Nguvu ya sanad inachukuliwa kuwa sharti katika kukubali hadīth. Hata hivyo, ieleweke kwamba kuhukumu sanad ya hadīth fulani kuwa dhaifu hakumaanishi kwamba hadīth yenyewe ni dhaifu, kwa kuwa inaweza kuwa na isnad nyingine, ingawa imam fulani anaweza kusema kwamba haikupokelewa isipokuwa kupitia njia hii ya upokezi. Kwa hiyo, anayekuta hadīth yenye isnad dhaifu, ni sahihi zaidi kusema kwamba ni dhaifu kwa isnad hii, lakini matini yake haihukumiwi kuwa dhaifu bila masharti. Hivyo basi, kukataliwa kwa isnad hakulazimishi kukataliwa kwa hadīth. Hata hivyo, zipo hadīth ambazo hazijathibitika kwa upande wa isnad, lakini zinapopokelewa kutoka watu hadi watu, wanaridhika na usahihi wake na hawana haja ya kuuliza kuhusu isnad. Kuna mifano mingi ya hili, kama vile hadīth:

The strength of the sanad is considered a condition in accepting a hadīth. However it should be known that judging the sanad of a specific hadith as weak does not necessarily mean the hadīth is weak in itself since it might have another isnād though an imam who might state that it has not been recieved except from this line of transmission. So, whoever finds a hadīth with a weak isnād, it is more inclusive to say that it is weak with this isnād but the text is not judged as weak without qualification. Therefore the rejection of the isnād does not necessitate the rejection of the hadīth. However, there are ahadīth which are not proved from the perspective of the isnād but when it is received from people to people they are satisfied with its authenticity and are in no need to ask for the isnād. There are many examples for this, such as the hadīth:

na hadīth:

and the hadīth:

Kuna mifano mingine mingi kama hii.

There are many other examples like this.