Mashhur hadis — bu shunday hadiski, uning rivoyat qiluvchilari barcha bosqichlarda uchtadan ko'p bo'lsa-da, mutavotir darajasiga yetmaydi. U aniqlikni ifodalamaydi; aslida boshqa har qanday xabari voohid kabi ehtimollikni (zan) ifodalaydi. Ba'zilar aytdilar: u aniqlikka yaqin bo'lgan katta ehtimollikni ifodalaydi, chunki ummat uni tobi'inlar davrida qabul qilib olgan, shuning uchun bitta sahobiy tomonidan qat'iy tasdiqlangan va Payg'ambar (SAW) sahobalarining pokligi ularning har qanday yolg'ondan xoli ekanini bildiradi, shu sababli u ustun turadi. Lekin bu gap mashhur hadisga xabari voohidning sifatidan ortiq hech qanday fazilat bermaydi, chunki "aniqlikka yaqin katta ehtimollikni ifodalaydi" degan gapning hech qanday ma'nosi yo'q. Masala yo katta ehtimol, yo aniqlikdir, ular orasida uchinchisi yo'q; katta ehtimol bilan aniqlik orasida hech narsa yo'q, bunga yaqin va undan uzoq bo'lgan oraliq daraja ham yo'q. Demak, bu gap befoydadir, shuning uchun mashhur hadis ehtimollikni ifodalaydi. Shuningdek, "u sahobiydan qat'iy rivoyat qilingan" degan gap ham ahamiyatsiz, chunki qat'iylik Payg'ambar (SAW)dan bo'lishi kerak, sahobiydan emas, tadqiqot esa Payg'ambar hadisi haqida boradi, sahobalarning so'zlari haqida emas. Shunday ekan, bu gapdan foyda yo'q va demak, mashhur hadis xabari voohiddan ortiq emas. Faqat shu farq bilanki, xabari voohid rivoyatining to'g'riligi tekshirilmaguncha qabul qilinmaydi, chunki uning rivoyatchilari orasida sahobalardan boshqalar ham bor; mashhur hadis esa tekshirmasdan qabul qilinishi mumkin, chunki uning yakkalik (infiroz) sahobalar rivoyatida yuz bergan, ular esa adolatli bo'lib, tekshirilishi shart emas. Mashhur hadis — bu tobi'inlar va tobi'it-tobi'in davrida shuhrat topgan hadisdir. Agar u ikki davrdan keyin mashhur bo'lgan bo'lsa, bu e'tiborga olinmaydi. Shuning uchun ikki davrdan keyin odamlar orasida mashhur bo'lib ketgan xabari ahad haqida biz uni mashhur hadis deb aytmaymiz, balki: u qanchalik mashhur bo'lmasin, baribir xabari ahad hisoblanadi, deymiz. Mashhur ahodislardan biri Nabiy ﷺ ning: "Albatta, amallar niyatlarga bog'liqdir", degan so'zlaridir, uni Al-Buxoriy va Muslim rivoyat qilgan.

The mashhour Hadeeth is which's transmitters are over three in all its stages but do not reach the extent of the tawaator. It does not denote the certainty; it verily denotes the most probability like any aahaad report. They said: it denotes a most probability close to the certainty, because the Ummah received it with acceptance in the era of the Taabi'ine, therefore it is decisively affirmed by one Sahaabi, and it is outweighed about the Sahaabah of the Messenger (SAW) is their integrity from any lie. But this saying does not give the mashhour Hadeeth any quality more than those of any khabar al aahaad, because the saying that it denotes a most probability close to the certainty has no value. The matter is either most probability, or certainty, and there is no third for them, so there is nothing between the most probability and the certainty, and nothing is close to this and far from that, therefore this saying is meaningless, so the mashhour denotes the probability. And the saying that it is decisively transmitted from the Sahaabi has no value, because it is required to be decisively transmitted from the Messenger (SAW) not from the Sahaabi, and the research is about the Hadeeth of the Messenger not about the sayings of the Sahaabi, therefore there is no benefit in this saying, and accordingly, the mashhour Hadeeth is not any more than the khabar al aahaad. Except that the khabar al aahaad is not taken until making sure of its narration, because it has individuals other than the Sahaabah, whereas the mashhour can be taken without verification, because the individuality came in the narration of the Sahaabah and they are just and need not to be investigated. The Mashhour Hadeeth is the one that became famous at the time of the Taabi'ine and Taabi'y Al Taabi'ine. If it became famous after those two eras, then that is not considered, therefore we don't say about the khabar al aahaad that became famous between the people after the two eras that it is a mashhour Hadeeth, but we say: it is khabar aahaad regardless how much famous it became, and of the mashhour Ahaadeeth is the saying of the Prophet (SAW): "Verily the actions are by the intentions" narrated by Al Bukhari and Muslim.