伊斯兰教的"孤传圣训"(Khabar Al-Aahaad)在符合传述的条件和对其内容的理解(diraayah)两方面都符合要求时，即被接受。至于传述的条件，传述圣训的人必须是：穆斯林、成年人、神志健全、公正、诚实、所听所记准确，并且从听闻圣训之时直到转述之时都能牢记。伊斯兰教法原理学者(usoul)和圣训术语学者已详细阐明了传述的条件。而圣训学者的传记及其所载的传述，则详细说明了每位传述人具备这些品质的情况。

Khabar Al-Aahaad is accepted if it meets the acceptance conditions of the narration (riwaayah) and the knowledge about its content (diraayah). As for the acceptance conditions of the narration; they are that, the narrator of the Hadeeth must be: Muslim, mature, sane, just, truthful, accurate in what he heard and remembering the Hadeeth since he carried (heard) it until he narrated it. The scholars of the usoul and the scholars of the Hadeeth terminology had clarified the conditions of the narration in details. And the biography of the men of the Hadeeth and their narrations had shown every narrator and what he fulfills of these qualities in details.

至于接受孤立传闻（khabar Al-Aahaad）的知识性（diraayah）条件，即：它不与比它更有力（更可靠）的证据相矛盾，例如一节经文、或一则伟伦传闻（mutawaatir），或一则著名的圣训（mashhour）。例如，据穆斯林辑录，法蒂玛·宾特·盖斯传述她说：“我的丈夫三次休了我，然后安拉的使者ﷺ没有为我规定居所，也没有规定赡养费。”这则圣训与安拉的话相矛盾：{你们要使她们（被休的妇女）住在你们力所能及的住处，……}（《离婚章》6）。因此，它必须被拒绝，不得依据它而行。 如果个别传述与类比（qiyaas）相矛盾，则圣训优先，类比被舍弃，前提是该类比的效因（illah）是通过推导、从经文的字面含义中获得，或是以另一条教法效因为衡量依据。因此，在所有这些情况下，圣训都优先于类比。如果类比的全面效因在一段确定性的文本中被明确提出，例如一节经文或一则伟伦圣训，那么就应依据该效因而行，因为在文本中明确指出效因，就如同明确指出判决。此时的问题便成为孤立传闻与比它更有力的证据（如经文或伟伦圣训）之间的一种矛盾，而非与类比相矛盾。 总之，如果个别传述与《古兰经》的一节经文、或一则伟伦圣训、或一则著名圣训，或《古兰经》、伟伦圣训、著名圣训明确规定的效因相矛盾，则该圣训依据知识性标准不被接受；如果它与上述任何一项都不矛盾，则予以接受。如果圣训与类比相矛盾，则接受圣训，舍弃类比。

As for the knowledge (diraayah) conditions for accepting khabar Al Aahaad they are, that it does not contradict what is stronger (more authentic) then it, like an ayah or a mutawaatir or a mashhour Hadeeth, like what was narrated from Fatimah Bint Qays that she said: " My husband had divorced me by three then the Messenger of Allah (SAW) did not make (command) for me neither dwelling or alimony" narrated by Muslim. This Hadeeth contradicts the saying of Allah ... :ala'Ta {Let them (the divorced women) live (during the 'iddah,) where you live, from your means…) 6 Surat Al-Talaaq, Therefore it must be rejected and it is not permissible to act according to it. If the individuals report contradicts the qyas; the Hadeeth will be preferred and the qyas will be left if the illah (reasoning) of the qyas is derived, or taken from the denotation of the text, or measured on another shari'ahi illah. So the Hadeeth is preferred over the qyas in all these situations. If the comprehensive illah of the qyas came explicitly in a decisive text, like an ayah or mutawaatir Hadeeth; the action then must be according to the illah, because dictating the illah in the text is like dictating its verdict, and then the issue will be as a kind of contradiction between khabar Al-Aahaad and what is stronger then it, like an ayah or a mutawaatir Hadeeth, not contradicting with the qyas. In conclusion, if the individuals report contradicts an ayah of the Qur'aan or a mutawaatir or a mashhour Hadeeth or an illah explicitly dictated by the Qur'aan, Mutawaatir or Mashhour; the Hadeeth will be not accepted as per diraayah (after knowledge), and if it does not contradict any of those; it will be accepted. And if the Hadeeth contradicts the qyas; the Hadeeth will be accepted and the qyas will be rejected.