Ba a ruwaito shi sai daga 'Umar, kuma daga gare shi ba a ruwaito shi sai daga 'Alqama. Mai ruwaitowa guda ɗaya, Muhammad ibn Ibrahim al-Tamimi, ya ruwaito daga gare shi, kuma daga gare shi ba a ruwaito shi sai daga Yahya ibn Sa'id al-Ansari. Daga Yahya ibn Sa'id an sami yaɗuwar hanyoyin ruwaitowa. Saboda haka, shaz yana faruwa ne kawai idan mai ruwaito amintacce ya ruwaito wani abu da ya saɓa wa abin da wasu suka ruwaito, wato idan mai ruwaito karɓaɓɓe ya ruwaito wani rahoto wanda ya saɓa wa rahoton waɗanda suka fi yiwuwar daidaito a cikin ruwaitowarsu.
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: Hadīthi ne wanda yake da aibi ('illah). Shi ne hadīthin da aka gano yana da aibin da yake raunana ingancinsa, duk da cewa a zahiri yana da kyau. Yana komawa ga isnādin da masu ruwaitonsa amintattu ne, kuma a zahiri yana ɗauke da sharuɗɗan ingancin hadīthi.
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. Munkar: Abin da wani mai ruwayar hadisi da ba a amince da shi ba ya ruwaito shi kaɗai. Munkar shi ne ruwayar rauni (mai raunin ruwaya) wacce ta saɓa wa rahoton wani mai ruwaya wanda ya fi shi ƙarfi (ba shi da rauni sosai).
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. Mawdu': Hadīth mawdu' shi ne hadīth na ƙarya da ƙagewa. Hadīth da aka ƙirƙira shi ne mugunta daga cikin hadísai marasa ƙarfi. Ba a halatta a ruwaito hadīth daga wanda aka san halinsa ba, sai dai idan an haɗa shi da bayanin cewa hadīthin ƙarya ne.
Ana sanin hadīth a matsayin wanda aka ƙirƙira idan wanda ya ƙirƙira shi ya amince da haka, ko kuma abin da yake daidai da amincewa. Ana iya fahimtar ƙirƙirarsa daga yanayin mai ruwaitowa, kamar yadda mai ruwaitowar ke bin son zuciyar wasu shugabanni a ƙarya tasa, ko kuma lokacin da aka kama shi yana danganta hadīth ga Manzon Allah ﷺ alhali shi ƙwararren maƙaryaci ne, saboda rahoton ba ya zuwa ta wata hanya face ta gare shi, babu wanda ya yarda da shi, kuma babu shaida tare da shi. Hakanan ana iya gane ƙarya daga yanayin matn (abin da hadīthin ya ƙunsa), wato idan lafazinsa ko ma'anarsa rauni ne, ko kuma ya saɓa wa wasu ayoyin Alƙur'ani, sunnah mutawatir, da ijma'i tabbatacce.
Akwai nau'o'in masu ƙirƙirar hadísai daban-daban. Waɗanda suke haddasa mafi yawan cutarwa su ne waɗanda ke da alaƙa da zuhudu (ibada da kamewa daga duniya). Sun ƙirƙira hadísai suna fatan samun lada saboda abin da suka riƙa ikirari. Haɗarin shi ne mutane sun karɓi ƙagen nasu, suna amincewa da dogaro da su. Sa'an nan idan wani mai ƙirƙira ya ƙirƙiri magana, mutane sai su riƙa ruwaitowa. Wataƙila ya ɗauki magana daga malamai ko wasu, sannan ya danganta ta ga Manzon Allah ﷺ da ƙarya.
Daga cikin hadísan da aka ƙirƙira akwai hadísai game da falalar surorin Alƙur'ani sura bayan sura, musamman ruwayoyin da ake dangantawa ga Ubayy ibn Ka'ab, da isnadi: Abu 'Isma > 'Ikrima > Ibn 'Abbas. An tabbatar da ƙaryarsu ta hanyar binciken malamai (da kwatanta rahotanni) da kuma ikirarin Abu 'Isma. An ruwaito cewa ya ce:
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: