Hadis ilm olimlari tomonidan quyidagilarga bo‘linadi: sahih (to‘g‘ri), hasan (yaxshi) va zaif (da’if).

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

Sahih hadis — bu isnodi muttasil bo'lgan, ya'ni adolatli va aniq roviydan adolatli va aniq roviy orqali oxirigacha uzluksiz rivoyat qilinadigan, shuzuz (shoz) va illatli (mu'allal) bo'lmagan musnad hadisdir. Bu hadisning sahihligi hadis olimlari tomonidan ixtilofsiz hal qilingan. Shuning uchun isnodida uzilish bo'lgan hadis sahih hisoblanmaydi, masalan munqati' va mu'dal hadislar. Shuningdek, zohiriy va botiniy holati noma'lum bo'lgan kishi tomonidan rivoyat qilingan hadis, o'zi noma'lum yoki zaifligi bilan tanilgan kishi tomonidan rivoyat qilingan hadis sahih hisoblanmaydi. Diqqatli va xotirasi mustahkam bo'lmagan, ko'p xato qiluvchi kishi tomonidan rivoyat qilingan hadis ham sahih emas. Ishonchli roviy bo'lsa-da, rivoyati boshqa odamlarning rivoyatiga zid bo'lsa, bu shoz hadisdir. Yashirin nuqsonlari bo'lgan hadis esa illatli hisoblanadi.

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).

Sahih hadis haqida bilim izlaganda, masala hadis imomlarining mashhur kitoblarida jamlagan narsalarga borib taqaladi. Sahih — bu ikki sahih kitobdan birida yoki hadis imomlarining boshqa mashhur ishonchli kitoblarining birida sahih deb tasdiqlangan narsadir. Sahih hadisning bo‘linishlari quyidagilardir:

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. Al-Buxoriy va Muslim tomonidan jamlangan sahih hadis.

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

2. Al-Buxoriy saqlagan, ammo Muslim rivoyat qilmagan sahih (hadis).

2. A Saheeh which Al Bukhari compiled without Muslim.

3. Imom Muslim tomonidan Imom al-Buxoriy tomonidan kiritilmagan holda tuzilgan sahih hadislar to‘plami.

3. A Saheeh which Muslim compiled without Al Bukhari.

4. Ularning shartlariga ko'ra sahih, lekin ular uni to'plamagan.

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

5. Al-Buxoriy shartiga ko'ra sahih, lekin uni u to'plamagan.

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

6. Muslim shartiga ko'ra sahih, lekin uni u tuzmagan.

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

7. Boshqa imomlarga ko‘ra sahih, ammo ikki imomning hech biriga ko‘ra emas.

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

Bular Sahih to'plamlarining onalaridir. Ularning eng yuqorisi birinchisidir, uni hadis ahli odatda "muttafaqun alayh" deb ataydi. Hasan (go'zal) hadis shunday hadisdirki, uning to'plovchisi ma'lum, uning ravilari esa mashhur bo'lgan, ko'pchilik hadislar shunga tayanadi, u ko'pchilik olimlar tomonidan qabul qilingan va oddiy olimlar tomonidan qo'llanilgan. Abu 'Iso At-Termiziy (MAMBUH) hasan deganda shuni nazarda tutgan deb rivoyat qilinganki: isnodida yolg'on gumoni bo'lmagan, shuningdek shoz (g'ayritabiiy) bo'lmagan hadisdir va uni rivoyat qilish uchun yaxshi baho berilgani sababli hasan deb ataladi. Hasan hadis ikki turga bo'linadi: 1- Rivoyatida yetarli darajaga yetmagan, lekin rivoyat qilganlarida juda ko'p xato qiladigan darajada beparvo bo'lmagan va hadisda yolg'onda ayblanmagan yashirin bir shaxs bo'lgan hadis.

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- Hadis roviysi haqiqatgo'yligi va ishonchliligi bilan tanilgan, lekin Saheeh hadis ravilari darajasiga yetmagan, ulardan pastroq bo'lgan hadis. Hasan hadis, xuddi Saheeh hadis kabi, dalil bo'la oladi. Imomlar va ularning shogirdlari kitoblarida, boshqa olim va faqihlar kitoblarida kelgan hadislar Hasan hadislar jumlasidan hisoblanadi va ulardan dalil sifatida foydalaniladi, chunki ular hukm chiqarish uchun dalil qilib keltirilgan yoki ulardan hukm chiqarilgan. Shu sababli, u usul kitoblarida yoki fiqh kitoblarida kelgan bo'lsa ham, u Hasan hadisdir. Bu kitoblar mo'tabar kitoblar bo'lib, masalan, Al-Mabsut, Al-Umm, Al-Mudavvana al-kubro (katta yozuv) va shunga o'xshashlardir. Al-Bojuriy, Ash-Shanshuriy va shunga o'xshash kitoblar kabi emas. Tafsir kitoblarida hadis sifatida kelgan narsalarga esa e'tibor berilmaydi va tafsir qiluvchi mujtahid imom bo'lsa ham, ular dalil sifatida ilgari surilmaydi. Buning sababi, ular oyatni tushuntirish uchun keltirilgan, hukm chiqarish uchun emas, va bu ikki narsa o'rtasida farq bor. Shuningdek, tafsir muallifları odatda tafsirda keltirgan hadislarini tekshirishga ahamiyat bermaydilar. Shuning uchun bu hadislar tafsir kitoblarida topilganining o'zidayoq, fiqh imomlari va olimlarining kitoblaridagi kabi qabul qilinmasligi kerak. Hadisni tekshirish shart, hatto taqlid yo'li bilan bo'lsa ham, ya'ni hadis ilmi olimidan so'rash yoki mo'tabar hadis kitoblariga murojaat qilish orqali. Zaif hadis – bu Saheeh hadisning sifatlarini, shuningdek yuqorida zikr qilingan Hasan hadisning sifatlarini to'plamagan hadisdir. Ya'ni uning ravilarining barchasi yoki bir qismining ishonchliligi isbotlanmagan bo'ladi, ularning ahvolini bilmaslik yoki haqiqatgo'yligida shubha bo'lishi yoxud shunga o'xshash sabablarga ko'ra, ularning adolati va ishonchliligi inkor etilishi zarur bo'ladi. Zaif hadis dalil sifatida ilgari surilmaydi va shariat hukmlari uchun isbot sifatida qabul qilinmaydi.

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.