Hadithi hii ilisimuliwa na 'Umar peke yake, na kutoka kwake ni 'Alqama peke yake aliyeisimulia. Ikawa mpokezi mmoja, Muhammad ibn Ibrahim al-Tamimi, aliisimulia kutoka kwake, na kutoka kwake ni Yahya ibn Said al-Ansari peke yake aliyeisimulia. Kutoka kwa Yahya ibn Said kulikuwa na wingi wa njia za usimulizi. Kwa hiyo, shadh hutokea tu pale mpokezi aliyekubalika anaposimulia habari inayopingana na ile iliyosimuliwa na wengine, yaani pale mpokezi aliyekubalika anaposimulia habari inayokwenda kinyume na habari ya wale walio na uwezekano mkubwa zaidi wa kuwa sahihi katika usimulizi wao.
Only 'Umar narrated it and from him only 'Alqama narrated it. A single narrator Muhammad ibn Ibrahim al-Tamimi narrated from him from who only Yahya ibn Said al-Ansari narrated. From Yahya ibn Said there was a proliferation of transmission routes. Therefore, the shadh is only when a reliable narrator transmits somthing which contradicts what has been narrated by others i.e, when the accepted narrator transmits a report which goes against the report of those more likely to be correct in their transmission.
5. Mu'allal: Ni hadīth yenye kasoro (ʿillah). Ni hadīth ambayo imegunduliwa kuwa na kasoro inayoharibu usahihi wake, ingawa kwa nje inaonekana kuwa sahihi. Inarejea kwenye isnād ambayo wapokezi wake ni waaminifu, na kwa nje inaonekana kuwa na sharti zote za usahihi.
5. Mu'allal: It is a hadīth which has a defect ('illah). It is the hadith which is discovered to have a defect which impairs its authenticity, although it apparently seems to be sound. It goes back to the isnād whose transmitters are reliable and which apparently includes the conditions of authenticy.
6. Munkar: Ni kile ambacho mpokezi mmoja asiyeaminika anakisimulia peke yake. Munkar ni simulizi ya mpokezi dhaifu ambayo inapingana na simulizi ya mpokezi ambaye ni dhaifu kidogo kuliko yeye.
6. Munkar: What a single unreliable transmitter narrates alone. The munkar is the narration of a weak narrator which contradicts the report of a transmitter who is less weaker.
7. Mawdu': Hadīth mawdu' ni hadīth iliyotungwa na kuzuliwa. Hadīth iliyozuliwa ni uovu wa hadīth dhaifu. Kusimulia hadīth ya mtu ambaye hali yake inajulikana hakuruhusiwi, isipokuwa pale inapohusishwa na kubainisha hali yake ya kuzuliwa. Hadīth hutambulika kuwa imezuliwa pale mzuliaji anapokiri kuwa ameizua, au kwa jambo linalolingana na kukiri. Kuzuliwa kunaweza kueleweka kutokana na dalili za hali ya msimulizi, kama vile msimulizi kufuata matamanio ya viongozi fulani katika uongo wake, au pale anapoinasibisha hadīth kwa Mtume wa Allah ﷺ na kukamatwa kuwa ni muongo mkubwa, kwa sababu taarifa hiyo haitokani na mnyororo mwingine isipokuwa yeye, hakuna anayekubaliana naye, na hana shahidi. Au tunaweza kubaini uongo kutokana na hali ya yaliyosimuliwa, yaani kutokana na hali ya matn, ikiwa ni dhaifu katika maneno yake au maana yake, au inapingana na baadhi ya Qur’ān, sunnah mutawatir na ijmaa' iliyo wazi. Kuna aina mbalimbali za wazuliaji wa hadīth. Wenye madhara makubwa zaidi ni wale wanaohusishwa na zuhd (unyenyekevu wa kidini na kujitenga na dunia). Walizua wakitarajia kupata thawabu kwa yale waliyoyadai. Hatari ni kwamba watu walizikubali zuliwa zao, wakiwaamini na kuwategemea. Kisha mzuliaji alipozua kauli, watu walikuwa wakiinakili. Pengine alichukua kauli kutoka kwa wanazuoni au wengine na kuinasibisha kwa uongo kwa Mtume wa Allah ﷺ. Miongoni mwa hadīth zilizozuliwa ni hadīth kuhusu ubora wa Qur’ān Sura kwa Sura, hasa simulizi (zinazodaiwa) kutoka kwa 'Ubay ibn Ka'ab, zenye isnād: Abu 'Isma > 'Ikrama > Ibn 'Abbas. Uzuliaji wake umethibitishwa kupitia uchunguzi (ulinganishaji wa mnyororo) wa wanazuoni na kwa kukiri kwa Abu 'Isma. Imesimuliwa kwamba alisema:
7. Mawdu': The hadīth mawdu' is the forged and fabricated hadīth. The fabricated hadīth is the evil of the weak ahadīth. The narration of anyone whose condition is known is not allowed except when it is linked to clarifying its fabricated status. A hadīth is known to be fabricated when the forger acknowledges its fabrication or something which is tantamount to the position of a confession. The fabrication can be understood from the indication of the transmitter's condition, such as the narrator following the whims of certain leaders in his lies or while he is attributing the hadīth he is caught as a consummate liar because that report does not come from any route other than him, no one agrees with him and he has no witness or we can discern mendacity from the condition of what has been narrated i.e, from the state of the matn, if it is weak in its wording or meaning or it contradicts some of the Qur’ān, mutawatir sunnah and definite ijma'. There are diffent types of hadīth fabricators. The ones causing most harm are those associated with zuhd (pious ascetism). They fabricated hoping to get reward for what they alleged. The danger is that people accepted their fabrications, trusting and relying on them. Then when a forger fabricated a saying the people narrated it. Probably, he took a saying from the sages or others and falsely ascribed it to the Messenger of Allah . From the fabricated ahadīth are the ahadīth about the excellence of the Qur’ān Sura by Sura especially narrations (allegedly) on the authority of 'Ubay ibn Ka'ab and the isnād: Abu 'Isma > 'Ikrama > Ibn 'Abbas. Its spuriousness has been established from the study (cross refrences) of scholars and by the confession of Abu 'Isma. It has been narrated that he said: