The first collecting of traditions was for private purposes, and the first publication dealing with them was legal. This was the Muwatta' of Malik ibn Anas (d. 795), a _corpus juris_ based partly on traditions, and a protest in its methods against the too speculative character of the books of canon law which preceded it. Thereafter came collections of two different types. The earlier kind was arranged according to the companions of Mahomet, on whose authority the traditions were transmitted; after each companion came the traditions going back to him. The best known example of this kind is the _Musnad_ of Ahmad ibn Hanbal. The other kind, called _Musannaf_ (classified), contains traditions arranged in chapters according to their subject matter. That of Bukhari is the most famous, and is arranged to give a traditional basis for a complete system of canon law; its rubrics are those of such a system. Another is that of Muslim ibn al-Hajjaj, who paid less attention to legal aspects and more to minute accuracy. There are many others of more or less acceptance and canonicity. Bukhari's book enjoys a reverence only second to that of the Koran. But in all these publications the primary object was to purify the mass of traditions of forged accretions and to give to the believer a sound basis for his knowledge of the usages of the Prophet, whether for his personal or for public use. These two kinds were a natural development. In the Moslem community there were from the first students of tradition proper whose interest lay in collecting, testing and transmitting, not in combining, systematizing and elucidating; whose preference was to take a single statement from the Prophet and apply it to a case, without reasonings or questionings. And there were students of canon law who were interested rather in the system and results, and who, while they used traditions, used them only to an end and insisted on the free application of speculative principles. The conflict of the future was to be between these traditionalists, on the one hand, and rationalists, on the other; and the result was to be a compromise.