圣训的叙述在圣训被编入书籍之后就停止了。在记录圣训的时代，即布哈里、穆斯林以及《逊南》编纂者的时代之后，就不再有圣训的叙述了，因为叙述［riwaya］意味着传授［naql］，而这种传授已经终止。圣训的传述者是圣门弟子（Sahabah）、再传弟子（Tabi'een）及其他人。圣训学者说，凡见过先知穆罕默德ﷺ并信仰他的人，即是圣门弟子。然而，真正的说法是：圣门弟子是那些确实领会了陪伴［suhbah］之意义的人。在萨义德·伊本·穆赛耶卜的一则叙述中，

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,

舒尔巴传述，他称赞了穆萨·阿尔-西比拉尼，说他……

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

所有的圣门弟子（Sahābah）都是可信赖的（‘udūl），因为真主在祂的经典中赞美了他们，并且先知的圣训中也称述了他们的品德和善行。至于塔比尔因（Tabi’een），则将其定义为：与某位圣门弟子相遇并从其传述圣训的人，即使他并未与该圣门弟子有过长期的陪伴，例如赛义德·本·穆萨耶卜（Sa'id ibn al-Musayyab）、盖斯·本·阿比·哈齐姆（Qays ibn Abī Hāzim）、盖斯·本·欧拜德（Qays ibn ‘Ubād）和阿布·萨萨恩·侯赛因·本·曼迪尔（Abu Sāsān Husayn ibn al-Mundhir）。圣训传述者的历史已被记录下来，每一位传述者都已被明确辨识。圣门弟子并非不会犯错。哈菲兹·al-达哈比·al-迪马什奇（Hāfidh al-Dhahabī al-Dimishqī）说道：

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

至于al-Tabi'een（再传弟子）中，故意撒谎者几乎不存在。然而他们也会犯错、误解。错误很少的人，承担了相应的后果；而错误多但知识广博的人，同样被宽恕。他的圣训仍被传述并据以行事，尽管伊玛目之间存在分歧，即使已确认他们曾受到这种评述，例如al-Harith al-A'war、'Asim ibn Hanbal、al-Tawa'ma的被释奴Salih、'Atā ibn al-Sā'ib及其同类。至于错误严重、且有许多孤例（tafarrud）的人，其圣训不予采信。这种情况在早期的再传弟子中很少见，但在较年轻的再传弟子及其后的人中存在。至于再传弟子的学生，如al-Awzā'i等人，他们处于上述所提及的层级。在他们那个时代，有人故意撒谎，也有人错误很多，其圣训因此被弃置不用。

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.

马立克是乌玛的领袖明星，他也未能免于被人非议。当人们以马立克为证据时，若有人说他受到质疑，这人便会遭到责备和辱骂。奥扎伊同样是可信且可靠的，但他可能独自传述而有所出错，他从祖赫里转述的传闻也存在缺陷。

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.