Hadiš ya kasu gida uku: Sahihi (ingantacce), Hasan (mai kyau) da raunanne (Da'eef), a cewar malaman hadiš.

The Hadeeth divides into: Saheeh (correct), Hassan (Good) and weak (Dha'eef), according to the Hadeeth scholars.

Hadisi Sahihi shi ne hadisi Musnad wanda isnadinsa ke haɗuwa ta hanyar watsawar ma'abucin adalci da daidaito daga ma'abucin adalci da daidaito har zuwa ƙarshensa, kuma bai zama shaazth ba (wanda ya sabawa wasu), ko mu'allal ba (wanda ke da laifi a ɓoye). Wannan shi ne hadisin da malaman hadisi suka yanke hukunci a kan ingancinsa (sihhah, watau kasancewarsa Sahihi) ba tare da wata jayayya ba. Saboda haka, wanda ke da yanke a cikin isnadinsa ba a ɗaukarsa Sahihi ba, kamar munqati' (mai yanke) da mu'dhal (mai ɓata). Haka kuma ba a ɗaukar Sahihi abin da wanda halinsa na waje da na cikinsa ba a sani ba ya watsa, ko kuma wanda kansa ba a sani ba, ko kuma wanda aka sani da rauni. Haka nan ba a ɗaukar Sahihi abin da wanda ba mai riƙe da hankali sosai ba ya watsa, kamar wanda ya watsa abin da ba shi da hankali kuma yana yin kura-kurai da yawa. Ba kuma abin da amintaccen mutum ya watsa amma watsarsa ta sabawa watsar mutane ba, wannan shi ne shaazth. Ba kuma abin da yake da dalilin ɓoyayyen aibi a cikinsa, wannan shi ne mu'allal.

The Saheeh Hadeeth is the related (Musnad) Hadeeth which its relation (Isnaad) is connected by the transmission of the just and accurate narrator from the just and accurate narrator up to the end of it, and it should not be irregular (shaazth), or problematic (mu'allal). This is the Hadeeth that the scholars of the Hadeeth decided -without dispute- its authenticity (sihhah, i.e. being Saheeh). Therefore that which has a cut in its relation (Isnaad) is not considered an authentic (Saheeh), like the cut (munqati') and the problematic (Mu'dhal). Also it is not considered an authentic what has been transmitted by he whose outward and inward situation is unknown, nor if himself is unknown, or known by weakness, nor is it considered to be Saheeh that which is transmitted by other than the attentive memorizer, as if it has been transmitted by an inattentive who commits lots of mistakes, nor what is narrated by the trustworthy but his narration is different to the narration of the people, then it is the irregular (shaazth), nor what has a hidden defamation reasons, then it is the problematic (mu'allal).

Idan ana neman ilimin Hadisi Sahihi, to al'amarin yana tsayawa ne ga abin da manyan Imamai masana Hadisi suka tattara a littattafansu. Hadisi Sahihi shi ne wanda aka tabbatar da ingancinsa a cikin ɗaya daga cikin littattafai biyu Sahihai, ko a cikin kowane daga cikin shahararrun littattafan Hadisi masu inganci na Imamai masana Hadisi. Rabe-raben Sahihi (ingantacce) su ne:

When seeking knowledge about the Saheeh Hadeeth; the matter ends to what the famous Imams of the Hadeeth compiled in their books. The Saheeh is what was found certified as authentic in one of the two Saheeh books or in any of the famous reliable books of the Hadeeth Imams. The divisions of the Saheeh (authentic) are:

