Khabar al-ahad (hadithi ya mtu mmoja) katika aina zake tatu: gharib, 'aziz au mashhur, iwe ni marfu', mawqūf au maqtu', imegawanywa na wanazuoni wa hadīth, kwa kuzingatia kukubaliwa au kukataliwa kwake, katika makundi matatu: Sahih, hasan, na da'eef. Ifuatayo ni ufafanuzi wa kila kundi:

The khabar al-ahad (isolated report) in its three forms: gharib, 'aziz or mashhur, whether marfu', mawqūf or maqtu' is divided by the scholars of hadīth, in terms of its acceptance or rejection, into three categories: Sahih, hasan, da'eef. The following is a clarification of each category:

1. Sahihi: Ni hadithi ambayo isnadi yake huendelea kupitia usimulizi wa msimulizi mwaminifu ('adl) ambaye kumbukumbu yake ni sahihi (dabit), kutoka kwa msimulizi mwingine mnyoofu mwenye uwezo sahihi wa kuhifadhi, hadi mwisho wa mnyororo, na si shadh (isiyo ya kawaida) wala mu'allal (yenye kasoro). Yaani, isnadi ya hadithi huunganishwa kwa usimulizi wa msimulizi mnyoofu ('adl) na sahihi (dabit) kutoka kwa mtu kama yeye, hadi inapoishia kwa Mtume wa Allah ﷺ au kuishia kwa Sahaba au mtu mwingine. Kauli kwamba ...

1. Sahih ; It is the hadīth whose isnād continues through the transmission of a trustworthy ('adl) narrator whose retention is accurate (dabit) from an another upright transmitter who has an accurate retentive ability until the end of the chain and is not shadh (irregular) or mu'allal (defective) i.e, the isnād of the hadīth is linked by the transmission of an upright ('adl) and accurate (dabit) narrator from someone similar to him until it ends with the Messenger of Allah  or ends with a Sahābi or someone else. The statement that the

Hukumu hii inayatoa nje ya kundi la Sahih hadith za mursal, munqati' na mu'dal, kwa kuwa hizi si miongoni mwa hadith sahihi. Mursal ni hadith ambayo Tabi'i amesimulia moja kwa moja kutoka kwa Mtume ﷺ bila kutaja Sahabi. Munqati' ni pale ambapo msimulizi mmoja hukosekana katika sehemu moja au zaidi ya isnad. Mu'dal ni pale ambapo wasimulizi wawili au zaidi hukosekana katika sehemu moja au zaidi ya isnad. Zote hizi, yaani mursal, munqati' na mu'dal, zina isnad zilizokatika, na hilo ndilo linaziondoa kutoka katika kundi la Sahih.

excludes it from the mursal, munqati' and mu'dal ahadīth, which are not from the category of Sahih. Because the mursal is what the Tabi’een has narrated about the Prophet  without mentioning the Sahābi. The munqati' is when a single narrator is missing in one or more places in the isnād. The mu'dal has two or more narrators missing from one or more places in the isnād. All of them, that is the mursal, munqati' and mu'dal have discontinued isnāds which takes it out of the Sahih category. The statement that;

Huyatenga hadīth sahih kutoka kwenye hadīth shadh, ambayo ni riwaya ya msimulizi mwaminifu anayepingana na riwaya za wasimulizi walio wa kuaminika zaidi kuliko yeye.

excludes the Sahih hadīth from the shadh report where a trustworthy narrator goes against the transmissions of narrators who are more reliable than him. The statement:

Hadithi sahihi hutengwa kutoka katika hadithi munqati' iliyo na kasoro (mu'allal). Kasoro ('illah) ni jambo lenye kudhalilisha ndani ya hadithi ambalo husababisha kukataliwa kwake, na jambo hilo hudhihirika kwa wakosoaji wa wapokezi (rijal) wanapokusanya na kulinganisha njia mbalimbali za upokezi wa hadithi hiyo, kama vile pale mlolongo wa mpokezi mmoja unapoonekana kuendelea, ilhali kundi fulani limeipokea kama mawquf, yaani wamelihusisha na Sahaba.

excludes the Sahih ahadīth from the mu'allal report which has a defect. The 'illah (defect) consists of a denigratory thing in the hadīth effecting its rejection, which appears to the rijal critics when collecting and collating the various transmission routes of the hadīth, such as the chain of a narrator being continuous while a group has transmitted as mawqūf i.e attributed it to a Sahabi.

