and this was well known among them: they would reproach a man for it, as Ibn ‘Umar did when asked for a ruling about mosquito blood, and as Ibn al-Musayyib did when Rabī‘a asked him about the compensation due for a woman’s fingers.

Second, such instances are exceedingly rare in Mālik’s views, and every scholar has some views that warrant rejection. How aptly Ibn Khuwayz Mindād spoke concerning the sale and rental of books of juristic opinion: “In this ruling, we make no distinction between the opinions of our imam Mālik and those of anyone else; he is, however, less prone to error than others.”

As for hadiths, we find that Mālik upheld most of them according to one of the two reports of his position. Rather, it was a group of his followers who abandoned them, as in the question of raising the hands when bowing and when rising from bowing. The scholars of Medina transmitted from Mālik that the hands should be raised, in agreement with the authentic hadith he himself narrated. Yet Ibn al-Qāsim and others among the Basrans adopted the first reported position.

It is well known that Ibn al-Qāsim’s Mudawwana was based on the questions of Asad ibn al-Furāt, which the scholars of Iraq had developed through their detailed legal reasoning. Asad then put these questions to Ibn al-Qāsim, who answered him by transmitting Mālik’s views and, at times, by drawing analogies from them. Its source material, in turn, is in Sahnūn’s transmission. For this reason, Ibn al-Qāsim’s statements contain some inclination toward the views of the scholars of Iraq, even where these were not among the principles of the scholars of Medina.

Then, as it happened, when Mālik’s school spread in al-Andalus and Yahyā ibn Yahyā was