Anas kuma ya rubuta tarin hadisansa. Sa‘id ibn Hilal ya ce a cikin Mustadrak na Hakim:

Anas also wrote down his collection of ahadith. Sa‘id ibn Hilal says in the Mustadrak of Hakim:

Sa'ad da muka yi tambayoyi da yawa, Anas zai ciro babbar jaka, ya buɗe ta, ya ce: "Waɗannan hadisai ne da na ji daga Annabi ﷺ. Na rubuta su, kuma na riga na nuna wa Annabi ﷺ."37

When we asked a lot of questions, Anas pulled out a big bag, opened it and would say, “These are the ahadith that I have heard from the Blessed Prophet (PBUH). I wrote them down and have already shown them to the Blessed Prophet (PBUH).”37

Taƙaitaccen wannan gabatarwa shi ne cewa Allah (SWTH) ya halicci wasu kayan aiki, kamar ƙwaƙwalwar Larabawa mai ɗaukar abubuwa kamar hoto, don taimakawa wajen kiyaye hadisai. Sannan ya ba wannan ilimi siffar aiki ta hanyar rayuwar Sahabbai, domin kare shi daga zama wata falsafa kawai. Wannan kiyayewa ya zo ta hanyar ƙa'idar aiki. Daga nan ya samar da malamai da ɗalibansu, waɗanda suka sadaukar da rayuwarsu wajen rubuta waɗannan hadisai. Sai kuma lokaci ya zo da ɗaruruwan malamai suka tattara dukkan hadisai suka sanya su a cikin littafi. Za mu tattauna wannan mataki na ƙarshe a cikin sassan littafin da ke gaba.

The summary of this introduction is that Allah (SWTH) created certain tools, like the photographic memories of the Arabs, to help preserve the ahadith. He then gave this knowledge a practical shape through the lives of the Sahaba to protect it from becoming another philosophy. This preservation came by way of the principle of practice. Then He produced the scholars and their students, who dedicated their lives to documenting these aúódõth. Then a time came when hundreds of scholars compiled all of the ahadith and put them in book form. We will discuss this last stage in the later sections of this book.