Khabar al-ahad (hadisin ɗaya-ɗaya) a cikin siffofinsa uku: gharib, 'aziz ko mashhur, ko dai marfu', mawquf ko maqtu', malamai masu ilimin hadisi sun raba shi, dangane da karɓa ko ƙi, zuwa nau'i uku: sahih, hasan, da da'if. Ga bayanin kowane nau'i:

The khabar al-ahad (isolated report) in its three forms: gharib, 'aziz or mashhur, whether marfu', mawqūf or maqtu' is divided by the scholars of hadīth, in terms of its acceptance or rejection, into three categories: Sahih, hasan, da'eef. The following is a clarification of each category:

1. Sahih: Shi ne hadisin da silsilar isnadinsa take ci gaba ta hanyar ruwayar wani amintaccen ('adl) mai rikon ruwaya daidai (dabit), daga wani mai ruwaya mai adalci wanda shi ma yana da karfin riko daidai, har zuwa karshen silsilar, kuma ba shaz (sabanin ruwayar amintattu) ba ne, ba kuma mu'allal (mai lahani a boye) ba ne. Wato isnadin hadisin yana hade ta hanyar ruwayar wani mai adalci kuma mai riko daidai daga wanda yake kamarsa, har sai ya kai ga Manzon Allah ﷺ ko ya kare ga wani sahabi ko wani daban. Maganar cewa...

1. Sahih ; It is the hadīth whose isnād continues through the transmission of a trustworthy ('adl) narrator whose retention is accurate (dabit) from an another upright transmitter who has an accurate retentive ability until the end of the chain and is not shadh (irregular) or mu'allal (defective) i.e, the isnād of the hadīth is linked by the transmission of an upright ('adl) and accurate (dabit) narrator from someone similar to him until it ends with the Messenger of Allah  or ends with a Sahābi or someone else. The statement that the

Ya fitar da su daga cikin rukunin Sahih hadisai na mursal, munqati' da mu'dal, waɗanda ba sa cikin rukunin Sahih. Mursal shi ne abin da Tabi'in ya ruwaito daga Annabi ﷺ ba tare da ya ambaci Sahabi ba. Munqati' shi ne idan wani mai ruwaitowa guda ɗaya ya ɓace a wuri ɗaya ko fiye a cikin isnadi. Mu'dal kuma shi ne idan masu ruwaitowa biyu ko fiye sun ɓace a wuri ɗaya ko fiye a cikin isnadi. Dukansu, wato mursal, munqati' da mu'dal, suna da isnadi da ya katse, wanda hakan ya fitar da su daga rukunin Sahih. Maganar cewa;

excludes it from the mursal, munqati' and mu'dal ahadīth, which are not from the category of Sahih. Because the mursal is what the Tabi’een has narrated about the Prophet  without mentioning the Sahābi. The munqati' is when a single narrator is missing in one or more places in the isnād. The mu'dal has two or more narrators missing from one or more places in the isnād. All of them, that is the mursal, munqati' and mu'dal have discontinued isnāds which takes it out of the Sahih category. The statement that;

Yana ware hadīth ṣaḥīḥ daga cikin hadīth shāẓ, wato rahoton da wani amintaccen rawi yake saɓawa da rahotannin rawaye da suka fi shi amincewa.

excludes the Sahih hadīth from the shadh report where a trustworthy narrator goes against the transmissions of narrators who are more reliable than him. The statement:

ya keɓe hadisai Sahihai daga cikin rahoton mu'allal wanda ke da aibi. 'Illah (aibi) ta ƙunshi wani abu na raini a cikin hadisin wanda ke sa a ƙi shi, abin da ke bayyana ga masana ilimin rijal (masu sukar masu ruwaito) yayin tattara hanyoyin ruwaya daban-daban na hadisin da kuma haɗa su waje ɗaya, misali idan sarkar ruwayar wani mai ruwaito ta ci gaba, alhali wata ƙungiya ta ruwaito shi a matsayin mawquf, watau ta danganta shi ga wani Sahabi.

excludes the Sahih ahadīth from the mu'allal report which has a defect. The 'illah (defect) consists of a denigratory thing in the hadīth effecting its rejection, which appears to the rijal critics when collecting and collating the various transmission routes of the hadīth, such as the chain of a narrator being continuous while a group has transmitted as mawqūf i.e attributed it to a Sahabi.

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The statement:

Yana keɓe hadisin da mai ruwaitowa wanda yanayinsa na bayyane da na ɓoye ba a sani ba, wato majhul al-'ayn, ko kuma mai ruwaitowa sananne ne da rauni, irin wannan hadisi ba a ɗaukansa a matsayin Sahih ba.

It excludes the report narrated by a transmitter whose apparent and hidden condition is not known, majhul al-'ayn, or the transmitter is known to be weak, such a hadīth is not considered as Sahih.

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The statement:

2. Hasan: Hadisi ne da aka sani ga wanda ya ruwaito shi, kuma masu ruwaitonsa sun shahara, saboda haka shi ne ginshiƙin mafi yawan hadisai. Hadisi ne da yawancin malamai ke karɓa, kuma fuqaha gabaɗaya suna amfani da shi, wato a cikin isnadinsa babu wani mai ruwaito da aka zarge shi da ƙarya, kuma ba hadisi ne shaɗh (wanda ya saɓa) ba. Akwai nau'i biyu a cikinsa.

2. Hasan: It is a report that is known by the one who reported it and its transmitters became well known and consequently it is the core of most of the hadīth. It is a hadīth most scholars accept and it is used by the fuqaha generally i.e, that in the isnād there are no narrators that have been charged with lying and it is not a shadh (irregular) hadīth. These are two types:

Na farko: hadīthin da isnādinsa bai tsira ba daga masu ruwaito waɗanda ba a san halin su ba (mastur), wato waɗanda ba a san matsayin ƙwarewarsu ba. Amma ba su da sakaci, ba sa yawan yin kuskure, kuma ba a zarge su da ƙarya ba. Matn (abin da hadīthin ya ƙunsa) na iya kasancewa an ruwaito shi ta hanyar wani wanda yake a matsayi irin nasa, saboda haka ba za a ɗauke shi a matsayin shādh ko munkar (wanda aka ƙi) ba. Na biyu: Masu ruwaito dole ne a san su da gaskiya da amana, amma ba su kai matsayin masu ruwaito na rukunin Sahīh ba ta fuskar riƙe abin da suka ji da kuma daidaito. Mai ruwaito wanda shi kaɗai ne ya ruwaito wani rahoto ba a ɗaukar sa a matsayin munkar (wanda aka ƙi), kuma matn ba ya zama shādh (mara daidaito) ko mu'allal (mai lahani). Saboda haka hadīth hasan shi ne rahoton da mai ruwaito mai adalci ('adl) wanda ƙwarewar riƙe abin sa ƙasa ce ya ruwaito, isnādinsa yana ci gaba ba tare da katsewa ba, kuma ba shādh ko mu'allal ba. Ana amfani da hadīth hasan a matsayin hujja daidai da yadda ake amfani da hadīth Sahīh.

First: a hadīth whose isnād is not free from transmitters who are mastur (of hidden conditioin) and whose capacity is not realised. However they are not negligent and are not prone to make mistakes and nor are they charged with mendacity. The matn of the hadīth may have been narrated by someone at a similar level to him due to which it will not be included as shadh or munkar (rejected). Second: The narrators must be known for their honesty and trustworthiness but they do not attain the level of the transmitters of the Sahih category in retention and exactitude. A narrator who is alone in transmitting a report is not considered as munkar (rejected) and nor is the matn irregular (shadh) or defective (mu'allal). So the hasan ahadīth is the report transmitted by an upright ('adl) narrator who is of lesser retentive capacity, whose isnād is continuous and not irregular (shadh) or defective (mu'allal), the hasan hadīth is used as proof exactly as the Sahih hadīth is used.

3. Da'eef: Shi ne hadisin da ba shi da sharuddan Sahih ko hasan. Hadisin da'eef (rauni) ba a amfani da shi a matsayin hujja ko kaɗan. Kuskure ne a ce idan hadisin da'eef ya zo ta hanyoyin watsawa da yawa, to yana ɗaukaka zuwa matakin hasan ko Sahih. Domin idan hadisi yana da rauni, hakan na nufin cewa masu ruwaya sun aikata laifuffuka ko kuma an zarge su da ƙarya. Idan hadisin ya zo ta wasu hanyoyin watsawa irin wannan, to raunin nasa ya ƙaru. Amma idan ma'anar da ke cikin hadisin da'eef ta kasance a cikin hadisan Sahih, to ana ambaton hadisin Sahih kuma a yi watsi da hadisin da'eef. Saboda haka, hadisin da'eef ba a amfani da shi a matsayin hujja ta kowace hanya.