逊奈乃依据其传述的可靠性(al sanad)分为三类,即:al mutawaatir(متواتر,传闻普遍)、al mashhour(مشهور,著名)和khabar al aahaad(خبر الآحاد,单传)。因此,若一段圣训由一群再传弟子的再传弟子,从一群再传弟子,从一群圣门弟子那里传述,而这些圣门弟子是从使者(SAW)那里听闻的,则它属于mutawaatir。若一段圣训由一群再传弟子的再传弟子,从再传弟子中的一群,再从圣门弟子中一群人数未达到tawaatur程度的人那里传述,则它属于mashhour,因为乌玛接受了它,并使它在乌玛中广为人知。若一段圣训由一人或数人传述,其人数未达到tawaatur的程度,他们来自圣门弟子,之后又有再传弟子和再传弟子的再传弟子承袭,则它属于khabar al aahaad。逊奈只有这三类。然而,就其意义所指示的确定性(al yaqeen)或较大可能性(al dthan)而言,逊奈只分为两类,因为mashhour被视为单传(aahaad)的一种。因为若一段圣训由一群人传述,这些人在再传弟子之中不会因串通(协议)撒谎而被怀疑,他们又从另一群同样不会串通撒谎的再传弟子那里传述,再从另一群圣门弟子那里传述,而这些圣门弟子的言论足以确立决定性的证据,则它便属于mutawaatir。 这意味着，mutawaatir（mutawātir，传闻普遍的圣训）是指在其三个阶段的每一阶段，传述者的人数都达到了tawaatur（tawātur，普遍传述）的程度的圣训；但如果其中任何一个阶段缺乏这一人数，那么该圣训即为khabar al-aahaad（khabar al-āhād，单传圣训），无论是缺少足以达到tawaatur程度的传述者的，是圣门弟子、再传弟子、三传弟子，还是全部三个阶段。这样的圣训即被视为khabar al-aahaad，它不能带来确定性，只能带来最大程度的或然性。不过，人们一致同意将那些在圣门弟子一环人数不足、但在其他环节人数充足的圣训称为al-mashhour（al-mashhūr，广为流传的圣训），因为它在乌玛之中广为人知；然而，对它的判定与不能带来确定性的khabar al-aahaad并无不同。

The Sunnah is divided regarding to its transmission authenticity (al sanad) into three divisions, they are: the mutawaatir, the mashhour and the khabar al aahaad. So if the Hadeeth is transmitted by a group of the Taabi'y al Taabi'ine from a group of the Taabi'ine from a group of the Sahaabah from the Messenger (SAW), then it is the mutawaatir. If the Hadeeth is transmitted by a group of the Taabi'y al Taabi'ine from a group of al Taabi'ine from a group of the Sahaabah whose number does not reach the extent of the tawaator, then it is the mashhour, because the Ummah received it with acceptance and it became (famous) mashhour within the Ummah. And if the Hadeeth is narrated by one or more whose number does not reach the extent of the tawaator from the Sahaabah and who was after them of the Taabi'ine and Taabi'y al Taabi'ine, then it is khabar al aahaad. The Sunnah is only these three divisions. However, with respect to its denotation to the certainty (al yaqeen) or the most probability (al dthan) the Sunnah is only of two divisions, because the mashhour is considered to be of the aahaad, because if the Hadeeth is narrated by a number of people that are secured from the collusion (agreement) to lie of the Taabi'y al Taabi'ine, from another number of al Taabi'ine that are secured from the collusion to lie, from another number of the Sahaabah by whose saying a decisive proof would be established, then it is the mutawaatir. It means that the mutawaatir is what has a number of narrators in everyone of its three stages reaches the extent of the tawaator, but if that is lacked in one of the stages then the Hadeeth is khabar al aahaad, whether the insufficient number of narrators for the extent of the tawaator are of the Sahaabah, or of the Taabi'ine or of the Taabi'y al Taabi'ine or of all of them, it is then considered to be khabar al aahaad, that does not denote the certainty, it only denotes the most probability, but it is agreed to name al mashhour that which lacked the sufficient number of the Sahaabah, but it has a sufficient number of the others, because it became mashhour (well known between the Ummah), whereas, the verdict for it is not different from khabar al aahaad which does not denote the certainty.