Uainishaji huu wa hadithi ulioelezwa hapo juu una nafasi muhimu katika kubainisha usahihi wa simulizi fulani. Ibn al-Salah anataja aina sitini na tano za istilahi, ambazo ishirini na tatu kati yake zimejadiliwa hapo juu. Aina mbili zaidi ambazo Ibn al-Salah hakuzijumuisha, yaani mu'allaq na mutawatir, zimeshughulikiwa kutoka vyanzo vingine. Aina arobaini na mbili zilizobaki zinafuata kwa ufupi, na husaidia kutofautisha zaidi kati ya aina tofauti za simulizi.

The above-mentioned classification of ahadith plays a vital role in ascertaining the authenticity of a particular narration. Ibn al- Salah mentions sixty-five terms in his book, of which twenty-three have been discussed above. Two further types not included by Ibn al-Salah, mu'allaq and mutawatir, have been dealt with from other sources. The remaining forty-two types follow in brief, which help further distinguish between different types of narrations.

1. Maarifa ya i'tibar (“kuzingatia”), mutaba'ah (“ufuatiliaji”) na shawahid (“mashahidi”). Wanahadithi daima hutafuta kuimarisha uungaji mkono wa hadithi inayosimuliwa na chanzo kimoja tu; utafiti wa aina hii huitwa i'tibar. Ikiwa hakuna simulizi ya kuunga mkono hadithi fulani, hadithi hiyo hutangazwa kuwa fard mutlaq (ya pekee kabisa) au gharib. Kwa mfano, ikiwa hadithi imepokewa kupitia isnad ifuatayo: Hammad b. Salamah --- Ayyub --- Ibn Sirin --- Abu Hurairah --- Mtume ﷺ, utafiti hufanyika kubaini kama mpokezi mwingine aliyeaminika amesimulia kutoka kwa Ayyub; ikiwa ndivyo, itaitwa mutaba'ah tammah (ufuatiliaji kamili); ikiwa sivyo, hutafutwa mpokezi mwingine tofauti na Ayyub anayesimulia kutoka kwa Ibn Sirin: ikiwa yupo, itaitwa mutaba'ah qasirah (ufuatiliaji usio kamili). Ambapo mutaba'ah huhusu isnad, yaani simulizi nyingine kutoka kwa wapokezi walewale, simulizi inayounga mkono matini (maana) ya hadithi ya awali, hata kama ni kupitia isnad tofauti kabisa, huitwa shahid (“shahidi”).85.

1. Knowledge of i'tibar ("consideration"), mutaba'ah ("follow-up") and shawahid ("witnesses"). Traditionists are always in search of strengthening support for a hadith which is reported by one source only; such research is termed i'tibar. If a supporting narration is not found for a particular hadith, it is declared as fard mutlaq (absolutely singular) or gharib. For example, if a hadith is reported through the following isnad: Hammad b. Salamah - -- Ayyub --- Ibn Sirin --- Abu Hurairah --- the Prophet (may Allah bless him and grant him peace), research would be done to ascertain whether another trustworthy reporter has narrated it from Ayyub; if so, it will be called mutaba'ah tammah (full follow-up); if not, a reporter other than Ayyub narrating from Ibn Sirin would be sought: if so, it will be called mutaba'ah qasirah (incomplete follow-up). Whereas mutaba'ah applies to the isnad, i.e. other narrations from the same reporters, a narration which supports the text (meaning) of the original hadith, although it may be through a completely different isnad, is called a shahid ("witness").85.

2. Afrad (Hadithi Pekee).

2. Afrad (singular narrations).

3. Aina ya tabia inayohitajika kwa mpokezi anayekubalika.

3. The type of character required in an acceptable reporter.

4. Namna hadithi inavyopokelewa, na njia mbalimbali za kupata Ahadith.

4. The way a hadith is heard, and the different ways of acquiring ahadith.

5. Jinsi hadithi inavyoandikwa, na alama za uandishi zinazotumika.

5. How a hadith is written, and punctuation marks used.

6. Namna hadithi inavyopokelewa.

6. The way a hadith is reported.

7. Adabu zinazohitajika kwa wanachuoni wa hadithi.

7. The manners required in traditionists.

8. Adabu zinazotakiwa kwa wanafunzi wa Hadith.

8. The manners required in students of Hadith.

9. Elimu ya isnadi ya juu au ya chini (yaani, yenye wapokezi wachache au wengi mtawalia).

9. Knowledge of a higher or lower isnad (i.e. one with less or more reporters respectively).

10. Ujuzi wa maneno magumu.

10. Knowledge of difficult words.

1. Ujuzi wa hadith zilizofutwa (mansukh).

11. Knowledge of abrogated ahadith.

12. Ujuzi wa maneno yaliyobadilishwa katika matini au isnadi.

12. Knowledge of altered words in a text or isnad.

13. Ujuzi wa hadithi zinazopingana.

13. Knowledge of contradictory ahadith.

14. Ujuzi wa nyongeza zilizofanywa katika isnadi (yaani, kwa kuingiza jina la msimulizi wa ziada).

14. Knowledge of additions made to an isnad (i.e. by an inserting the name of an additional reporter).

15. Ujuzi wa aina iliyofichika vizuri ya hadith mursal.

15. Knowledge of a well-concealed type of mursal hadith.

16. Ujuzi wa Maswahaba.

16. Knowledge of the Companions.

17. Elimu ya Wafuasi wa Maswahaba.

17. Knowledge of the Successors.

Elimu ya wazee wanaopokea kutoka kwa wapokezi wadogo.

