Rasool Allah Sallallahu Alaihi Wasallam se mutaliq rawiyon ke zari'e se jo kuch hum tak pahuncha hai, wo Hadith kehlata hai. Hadith ko baaz dafa Sunnat, Khabar aur Athar bhi kaha jata hai.

Wo hadith jis mein aap Sallallahu Alaihi Wasallam ka farman mazkoor ho.

Wo hadith jis mein aap Sallallahu Alaihi Wasallam ka fe'l mazkoor ho.

Wo hadith jis mein aap Sallallahu Alaihi Wasallam ka kisi baat par khamosh rehna mazkoor ho. (Ise "Hadith-e-Taqreeri" kehte hain).

Wo ahadith jin mein aap Sallallahu Alaihi Wasallam ke aadat o akhlaq ya badni ausaf mazkoor hon.
(Note: Kisi hadith ki asal ibarat ”Matn“ kehlata hai. ”Matn” se pehle, rawiyon ke silsile ko ”Sanad“ kehte hain. ”Sanad“ ka koi rawi hazf na ho to wo ”Muttasil“ warna ”Munqati“ hoti hai).

Allah Ta'ala ka wo farman jise Nabi Akram Sallallahu Alaihi Wasallam ne Allah Ta'ala se riwayat kiya ho, rawiyon ke zari'e se hum tak pahuncha ho aur Quran Majeed mein maujood na ho.

Hadith-e-Qudsi ki ek aur tareef: Hadith-e-Qudsi wo hadith hai jis mein Nabi Kareem Sallallahu Alaihi Wasallam irshad farmayein: ”Allah Ta'ala ne farmaya hai.“

Wo hadith jis mein kisi qaul, fe'l ya taqreer ko Rasool Allah Sallallahu Alaihi Wasallam ki taraf mansoob kiya gaya ho.

Wo hadith jis mein kisi qaul, fe'l ya taqreer ko Sahabi ki taraf mansoob kiya gaya ho.

Wo hadith jis mein kisi qaul ya fe'l ko Tabi'i ya Taba Tabi'i ki taraf mansoob kiya gaya ho.

Wo hadith jis mein tawatur ki char shartein payi jayein:
(a) Ise rawiyon ki bari tadaad riwayat kare.
(b) Insani aql o aadat un ke jhoota hone ko muhal samjhe.
(c) Yeh kasrat ehd-e-nabuwat se lekar sahib-e-kitab muhaddith ke zamane tak sanad ke har tabqe mein payi jaye.
(d) Hadith ka taluq insani mushahide ya sama'at se ho.
Note: Rawiyon ki jama'at jis ne ek ustad ya zyada asatiza se hadith ka sama' kiya ho, ”Tabqa“ kehlati hai.

Wo hadith jis mein mutawatir hadith ki shartein jama na hon.
Khabar-e-Wahid ki char qismein hain:
➊ Mashhoor
➋ Mustafeez
➌ Azeez
➍ Ghareeb

Wo hadith jis ke rawiyon ki tadaad har tabqe mein do se zyada ho magar yaksan na ho, maslan kisi tabqe mein teen, kisi mein char aur kisi mein panch rawi ise bayan karte hon.

Mashhoor hadith ki ek aur tareef: Mashhoor hadith: Is hadith ko kehte hain jise riwayat karne wale rawi har tabqa mein kam az kam teen hon. Teen se zyada ruwat wali hadith ko bhi mashhoor hi kehte hain jab tak wo tawatur ki had ko na pahunche.

Tanbih: Khabar ka mashhoor hona is ki sehat ki daleel nahi hai. Basa auqat jhooti khabrein bhi mashhoor hoti hain.

Tanbih-e-thani: Aam taur par mashhoor riwayat aisi riwayat ko samjha jata hai jise aksar log jante hon maslan: Ilm hasil karo khwah tumhein Cheen jana pare.

Wo hadith jis ke rawi har tabqe mein do se zyada aur yaksan tadaad mein hon ya sanad ke awwal o aakhir mein un ki tadaad yaksan ho.

Wo hadith jis ke rawi kisi tabqe mein sirf do hon.

Wo hadith jise bayan karne wala kisi zamane mein sirf ek rawi ho. Agar wo Sahabi ya Tabi'i hai to ise ”Ghareeb Mutlaq“ kahein ge aur agar koi aur rawi hai to ise ”Ghareeb Nisbi“ kahein ge.

Note: Mazkoora bala aqsam mein se Mutawatir hadith Ilm-ul-Yaqeen ki had tak sachi hoti hai. Baqi aqsam maqbool ya mardood ho sakti hain.

Ghareeb hadith ki ek aur tareef: Ghareeb hadith wo hoti hai jis ki sanad ke kisi tabqa mein sirf ek rawi reh jaye.

