2- El hadiz cuyo narrador es uno de los conocidos por su veracidad y confiabilidad, pero no alcanzó el nivel de los narradores del hadiz sahih, pues es inferior (más débil) que ellos, es el hadiz hasan. El hadiz hasan puede servir de prueba al igual que el hadiz sahih. Los ahadices que aparecen en los libros de los imames y sus discípulos, y en los libros de otros eruditos y juristas, se consideran del tipo hasan, y se utilizan como daleel, ya que lo emplearon como prueba para el dictamen, o derivaron un dictamen de ellos. Por tanto, es hadiz hasan, ya sea que aparezca en los libros de usul o en los libros de fiqh cuya consideración está comprobada, como Al-Mabsut, Al-Umm, Al-Mudawwanah Al-Kubra (el gran registro) y similares, y no como los libros de Al-Bayuri, Al-Shanshuri y similares. En cuanto a los ahadices que aparecen en los libros de tafsir, no se les debe prestar atención ni presentarlos como prueba, aunque el exegeta (mufassir) sea un imam mujtahid, porque se mencionaron para explicar un aleya y no para derivar un dictamen, y hay diferencia entre ambos casos. Además, los exegetas normalmente no se preocupan por investigar los ahadices que citan en el tafsir. Por ello, estos ahadices no deben aceptarse en cuanto se encuentran en los libros de tafsir, como si estuvieran en los libros de los imames y eruditos del fiqh, sino que es imprescindible investigar el hadiz, aunque sea por vía de taqlid, es decir, preguntando a un erudito del hadiz o recurriendo a los libros de hadiz considerados fiables. El hadiz débil es aquel que no reúne las cualidades del hadiz sahih ni las del hadiz hasan mencionadas anteriormente, es decir, aquel en el que no está comprobada la autenticidad de todos o algunos de sus narradores, ya sea por desconocimiento de su situación o por alguna tacha en su veracidad o similar, lo que obliga a negar su rectitud y su confiabilidad. El hadiz débil no se presenta como prueba ni se toma como evidencia para los dictámenes de la sharí'ah.
2- The Hadeeth that its narrator is one of the known by his truthfulness and trustworthiness, but he did not reach the level of the Saheeh Hadeeth men for he is lesser (weaker) than them. The Hassan Hadeeth is capable to be a proof same like the Saheeh Hadeeth. The ahaadeeth which came in the books of the Imams and their students, and in the other scholars and jurisprudents' books are considered to be from the Hassan Hadeeth, and it is used as a daleel, since they used it as a daleel for the verdict, or they derived a verdict from it, so it is a Hassan Hadeeth whether it came in the usoul or in the fiqh books which are proven that they are of the considered books like Al-Mabsout, Al-Umm, Al Mudawwanah Al-kubra (the big record) and the likes. Not like the books of Al Baajoury, Al-Shanshoury and the likes. As for what came as Ahaadeeth in the tafseer books; they are not to pay attention to, nor are they to be advanced as a proof even if the explainer (mufassir) is a mujtahid imam, that is because it came to explain a verse (Ayah) not to derive a verdict, and there is difference between them, and because the explainers are not usually concerned to investigate the ahaadeeth which they invoke in the tafseer, therefore these Ahaadeeth should not be considered (accepted) as soon as they are found in the tafseer books, as if they are in the Imams and scholars of fiqh books, but it is inevitable to investigate the Hadeeth even by imitation way, i.e. by asking a scholar of Hadeeth, or by referring to the considered Hadeeth books. The weak Hadeeth is the one that does not gather the qualities of the Saheeh Hadeeth, nor the qualities of the Hassan Hadeeth which are mentioned previously, i.e. it is the one which the authenticity of all or some of its narrators is not proven, for the ignorance of their situation or for a scratch in their truthfulness or as such, which necessitates negating their justness and their trustworthiness. The weak Hadeeth is not advanced as a proof nor is it taken as an evidence for the shari'ahi verdicts.