在传述线上，khabar（报道）与hadīth（圣训）和Sunnah（逊奈）同义，分为khabar mutawātir（连续传述的报道）和khabar āhād（孤立传述的报道）。mutawātir包含四个方面，分别是：

The khabar (report) which is synonymous with the terms hadīth and Sunnah, in terms of the line of transmission is divided into the khabar mutawatir (continuously recurrent report) and khabar ahad (isolated report). The mutawatir comprises of four issues, they are:

1. 传述者的人数应当构成一个“群体”，不限定于任何特定数目。因此，只要某个人数能够构成一个群体，并满足其他条件，即可视为“mutawatir”（连续传述）。 2. 它应当能够排除串通造假的可能。这因人而异、因地而异：例如像阿里·伊本·艾比·塔利卜这样的人，五个人便足以使一段传闻被视为“mutawatir”。而对于其他人来说，五个人未必足够。来自五个不同地区、彼此从未相见的五位传述者，可能就足以使该传闻被视为“mutawatir”，因为他们没有在同一地点相聚，从而无法串通。反之，同样人数的人若都在同一地区，所传的“khabr”（传闻）未必足以达到这一要求。

1. The number of transmitters should be such that they are a group and not be restricted to any specific number. So whatever number proves to be a group is considered mutawatir provided it fulfills the other conditions. 2. It should preclude the collusion on a lie, this differs according to the difference of persons and places, so five people like 'Ali ibn Abi Talib are sufficient to consider a report as mutawatir. Probably with other people five may not be sufficient. Five transmitters who have not met from five different lands may be enough for the report to be considered as mutawatir because they did not meet in one place so as to collude. Probably a report (khabr) by the same number of people in one land may not suffice.

3. 他们从头到尾传述这一段圣训时，每一层传述者都是与他们同类的一群人，并且这群人在传述过程中不可能串通编造谎言，即使各层人数不必相同。换言之，前两个条件必须在每一层传述者中都得到满足。

3. That they transmit the report from a group like them from the beginning to the end of the transmission, in a manner that precludes collusion on a possible lie, even if they were not of the same number. In other words, the first two conditions should be met in every tier of transmitters.

4. 他们结论的依据应当是感官知觉，即通过听觉及其他类似的感官获得的认识，而不是纯粹理性所确立的东西，因为理性如果不以感官知觉为基础，就可能出错，因此不能达到确定性。mutawatir（传闻广泛、可靠的）圣训的裁定（hukm）是产生必然知识（'ilm daruri）。它是一个人不得不接受、以至于无法驳斥的东西。这种知识是不可或缺的，因为它不需要研究，也就是说，mutawatir圣训带来确定性（yaqin）。mutawatir圣训分为两类：文字上的（lafzan）mutawatir，例如下面这段圣训：

4. The basis of their conclusion should be sense perception, by hearing and other such senses and not what the pure reason establishes because it can make mistakes if it is not based on sense perception. Therefore it does not amount to certainty. The rule (hukm) of the mutawatir report is that it yields positive knowledge ('ilm daruri). It is what one is compelled to accept such that he is unable to confute it. It is indispensable because it does not require study i.e, the the mutawatir report imparts certainty (yaqin). The mutawatir report is divided into two categories: verbal (lafzan) mutawatir like the hadīth:

“谁若故意撒谎托我之名，就让他准备好自己在火狱中的位置。”[穆斯林辑录，传自艾布·胡莱赖]。还有关于擦拭皮袜的圣训、关于水池（哈乌德，乐园中的河流）的圣训、关于代求（沙法阿）的圣训，以及礼拜中举手（拉夫尔·雅代恩）的圣训。 “意义上的穆塔瓦治”（ma'na mutawatir）是指：传述者们在不同事件中对同一事项的内容取得一致，例如晨礼（Fajr）的圣行为两拜。这种情况确实存在，并且有许多穆塔瓦治圣训被传述下来，尽管学者们对于“穆塔瓦治”的构成条件以及对穆塔瓦治传述的不同看法存在分歧。

“Whosoever intentionally lies about me, let him reserve his place in the Hellfire” [Reported by Muslim on behalf of Abu Hurairah ] And the hadīth of wiping on the leather socks, hadīth of hawd (river in paradise), hadīth of intercession (shafa'a) and the hadīth of raising the hands (raf' al-yadayn) in prayer. The mutawatir by meaning (ma'na) is when the transmitters concur on a matter occurring in difference incidents such as the Sunnah of the morning prayer (Fajr) being two rakats. It does exist. Numerous mutawatir ahadīth have been reported even though the '‘Ulamā differ on what constitutes mutawatir according to their different views about the mutawatir report.

