Masu ba da labarin Hadisi su ne Sahabbai, da Tabi'una (mabiya), da Taba'i Tabi'ina (mabiyan mabiya), kuma babu wanda za a ɗauka daga cikin masu ba da labarin Hadisiban da su kwata-kwata. Wannan yana nuna hadisin Tirmizi daga Ibn Umar cewa ya ce: Umar ya gabatar mana da khutba a Al-Jabiyah, ya ce: Ya ku mutane, na tsaya a gabanku kamar yadda Manzon Allah ﷺ ya tsaya a gabanmu, ya ce: "Ku kiyaye sahabbai na, sannan waɗanda suka zo bayansu, sannan waɗanda suka zo bayansu, sannan ƙarya za ta yaɗu." Don haka ﷺ ya nuna yaɗuwar ƙarya ta hanyar ƙarewar zamani na uku. Sannan a zamani na gaba, sai wanda ya biyo baya, har zuwa ranar tashin alƙiyama; ƙarya ta yaɗu kamar yadda aka faɗa a wannan nassi. Al-Bukhari ya ruwaito daga Ubaidah, daga Abdullahi Ibn Mas'ud (Allah ya yarda da shi) cewa Manzon Allah ﷺ ya ce: "Mafi alherin mutane su ne zamanina, sannan waɗanda suka zo bayansu, sannan waɗanda suka zo bayansu, sannan za su zo mutanen da shaidar ɗayansu za ta riga rantsuwarsa, rantsuwarsa kuma za ta riga shaidarsa." Shi (Al-Bukhari) ya kuma ruwaito daga Imran Ibn Al-Husain (Allah ya yarda da shi) cewa ya ce: Manzon Allah ﷺ ya ce: "Mafi alherin al'ummata su ne zamanina, sannan waɗanda suka zo bayansu, sannan waɗanda suka zo bayansu." Imran ya ce: Ban sani ba ko ya ambaci zamani biyu ko uku bayan zamaninsa. Sannan za su zo bayanku mutanen da suke bada shaida ba tare da an nemi haka daga gare su ba, suna cin amana ba a amince da su ba, suna yin alkawari (nazhr) amma ba sa cika alkawarinsu, kuma kiba tana bayyana a jikinsu." Don haka waɗannan hadisai sun nuna cewa maganganun waɗanda suka zo bayan zamanin nan uku abin zargi ne, ma'ana ba a karɓar ruwayoyinsu. Zamanin nan uku su ne zamanin Sahabbai, da Tabi'ina, da Taba'i Tabi'ina. Ko da yake waɗannan hadisai ba nassoshi ne bayyanannu da ke takaita ruwaito su ga waɗannan zamanuka ba, suna nuna hakan. Abin da ya tabbatar da cewa su ne kaɗai masu ruwaitowar hadisi shi ne cewa ruwaitowar hadisi ta ƙare tun bayan an rubuta hadisan a littattafai, saboda haka babu wani ruwaito na hadisi bayan lokacin da aka tattara hadisan a littattafai, wato lokacin Al-Bukhari, Muslim da sauran masu tattara Sunnah, domin ruwaito shi ne isar da hadisi, kuma wannan isarwa ta ƙare. Saboda haka, masu ruwaitowar hadisi su ne Sahabbai, Tabi'ai (mabiya) da Tabi'u Tabi'ina (mabiyan mabiya), domin ruwaitowarsu ta ƙare da rubuta hadisan. Gaskiya ne cewa wasu mutane sun ce masu ruwaitowar hadisi su ne Sahabbai, Tabi'ai da duk wanda ke bayansu, tun da babu wata nassi da ya hana ruwaito hadisin Manzon Allah ﷺ har zuwa ranar tashin alƙiyama. Amma a zahiri babu wurin ruwaitowa ko masu ruwaitowa bayan tattara hadisai da ƙarewar isarwa, don haka zamanin ruwaitowa ya ƙare a aikace tun lokacin rubuta hadisan, wato zamanin Tabi'u Tabi'ina, sabili da haka ruwaitowar hadisi a aikace ta takaitu ga zamanuka uku: zamanin Sahabbai, zamanin Tabi'ai da zamanin Tabi'u Tabi'ina. An rubuta tarihin masu ruwaitowar hadisai, kuma kowannensu an sani, kuma ba su da kariya daga kuskure. Amma riwayar Sahabbai karɓaɓɓiya ce, ba sa buƙatar tabbatarwa saboda abin da ya zo a cikin Alƙur'ani da Sunnah na yabon su, da kuma faɗar Manzon Allah ﷺ: "Sahabbaina kamar taurari ne, duk wanda kuka bi daga cikinsu, za ku shiryu," wanda Ruzayn ya ruwaito, kuma hadisi ne Hassan. Malamai da masana fiqhu sun karɓe shi, sun kuma yi amfani da shi kamar yadda suka karɓi irin wannan hadisi Al-Hassan, kamar yadda masana ilimin mustalahul hadisi suka bayyana. Saboda haka riwayar Sahabbai karɓaɓɓiya ce ba tare da wani sharaɗi ba, ba tare da buƙatar tabbatarwa ba. Amma ga wanda ba Sahabbi ba, sharaɗin karɓar riwayarsa shi ne ya zama mai adalci kuma masani ga abin da yake riwayantawa.

