A cikin littattafan hadisai da yawa, muna karanta kalmomin sahihi [Sahih] da da'if [Daif]. Mutane da yawa suna fahimtar sahihi a matsayin akasin da'if, kuma idan wannan kalma ba ta bayyana bayan wani hadisi ba, sai su fassara shi da cewa da'if ne. Wannan kuskure ne da ya zama ruwan dare, domin kalmomin sahihi da da'if ainihin sharuddan malaman hadisi ne. Malaman hadisi suna amfani da sama da sharuddan hamsin wajen bayyana hadisi, sahihi kuwa shi ne guda ɗaya kacal daga cikinsu. Idan ba a bayyana hadisi a matsayin sahihi ba, yana iya shiga cikin ɗaya daga cikin sauran nau'o'in hadisi guda arba'in da tara, kuma ba lallai ba ne ya zama da'if.

In many books of ahadith, we read the words authentic [Sahih] and weak [Daif]. Many people understand authentic to be the opposite of weak, and when this word does not appear after a hadith, they misinterpret it as weak. This is a common mistake because the words authentic and weak are actually nomenclatures of the hadith masters. Over fifty terms are used by the hadith masters [to define a hadith], authentic being only one of them. When a hadith is not identified as authentic, it may fall under the category of any of the other forty-nine types of hadith and may not necessarily be weak.

Sau da yawa, wani hadisi yana da inganci (sahihi), amma masana hadisi sun ƙi shi, yayin da wani hadisin kuma yana da rauni, amma masanan sun ce ana iya aiki da shi. Akwai dalilai da yawa a bayan haka. Misali, yana yiwuwa hadisin mai inganci an soke hukuncinsa (mansukh), kuma hadisin mai rauni yana samun goyon bayan aikin Sahabbai.

Many times, a hadith is authentic, but the hadith masters reject it while another hadith may be weak but the hadith masters say it is okay to act upon. There are many reasons behind this. For example, it is possible that the authentic hadith is abrogated and the weak hadith supported by the practice of the Sahaba.

A ƙasa, za mu yi nazari a taƙaice kan wasu nau'ikan Hadisai daban-daban: Marfū': Duk hadisin da aka danganta shi ga Manzon Allah ﷺ. Ana gane irin wannan hadisi ta hanyar kalaman mai ruwaitawa idan ya ce, "Manzon Allah ﷺ ya ce," "Manzon Allah ﷺ ya yi wannan," "Manzon Allah ﷺ ya yi shiru a kan wannan lamari," "lokacin da aka faɗi kaza da kaza," ko kuma cewa "wannan hadisi an danganta shi ga Manzon Allah ﷺ," ko kuma cewa "Ibn 'Abbas ya danganta wannan hadisi ga Manzon Allah ﷺ." Don haka, duk hadisin da aka danganta ga Manzon Allah ﷺ hadisi ne marfū'.

Below, we will briefly examine some of these different types of Ahadith: Marfñ‘: Any hadith that is attributed to the Blessed Prophet (PBUH). Such a hadith is identified by the words of the narrator when he says, “the Blessed Prophet (PBUH) said,” “the Blessed Prophet (PBUH) did this,” “the Blessed Prophet (PBUH) remained quiet on this occasion,” “when such and such thing was said,” or that “this hadith is attributed to the Blessed Prophet (PBUH)” or that “Ibn ‘Abbas attributed this hadith to the Blessed Prophet (PBUH).” Thus, any hadith attributed to the Blessed Prophet (PBUH) is a marfñ‘ hadith.

Mauqūf: Hadisi da aka danganta ga wani Sahabi. Ana gane hadisin mauqūf ta hanyar kalaman mai ruwaitowa lokacin da ya ce, "Ibn ‘Abbas ya ce," ko "Ibn ‘Abbas ya yi kaza da kaza," ko "an ce wannan hadisi an ruwaito shi a matsayin mauqūf." Maqtū‘: Duk wani hadisi da aka danganta ga malaman zamani na farko bayan Sahabbai [Tabi‘un]. Wasu masana hadisi kuma suna kiran hadisin maqtū‘ da athar [alama]. Kalmar athar tana sauƙaƙa rarrabe hadisan Annabi (SAW) daga ruwayoyin Sahabbai da malaman farko. Saboda haka, hadisan Annabi (SAW) ana kiransu hadisi, yayin da ruwayoyin Sahabbai da malaman farko ake kiransu āthār [jam‘in athar], duk da cewa ana yawan amfani da kalmar athar ga hadisan Annabi (SAW) ma.

Mauqñf: A narration attributed to a Sahaba. A mauqñf narration is recognized by the words of the narrator when he says, “Ibn ‘Abbas said” or “Ibn ‘Abbas did such and such thing” or “it is said that this hadith is narrated as mauqñf.” Maqtñ‘: Any narration that is attributed to the first successors of the Sahaba [Tabiun]. Some hadith masters also call a maqtñ‘ narration athar [trace]. The term athar makes it easy to distinguish hadith of the Blessed Prophet (PBUH) from the narrations of the Sahaba and the first successors. Thus hadith of the Blessed Prophet (PBUH) are known as hadith, while the narrations of the Sahaba and the first successors are called óthór [plural of athar], though the word athar is frequently used for the ahadith of the Blessed Prophet (PBUH) also.