术语学著作依据圣训的地位，论述了若干类圣训。大体可以作出以下几类划分，每一类都将在后面的章节中予以说明：

Mustalah books speak of a number of classes of hadith in accordance with their status. The following broad classifications can be made, each of which is explained in the later sections:

• 根据所引用的权威来源不同，例如先知（愿安拉赐福于他并赐予他平安）、圣门弟子或再传弟子，这类圣训分别被称为"马尔福"（Marfu'，提升的）、"茅古弗"（Mauquf，止步的）和"麦格图尔"（Maqtu'，断绝的）。

• According to the reference to a particular authority, e.g. the Prophet (may Allah bless him and grant him peace), a Companion, or a Successor; such ahadith are called marfu' (elevated), mauquf (stopped) and maqtu' (severed) respectively.

根据isnad(传述链)中各环节的连接情况来区分:传述链是否中断,例如:musnad(有依据的)、muttasil(连续的)、munqati'(断裂的)、mu'allaq(悬置的)、mu'dal(令人困惑的)和mursal(急促的)。

• According to the links in the isnad, i.e. whether the chain of reporters is interrupted or uninterrupted, e.g. musnad (supported), muttasil (continuous), munqati' (broken), mu'allaq (hanging), mu'dal (perplexing) and mursal (hurried).

按照isnad各阶段传述者的人数来划分，例如：мутаwatir（连续传述，即"mutawatir"）与ahad（孤传，即"ahad"）。其中，ahad又分为gharib（稀有、奇特）、'aziz（罕见、有力）和mashhur（著名）。

• According to the number of reporters involved in each stage of the isnad, e.g. mutawatir (consecutive) and ahad (isolated), the latter being divided into gharib (scarce, strange), 'aziz (rare, strong), and mashhur (famous).

根据圣训的传述方式来分类，例如使用阿拉伯语词汇 'an（“从……处”）、haddathana（“他向我们叙述”）、akhbarana（“他向我们告知”）或 sami'tu（“我听到”）。属于这一类的，还包括关于 mudallas（隐蔽的）和 musalsal（串联一致的）圣训的讨论。【注：在本书其余部分引用传述链（isnad）时，上述第一种传述方式将以单虚线表示，如：---。上述其余三种传述方式，都强烈表明圣训是清楚、直接的传述，以双线表示，如：===。】

• According to the manner in which the hadith has been reported, such as using the (Arabic) words 'an ("on the authority of"), haddathana ("he narrated to us"), akhbarana (- "he informed us") or sami'tu ("I heard"). In this category falls the discussion about mudallas (concealed) and musalsal (uniformly-linked) ahadith. [Note: In the quotation of isnads in the remainder of this book, the first mode of narration mentioned above will be represented with a single broken line thus: ---. The three remaining modes of narration mentioned above, which all strongly indicate a clear, direct transmission of the hadith, are represented by a double line thus: ===.].

根据圣训正文（matn）和传述线（isnad）的性质，圣训可能被判定为有问题。例如，可靠的传述人所增加的内容，称为“ziyadatu thiqah”（可靠者的增补）；较弱的传述人与更可靠的传述人相左，称为“shadhdh”（罕见或异常）。在某些情况下，若正文包含粗俗的措辞、不合情理的言论或明显错误的陈述，圣训学家即使不考虑其传述线，也会直接予以拒绝。这类圣训被称为“munkar”（被斥责的）。如果证明某句话或某段陈述是传述人加入正文的，则被判定为“mudraj”（夹杂的）。

• According to the nature of the matn and isnad, e.g. an addition by a reliable reporter, known as ziyadatu thiqah, or opposition by a lesser authority to a more reliable one, known as shadhdh (irregular). In some cases, a text containing a vulgar expression, unreasonable remark or obviously-erroneous statement is rejected by the traditionists outright without consideration of the isnad: such a hadith is known as munkar (denounced). If an expression or statement is proved to be an addition by a reporter to the text, it is declared as mudraj (interpolated).

• 根据在圣训的传述链（isnad）或正文中发现的隐蔽缺陷而判定的圣训。虽然这一类可能归入前面的某些类别，但“有缺陷的圣训”（hadith mu'allal）值得单独加以说明。缺陷的产生有多种方式，例如其中两种有缺陷的圣训被称为 maqlub（颠倒的）和 mudtarib（混乱的）。

• According to a hidden defect found in the isnad or text of a hadith. Although this could be included in some of the previous categories, a hadith mu'allal (defective hadith) is worthy to be explained separately. The defect can be caused in many ways; e.g. two types of hadith mu'allal are known as maqlub (overturned) and mudtarib (shaky).

• 根据传述人的可靠性与记忆力；圣训最终的评判关键取决于这一因素：“沙希黑”（确凿可信）、“哈桑”（良好）、“达伊夫”（孱弱）、“马尔笔”（伪造、捏造）等判定，主要依据于isnad（传述链）中传述人的品性。

• According to the reliability and memory of the reporters; the final judgment on a hadith depends crucially on this factor: verdicts such as sahih (sound), hasan (good), da'if (weak) and maudu' (fabricated, forged) rest mainly upon the nature of the reporters in the isnad.