Jenis-jenis hadith utama berikut adalah penting:

The following principal types of hadith are important:

• Marfu' - "terangkat": Sebuah riwayat dari Nabi ﷺ, misalnya seorang perawi (sama ada seorang Sahabat, Tabi'in atau lainnya) berkata, "Rasulullah ﷺ bersabda ..." Sebagai contoh, hadith pertama dalam Sahih al-Bukhari adalah seperti berikut: Al-Bukhari === Al-Humaidi 'Abdullah b. al-Zubair === Sufyan === Yahya b. Sa'id al-Ansari === Muhammad b. Ibrahim al-Taymi === 'Alqamah b. Waqqas al-Laithi, yang berkata: Aku mendengar 'Umar b. al-Khattab berkata, ketika berada di atas mimbar, "Aku mendengar Rasulullah ﷺ bersabda: Pahala amalan bergantung kepada niat, dan setiap orang akan memperoleh balasan mengikut apa yang diniatkannya; maka sesiapa yang berhijrah kerana keuntungan dunia atau kerana seorang wanita untuk dikahwininya, hijrahnya adalah kepada apa yang dia berhijrah kepadanya."

• Marfu' - "elevated": A narration from the Prophet (may Allah bless him and grant him peace), e.g. a reporter (whether a Companion, Successor or other) says, "The Messenger of Allah said ..." For example, the very first hadith in Sahih al-Bukhari is as follows: Al- Bukhari === Al-Humaidi 'Abdullah b. al-Zubair === Sufyan === Yahya b. Sa'id al-Ansari === Muhammad b. Ibrahim al-Taymi === 'Alqamah b. Waqqas al-Laithi, who said: I heard 'Umar b. al- Khattab saying, while on the pulpit, "I heard Allah's Messenger (may Allah bless him and grant him peace) saying: The reward of deeds depends on the intentions, and every person will get the reward according to what he has intended; so whoever emigrated for wordly benefits or for a woman to marry, his emigration was for what he migrated.".

• Mauquf - "terhenti": Riwayat yang hanya berasal dari seorang Sahabat, iaitu kenyataan beliau sendiri; contohnya al-Bukhari meriwayatkan dalam Sahih beliau, dalam Kitab al-Fara'id (Kitab Hukum-hukum Pewarisan), bahawa Abu Bakr, Ibn 'Abbas dan Ibn al-Zubair berkata, "Datuk itu (diperlakukan) seperti bapa." Perlu diperhatikan bahawa ungkapan tertentu yang digunakan oleh seorang Sahabat, secara umumnya menjadikan sesuatu hadith dianggap sebagai marfu' secara hakikatnya, walaupun pada zahirnya ia mauquf, contohnya ungkapan berikut:

• Mauquf - "stopped": A narration from a Companion only, i.e. his own statement; e.g. al-Bukhari reports in his Sahih, in Kitab al-Fara'id (Book of the Laws of Inheritance), that Abu Bakr, Ibn 'Abbas and Ibn al-Zubair said, "The grandfather is (treated like) a father." It should be noted that certain expressions used by a Companion generally render a hadith to be considered as being effectively marfu' although it is mauquf on the face of it, e.g. the following:

"Kami telah diperintahkan untuk ..."

"We were commanded to ...".

"Kami dilarang daripada ..."

"We were forbidden from ...".

"Kami dahulu biasa melakukan ..."

"We used to do ...".

"Kami biasa berkata/melakukan ... ketika Rasulullah ﷺ masih bersama kami."

"We used to say/do ... while the Messenger of Allah was amongst us.".

"Dahulu kami tidak mengendahkan perkara sedemikian..."

"We did not use to mind such-and-such...".

"Dahulu biasanya dikatakan ..."

"It used to be said ...".

"Daripada Sunnah ialah ..."

"It is from the Sunnah to ...".

Ia diturunkan dalam keadaan berikut: ...

"It was revealed in the following circumstances: ...", speaking about a verse of the Qur'an.

• Maqtu'- "terputus": Riwayat daripada seorang Tabi'in, contohnya Muslim meriwayatkan dalam Mukaddimah Sahihnya bahawa Ibn Sirin (wafat 110H) berkata, "Ilmu ini (iaitu Hadith) ialah agama, maka berhati-hatilah daripada siapa kamu mengambil agama kamu.".

• Maqtu'- "severed": A narration from a Successor, e.g. Muslim reports in the Introduction to his Sahih that Ibn Sirin (d. 110) said, "This knowledge (i.e. Hadith) is the Religion, so be careful from whom you take your religion.".

Kesahihan setiap daripada ketiga-tiga jenis hadis di atas bergantung kepada faktor-faktor lain seperti kebolehpercayaan perawi-perawinya, sifat rangkaian sanad di antara mereka, dan sebagainya. Namun, klasifikasi di atas amat berguna, kerana melaluinya perkataan Nabi ﷺ dapat dibezakan dengan serta-merta daripada perkataan para Sahabat atau Tabi'in; ini amat membantu terutamanya dalam perbahasan mengenai perkara-perkara Fiqh.

The authenticity of each of the above three types of hadith depends on other factors such as the reliability of its reporters, the nature of the linkage amongst them, etc. However, the above classification is extremely useful, since through it the sayings of the Prophet (may Allah bless him and grant him peace) can be distinguished at once from those of Companions or Successors; this is especially helpful in debate about matters of Fiqh.

Al-Muwatta' karya Imam Malik, salah satu koleksi hadith yang paling awal, mengandungi nisbah yang agak seimbang antara jenis-jenis hadith ini, serta hadith mursal (yang akan dibincangkan kemudian). Menurut Abu Bakr al-Abhari (w. 375), Al-Muwatta' mengandungi perkara berikut:

Imam Malik's Al-Muwatta', one of the early collections of hadith, contains a relatively even ratio of these types of hadith, as well as mursal ahadith (which are discussed later). According to Abu Bakr al-Abhari (d. 375), Al- Muwatta' contains the following:

600 hadis marfu'.

l 600 marfu' ahadith.

l 613 mauquf ahadith.

l 613 mauquf ahadith.

l 285 maqtu' ahadith, and.

l 285 maqtu' ahadith, and.

l 228 hadis mursal; jumlah keseluruhan 1726 hadis.6.

l 228 mursal ahadith; a total of 1726 ahadith.6.

Antara koleksi-koleksi lain, hadis mawquf dan maqtu' yang relatif lebih banyak terdapat dalam Al-Musannaf karya Ibnu Abi Syaibah (w. 235 H), Al-Musannaf karya 'Abd al-Razzaq (w. 211 H), serta tafsir-tafsir karya Ibnu Jarir (w. 310 H), Ibnu Abi Hatim (w. 327 H) dan Ibnu al-Mundhir (w. 319 H).7

Among other collections, relatively more mauquf and maqtu' ahadith are found in Al-Musannaf of Ibn Abi Shaibah (d. 235), Al-Musannaf of 'Abd al- Razzaq (d. 211) and the Tafsirs of Ibn Jarir (d. 310), Ibn Abi Hatim (d. 327) and Ibn al-Mundhir (d. 319).7