Hadis rivoyati to'plamlarda hadislar yozib olinishi bilan tugadi. Hadislar yozib olingan davrdan, ya'ni Buxoriy, Muslim va sunan muallifilari davridan keyin hadis rivoyati mavjud emas, chunki rivoyat naqlni bildiradi, naql esa tugagan. Hadislarni naql qiluvchilar sahobalar, tobi'inlar va boshqalardir. Hadis ulamolari, Payg'ambar ﷺ ni ko'rgan va unga iymon keltirgan har bir kishi sahobiydir, deydilar. Ammo haqiqat shuki, sahobiy — suhbat ma'nosini haqiqatan anglagan kishidir. Sa'id ibn al-Musayyab rivoyat qilgan bir hadisda:

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 Musa al-Sibillaniy orqali rivoyat qildi — uni yaxshi deb maqtagan holda — u shunday dedi:

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

Barcha sahobalar adolatlidir ['udūl], chunki Alloh ularni O'z Kitobida maqtagan va payg'ambarlik sunnatida bayon etilgan xulq-atvorlari hamda amallari sababli ularning fazilatlari ta'riflangan. Tobe'inlarga kelsak, tobe'iy deb sahobiy bilan uchrashib, undan rivoyat qilgan kishiga aytiladi, garchi u bilan suhbatda bo'lmagan bo'lsa ham, masalan, Sa'id ibn al-Musayyab, Qays ibn Abu Hozim, Qays ibn Ubod va Abu Sason Husayn ibn al-Mundhir kabilar. Hadis rivoyat qiluvchilarining tarixi yozilgan va har biri aniqlangan. Sahobalar xatolardan himoyalangan emas. Hofiz az-Zahabiy ad-Dimashqiy aytdi:

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

Tobiun (tobiinlar) davriga kelsak, ulardan ataylab yolg‘on gapiradiganlar deyarli yo‘q edi. Lekin ular xatolarga yo‘l qo‘yar va noto‘g‘ri talqin qilar edilar. Xatolari kam bo‘lgan kishi o‘z oqibatini ko‘rar edi, xatolari ko‘p bo‘lsa-da, keng ilmli bo‘lgan kishi ham kechirilar edi. Uning hadisi rivoyat qilinadi va amal qilinadi, Imomlar orasida ixtilof bo‘lsa ham, va hatto ular shu ta’rifga e’tiroz bildirgani ma’lum bo‘lsa ham, masalan, al-Harith al-A'war, 'Osim ibn Hanbal, Solih, at-Tavama ozod qilgan qul, 'Ato ibn as-Sa'ib va ularga o‘xshaganlar kabi. Dahshatli xatolarga yo‘l qo‘ygan va ko‘p yakka holdagi rivoyatlari (tafarrud) bo‘lgan kishining hadisiga tayanilmaydi. Bu erta davr tobiinlarida deyarli uchramas edi, garchi keyingi yosh tobiinlar va ulardan keyin kelganlarda uchragan bo‘lsa ham. Al-Avzoiy kabi tobiinlarning shogirdlariga kelsak, ular yuqorida zikr qilingan darajalarda turadilar. Ularning davrida esa ataylab yolg‘on gapiradigan va ko‘p xato qiladigan kishilar bor edi; shuning uchun ularning hadisi e’tiborga olinmas edi.

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.

Molik, ummatning yetakchi yulduzi bo‘lsa-da, gap-so‘zdan xoli bo‘lmagan. Unga dalil uchun murojaat qilinib, kimdir uning ustidan e’tiroz bildirsa, bunday odam tanbeh eshitar va haqorat qilinardi. Al-Avzo‘iy ham ishonchli va sahih rivoyatchi bo‘lgan, ammo u yakka holda qolgan bo‘lishi va (rivoyatda) xato qilgan bo‘lishi mumkin, uning az-Zuhriydan qilgan rivoyatlarida esa nuqsonlar bor.

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.