Tanbih: Umuman log ghareeb riwayat ko dha'eef samajhte hain, jabke aisa nahi hai balkay ghareeb riwayaat sahih bhi hoti hain aur dha'eef bhi.

Wo hadith jo wajib-ul-amal ho.

Wo hadith jo maqbool na ho.

Wo hadith jis mein sehat ki panch shartein payi jayein:
(a) Is ki sanad muttasil ho, yani har rawi ne ise apne ustad se akhaz kiya ho.
(b) Is ka har rawi aadil ho, yani kabeera gunahon se bachta ho, sagheera gunahon par israr na karta ho, shayista tabiyat ka malik aur ba-akhlaq ho. Wo kaamil-ud-dabt ho, yani hadith ko tahreer ya hafize ke zari'e se kama-haqquhu mahfooz kare aur aage pahunchaye.
(c) Wo hadith shadh na ho.
(d) Malool na ho.
Shadh aur Malool ki wazahat aage aa rahi hai.

Jab Hasan hadith ki ek se zyada sanadein hon to wo Hasan ke darje se taraqqi kar ke Sahih ke darje tak pahunch jati hai. Ise ”Sahih lighairihi“ kehte hain kyunke wo apne ghair (doosri sanadon) ki wajah se darja-e-sehat ko pahunchi.

Wo hadith jis ke baaz rawi Sahih hadith ke rawiyon ki nisbat: «خفيف الضبط» ”Khafeef-ud-Dabt“ (halke zabt wale) hon, baqi shartein wahi hon.

Wo hadith jis ki muta'addid sanadein hon har sanad mein mamooli dha'f ho magar muta'addid sanadon se is dha'f ki talafi ho jaye to wo ”Hasan lighairihi“ ke darje ko pahunch jati hai.

Wo hadith jo Sahih Bukhari aur Sahih Muslim dono mein payi jaye ”Muttafaq Alaihi“ kehlati hai aur sehat ke sab se aala darje par hoti hai.

Har wo hadith jo Sahih Bukhari mein payi jaye, Sahih Muslim mein na payi jaye.

Har wo hadith jo Sahih Muslim mein payi jaye, Sahih Bukhari mein na payi jaye.

Wo hadith jo Sahih Bukhari o Sahih Muslim dono mein na payi jaye lekin dono Aimma ki sharait ke mutabiq sahih ho.

Wo hadith jo Imam Bukhari ki sharait ke mutabiq sahih ho magar Sahih Bukhari mein maujood na ho.

Wo hadith jo Imam Muslim ki sharait ke mutabiq sahih ho magar Sahih Muslim mein maujood na ho.

Wo hadith jo Imam Bukhari o Imam Muslim ke ilawa digar muhadditheen ki sharait ke mutabiq sahih ho.

Wo hadith jis ki sanad ka ibtidai hissa ya sari sanad hi (amdan) hazf kar di gayi ho.

Mu'allaq ki ek aur tareef: Mu'allaq riwayat ise kehte hain jis mein musannif sanad ke aaghaz se kuch rawi zikr na kare balkay sanad darmiyan se ya aakhir se bayan karna shuru kare ya doosre lafzon mein jis riwayat ki sanad ke shuru se kuch rawiyon ko hazf kar diya jaye.

Wo hadith jise Tabi'i bila-wasita Rasool Allah Sallallahu Alaihi Wasallam se bayan kare.

Mursal ki ek aur tareef: Mursal hadith ise kehte hain jis mein Tabi'i direct Nabi Kareem Sallallahu Alaihi Wasallam se riwayat kare yani Sahabi ka wasita zikr na kare.

Wo hadith jis ki sanad ke darmiyan se do ya do se zyada rawi ikthe hazf hon.

Wo hadith jis ki sanad ke darmiyan se ek ya ek se zaid rawi mukhtalif maqamat se hazf hon.

Wo hadith jis ka rawi kisi wajah se apne ustad ya ustad ke ustad ka naam (ya ta'aruf) chhupaye lekin sunne walon ko yeh taasur de ke mein ne aisa nahi kiya, sanad muttasil hi hai, halanke is sanad mein rawiyon ki mulaqat aur sama' to sabit hota hai magar mutaliqa riwayat ka sama' nahi hota. (Ise "Mudallas" kehte hain).

Wo hadith jis ka rawi apne aise hum-asar se riwayat kare jis se is ki mulaqat sabit na ho. (Ise "Mursal-e-Khafi" kehte hain).

Wo hadith jo b-zahir ”Maqbool“ maloom hoti ho lekin is mein aisi poshida illat ya ayb paya jaye jo ise ”Ghair Maqbool“ bana de. In ayoob o ilal ka pata chalana mahireen-e-fan hi ka kaam hai. Har shakhs ke bas ki baat nahi. (Ise "Ma'lool" kehte hain).

