Perawi-perawi Hadith ialah para Sahabah, Al Taabi'oun (para tabi'in) dan Taabi'ou Al Taabi'ine (pengikut para tabi'in), dan tiada seorang pun selain mereka yang dianggap sebagai perawi Hadith sama sekali. Ini ditunjukkan oleh riwayat At-Tirmizi daripada Ibnu Umar bahawa beliau berkata: Umar menyampaikan khutbah kepada kami di Al-Jaabiyah, lalu beliau berkata: Wahai manusia, aku berdiri di hadapan kamu seperti berdirinya Rasulullah ﷺ di hadapan kami. Baginda bersabda: "Peliharalah sahabat-sahabatku, kemudian orang-orang yang datang selepas mereka, kemudian orang-orang yang datang selepas mereka, kemudian dustapun tersebar." Maka Baginda ﷺ menjadikan tersebarnya dusta itu berlaku selepas kepupusan generasi yang ketiga. Maka pada generasi selepasnya, dan yang selepas itu, sehinggalah hari kiamat, dusta telah tersebar sebagaimana yang dinyatakan dalam teks ini. Al-Bukhari meriwayatkan daripada Ubaidah, daripada Abdullah bin Mas'ud (semoga Allah meredainya) bahawa Rasulullah ﷺ bersabda: "Sebaik-baik manusia ialah generasiku, kemudian orang-orang yang datang selepas mereka, kemudian orang-orang yang datang selepas mereka, kemudian akan datang suatu kaum yang persaksian salah seorang daripada mereka mendahului sumpahnya, dan sumpahnya mendahului persaksiannya." Beliau (Al-Bukhari) juga meriwayatkan daripada Imran bin Al-Husain (semoga Allah meredainya) bahawa beliau berkata: Rasulullah ﷺ bersabda: "Sebaik-baik umatku ialah generasiku, kemudian orang-orang yang datang selepas mereka, dan kemudian orang-orang yang datang selepas mereka." Imran berkata: Aku tidak pasti sama ada Baginda menyebut dua generasi atau tiga generasi selepas generasinya. "Kemudian selepas kamu akan datang kaum yang memberi kesaksian tanpa diminta untuk berbuat demikian, mereka khianat dan tidak dipercayai, mereka bernazar tetapi tidak menunaikan nazar mereka, dan kegemukan tampak pada diri mereka." Maka hadith-hadith ini menunjukkan bahawa perkataan orang-orang yang datang selepas tiga generasi itu menjadi sasaran tuduhan, yang bermakna riwayat mereka tidak diterima. Tiga generasi itu ialah generasi Sahabat, Tabi'in dan Tabi'ut Tabi'in. Walaupun hadis-hadis ini bukanlah nas yang jelas untuk menghadkan periwayatan kepada generasi-generasi tersebut, ia tetap menunjukkan ke arah itu. Yang menentukan bahawa mereka itulah satu-satunya perawi hadis ialah bahawa periwayatan hadis berakhir selepas hadis-hadis itu dibukukan dalam kitab-kitab, maka tiada lagi periwayatan hadis selepas masa pembukuannya, iaitu masa Al-Bukhari, Muslim dan para pengumpul Sunnah yang lain, kerana periwayatan itu ialah penyampaian dan penyampaian tersebut telah berakhir. Oleh itu, perawi hadis ialah para Sahabat, para Tabi'in dan Tabi'ut Tabi'in, kerana periwayatan mereka berakhir dengan pembukuan hadis. Benar bahawa sebahagian orang berkata bahawa perawi hadis ialah para Sahabat, para Tabi'in dan sesiapa sahaja selepas mereka, kerana tiada nas yang melarang periwayatan hadis Rasulullah ﷺ hingga hari kiamat. Namun secara realitinya, tiada ruang lagi untuk periwayatan mahupun perawi selepas pembukuan hadis dan berakhirnya penyampaian, dan dengan itu zaman periwayatan secara praktikal telah berakhir sejak hadis-hadis ditulis, iaitu zaman Tabi'ut Tabi'in. Maka periwayatan hadis secara praktikal terhad kepada tiga zaman tersebut: zaman Sahabat, zaman Tabi'in dan zaman Tabi'ut Tabi'in. Sejarah perawi-perawi hadis telah pun dicatat, dan setiap seorang daripada mereka dikenali, dan mereka tidak maksum. Tetapi riwayat para Sahabat diterima, dan mereka tidak memerlukan pembenaran bagi apa yang datang dalam Al-Qur'an dan Sunnah berupa pujian kepada mereka, serta sabda Rasulullah ﷺ: "Para sahabatku itu seperti bintang-bintang, siapa pun di antara mereka yang kamu ikuti, kamu akan mendapat petunjuk," yang diriwayatkan oleh Ruzayn, dan ia adalah Hadis Hasan. Para ulama dan ahli fiqh menerimanya dan menggunakannya sebagaimana mereka menerima jenis Hadis Hasan ini, sebagaimana dinyatakan oleh para ulama istilah ilmu hadis. Oleh itu, riwayat para Sahabat diterima tanpa sebarang syarat dan tanpa memerlukan pembenaran. Adapun selain para Sahabat, syarat bagi diterimanya riwayat seseorang ialah dia adil dan mengetahui apa yang dia riwayatkan.

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.