Taarifa:

The statement:

Inaondoa hadithi iliyopokewa na msimulizi ambaye hali yake ya wazi na ya ndani haijulikani, yaani majhul al-'ayn, au msimulizi anayejulikana kuwa dhaifu; hadithi kama hiyo haichukuliwi kuwa Sahih.

It excludes the report narrated by a transmitter whose apparent and hidden condition is not known, majhul al-'ayn, or the transmitter is known to be weak, such a hadīth is not considered as Sahih.

Taarifa:

The statement:

2. Hasan: Ni hadithi inayojulikana kwa mpokezi wake, na wapokezi wake walijulikana sana. Kwa sababu hiyo, ni msingi wa hadithi nyingi. Ni hadithi ambayo wanazuoni wengi wanaikubali, na wanafiqh kwa ujumla wanaitumia. Yaani, katika isnadi hakuna mpokezi aliyeshtakiwa kwa uongo, na hadithi hiyo si shadh (isiyo ya kawaida). Hii ina aina mbili:

2. Hasan: It is a report that is known by the one who reported it and its transmitters became well known and consequently it is the core of most of the hadīth. It is a hadīth most scholars accept and it is used by the fuqaha generally i.e, that in the isnād there are no narrators that have been charged with lying and it is not a shadh (irregular) hadīth. These are two types:

Kwanza: hadithi ambayo sanadi yake haikosi wapokezi ambao ni mastur (hali yao ya kufichika), na uwezo wao wa kukumbuka haujulikani. Hata hivyo, hawana uzembe, hawakabiliwi sana na makosa, wala hawatuhumiwi kwa uongo. Matni ya hadithi hiyo huenda yakawa yamepokewa pia na mtu aliye katika kiwango kama chake, kwa sababu hiyo haitahesabiwa kuwa ni shadh (iliyotofautiana) wala munkar (iliyokataliwa). Pili: Wapokezi lazima wajulikane kwa uaminifu na kutegemeka, lakini hawafikii kiwango cha wapokezi wa daraja ya Sahih katika kuhifadhi na usahihi. Mpokezi anayepokea hadithi peke yake hahesabiwi kuwa munkar (iliyokataliwa), na matni yake pia hayahesabiwi kuwa shadh (iliyotofautiana) wala mu'allal (yenye kasoro). Kwa hiyo hadithi hasan ni hadithi inayopokewa na mpokezi mwadilifu ('adl) mwenye uwezo mdogo wa kuhifadhi, ambayo sanadi yake ni endelevu na haina shadh wala mu'allal. Hadithi hasan hutumika kama hoja kama vile hadithi Sahih inavyotumika.

First: a hadīth whose isnād is not free from transmitters who are mastur (of hidden conditioin) and whose capacity is not realised. However they are not negligent and are not prone to make mistakes and nor are they charged with mendacity. The matn of the hadīth may have been narrated by someone at a similar level to him due to which it will not be included as shadh or munkar (rejected). Second: The narrators must be known for their honesty and trustworthiness but they do not attain the level of the transmitters of the Sahih category in retention and exactitude. A narrator who is alone in transmitting a report is not considered as munkar (rejected) and nor is the matn irregular (shadh) or defective (mu'allal). So the hasan ahadīth is the report transmitted by an upright ('adl) narrator who is of lesser retentive capacity, whose isnād is continuous and not irregular (shadh) or defective (mu'allal), the hasan hadīth is used as proof exactly as the Sahih hadīth is used.

3. Dhaʿīf: Ni hadith ambayo haina sifa za hadith Sahih wala hasan. Hadith dhaʿīf haitumiwi kabisa kama ushahidi. Ni kosa kusema kwamba hadith dhaʿīf inapopokelewa kupitia njia nyingi za usimulizi basi hupanda hadhi hadi kuwa hasan au Sahih. Kwani hadith inapokuwa dhaʿīf, maana yake ni kwamba wasimulizi wamefanya makosa au wametuhumiwa kusema uongo. Hadith inapopokelewa kupitia njia nyingine za aina hii, udhaifu wake huongezeka. Kuhusu pale maana iliyomo katika hadith dhaʿīf pia imo katika hadith Sahih, basi hadith Sahih ndiyo hutajwa na hadith dhaʿīf hupuuzwa. Kwa hiyo, hadith dhaʿīf haitumiwi kama ushahidi kwa namna yoyote ile.