圣训的传述者只有圣门弟子（Sahaabah）、再传弟子（Al Taabi'oun）和三传弟子（Taabi'ou Al Taabi'ine），除他们之外的任何人都不被视为圣训的传述者。这一点可以从提尔米齐（Tirmizthi）所载伊本·欧麦尔的传述中得到指引：他说，欧麦尔在Al Jaabyah向我们发表演说，他说：“众人啊，我站在你们面前，就像安拉的使者ﷺ站在我们面前一样。他说：‘你们要尊重我的同伴，然后是随后而来的人，再然后是随后而来的人，然后谎言就会传播开来。’”因此，他ﷺ以第三代的消逝预示了谎言的传播。于是此后的一代，再之后的一代，直到复活日，谎言都在传播，正如这段文字所述。 布哈里根据乌拜达的传述，从阿卜杜拉·伊本·麦斯欧德（愿安拉喜悦他）那里记载，安拉的使者ﷺ说：“最优秀的人是我的世代，然后是随后而来的人，再然后是随后而来的人，之后会出现这样的人：他们的作证先于他们的誓言，他们的誓言先于他们的作证。”布哈里还根据伊姆兰·伊本·侯赛因（愿安拉喜悦他）的传述记载，他说：安拉的使者ﷺ说：“我的民众中最优秀的是我的世代，然后是随后而来的人，然后是再随后而来的人。”伊姆兰说：“我不知道他ﷺ提到的是两代还是三代。”之后，将会有人在你们之后出现，他们不待请求便作证，他们背信弃义、不可信任，他们许下还愿却不履行，他们身上出现了肥胖的迹象。 因此，这些圣训指明，三代之后之人的言论都是受到指控的对象，也就是说，他们的传述不被接受。这三代是圣门弟子的世代、再传弟子的世代和三传弟子的世代。 虽然这些圣训并非明确的经文将传述限定于那些世代，但它们指引向此。而确定那些人是圣训仅有的传述者的，是圣训的传述在这些圣训被记录进典籍之后便告终止，因此在圣训被载入典籍的时期之后，不再有圣训的传述；那个时期即布哈里、穆斯林以及其他圣训汇编者所处的时代，因为传述即是转述，而这种转述已经结束。因此，圣训的传述者是圣门弟子、再传弟子（追随者）和再再传弟子（追随者的追随者），因为他们的传述以圣训的记录而告终。诚然，有人说圣训的传述者包括圣门弟子、再传弟子以及在他们之后的所有人；因为没有经文禁止传述先知ﷺ的圣训，直到复活日，但实际上，在圣训被记录和传述结束之后，已无传述的空间，也无传述者的位置，因此实际的传述时代自圣训被书写之时起便已实际结束，即再再传弟子的时代。所以，圣训的实际传述被限定在这三个时代：圣门弟子的时代、再传弟子的时代和再再传弟子的时代。圣训传述者的历史已被详细记载，他们每一位都为人所知，而且他们并非无误的。 但是，圣门弟子（Sahabah）的传述是被接受的，他们无需为《古兰经》和《逊奈》中对他们的赞扬作任何辩解。至于真主的使者（ﷺ）所说的："我的同伴就像星辰，你们无论效仿其中哪一位，都将得到引导。"这段圣训由鲁宰尼传述，是一段哈桑圣训（Hassan）。学者和教法学家都接受了它，并像接受这类哈桑圣训一样采用它，正如圣训术语学家所说的那样。因此，圣门弟子的传述是无条件被接受的，无需任何辩解；而对于圣门弟子以外的人，其传述被接受的条件是：传述者必须公正，并且对其所传述的内容有所了解。

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.