Hadisni ma'no bo'yicha rivoyat qilish joizdir, chunki biz Allohga hadisning so'zlari bilan emas, balki uning ma'nosi bilan ibodat qilamiz, zero vahiy hadisning so'zlari emas, balki ma'nosidir. Biroq, rivoyat qiluvchi ma'noni o'zgartirishi mumkin bo'lgan narsalarni biladigan bo'lishi shart qilingan. Agar u bunday narsalarni bilmasa yoki ularni anglamasa, hadisni ma'no bo'yicha rivoyat qilish joiz emas. Hadisni qisqartirib bayon qilish esa joizdir. Hadisning bir qismini tashlab, bir qismini zikr qilib, qisqartirilgan shaklda rivoyat qilish joizdir, agar tashlab yuborilgan qism zikr qilingan qismga aloqador bo'lmasa. Ammo maqsadni (gayani) va ma'noni to'liqsiz qiladigan yoki zikr qilingan qismni hadisning haqiqiy ma'nosiga butunlay zid bo'lgan ma'noga olib boradigan boshqa shunga o'xshash narsalarni tashlab yoki chiqarib qoldirish joiz emas. Agar rivoyatdagi maqsad yoki boshqa shunga o'xshash masalalar ikkinchi darajali bo'lsa va rivoyatda shubha bo'lsa, ishonchli bo'lgan qismni rivoyat qilish va shubhali qismni olib tashlash vojibdir.

It is permitted to narrate hadīth by meaning because we do not worship Allah  by the words of a hadīth but by its meaning because the wahy (revelation) is the meaning of the hadīth and not its words. However, it has been stipulated that the narrator be knowledgeable about anything that can change the meaning. If he is not knowledgeable or cognizant of that then it is not allowed to narrate hadīth by meaning. As for the abridgment of the hadīth it is allowed. It is allowed to narrate a hadīth in an abridged form with a part omitted and a part mentioned on the condition that the omitted part does not relate to the part mentioned. However, it is not allowed to omit or exclude the objective (gaya) and other such things which would make the meaning deficient or make the part of the hadīth which has been mentioned lead to a meaning which is completely contrary to the (actual) meaning of the hadīth. If the objective (gaya) or other such matters in the narration are secondary and there is doubt in the narration then it is obligatory to narrate the part which is reliable and the part that is doubted is removed.