不过，穆罕默德是否允许伙伴保留他的言论纪录却出现不同的说法。有记载表示穆罕默德曾指示未能记下圣训的辅士把它写下来，而且他自己也写了许多信函详述宗教崇拜的形式，《古兰经》亦提到穆斯林应仿效他的言行，但亦有记载指他曾经说除了《古兰经》，不要写下他说的话，而且如果有人写下了他那些除了《古兰经》之外的话，应把它扪抹去。[14][15]可是，一些先知的伙伴的确把圣训记录或默记下来，例如阿布·胡赖拉（阿拉伯语：أبو هريرة）、阿卜杜·阿拉·伊本·阿姆鲁·伊本·阿斯（阿拉伯语：عبد الله بن عمرو بن العاص）、阿布·伯克尔[16]。
穆罕默德的同伴和追随者会把圣训写在各种材质上，包括莎草纸、棕榈叶、骨板、毛皮、白石及羊皮纸[26]。为求助记，他们会利用这些物品写下笔记，例如据指穆罕默德的堂弟伊本·阿巴斯（阿拉伯语：عبد الله بن عباس）携带一块“板子”，他会在上面写下先知的言行，亦有其他记载指先知的一些伙伴有卷宗、羊皮纸或莎草纸，但他们都是出于心血来潮而记录下来，并非有系统有计划地搜集圣训[27]。
在祖赫里之后，众多圣训学者致力于编写圣训，但大规模的编纂在伊斯兰历约150年（约公元727年）才开始[50]。圣伴和他们的学生为了教学需要而私自辑录和收藏的圣训被称为萨海法（英语：Sahifah），字面上解作“笔记”[51]。自倭马亚王朝开始，学者整理这些萨海法，并编撰成书[52]。这些圣训的搜集者和编者把它们分门别类，使之形成不同种类的圣训集，包括按照圣训的法律分类而编写的穆桑纳夫（阿拉伯语：تصنيف (كتب)）、按照圣训转述者而编写的穆斯纳德（阿拉伯语：علم مصطلح الحديث）及两者并用的逊奈集（英语：Sunan）[53]。
除了六大圣训集，逊尼派另有两部重要的圣训集，分别是《伊玛目马立克圣训集》及《艾哈迈德·伊本·罕百里圣训集（阿拉伯语：مسند أحمد）》[69]。一些学者认为六大圣训集应该包括《伊玛目马立克圣训集》，取代《伊本·马哲圣训集》，后者不被学者纳瓦维（阿拉伯语：يحيى بن شرف النووي）及伊本·赫勒敦认为是广受接纳的圣训集[70][71]。《艾哈迈德·伊本·罕百里圣训集》则包含了许多在其他著作里没有论述的内容，这些内容包罗了不少相异的思想和俗例[72][73]。
据称布哈里曾经长途跋涉去见一位声称知道一则圣训的男人，他看到那人用一个空的饲料袋引诱他的马儿跟随他。布哈里不假思索掉头回程，并说到：“他会骗他的马儿，我又怎么可以信任他所说的圣训？”[134]圣训学者舒巴·伊本·哈贾吉（阿拉伯语：شعبة بن الحجاج）经常都提请朋友去验证圣训传述者的身份，并说这是“为了真主而明查暗访”，有人劝他不要这样做，但他却说道：“打听传述者的身份必须要做，因为事关宗教信仰。”[135]如果圣训传述者的信仰有违《古兰经》或圣行、曾经犯下罪过或藉传述圣训而索要好处或有其他可供责难之处，他的可信性便会受到质疑[136]。
土耳其学者福阿德·塞兹金（土耳其语：Fuat Sezgin）提出反驳，称传述世系是“书作作者或权威传述人的纪录”，并指出我们可以整合传述世系重构出圣伴和传承人所写的圣训辑集[174]。纳比娅·阿布特（英语：Nabia Abbott）及詹姆斯·罗布森（维基数据所列：Q113805529）批评戈德齐赫及沙赫特对圣训的全盘否定，他们认为大部分由圣伴及传承人传述的圣训都经过一丝不苟的验证[175]。圣训学者穆罕默德·穆斯塔法·阿兹米（阿拉伯语：محمد مصطفى الأعظمي）则指圣训集是“研究早期伊斯兰历史最丰富的资源”[176]。
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