Xabari voҳid (yakka xabar) o‘zining uch shakli — g‘arib, ‘aziz yoki mashhur, marfu‘, mavquf yoki maqtu‘ bo‘lishidan qat’i nazar, hadis olimlari tomonidan qabul qilinishi yoki rad etilishiga ko‘ra uch turga bo‘linadi: sahih, hasan va da‘iy. Quyida har bir tur haqida izoh berilgan:

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. Sahih: bu shunday hadisdirki, uning isnodi adolatli (ʻadl) va xotirasi aniq (dabit) ravi orqali davom etadi, bu ravi o‘zidan oldingi, ham xotirasi aniq bo‘lgan boshqa bir ishonchli ravidan rivoyat qiladi, zanjirning oxirigacha shunday davom etadi va shoz (g‘ayri-muvofiq) yoki muallal (nuqsonli) emas. Ya’ni hadisning isnodi adolatli va aniq xotiraga ega bo‘lgan, o‘ziga o‘xshash ravidan adolatli va aniq xotiraga ega ravining rivoyati bilan bog‘lanadi va zanjir Allohning Elchisi ﷺ ga yoki sahobiyga yoki boshqa birortasiga borib tugaydi. Hadisning ... degan so‘zlari

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

U'ning (hadis to'g'ri turiga kirmaydigan) sanad hisobiga kiruvchi mursal, munqati' va mu'dal ahodislarni sahih toifasidan chiqaradi. Chunki mursal — bu tobe'iy Sahobiyni tilga olmasdan, to'g'ridan-to'g'ri Payg'ambar ﷺ dan rivoyat qilingan hadisdir. Munqati' — isnodda bir yoki bir necha joyda bitta rivoyatchi tushib qolganidir. Mu'dal — isnodda bir yoki bir necha joyda ikki yoki undan ortiq rivoyatchi tushib qolganidir. Bularning barchasi, ya'ni mursal, munqati' va mu'dal, uzilgan isnodga ega bo'lib, ular sahih toifasidan chiqariladi. Quyidagi gap esa shundaydir:

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;

Ishonchli ravi o'zidan ishonchliroq ravilarning rivoyatlariga zid kelgan holatda, sahih hadisni shoz rivoyatdan chiqarib tashlaydi. Bu ta'rif:

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:

Sahih hadislarni mu'allal rivoyatdan chiqarib tashlaydi, chunki ularda nuqson bor. Illat (nuqson) hadisni rad etishga olib keladigan kamsituvchi jihatdan iborat bo'lib, u hadisning turli rivoyat yo'llarini to'plab, solishtirganda rijol tanqidchilariga ayon bo'ladi, masalan, bir rovining silsilasi uzluksiz bo'lsa-yu, bir guruh uni mavquf sifatida, ya'ni sahobiyga nisbat berib rivoyat qilgan bo'lsa.

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.

Iltimos, tarjima qilinadigan matnni yuboring. Hozircha sizning xabaringizda faqat "The statement:" iborasi bor, va bu sarlavha tarjima uchun berilgan matnning boshlanishi. Asl matnning qolgan qismini yuboring, men uni o‘zbek tiliga tarjima qilaman.

The statement:

U bu rivoyatni chiqarib tashlaydi — uning rivoyat qiluvchisi zohiriy va botiniy holati noma'lum bo'lgan (majhul al-'ayn), yoki rivoyat qiluvchi zaif ekani ma'lum bo'lgan hadis; bunday hadis sahih hisoblanmaydi.

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.

Iltimos, tarjima qilinadigan matnni yuboring. Hozircha sizning xabaringizda faqat "The statement:" iborasi bor, va bu sarlavha tarjima uchun berilgan matnning boshlanishi. Asl matnning qolgan qismini yuboring, men uni o‘zbek tiliga tarjima qilaman.

The statement:

2. Hasan: Bu shunday xabarki, uni rivoyat qilgan kishi tanilgan bo'ladi va uning raviylari mashhur bo'ladi. Shu sababli u ko'pchilik hadislarning asosi hisoblanadi. Bu ko'pchilik olimlar qabul qilgan hadis bo'lib, fuqahолар odatda uni qo'llaydilar, ya'ni isnodida yolg'onchilikda ayblangan ravilar yo'q va u shoz (g'ayrioddiy) hadis emas. Bu ikki turga bo'linadi:

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:

Birinchisi: isnodi mastur (holati noma'lum) bo'lgan, ya'ni qobiliyati aniq bo'lmagan, lekin g'aflatda emas, xato qilishga moyil emas va yolg'onchilikda ayblanmagan ravilardan iborat bo'lgan hadis. Uning matni o'ziga o'xshash darajadagi boshqa bir kishi tomonidan rivoyat qilingan bo'lishi mumkin, shuning uchun u shoz (chetga chiqqan) yoki munkar (inkor etilgan) deb hisoblanmaydi. Ikkinchisi: ravilari rostgo'yligi va ishonchliligi bilan tanilgan, ammo xotirasi va aniqligi jihatidan sahih toifadagi ravilar darajasiga yetmagan hadis. Faqat o'zi rivoyat qilgan ravi munkar deb hisoblanmaydi, matni ham shoz yoki mu'allal (nuqsonli) bo'lmaydi. Demak, hasan hadis – xotirasi pastroq, ammo adolatli ('adl) ravi tomonidan rivoyat qilingan, isnodi uzluksiz va shoz hamda mu'allal bo'lmagan hadisdir. Hasan hadis sahih hadis kabi hujjat sifatida qo'llaniladi.

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. Da'if: Bu sahih yoki hasan hadislarning shartlariga ega bo'lmagan hadisdir. Da'if (zaif) hadis hech qanday holatda dalil sifatida ishlatilmaydi. Da'if hadis ko'p sanadlar orqali rivoyat qilinsa, u hasan yoki sahih darajasiga ko'tariladi, deyish xato hisoblanadi. Chunki hadis zaif bo'lsa, bu rivoyat qiluvchilar haqiqatan ham gunoh qilgan yoki yolg'onda ayblangan ekanligini anglatadi. Agar hadis bunday turdagi boshqa sanadlar orqali ham kelgan bo'lsa, uning zaifligi yanada ortadi. Da'if hadisda bayon etilgan ma'no sahih hadislarda ham mavjud bo'lsa, u holda sahih hadis keltiriladi, da'if hadis esa e'tiborga olinmaydi. Shunday ekan, da'if hadis hech qanday tarzda dalil sifatida ishlatilmaydi.