1. Hadisi Sahihi wanda Al-Bukhari da Muslim suka tattara.

1. A Saheeh which is compiled by Al Bukhari and Muslim.

2. Saheeh da Al-Bukhari ya tattara shi shi kaɗai ba tare da Muslim ba.

2. A Saheeh which Al Bukhari compiled without Muslim.

3. Saheeh da Muslim ya tattara ba tare da Al-Bukhari ba.

3. A Saheeh which Muslim compiled without Al Bukhari.

4. Hadisin Sahihi bisa ga sharuddansu, amma ba su tattara shi ba.

4. A Saheeh according to their conditions but they did not compile it.

5. Hadisi Sahihi bisa sharadin Al-Bukhari amma shi bai tattara shi ba.

5. A Saheeh according to Al Bukhari condition but he did not compile it.

6. Hadisi Sahihi bisa sharadin Muslim, amma shi bai tattara shi ba.

6. A Saheeh according to Muslim condition but he did not compile it.

7. Saheeh bisa ga sauran Malamai amma ba bisa ga ɗaya daga cikin Imamai biyun ba.

7. A Saheeh according to other Imams but not according to either one of the two Imams.

Waɗannan su ne uwayen sahihan sassa. Mafi girman su shi ne na farko, wanda mutanen hadisi yawanci suke kiransa "wanda aka yarda da shi" (muttafaqun alaihi). Hadisin hasan (mai kyau) shi ne wanda mai tattarawarsa sananne ne, kuma mutanensa sun shahara, kuma yawancin hadisai suna dogara a kansa, kuma yawancin malamai suna karɓarsa, kuma malamai na yau da kullum suna amfani da shi. An riwaito cewa Abu 'Isa Al-Tirmizi (MAMBUH) ya nufi da Al-hasan: shi ne wanda babu shakka ga ƙarya a cikin isnadinsa (sarƙar masu ruwaitawa), kuma ba shi da shaazth (sabanin wanda ya fi ƙarfi), kuma ana kiransa hasan saboda kyakkyawan hukunci ga riwayarsa. Hadisin hasan nau'i biyu ne: 1- Hadisin da riwayarsa ba ta tsira daga wani mutum ɓoyayye wanda bai kai matsayin ƙwarewa ba, amma shi ba ya cikin waɗanda ba su da hankali har suke yin kurakurai masu yawa a cikin abin da suke riwaitawa, kuma ba a zarge shi da ƙarya a cikin hadisi ba.

These are the mothers of the Saheeh divisions. The highest of them is the first one which the people of the Hadeeth usually call it "agreed on" The Hassan (good) Hadeeth is the one that its compiler is known and its men became famous, and the majority of the Ahaadeeth revolve on this, and it is accepted by most scholars and used by common scholars. It had been narrated that Abu 'Issa Al-Tirmizthi (MAMBUH) meant by Al-hassan: is that which there is no suspect of lie in its isnaad (relation), nor is it an irregular (shaazth), and it is called Hassan for the favourable judgment for its narration The Hassan Hadeeth is two types: 1- The Hadeeth which the narration of it is not free from a concealed person who did not achieve the capability, but he is not that inattentive who makes lots of mistakes in what he narrates, nor is he accused to lie in the Hadeeth.

2- Hadisin da mai ruwaitonsa yake cikin waɗanda aka san su da gaskiya da amana, amma bai kai matakin mutanen Hadisin Sahih ba, domin shi ya yi ƙasa da su. Hadisin Hassan yana iya zama hujja kamar Hadisin Sahih. Hadisan da suka zo cikin littattafan Imamai da ɗalibansu, da cikin littattafan sauran malamai da masana fiqhu, ana ɗaukar su daga Hadisin Hassan, kuma ana amfani da su a matsayin dalili, domin sun yi amfani da su a matsayin dalili wajen hukunci, ko sun samo hukunci daga gare su. Don haka hadisin Hassan ne, ko ya zo cikin littattafan usul ko cikin littattafan fiqhu waɗanda aka tabbatar cewa suna cikin littattafan da ake dogara da su, kamar Al-Mabsoot, Al-Umm, Al-Mudawwanah Al-Kubra (littafi mai girma) da makamantansu. Ba kamar littattafan Al-Baajoury, Al-Shanshoury da makamantansu ba. Amma abin da ya zo a matsayin Hadisai cikin littattafan tafsiri, ba a kula da su, kuma ba a gabatar da su a matsayin hujja ko da mai tafsirin malami ne mujtahidin Imami, domin an zo da su ne don bayyana aya, ba don samo hukunci ba, kuma akwai bambanci tsakanin su. Haka kuma, masu tafsiri yawanci ba sa damuwa wajen bincika hadisan da suke kawowa a tafsiri. Saboda haka, bai kamata a ɗauki waɗannan hadisai da karɓa ba nan take idan an same su a littattafan tafsiri, kamar yadda ake yi da waɗanda ke cikin littattafan Imamai da malaman fiqhu. Amma dole ne a bincika hadisin, ko da ta hanyar taqlidi ne, watau ta hanyar tambayar malamin hadisi, ko ta hanyar komawa ga littattafan hadisi da ake dogara da su. Hadisin da ba shi da rauni shi ne wanda bai tattaro siffofin Hadisin Sahih ba, ko siffofin Hadisin Hassan da aka ambata a baya, watau shi ne wanda ba a tabbatar da ingancin dukkan ko wasu daga cikin masu ruwaitonsa ba, saboda rashin sanin halin da suke ciki, ko saboda tabo a gaskiyarsu ko makamancin haka, wanda hakan ke tilasta kawar da adalcinsu da amanarsu. Hadîs mai rauni ba a gabatar da shi a matsayin hujja, kuma ba a ɗauke shi a matsayin dalili ga hukunce-hukuncen shari'a ba.

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.