Wo hadith jis ka rawi Bid'at-e-Mukaffira ka qayel o fa'el ho lekin agar rawi ki bid'at, mukaffira na ho aur wo aadil o dabit bhi ho to phir is ki riwayat mu'tabar ho gi yaad rahe Bid'at-e-Mukaffira (kaafir banane wali bid'at) se irtidad lazim aata hai.

Wo hadith jis ka rawi kabeera gunahon ka murtakib ho lekin hadd-e-kufr ko na pahunche.

Wo hadith jis ka rawi aam bol chaal mein jhoot bolta ho aur muhadditheen ne is ki riwayat ko qabool karne se inkar kar diya ho.

Wo hadith jis ke rawi ne kisi mauqe par hadith ke ma'amle mein jhoot bola ho, aise rawi ki har riwayat ko Mauzoo (man-gharat) kehte hain.

Wo hadith jis ke kisi lafz ki zahiri shakal to durust ho magar nuqton, harakaat ya sukkoon waghaira ke badalne se is ka talaffuz badal gaya ho. (Ise "Musahhaf" kehte hain).

Wo hadith jis ke alfaz mein rawi ki bhool se taqdeem o takheer waqe ho gayi ho ya sanad mein ek rawi ki jagah doosra rawi rakkha gaya ho. (Ise "Maqloob" kehte hain).

Wo hadith jis mein kisi jagah rawi ka apna kalam amdan ya sahwan darj ho jaye aur is par alfaz-e-hadith hone ka shubha hota ho. (Ise "Mudraj" kehte hain).

Jab do rawi ek hi sanad bayan karein, un mein ek thiqa aur doosra zyada thiqa ho. Agar thiqa rawi is sanad mein ek rawi ka izafa bayan kare to is ki riwayat ko «مزيد فى متصل الاسانيد» (Mazeed fi muttasil al-asanid) kehte hain.

Wo hadith jis ka rawi maqbool (thiqa ya saduq) ho aur bayan-e-hadith mein apne se zyada thiqa ya apne jaise bahut se thiqa rawiyon ki mukhalifat kare (Shadh ke bil-muqabil hadith ko "Mahfooz" kehte hain).

Wo hadith jis ka rawi dha'eef ho aur bayan-e-hadith mein ek ya zyada thiqa rawiyon ki mukhalifat kare (Munkar ke bil-muqabil hadith ko "Ma'roof" kehte hain).

Wo hadith jis ka rawi «سي الحفظ» (Sayyi-ul-Hifz), yani paidaishi taur par kamzor hafize wala ho.

Wo hadith jis ka rawi shadeed ghaflat ya kaseer ghaltiyon ka murtakib ho.

Wo hadith jis ke rawi se fash qism ki ghaltiyan sarzad hon.

Wo hadith jis ka rawi burhape ya kisi hadise ki wajah se yaddasht kho baithe ya is ki tahreer karda ahadith zaya ho jayein. (Ise "Mukhtalit" kehte hain).

Wo hadith jis ki sanad ya matn mein rawiyon ka aisa ikhtilaf waqe ho jo hal na ho sake. (Ise "Muztarib" kehte hain).

Wo hadith jis ka rawi ”Majhool-ul-Ayn“ ho, yani is ke mutaliq Aimma-e-fan ka koi aisa tabsira na milta ho jis se is ke thiqa ya dha'eef hone ka pata chal sake aur is se riwayat karne wala bhi sirf ek hi shagird ho jis ke ba'is is ki shakhsiyat majhool theherti ho.

Wo hadith jis ka rawi ”Majhool-ul-Haal“ ho, yani is ke mutaliq Aimma-e-fan ka koi tabsira na milta ho aur is se riwayat karne wale kul do aadmi hon jis ke ba'is is ki shakhsiyat maloom aur halat majhool theherti ho. Aise rawi ko ”Mastoor“ bhi kehte hain.

Wo hadith jis ki sanad mein kisi rawi ke naam ki sarahat na ho. (Ise "Mubham" kehte hain).

Yani hadith ko riwayat karne wale tamam log diyanat-dar aur sache hon, is ka faisla digar naqideen ke aqwal ko samne rakhte hue kiya jata hai. (Ise "Adalat" kehte hain).

Yani hadith ko riwayat karne wale tamam log mazboot hafiza ke malik hon.

