Ana karɓar Khabar Al-Aahaad idan ya cika sharuɗɗan karɓuwa na riwaayah (ruwaito) da kuma sanin abin da yake ƙunshe da shi (diraayah). Dangane da sharuɗɗan karɓuwa na riwaayah kuwa, su ne: mai ruwaito Hadisi dole ne ya zama Musulmi, balagagge, mai hankali, mai adalci, mai gaskiya, mai kiyaye abin da ya ji, kuma mai tunawa da Hadisin tun lokacin da ya karɓe shi (ya ji shi) har zuwa lokacin da ya ruwaito shi. Malaman ilimin usulul-fiqhi da malaman ilimin musdalahul-hadis sun bayyana sharuɗɗan ruwaito dalla-dalla. Haka kuma tarihin rayuwar mahaddatan Hadisi da ruwayoyinsu ya nuna kowane mai ruwaito da abin da yake cika na waɗannan halaye dalla-dalla.

Khabar Al-Aahaad is accepted if it meets the acceptance conditions of the narration (riwaayah) and the knowledge about its content (diraayah). As for the acceptance conditions of the narration; they are that, the narrator of the Hadeeth must be: Muslim, mature, sane, just, truthful, accurate in what he heard and remembering the Hadeeth since he carried (heard) it until he narrated it. The scholars of the usoul and the scholars of the Hadeeth terminology had clarified the conditions of the narration in details. And the biography of the men of the Hadeeth and their narrations had shown every narrator and what he fulfills of these qualities in details.

Dangane da sharuddan karɓar khabar Al-Aahaad ta fuskar ilimi (diraayah), su ne: kada ya saɓa wa abin da ya fi shi ƙarfi (ya fi inganci) gare shi, kamar aya, ko hadisi mutawaatir, ko hadisi mashhur. Misali shi ne abin da aka karɓo daga Fatimah 'yar Qays, cewa ta ce: "Mijina ya sake ni sau uku, sai Manzon Allah ﷺ bai sa mini wani wajibi na zama a gida ba, ko na nafaka," wanda Muslim ya ruwaito. Wannan hadisi ya saɓa wa faɗin Allah ta'ala: {Ku zaunar da su (matan da aka saki) a inda kuke zaune, daga abin da kuke da shi…} (Suratu At-Talaaq, aya ta 6). Saboda haka dole a ƙi shi, kuma ba halal ba ne a aiki da shi. Idan rahoton mutum ɗaya ya saɓa wa qiyas, to za a fifita hadisi, a bar qiyas, idan an samo illar qiyas daga nassi, ko daga ma'anar kalmomin nassi, ko kuma an auna ta akan wata illa ta shari'a. Don haka hadisi ya fi qiyas a dukkan waɗannan yanayi. Idan kuwa illar qiyas mai cikakkiyar ma'ana ta zo a bayyane a cikin nassi mai tabbaci, kamar aya ko hadisi mutawaatir, to dole ne a aiki bisa wannan illa, domin bayyana illa a cikin nassi kamar bayyana hukuncinsa ne. Sai batun ya zama irin saɓani tsakanin khabar Al-Aahaad da abin da ya fi shi ƙarfi, kamar aya ko hadisi mutawaatir, ba saɓani da qiyas ba. A taƙaice: idan rahoton mutum ɗaya ya saɓa wa aya ta Alƙur'ani, ko hadisi mutawaatir, ko hadisi mashhur, ko illar da Alƙur'ani, mutawaatir ko mashhur suka bayyana, to ba za a karɓi hadisin ba ta fuskar ilimi (diraayah). Idan kuwa bai saɓa wa ɗaya daga cikin waɗannan ba, za a karɓe shi. Idan kuma hadisi ya saɓa wa qiyas, to za a karɓi hadisin a ƙi qiyas.

As for the knowledge (diraayah) conditions for accepting khabar Al Aahaad they are, that it does not contradict what is stronger (more authentic) then it, like an ayah or a mutawaatir or a mashhour Hadeeth, like what was narrated from Fatimah Bint Qays that she said: " My husband had divorced me by three then the Messenger of Allah (SAW) did not make (command) for me neither dwelling or alimony" narrated by Muslim. This Hadeeth contradicts the saying of Allah ... :ala'Ta {Let them (the divorced women) live (during the 'iddah,) where you live, from your means…) 6 Surat Al-Talaaq, Therefore it must be rejected and it is not permissible to act according to it. If the individuals report contradicts the qyas; the Hadeeth will be preferred and the qyas will be left if the illah (reasoning) of the qyas is derived, or taken from the denotation of the text, or measured on another shari'ahi illah. So the Hadeeth is preferred over the qyas in all these situations. If the comprehensive illah of the qyas came explicitly in a decisive text, like an ayah or mutawaatir Hadeeth; the action then must be according to the illah, because dictating the illah in the text is like dictating its verdict, and then the issue will be as a kind of contradiction between khabar Al-Aahaad and what is stronger then it, like an ayah or a mutawaatir Hadeeth, not contradicting with the qyas. In conclusion, if the individuals report contradicts an ayah of the Qur'aan or a mutawaatir or a mashhour Hadeeth or an illah explicitly dictated by the Qur'aan, Mutawaatir or Mashhour; the Hadeeth will be not accepted as per diraayah (after knowledge), and if it does not contradict any of those; it will be accepted. And if the Hadeeth contradicts the qyas; the Hadeeth will be accepted and the qyas will be rejected.