمن قال قلت قال رسول الله صلى الله عليه وسلم قال يا أبا إسحق إن بين الحجاج بن دينار وبين النبي صلى الله عليه وسلم مفاوز تنقطع فيها أعناق المطي ولكن ليس في الصدقة اختلاف ]And Muhammad said: I heard Aboo Ishaaq Ibraaheem Ibn ‘Easaa at-Taaqaanee saying: I said to ‘Abdullaah Ibnul-Mubaarak, “O Abaa ‘Abdur-Rahmaan! The hadeeth if which comes, “Certainly from al-birr (righteousness) after al-birr is to pray for your parents with your Prayer and to fast for them with your fast. ‘Abdullaah said, ‘O Abaa Ishaaq! From whom is this hadeeth?” I said, “It is from the hadeeth of Shihaab Ibn Kharaash.” He said, “He is trustworthy (thiqa). From whom does he narrate?” I said “From al-Hajjaaj Ibnud-Deenaar.” He said, “He is trustworthy. From whom does he narrate?” I said, “He said the Prophet (sallallaahu ‘alayhi wa sallam) said…” . He (Ibn mubaarak) said, “O Abaa Ishaaq! Between al-Hajjaaj and the Prophet is a desert that would break the necks of the riding beasts! But there is no difference of opinion with regards to sadaqah (charity).”[Muqaddimah Sahih Muslim Chapter Narrating the chain is in deen]
****** From sahaba
It is narrated from the Companion of the Prophet (peace be upon him), Abdullah bin Abbaas (radiallah anhu) that he would not agree to even listen to the Mursal narrations.[See: Muqaddimah Muslim H. 21, & Al-Nakat ala Kitaab Ibn as-Salaah: 2/553]
This means that Abdullah bin Abbas (radiallah anhu) did not use to accept the Mursal narrations, even if they were in Fadhaail.