The narrators of the Hadeeth are the Sahaabah, the Al Taabi'oun (the followers) and Taabi'ou Al Taabi'ine (the followers of the followers), and none other than them is considered to be from the narrators of the Hadeeth at all. That is guided to by the narration of the Tirmizthi from Ibn Omar that he said: Omar delivered a khutbah to us at the Jaabyah he said: O people, I stood in front of you like the standing of the Messenger of Allah (SAW) in front of us, He said: you command I to follow my companions then those who come after them then those who come after them then the lie gets spread" so He (SAW) occasioned the spreading of the lie by the extinction of the third (generation). So in the generation after, then the one after, until the resurrection day; the lie has spread as stated in this text. Al Bukhari narrated on the authority of Obaidah, from AbdAllah Ibn Mas'ood (mAbpwh) that the Messenger (SAW) said: the best people are my generation, then those who come after them, then those who come after them, then will come people the testimony of the one of them proceeds his oath, and his oath proceeds his testimony". He (Al Bukhari) also narrated on the authority of Imraan Ibn Al Husayn (mAbpwh) that he said: the :said) SAW (Allah of Messenger "ُ" The best of my nation are my generation then those who come after them, and then those who come after them, Imraan said: I don’t know whether He mentioned two generations or three after His generation. Then will come after you people who testify without being requested to do so, and they betray and can not be trusted, and they make vow (nazthr) and don’t carry out their nazthr, and fatness appears on them". So these ahaadeeth guide that the sayings of those who come after the three generations are object of accusation, which means that their narrations are not accepted. The three generations are the generation of the Sahabah, the Taabi'ine and the Taabi'y al Taabi'ine. Although these ahaadeeth are not explicit texts to limit the narration to those generations; they guide to that. But what determines that those are the only narrators of the Hadeeth is that the narration of the Hadeeth ends after the ahaadeeth got recorded in the books, so there is no narration of the Hadeeth after the time of registering the ahaadeeth in the books, and that is the time of Al Bukhari, Muslim and the other compilers of the Sunnah, that is because the narration is the transmission and this transmission had ended. Therefore, the narrators of the Hadeeth are the Sahabah, the Taabi'oun (the followers) and Taabi'ou Al Taabi'ine (the followers of the followers), because their narration ended by registering the ahaadeeth. It is true that some people said that the narrators of the Hadeeth are the Sahabah, the Taabi'oun and whoever below them; since there is no text prohibits the narration of the Hadeeth of the Messenger (SAW) until the resurrection day, but realistically there was no place for the narration nor for the narrators after the registration of the ahaadeeth and the ending of the transmission, and thereby the era of the narration has practically ended since the writing down of the ahaadeeth, i.e. the era of the Taabi'y al Taabi'ine, and therefore the practical narration of the Hadeeth is limited to those three eras: the era of the Sahabah: the era of the Taabi'ine and the era of Taabi'y Al Taabi'ine. The history of the narrators of the ahaadeeth verily got written, and every one of them is known and they are not infallible. But the narration of the Sahabah is accepted and they don’t need justification for what came in the Qur'aan and the Sunnah of praising them, and for the saying of the Messenger of Allah (SAW): "my companions are like the stars which ever one of them you imitate; you will be guided" narrated by Ruzayn, and it is a Hassan Hadeeth, the scholars and the jurisprudents accepted it and used it as they accepted this kind of Al Hadeeth Al Hassan, as the scholars of the Hadeeth terminology stated. Therefore the narration of the Sahabah is unrestrictedly accepted without any justification, as for other then the Sahabah; the condition for the one whose narration is accepted is to be just and knowledgeable of what he narrates.