Tanbih: Muta'akhireen ne quwwat-e-hifz mein tafawut ka aetibar karte hue "Tamm-ud-Dabt" ki banisbat kam-tar dabt wale rawi ki munfarid marwiyat ke liye ”Hasan“ ki istilah banayi hai lekin Mutaqaddimeen dabt mein yeh tafreeq nahi karte thay balkay har dabit ki riwayat ko wo sahih hi kehte thay, aur Mutaqaddimeen mein baaz ne jin ahadith ko Hasan kaha hai to wo istilahi ma'ni mein nahi hai. Baaz hazrat bahut bari ghalat-fahmi ke shikar ho gaye hain aur yeh samajh liya ke Mutaqaddimeen Hasan hadith ko bhi hujjat nahi samajhte thay lekin aisa mauqif Mutaqaddimeen mein kisi ek se bhi sabit nahi, dar-asal Mutaqaddimeen ”Hasan“ ki istilah istemal hi nahi karte thay balkay Muta'akhireen ki istilah mein jo riwayat ”Hasan“ banti hai Mutaqaddimeen ise bhi sahih hi kehte thay.

Is ka matlab yeh hai ke hadith ko riwayat karne wale tamam logon ne jis se hadith naqal ki hai is se in logon ne is hadith ko barah-e-rast akhaz kiya ho. (Ise "Ittisal-e-Sanad" kehte hain).

Har wo kitab jis ke muallif ne apni kitab mein sahih riwayaat lane ka iltizam kiya ho aur ”Sahih“ ke lafz ko kitab ke naam ka hissa banaya ho. Aisi kitab ki riwayaat kam az kam is ke muallif ke nazdeek sahih hoti hain. Aur agar wo khud hi kisi hadith ki illat bayan kar de to is se is kitab ke sahih hone par harf nahi aata.

Hadith ki cheh kutub: Sahih Bukhari, Sahih Muslim, Sunan Abi Dawood, Sunan Nasai, Jami' Tirmidhi aur Sunan Ibn e Majah ”Sihah-e-Sitta“ kehlati hain. Inhein ”Usool-e-Sitta“ ya ”Kutub-e-Sitta“ bhi kaha jata hai.

Pehli do kitabein (Sahih Bukhari, Sahih Muslim) ”Sahihayn“ kehlati hain aur yeh sirf apne muallifeen ke nazdeek hi sahih nahi hain balkay poori ummat ke nazdeek sehat ke aala darje par faiz hain. In par aetiraz baraye aetiraz karne wala shakhs, Shah Waliullah Muhaddith Dehlvi Rahmatullah Alaihi ke ba-qaul, ijma-e-ummat ka mukhalif aur bid'ati hai.

Jabke aakhri char kitabon (Sunan Abi Dawood, Sunan Nasai, Jami' Tirmidhi aur Sunan Ibn e Majah) ko Sunan-e-Arba'a kehte hain. Go in mein dha'eef ahadith maujood hain, taham sahih hadithon ki kasrat ki wajah se aksar ulamaye inhein ”Sihah-e-Sitta“ mein shumar karte hain.

Jis kitab mein Islam se mutaliq tamam mauzuat, maslan: Aqaid, Ahkam, Tafseer, Jannat, Dozakh waghaira se taluq rakhne wali ahadith riwayat ki gayi hon, maslan: Sahih Bukhari aur Jami' Tirmidhi waghaira. (Ise "Jami'" kehte hain).

Jis kitab mein sirf amli ahkam se mutaliq ahadith fiqhi tabweeb o tarteeb par jama ki gayi hon, maslan: Sunan Abi Dawood.

Jis kitab mein ek Sahabi ya muta'addid Sahaba ki riwayaat ko alag alag jama kiya gaya ho, maslan: Musnad Ahmad, Musnad Humaidi.

Jis kitab mein musannif kisi doosri kitab ki hadithon ko apni sanadon se riwayat kare, maslan: Mustakhraj Isma'ili ala Sahih al-Bukhari.

Jis kitab mein musannif aisi riwayaat jama kare jo kisi doosre musannif ki sharait ke mutabiq hon lekin us ki kitab mein na hon, maslan: Mustadrak Hakim.

Jis kitab mein musannif ek khaas tarteeb ke saath apne har ustad ki riwayaat ko alag alag jama kare, maslan: Mu'jam Tabrani.

Jis kitab mein kisi ek ya mukhtalif mauzuat par chalis (40) ahadith jama ki gayi hon, maslan: Arba'een Nawawi, Arba'een Thana'i waghaira.

Wo kitab jis mein sirf ek rawi ya ek mauzu ki riwayaat jama ki gayi hon, jaise Imam Bukhari Rahmatullah Alaihi ki ”Juz Raf-ul-Yadayn“ aur ”Juz-ul-Qira'at Khalf-al-Imam“ ya Imam Baihaqi Rahmatullah Alaihi ki ”Kitab-ul-Qira'at Khalf-al-Imam“ waghaira.