18. Knowledge of elders reporting from younger reporters.

19. Ujuzi wa wapokezi wenye umri unaofanana wanaopokeana.

19. Knowledge of reporters similar in age reporting from each other.

20. Ujuzi wa ndugu na dada miongoni mwa wapokezi.

20. Knowledge of brothers and sisters among reporters.

21. Ujuzi wa baba wanaosimulia kutoka kwa wana wao.

21. Knowledge of fathers reporting from their sons.

22. Ujuzi wa watoto wanaopokea kutoka kwa baba zao.

22. Knowledge of sons reporting from their fathers.

23. Kujua visa ambapo, kwa mfano, wapokezi wawili wanapokea kutoka kwa mamlaka moja, mmoja akiwa katika maisha yake ya awali na mwingine katika uzee wake; katika visa hivyo, tarehe za kifo cha wapokezi hao wawili zitakuwa na umuhimu.

23. Knowledge of cases where e.g. two reporters report from the same authority, one in his early life and the other in his old age; in such cases the dates of death of the two reporters will be of significance.

24. Ujuzi wa mamlaka hizo ambazo ni mtu mmoja tu aliyezipokea.

24. Knowledge of such authorities from whom only one person reported.

25. Maarifa kuhusu wapokezi kama hao wanaojulikana kwa majina na vyeo kadhaa.

25. Knowledge of such reporters who are known by a number of names and titles.

26. Kujua majina ya kipekee miongoni mwa Maswahaba hasa, na wapokezi kwa ujumla.

26. Knowledge of unique names amongst the Companions in particular and the reporters in general.

27. Ujuzi wa majina na kunya.

27. Knowledge of names and by-names (kunyah).

28. Maarifa ya majina ya kuwafahamu wapokezi wanaojulikana kwa majina yao pekee.

28. Knowledge of by-names for reporters known by their names only.

29. Ujuzi wa lakabu (alqab) za wanahadithi.

29. Knowledge of nicknames (alqab) of the traditionists.

30. Maarifa ya mu'talif na mukhtalif (majina yanayoandikwa kwa namna inayofanana lakini yanatamkwa kwa namna tofauti), mfano Kuraiz na Kariz.

30. Knowledge of mu'talif and mukhtalif (names written similarly but pronounced differently), e.g. Kuraiz and Kariz.

31. Ujuzi wa muttafiq na muftariq (majina yanayofanana lakini utambulisho tofauti), kwa mfano "Hanafi": kuna wapokezi wawili wanaoitwa jina hili; mmoja kwa sababu ya kabila lake la Banu Hanifah; mwingine kwa sababu ya kunasibishwa na madhehebu fulani (mkondo wa mawazo katika fiqhi).

31. Knowledge of muttafiq and muftariq (similar names but different identities), e.g. "Hanafi": there are two reporters who are called by this name; one because of his tribe Banu Hanifah; the other because of his attribution to a particular Madhhab (school of thought in jurisprudence).

32. Majina yanayojumuisha aina zote mbili zilizotangulia.

32. Names covering both the previous types.

33. Majina yanayofanana lakini yanatofautiana kwa sababu ya tofauti ya majina ya baba zao, kwa mfano Yazid b. al-Aswad na al-Aswad b. Yazid.

33. Names looking similar but they differ because of the difference in their father's names, e.g. Yazid b. al-Aswad and al-Aswad b. Yazid.

34. Majina yanayohusishwa na wasiokuwa baba zao, kwa mfano Isma'il b. Umayyah; katika kesi hii, Umayyah ni jina la mama.

34. Names attributed to other than their fathers, e.g. Isma'il b. Umayyah; in this case Umayyah is the mother's name.

35. Ujuzi wa majina ya utani (laqab) ambayo maana yake ni tofauti na inavyoonekana, kwa mfano: Abu Mas'ud al-Badri, si kwa sababu alishiriki vita vya Badr, bali kwa sababu alikuja kuishi huko; Mu'awiyah b. 'Abdul Karim al-Dall ("aliyepotea njia"), si kwa sababu ya itikadi zake, bali kwa sababu alipotea njia alipokuwa akisafiri kwenda Makka; na 'Abdullah b. Muhammad al-Da'if ("dhaifu"), si kwa sababu ya kuaminika kwake katika Hadith, bali kwa sababu ya udhaifu wa mwili wake.

35. Knowledge of such titles which have a meaning different from what they seem to be, e.g. Abu Mas'ud al-Badri, not because he witnessed the battle of Badr but because he came to live there; Mu'awiyah b. 'Abdul Karim al- Dall ("the one going astray"), not because of his beliefs but because he lost his way while travelling to Makkah; and 'Abdullah b. Muhammad al-Da'if ("the weak"), not because of his reliability in Hadith, but due to a weak physique.

36. Ujuzi wa wapokezi wenye utata kwa kutambua majina yao.

36. Knowledge of ambiguous reporters by finding out their names.

37. Ujuzi wa tarehe za kuzaliwa na kufa kwa wapokezi.

37. Knowledge of the dates of birth and death of reporters.

38. Ujuzi wa wapokezi waaminifu na dhaifu.

38. Knowledge of trustworthy and weak reporters.

39. Kujua wapokezi waaminifu waliochanganyikiwa katika uzee wao.

39. Knowledge of trustworthy reporters who became confused in their old age.

40. Ujuzi wa watu wa zama moja katika kipindi fulani.

40. Knowledge of contemporaries in a certain period.

41. Ujuzi kuhusu waachiwa huru (mawali) miongoni mwa wapokezi wa Hadithi.

41. Knowledge of free slaves (mawali) amongst the reporters.

42. Ujuzi wa nchi asili na miji ya nyumbani ya wapokezi wa hadithi.86

42. Knowledge of the homelands and home towns of reporters.86