Usimulizi wa hadithi ulikoma baada ya kukusanywa kwa hadithi katika vitabu. Baada ya zama za kurekodiwa kwa hadithi, yaani zama za Bukhari, Muslim na waandishi wa Sunan, hakuna tena usimulizi wa hadithi, kwa sababu usimulizi [riwaya] unaashiria upitishaji [naql], na upitishaji huu umekoma. Wapitishaji wa hadithi ni Masahaba, Tabi'un na wengine. Wanazuoni wa hadithi husema kuwa yeyote aliyemwona Mtume ﷺ na kumwamini ni Sahaba. Lakini ukweli ni kwamba Sahaba ni yule aliyeweza kweli kuelewa maana ya urafiki [suhba]. Katika riwaya kutoka kwa Sa'id ibn al-Musayyab,

The narration of hadīth came to an end after the compilation of ahadīth in the books. After the age of the recording of ahadīth, the age of Bukhari, Muslim and the compilers of the Sunan there is no narration of ahadīth because narration [riwaya] is indicative of transmission [naql] and this transmission came to an end. The transmitters of ahadīth are the Sahabah, the Tabi’een and others. The 'ulamā of hadīth say that whoever saw the Prophet  and believed in him is a sahābi. However, the truth is that the sahābi is whoever has actually realised the meaning of companionship [suhbah]. In a narration from Sa'id ibn al-Musayyab,

Shu'bah alisimulia kutoka kwa Musa al-Sibillani, ambaye alimsifu kwa wema, kwamba alisema,

Shu'bah related from Musa al-Sibillāni - whom he praised with good - that he said,

Masahaba wote ni waaminifu ('udūl) kwa sababu Allah amewasifu katika Kitabu chake, na kwa sifa za tabia zao na matendo yao zilizotajwa katika Sunnah ya Nabii ﷺ. Kuhusu Tabi'īn, mtabi'i ni yule aliyekutana na sahaba na kupokea hadithi kutoka kwake, hata kama hakuwa na urafiki naye, kama vile Sa'īd ibn al-Musayyab, Qays ibn Abī Hāzim, Qays ibn 'Ubād na Abu Sāsān Husayn ibn al-Mundhir. Historia ya wapokezi wa hadithi imeandikwa, na kila mmoja wao amebainishwa. Masahaba hawakingwi dhidi ya makosa. Hāfidh al-Dhahabī al-Dimishqī alisema:

All of the Sahābah are trustworthy [‘udūl] because Allah  has praised them in his Book and due to the commendation of their character and actions stated in the prophetic Sunnah. As for the Tabi’een, then a tabi’ī is designated as the one who met a sahābi and narrated from him, even if did not have companionship with him, like Sa'id ibn al-Musayyab, Qays ibn Abī Hāzim, Qays ibn ‘Ubād and Abu Sāsān Husayn ibn al-Mundhir. The history of the transmitters of hadīth has been written and each one has been identified. The Sahabah are not protected from mistakes. Hāfidh al-Dhahabī al-Dimishqī said

Kuhusu Tabi'een, wale waliokuwa makusudi wakidanganya miongoni mwao ni karibu hawapo. Hata hivyo walifanya makosa na kufasiri vibaya. Yule ambaye makosa yake yalikuwa adimu alibeba matokeo yake, na yeyote aliyefanya makosa mengi lakini alikuwa na elimu pana naye pia alisamehewa. Hadithi yake inapokezwa na kutendwa kwa mujibu wake, licha ya tofauti kati ya Maimamu, hata kama ilithibitika kwamba walipinga maelezo haya, kama al-Harith al-A'war, 'Asim ibn Hanbal, Salih mtumwa aliyeachiwa huru wa al-Tawa'ma, 'Atā ibn al-Sā'ib na wenzao. Yule aliyefanya makosa makubwa na kuwa na visa vingi vya pekee (tafarrud), hadithi yake haitegemewi. Hili halitokei sana miongoni mwa Tabi'een wa mwanzo, ingawa lilikuwepo miongoni mwa Tabi'een wadogo na waliokuja baada yao. Kwa upande wa wanafunzi wa Tabi'een kama al-Awzā'i na wengineo, wako katika viwango vilivyotajwa. Katika zama zao kulikuwepo wale waliodanganya kwa makusudi na waliofanya makosa mengi; hadithi zao basi zilitupwa.

As for the Tabi’een, those who would intentionally lie amongst them are almost non-existent. However they made mistakes and misinterpreted. The one whose mistakes were rare bore the consequences and whoever made many mistakes and was of wide knowledge was also forgiven. His hadīth is transmitted and acted upon despite differences amongst the Imāms and even if it was established that they protested to this description such as al-Harith al-A'war, 'Asim ibn Hanbal, Salih the freed slave of al-Tawa’ma, 'Atā ibn al-Sā'ib and their likes. The one who made terrible mistakes and had many isolated cases (tafarrud), his hadīth is not relied upon. This hardly occurs with the early Tabi’een though it was present among the younger Tabi’een and those who came after them. As for the students of the Tabi’een like al-Awzā'i and others they are on the mentioned levels. In their age there were those who would intentionally lie and would make many mistakes; their hadīth would thus be disregarded.

Malik, ambaye ni nyota kiongozi wa Ummah, hakuwa salama kutokana na kuzungumzwa vibaya. Pale ambapo watu walipomrejelea Malik kama ushahidi, na mtu akasema kwamba (Malik) alipingwa, mtu kama huyo angekemewa na kutukanwa. Al-Awza'i pia ni mwaminifu na mwenye kuaminika, lakini huenda alikuwa peke yake na kukosea (katika kusimulia), na simulizi zake kutoka kwa az-Zuhri zina kasoro.

Malik, who is the leading star of the Ummah was not safe from being spoken about. When referred to Malik for evidence and if somebody said that he (Malik) was contested, such person would be rebuked and abused. Al-Awza'i is also a trustworthy and authentic, and he might have been single handed and mistaken (in narration) and his reports from az-Zuhri has defects.