Rarrabuwar hadisai da aka ambata a sama tana taka muhimmiyar rawa wajen tabbatar da ingancin wata riwaya. Ibn al-Salah ya ambaci nau'o'i sittin da biyar a littafinsa, daga cikinsu an tattauna ashirin da uku a sama. Wasu nau'o'i biyu da Ibn al-Salah bai haɗa ba, su ne mu'allaq da mutawatir, an tattauna su daga wasu majiyoyi. Sauran nau'o'in arba'in da biyu za a bayyana su a takaice, waɗanda ke taimakawa wajen ƙara bambance tsakanin nau'o'in riwayoyi.

The above-mentioned classification of ahadith plays a vital role in ascertaining the authenticity of a particular narration. Ibn al- Salah mentions sixty-five terms in his book, of which twenty-three have been discussed above. Two further types not included by Ibn al-Salah, mu'allaq and mutawatir, have been dealt with from other sources. The remaining forty-two types follow in brief, which help further distinguish between different types of narrations.

1. Ilimin i'tibar ("dubawa"), mutaba'ah ("bi-da-bi" ko "biyo baya") da shawahid ("shaidu"). Masu ilimin hadisi koyaushe suna neman goyon baya mai karfafawa ga hadisin da wani mai ruwaito guda daya kadai ya ruwaito; irin wannan bincike ana kiransa i'tibar. Idan ba a sami wata riwaya mai goyon baya ga wani hadisi ba, sai a bayyana shi a matsayin fard mutlaq (guda daya tilo ba tare da wani makamancinsa ba) ko gharib. Misali, idan hadisi ya zo ta wannan isnadi: Hammad b. Salamah --- Ayyub --- Ibn Sirin --- Abu Hurairah --- Annabi ﷺ, za a yi bincike domin tabbatar ko wani amintaccen mai ruwaito ya ruwaito shi daga Ayyub; idan ya ruwaito, za a kira shi mutaba'ah tammah (cikakkiyar bi-da-bi); idan ba a samu ba, sai a nemi wani mai ruwaitoban da Ayyub wanda ya ruwaito daga Ibn Sirin: idan an samu, za a kira shi mutaba'ah qasirah (rashin cikakkiyar bi-da-bi). Yayin da mutaba'ah ke shafar isnadi, watau sauran riwayoyi daga wadannan masu ruwaito iri daya, riwaya da ke goyon bayan matanin (ma'anar) asalin hadisin, koda kuwa ta zo ta wani isnadi daban gaba daya, ana kiranta shahid ("shaida").

1. Knowledge of i'tibar ("consideration"), mutaba'ah ("follow-up") and shawahid ("witnesses"). Traditionists are always in search of strengthening support for a hadith which is reported by one source only; such research is termed i'tibar. If a supporting narration is not found for a particular hadith, it is declared as fard mutlaq (absolutely singular) or gharib. For example, if a hadith is reported through the following isnad: Hammad b. Salamah - -- Ayyub --- Ibn Sirin --- Abu Hurairah --- the Prophet (may Allah bless him and grant him peace), research would be done to ascertain whether another trustworthy reporter has narrated it from Ayyub; if so, it will be called mutaba'ah tammah (full follow-up); if not, a reporter other than Ayyub narrating from Ibn Sirin would be sought: if so, it will be called mutaba'ah qasirah (incomplete follow-up). Whereas mutaba'ah applies to the isnad, i.e. other narrations from the same reporters, a narration which supports the text (meaning) of the original hadith, although it may be through a completely different isnad, is called a shahid ("witness").85.

2. Afrad (hadisai guda ɗaya kaɗai).

2. Afrad (singular narrations).

3. Nau'in halayyar da ake buƙata a cikin mai ruwaito hadisi wanda aka karɓa.

3. The type of character required in an acceptable reporter.

4. Yadda ake jin hadisi, da hanyoyi daban-daban na samun ahadisi.

4. The way a hadith is heard, and the different ways of acquiring ahadith.

5. Yadda ake rubuta hadisi, da alamomin rubutu da ake amfani da su.

5. How a hadith is written, and punctuation marks used.

6. Yadda ake ruwaya hadisi.

6. The way a hadith is reported.

7. Ladabi da ake bukata ga masana hadisi.

7. The manners required in traditionists.

8. Ladubban da ake bukata a cikin dalibai na Hadisi.

8. The manners required in students of Hadith.

9. Sanin isnad mafi girma ko mafi ƙanƙanta (watau wanda yake da ƙarancin masu ruwaito ko kuma yawansu, bi da bi).

9. Knowledge of a higher or lower isnad (i.e. one with less or more reporters respectively).

10. Sanin ma'anar kalmomi masu wahala.

10. Knowledge of difficult words.

1. Sanin hadisai da aka soke (mansukh).

11. Knowledge of abrogated ahadith.

12. Sanin kalmomin da aka sauya a cikin rubutu ko isnadi.

12. Knowledge of altered words in a text or isnad.

13. Sanin hadisai masu karo juna.

13. Knowledge of contradictory ahadith.

14. Ilimin ƙarin da aka yi wa isnadi (watau ta hanyar saka sunan wani mai ruwaito ƙarin).

14. Knowledge of additions made to an isnad (i.e. by an inserting the name of an additional reporter).

15. Ilimin wani nau'i mai ɓoye na hadisin mursal.

15. Knowledge of a well-concealed type of mursal hadith.

16. Sanin Sahabbai.

16. Knowledge of the Companions.

17. Sanin Tabi'ai (Ilimin Tabi'una).

17. Knowledge of the Successors.

18. Ilimin manyan malamai da suke ruwaito daga masu ƙarancin shekaru.

18. Knowledge of elders reporting from younger reporters.

Ilimin masu ruwaya masu kusan shekaru iri ɗaya suna ruwaya daga juna.