至于孤独传闻（khabar al-ahad），是指其传述者人数未达到穆坛瓦提尔（mutawatir）传闻所需的数量的传闻，无论是由一人还是四人传述，即它不满足前面提到的穆坛瓦提尔传闻的四个条件。根据传述者的人数，它可分为三类。

As for the Isolated report (khabar al-ahad), it is the report whose narrators have not reached the number required for the mutawatir, whether it was reported by one or four narrators i.e, it is the report which falls short of the preceding four conditions mentioned for the mutawatir report. It is categorised in terms of the number of narrators, into three categories:

1. 孤证（Gharib）：指传述链中在某一层只有一位传述人的圣训，即isnād中的某个环节始终只有一位传述人。它分为两类：仅在isnād中为孤证，以及在isnād和matn中均为孤证。不存在仅在matn中为孤证的情况。在isnād和matn中都为孤证的，是由单一传述人叙述的圣训，例如禁止出售wala（隶属关系）及其馈赠的圣训。仅在isnād中为孤证而matn不是孤证的，是指matn已由一群圣门弟子传述，但某位传述人只从另一位圣门弟子那里单独传述的情况，例如如下圣训：

1. Gharib (alien): it is the report narrated by a single transmitter i.e, there is a single narrator throughout the narration at a stage in the isnād. It is divided into: gharib in isnād only, and gharib in isnād and matn together. There is nothing called gharib in matn only. The gharib in matn and isnād is the narration by a single narrator, such as the hadīth prohibiting the sale of wala (patronage) and its gifts. The gharib in isnād and not in matn is the matn which has been narrated by a group of Sahabah but a transmitter has a single narration from another Sahabi like the hadīth:

2. 《Aziz》（稀有）：指由不少于两位、但少于四位传述人转述的圣训，即两位或三位传述人所传的，即使他们处于同一层级，也因其稀少而称之为"aziz"（稀有）。

2. Aziz (scarce): It is a report transmitted by more than one narrator but less than four i.e, what two or three narrators have transmitted even if they are of the same rank, it is called aziz (scarce) due to its rarity.

3. 马舒胡尔（广为人知的）：指由三位以上传述人转述、但未达到穆台瓦提尔（积累传）层级的圣训。之所以称为马舒胡尔，是因为它清晰且在民众中广泛流传，无论它原本是否有可考的传述链（isnad）。它也被称为穆斯塔菲德（广泛流传的）。它分为两类：圣训学者所认为的马舒胡尔，以及一般民众所认为的马舒胡尔。前一类例如安斯的那段圣训：

3. Mashhur (famous): A report which has been narrated by more than three narrators but did not reach the level of mutawatir. It is called mashhur due to it being clear and widely mentioned amongst the people whether a sanad (chain) was found for it or was not found originally. It is also the mustafid (comprehensive). It has two categories: mashhur according to the scholars of hadīth and mashhur for the general public. The first is like the hadīth of Anas:

第二类则像这段圣训：

And the second category is like the hadīth:

并非人们之间流传甚广的每一段圣训都是萨希赫（sahih，真实可靠）的。某些圣训可能在民间广为传播，却并无根据，甚至完全是伪造的。这类例子很多，例如下面这段圣训：

Not every mashhur report among people is Sahih. Certain hadīth may become famous amongst people which do not have any basis or are entirely fabricated. There are many, .like the hadīth:

这种说法毫无根据。无论是孤独的（gharib）、稀有的（aziz）还是广为流传的（mashhur）圣训，只要属于Khabar al-ahad（独传圣训），其传述链（isnād）都有一个终point：它要么止于先知ﷺ，要么止于一位圣门弟子（Sahābi）或再传弟子（tabi'i）。就传述链的终点而言，可分为三种类型：

