Faqat 'Umar rivoyat qilgan, undan esa faqat 'Alqama rivoyat qilgan. Yagona rivoyat qiluvchi Muhammad ibn Ibrohim at-Taymiy undan rivoyat qilgan, undan esa faqat Yahyo ibn Said al-Ansoriy rivoyat qilgan. Yahyo ibn Saiddan rivoyat yo'llari ko'p tarqalgan. Shuning uchun shoz faqat ishonchli rivoyatchi o'zidan ko'ra aniqroq rivoyat qiluvchilarning xabariga zid keladigan narsani naql qilganda bo'ladi, ya'ni qabul qilingan rivoyatchi o'z nasl-xabarida rivoyatda aniqroq bo'lganlarning xabariga zid bo'lgan xabarni naql qilganda.
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: Bu hadis nuqsonga (ʿilla) ega bo‘lgan hadisdir. Bu shunday hadiski, zohiran sahih ko‘rinsa-da, unga sahihligini buzadigan nuqson topilgan. U shunday isnodga qaytadiki, uning rivoyat qiluvchilari ishonchli bo‘lib, zohiran sahihlik shartlarini ham o‘z ichiga oladi.
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: Faqat bitta ishonchsiz raviyning yakka o'zi rivoyat qilgan hadis. Munkar — zaif ravining rivoyati bo'lib, u kuchliroq (kam zaif) ravining rivoyatiga zid keladi.
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. Mavduʼ: Mavduʼ hadis — soxta va uydirma hadisdir. Uydirma hadis zaif hadislarning eng yomonidir. Holati ma’lum bo‘lgan kishining rivoyati joiz emas, faqat uning soxta ekanligini bayon qilish bilan bog‘liq bo‘lgandagina bundan mustasno. Hadis uydirma ekani aniq bo‘ladi, agar uydiruvchi o‘z soxtakorligini tan olsa yoki bu tan olishga teng keladigan narsa bo‘lsa. Uydirmachilik rivoyachining holatiga qarab ham bilinadi: masalan, rivoyachi ma’lum rahbarlarning xohish-istaklariga ergashib yolg‘on gapirsa yoki hadisni nisbat berayotganda uni katta yolg‘onchi sifatida tutilsa, chunki bu xabar undan boshqa yo‘l bilan kelmagan, unga hech kim muvofiq kelmagan va uning shohidi ham yo‘q bo‘lsa. Yolg‘onchilikni rivoyat qilinayotgan narsaning holatidan, ya’ni matnning holatidan ham anglash mumkin: agar matn so‘zi yoki ma’nosi jihatidan zaif bo‘lsa yoki Qur’on, mutavatir sunnat va qat’iy ijmo’ning ba’zilariga zid kelsa.
Hadis uydiruvchilarning turli xillari bor. Eng ko‘p zarar keltiradiganlari zuhd (taqvodorlik va zohidlik) bilan bog‘liq bo‘lganlardir. Ular o‘zlari uydirgan narsalari uchun savob umid qilib uydirganlar. Xavf shundaki, odamlar ularning uydirmalarini ishonib va tayanib qabul qilganlar. Keyin uydiruvchi biror so‘zni uydirsa, odamlar uni rivoyat qilaverganlar. Ehtimol, u so‘zni olimlardan yoki boshqalardan olib, Allohning Elchisi ﷺ ga yolg‘on nisbat bergan.
Uydirma hadislar orasida Qur’onning surma-sura fazilati haqidagi hadislar bor, ayniqsa Ubayy ibn Ka’b nomidan rivoyat qilinganlari va isnodi: Abu Ismo > Ikrima > Ibn Abbos. Uning soxtaligi olimlarning tekshiruvi (solishtirishlari) orqali va Abu Ismoning o‘zi tan olishi bilan isbotlangan. Rivoyat qilinishicha, u shunday degan:
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: