Hadithi imegawanywa katika: Sahih (sahihi), Hasan (nzuri) na dhaifu (dhaifu), kulingana na wanazuoni wa Hadithi.

The Hadeeth divides into: Saheeh (correct), Hassan (Good) and weak (Dha'eef), according to the Hadeeth scholars.

Hadithi Sahihi ni Hadithi ya Musnad ambayo mnyororo wake wa wapokezi (Isnaad) umeunganishwa kwa upokezi wa msimulizi mwadilifu na sahihi kutoka kwa msimulizi mwadilifu na sahihi hadi mwisho wake, na haipaswi kuwa ni yenye kupingana (shaadhdh), wala yenye kasoro iliyofichika (mu'allal). Hii ndiyo Hadithi ambayo wanazuoni wa Hadithi wameamua, bila mzozo, usahihi wake (sihhah, yaani kuwa Sahihi). Kwa hiyo, ile yenye mapungufu katika mnyororo wake wa wapokezi (Isnaad) haizingatiwi kuwa Sahihi, kama vile Munqati' (iliyokatika) na Mu'dhal (iliyokatika mfululizo). Pia, haizingatiwi kuwa Sahihi kile kilichopokewa na mtu ambaye hali yake ya nje na ya ndani haijulikani, wala mtu ambaye yeye mwenyewe hajulikani, au anayejulikana kwa udhaifu. Wala haizingatiwi kuwa Sahihi kile kinachopokewa na mtu asiye mhifadhi makini, kama vile anayepokea kwa usahaulifu na anayefanya makosa mengi; wala kile kinachosimuliwa na mtu mwaminifu lakini simulizi lake linatofautiana na simulizi za watu wengine, basi hiyo ni Shaadhdh; wala ile yenye sababu fiche za kuharibu hadhi yake, basi hiyo ni Mu'allal.

The Saheeh Hadeeth is the related (Musnad) Hadeeth which its relation (Isnaad) is connected by the transmission of the just and accurate narrator from the just and accurate narrator up to the end of it, and it should not be irregular (shaazth), or problematic (mu'allal). This is the Hadeeth that the scholars of the Hadeeth decided -without dispute- its authenticity (sihhah, i.e. being Saheeh). Therefore that which has a cut in its relation (Isnaad) is not considered an authentic (Saheeh), like the cut (munqati') and the problematic (Mu'dhal). Also it is not considered an authentic what has been transmitted by he whose outward and inward situation is unknown, nor if himself is unknown, or known by weakness, nor is it considered to be Saheeh that which is transmitted by other than the attentive memorizer, as if it has been transmitted by an inattentive who commits lots of mistakes, nor what is narrated by the trustworthy but his narration is different to the narration of the people, then it is the irregular (shaazth), nor what has a hidden defamation reasons, then it is the problematic (mu'allal).

Wakati wa kutafuta elimu kuhusu Hadithi Sahih, jambo hufikia mwisho kwa yale waliyokusanya Maimamu maarufu wa Hadithi katika vitabu vyao. Sahih ni kile kilichothibitishwa kuwa halisi katika mojawapo ya vitabu viwili vya Sahih, au katika kimoja chochote cha vitabu vya Maimamu wa Hadithi vinavyojulikana na vinavyoaminika. Migawanyiko ya Sahih (halisi) ni:

When seeking knowledge about the Saheeh Hadeeth; the matter ends to what the famous Imams of the Hadeeth compiled in their books. The Saheeh is what was found certified as authentic in one of the two Saheeh books or in any of the famous reliable books of the Hadeeth Imams. The divisions of the Saheeh (authentic) are:

1. Hadithi Sahihi iliyokusanywa na Al-Bukhari na Muslim.

1. A Saheeh which is compiled by Al Bukhari and Muslim.

2. Hadithi Sahihi ambayo Al Bukhari aliikusanya bila Muslim.

2. A Saheeh which Al Bukhari compiled without Muslim.

3. Hadithi Sahihi ambayo Muslim aliikusanya bila Al Bukhari.

3. A Saheeh which Muslim compiled without Al Bukhari.

4. Hadithi Sahih kwa mujibu wa masharti yao lakini hawakuikusanya.

4. A Saheeh according to their conditions but they did not compile it.

5. Hadithi Sahihi kwa masharti ya Al-Bukhari lakini hakuikusanya.

5. A Saheeh according to Al Bukhari condition but he did not compile it.

6. Hadithi Sahihi kwa masharti ya Muslim, lakini yeye (Muslim) hakuikusanya.

6. A Saheeh according to Muslim condition but he did not compile it.

7. Saheeh kulingana na Maimamu wengine lakini si kulingana na yeyote kati ya Maimamu hao wawili.

7. A Saheeh according to other Imams but not according to either one of the two Imams.

Hizi ndizo mama za mikusanyiko ya Sahihi. Ya juu kabisa kati yao ni ile ya kwanza ambayo watu wa Hadithi kwa kawaida huiita "waliokubaliana". Hadithi Hassan (nzuri) ni ile ambayo mkusanyaji wake anajulikana na wapokezi wake wamejulikana sana. Wengi wa Hadithi hutegemea hili, na hukubaliwa na wanazuoni wengi na hutumiwa na wanazuoni wa kawaida. Imesimuliwa kwamba Abu 'Issa Al-Tirmizthi (MAMBUH) alimaanisha kwa Al-hassan: ni ile ambayo hakuna shaka ya uongo katika mnyororo wake wa wapokezi (isnadi), wala si yenye kasoro (shaadh), na inaitwa Hassan kwa sababu ya hukumu nzuri kuhusu usimulizi wake. Hadithi Hassan ni aina mbili: 1- Hadithi ambayo usimulizi wake haukosi mtu fiche ambaye hakufikia kiwango cha uwezo, lakini si mtu asiyejali sana anayefanya makosa mengi katika anayoyasimulia, wala hashtakiwi kwa kusema uongo katika Hadithi.

These are the mothers of the Saheeh divisions. The highest of them is the first one which the people of the Hadeeth usually call it "agreed on" The Hassan (good) Hadeeth is the one that its compiler is known and its men became famous, and the majority of the Ahaadeeth revolve on this, and it is accepted by most scholars and used by common scholars. It had been narrated that Abu 'Issa Al-Tirmizthi (MAMBUH) meant by Al-hassan: is that which there is no suspect of lie in its isnaad (relation), nor is it an irregular (shaazth), and it is called Hassan for the favourable judgment for its narration The Hassan Hadeeth is two types: 1- The Hadeeth which the narration of it is not free from a concealed person who did not achieve the capability, but he is not that inattentive who makes lots of mistakes in what he narrates, nor is he accused to lie in the Hadeeth.

2- Hadithi ambayo msimulizi wake ni mmoja wa wale wanaojulikana kwa ukweli wao na uaminifu wao, lakini hakufikia kiwango cha wanaume wa Hadithi Sahihi kwa kuwa yuko chini yao (dhaifu zaidi) kidogo. Hadithi Hasan inaweza kuwa hoja kama vile Hadithi Sahihi. Hadithi zilizomo katika vitabu vya Maimamu na wanafunzi wao, na katika vitabu vya wanazuoni wengine na wanafiqh, zinachukuliwa kuwa ni katika Hadithi Hasan, na hutumiwa kama dalili, kwa kuwa walizitumia kama dalili ya hukumu, au walitoa hukumu kutokana nazo. Kwa hiyo ni Hadithi Hasan, iwe imo katika vitabu vya usuli au vya fiqhi, mradi tu vitabu hivyo ni vya kuaminika na vinavyotambulika kama vitabu vya kuzingatiwa, kama vile Al-Mabsout, Al-Umm, Al Mudawwanah Al-kubra (the big record) na mfano wake. Si kama vitabu vya Al Baajoury, Al-Shanshoury na mfano wake. Kuhusu zile Hadithi zilizomo katika vitabu vya tafsiri (tafseer); hazipaswi kuzingatiwa wala kutolewa kama hoja, hata kama mfasiri ni Imamu mujtahid, kwa sababu zimekuja kufafanua aya, si kutoa hukumu, na kuna tofauti kati ya mambo hayo mawili. Pia kwa sababu wafasiri kwa kawaida hawajishughulishi sana na kuchunguza Hadithi wanazozitaja katika tafsiri. Kwa hiyo Hadithi hizi haziwezi kukubaliwa mara tu zinapoonekana katika vitabu vya tafsiri, kama ilivyo kwa zile zilizomo katika vitabu vya Maimamu na wanazuoni wa fiqhi. Lakini ni lazima kuichunguza Hadithi, hata kwa njia ya taqlid, yaani kwa kumuuliza mwanazuoni wa Hadithi, au kwa kurejea vitabu vya Hadithi vinavyotegemewa. Hadithi dhaifu ni ile isiyokusanya sifa za Hadithi Sahihi wala sifa za Hadithi Hasan zilizotajwa awali, yaani ni ile ambayo usahihi wa baadhi au wasimulizi wake wote haujathibitika, kwa sababu ya kutojulikana hali zao, au kwa kasoro katika ukweli wao, au kwa sababu kama hizo, jambo linalolazimu kukanusha uadilifu wao na uaminifu wao. Hadithi dhaifu haitolewi kama hoja wala haichukuliwi kama ushahidi wa hukumu za kisheria (shari'ah).

2- The Hadeeth that its narrator is one of the known by his truthfulness and trustworthiness, but he did not reach the level of the Saheeh Hadeeth men for he is lesser (weaker) than them. The Hassan Hadeeth is capable to be a proof same like the Saheeh Hadeeth. The ahaadeeth which came in the books of the Imams and their students, and in the other scholars and jurisprudents' books are considered to be from the Hassan Hadeeth, and it is used as a daleel, since they used it as a daleel for the verdict, or they derived a verdict from it, so it is a Hassan Hadeeth whether it came in the usoul or in the fiqh books which are proven that they are of the considered books like Al-Mabsout, Al-Umm, Al Mudawwanah Al-kubra (the big record) and the likes. Not like the books of Al Baajoury, Al-Shanshoury and the likes. As for what came as Ahaadeeth in the tafseer books; they are not to pay attention to, nor are they to be advanced as a proof even if the explainer (mufassir) is a mujtahid imam, that is because it came to explain a verse (Ayah) not to derive a verdict, and there is difference between them, and because the explainers are not usually concerned to investigate the ahaadeeth which they invoke in the tafseer, therefore these Ahaadeeth should not be considered (accepted) as soon as they are found in the tafseer books, as if they are in the Imams and scholars of fiqh books, but it is inevitable to investigate the Hadeeth even by imitation way, i.e. by asking a scholar of Hadeeth, or by referring to the considered Hadeeth books. The weak Hadeeth is the one that does not gather the qualities of the Saheeh Hadeeth, nor the qualities of the Hassan Hadeeth which are mentioned previously, i.e. it is the one which the authenticity of all or some of its narrators is not proven, for the ignorance of their situation or for a scratch in their truthfulness or as such, which necessitates negating their justness and their trustworthiness. The weak Hadeeth is not advanced as a proof nor is it taken as an evidence for the shari'ahi verdicts.