It is baseless. The Khabar al-ahad also, whether it is gharib, aziz or mashhur, its isnād has a termination point; either it ends with the Prophet  or with a Sahābi or tabi'i. In terms of the end of the chain there are three types:

1. 马尔福（Marfu'）：指被明确归于先知ﷺ的圣训，无论其行为、言语、默许或品质是否如此，无论将其归于先知ﷺ的人是圣门弟子（Sahābi）、再传弟子（Tabi'i），还是其后的人。其中也包括圣门弟子说："……"

1.Marfu': It is a report which has been specifically ascribed to the Prophet  in terms of his action, saying, consent or attribute, whether the one who attributed it to the Prophet  was a Sahābi, tabi'i or someone after them. Included in this is when the Sahābi says:

或者

Or

或者

Or

或者

Or

或者

Or

或者

Or

包括在内的还有圣门弟子说：

Included in this is also when the Sahābi says:

或者

Or

从marfu'（归于先知的）圣训的范畴来看，也包括当圣门弟子说：

From the marfu' report is also when the Sahābi says:

即使他们没有将其归于先知，因为这表明了一种认可。同样，安斯·本·马立克的话也被视为马尔福报告，当他说：

Even if they did not attribute it to the Prophet  because this indicates a consent. Similarly, the saying of Anas ibn Malik is considered as a marfu' report when he said:

而当阿纳斯说道：

And when Anas said ;

同样，圣门弟子关于降示背景（asbāb al-nuzūl）的解释，属于马尔福（marfū'）圣训的范畴。除此之外，圣门弟子的其他经注不被视为圣训的一部分。原因在于，圣门弟子在解释《古兰经》时进行了许多伊杰提哈德（ijtihād），因此彼此之间存在分歧；此外，我们还发现他们中有许多人曾转述来自有经人的以色列传说（isrā'īliyyāt）。正因如此，他们的经注不被视为圣训的一部分，更不用说被视为马尔福圣训了。

Similarly the tafsīr of the Sahabah concerning the cause of revelation comes under the rule of the marfu' report. Anything other than that from the tafsīr of the Sahabah is not considered part of the hadīth. This is because the Sahabah performed many Ijtihāds in explaining the Qur’ān and they disagreed as a result. Also we find many of them used to narrate israiliyyat from the people of the Book. That is why their tafsīr is not considered part of the hadīth let alone be considered as a marfu' hadīth.

2. mawqūf（停止圣门弟子所传的圣训）：指从圣门弟子的言语或行为中传来的记载，其适用范围限于该圣门弟子本人。其传述链（isnād）可以是相连的，也可以是中断的。许多教法学家和圣训学家也将其称为 athar（圣门弟子之言行）。mawqūf 不构成证据（hujjah），因为安拉说：

2. Mawqūf: It is the narration from the Sahabah in terms of their saying and action, its application is specific to the Sahābi. Its isnād can be continuous or broken. It is the report many of the Fuqaha and muhaddithun also call athar. The mawqūf does not establish a proof (hujjah) because Allah  said:

理解是：凡是从使者以外的人那里传来的东西，都不应当接受。因此，它不能作为任何人的证据（hujjah），除非它出自安拉的使者ﷺ。将它归于安拉的使者ﷺ是不允许的，因为那只是一种可能，而不是占优的推断（zann），而单纯的可能性是不被承认的。

The understanding is: whatever is brought to you from other than the Messenger  do not take it. Therefore, it is not a proof (hujjah) for anyone except when it is from the Messenger of Allah . It is not permitted to ascribe it to the Messenger of Allah  because it is a mere possibility and not a preponderant opinion (zann) and possibilities are not recognised.

3. 马格图（Maqtu'）：它与芒盖塔厄（munqati'）不同。其传述链止于再传弟子（Tabi'i），即其言论与行为的传述在此终止。此类传述不能作为证据，其地位低于圣门弟子的停止传述（mawqūf）。

3. Maqtu': It is not the same as munqati'. The chain stops at the Tabi'i; in terms of his saying and action. A proof is not established by it and it is weaker than the mawqūf.