19. Knowledge of reporters similar in age reporting from each other.

20. Sanin 'yan'uwa maza da mata a cikin masu ruwaito hadisi.

20. Knowledge of brothers and sisters among reporters.

21. Ilimin iyaye da suke ruwaito daga 'ya'yansu.

21. Knowledge of fathers reporting from their sons.

22. Sanin 'ya'yan da ke ruwaito daga ubanninsu.

22. Knowledge of sons reporting from their fathers.

23. Sanin lokuttan da, misali, masu ruwaito guda biyu suka ruwaito daga mutum guda, ɗayansu a farkon rayuwarsa ɗayan kuma a tsufansa; a irin waɗannan lokuta, ranakun mutuwar masu ruwaitowan biyu za su zama masu muhimmanci.

23. Knowledge of cases where e.g. two reporters report from the same authority, one in his early life and the other in his old age; in such cases the dates of death of the two reporters will be of significance.

24. Sanin irin malamai waɗanda mutum ɗaya ne kawai ya ruwaito daga gare su.

24. Knowledge of such authorities from whom only one person reported.

25. Sanin irin waɗannan masu ruwaito waɗanda aka san su da sunaye da laƙabi da dama.

25. Knowledge of such reporters who are known by a number of names and titles.

26. Sanin sunayen da suka keɓanta a tsakanin Sahabbai musamman, da masu ruwaito hadisi gabaɗaya.

26. Knowledge of unique names amongst the Companions in particular and the reporters in general.

27. Sanin Sunaye da Laƙabai (kunyah).

27. Knowledge of names and by-names (kunyah).

28. Sanin laƙabobin masu ruwaito hadisi waɗanda aka san su da sunayensu kawai.

28. Knowledge of by-names for reporters known by their names only.

29. Sanin laƙabobin masu ruwaito hadisi (al-alqab).

29. Knowledge of nicknames (alqab) of the traditionists.

30. Ilimin mu'talif da mukhtalif (sunaye da ake rubutunsu iri ɗaya amma a furta su daban), misali Kuraiz da Kariz.

30. Knowledge of mu'talif and mukhtalif (names written similarly but pronounced differently), e.g. Kuraiz and Kariz.

31. Ilimin muttafiq da muftariq (sunaye masu kama amma mutane daban-daban), misali "Hanafi": akwai masu ruwaito hadisi guda biyu da ake kiran su da wannan suna; daya saboda kabilarsa Banu Hanifah; dayan kuma saboda danganta shi da wani madhhabi na fikihu (makarantar tunani a ilimin shari'a).

31. Knowledge of muttafiq and muftariq (similar names but different identities), e.g. "Hanafi": there are two reporters who are called by this name; one because of his tribe Banu Hanifah; the other because of his attribution to a particular Madhhab (school of thought in jurisprudence).

32. Sunayen da suka hada nau'o'in biyu da suka gabata.

32. Names covering both the previous types.

33. Sunaye masu kama da juna amma sun bambanta saboda bambancin sunayen ubansu, misali Yazid b. al-Aswad da al-Aswad b. Yazid.

33. Names looking similar but they differ because of the difference in their father's names, e.g. Yazid b. al-Aswad and al-Aswad b. Yazid.

34. Sunayen da ake danganta su ga wanda ba mahaifinsu ba, misali Isma'il b. Umayyah; a wannan misali, Umayyah sunan mahaifiyarsa ne.

34. Names attributed to other than their fathers, e.g. Isma'il b. Umayyah; in this case Umayyah is the mother's name.

35. Sanin waɗannan laƙabai waɗanda ma'anarsu ta bambanta da abin da suke nuna a zahiri, misali: Abu Mas'ud al-Badri, ba don ya halarci yakin Badar ba, sai don ya zauna a can; Mu'awiyah b. 'Abdul Karim al-Dall ("wanda ya ɓace"), ba saboda akidarsa ba, sai don ya ɓata hanya yayin tafiya zuwa Makka; da 'Abdullah b. Muhammad al-Da'if ("mai rauni"), ba saboda amincinsa a ilimin Hadisi ba, sai saboda rauni a jikinsa.

35. Knowledge of such titles which have a meaning different from what they seem to be, e.g. Abu Mas'ud al-Badri, not because he witnessed the battle of Badr but because he came to live there; Mu'awiyah b. 'Abdul Karim al- Dall ("the one going astray"), not because of his beliefs but because he lost his way while travelling to Makkah; and 'Abdullah b. Muhammad al-Da'if ("the weak"), not because of his reliability in Hadith, but due to a weak physique.

36. Sanin masu ruwaito hadisi marasa bayyanannun suna ta hanyar gano sunayensu.

36. Knowledge of ambiguous reporters by finding out their names.

37. Sanin ranar haihuwa da ranar mutuwar masu ruwaito hadisi.

37. Knowledge of the dates of birth and death of reporters.

38. Sanin Ma'abota Riwaya Amintattu da Raunana

38. Knowledge of trustworthy and weak reporters.

39. Sanin masu ruwaito amintattu waɗanda suka rikice a lokacin tsufansu.

39. Knowledge of trustworthy reporters who became confused in their old age.

Ilimin masu zama tare a wani zamani.

40. Knowledge of contemporaries in a certain period.

41. Sanin 'yantattun bayi (mawali) a cikin masu ruwaitowa.

41. Knowledge of free slaves (mawali) amongst the reporters.

42. Sanin ƙasashen asali da garuruwan gidan masu ruwaito hadisi.86

42. Knowledge of the homelands and home towns of reporters.86