Sunna imegawanywa, kwa kuzingatia uthibitisho wa usimulizi wake (al sanad), katika migawanyo mitatu: mutawaatir, mashhur na khabar al aahaad. Kwa hiyo, ikiwa Hadith imepokewa na kundi la Taabi'y al Taabi'ine kutoka kwa kundi la Taabi'ine, kutoka kwa kundi la Sahaba, kutoka kwa Mtume (SAW), basi ni mutawaatir. Ikiwa Hadith imepokewa na kundi la Taabi'y al Taabi'ine kutoka kwa kundi la Taabi'ine kutoka kwa kundi la Sahaba ambalo idadi yake haifikii kiwango cha tawaatur, basi ni mashhur, kwa sababu Umma uliipokea kwa kukubaliwa na ikawa maarufu (mashhur) ndani ya Umma. Na ikiwa Hadith imesimuliwa na mmoja au zaidi ambao idadi yao haifikii kiwango cha tawaatur katika Sahaba, na waliofuata baada yao miongoni mwa Taabi'ine na Taabi'y al Taabi'ine, basi ni khabar al aahaad. Sunna ina migawanyo hii mitatu pekee. Hata hivyo, kwa kuzingatia maana yake kuhusu uhakika (al yaqeen) au uwezekano mkubwa zaidi (al dhan), Sunna ina migawanyo miwili pekee, kwa sababu mashhur huhesabiwa kuwa miongoni mwa aahaad. Hii ni kwa sababu ikiwa Hadith imesimuliwa na idadi ya watu ambao wamelindwa dhidi ya kula njama ya kusema uongo, kutoka kwa idadi nyingine ya Taabi'ine walio salama dhidi ya kula njama ya kusema uongo, kutoka kwa idadi nyingine ya Sahaba ambao kauli yao huthibitisha hoja isiyopingika, basi ni mutawaatir. Ina maana kwamba mutawaatir ni hadithi ambayo katika kila moja ya tabaka zake tatu ina idadi ya wapokezi inayofikia kiwango cha tawaatur. Lakini ikiwa kiwango hicho hakitimii katika mojawapo ya tabaka hizo, basi hadithi hiyo ni khabar al-aahaad, iwe idadi ya wapokezi isiyotosha kufikia kiwango cha tawaatur ni ya Maswahaba, au ya Taabi'ina, au ya Taabi'u al-Taabi'ina, au ya wote pamoja. Hadithi hiyo basi inachukuliwa kuwa khabar al-aahaad, ambayo haifanyi yakini, bali inafanya dhana yenye nguvu zaidi tu. Hata hivyo, imekubaliwa kuiita al-mashhuur ile hadithi ambayo haina idadi ya kutosha ya Maswahaba, lakini ina idadi ya kutosha ya wengine, kwa sababu imekuwa mashhuur (maarufu miongoni mwa Ummah). Ingawa hivyo, hukumu yake haitofautiani na ile ya khabar al-aahaad ambayo haifanyi yakini.

The Sunnah is divided regarding to its transmission authenticity (al sanad) into three divisions, they are: the mutawaatir, the mashhour and the khabar al aahaad. So if the Hadeeth is transmitted by a group of the Taabi'y al Taabi'ine from a group of the Taabi'ine from a group of the Sahaabah from the Messenger (SAW), then it is the mutawaatir. If the Hadeeth is transmitted by a group of the Taabi'y al Taabi'ine from a group of al Taabi'ine from a group of the Sahaabah whose number does not reach the extent of the tawaator, then it is the mashhour, because the Ummah received it with acceptance and it became (famous) mashhour within the Ummah. And if the Hadeeth is narrated by one or more whose number does not reach the extent of the tawaator from the Sahaabah and who was after them of the Taabi'ine and Taabi'y al Taabi'ine, then it is khabar al aahaad. The Sunnah is only these three divisions. However, with respect to its denotation to the certainty (al yaqeen) or the most probability (al dthan) the Sunnah is only of two divisions, because the mashhour is considered to be of the aahaad, because if the Hadeeth is narrated by a number of people that are secured from the collusion (agreement) to lie of the Taabi'y al Taabi'ine, from another number of al Taabi'ine that are secured from the collusion to lie, from another number of the Sahaabah by whose saying a decisive proof would be established, then it is the mutawaatir. It means that the mutawaatir is what has a number of narrators in everyone of its three stages reaches the extent of the tawaator, but if that is lacked in one of the stages then the Hadeeth is khabar al aahaad, whether the insufficient number of narrators for the extent of the tawaator are of the Sahaabah, or of the Taabi'ine or of the Taabi'y al Taabi'ine or of all of them, it is then considered to be khabar al aahaad, that does not denote the certainty, it only denotes the most probability, but it is agreed to name al mashhour that which lacked the sufficient number of the Sahaabah, but it has a sufficient number of the others, because it became mashhour (well known between the Ummah), whereas, the verdict for it is not different from khabar al aahaad which does not denote the certainty.