governor of al-Andalus and the governors consulted him, they would instruct the judges to rule only according to his transmission from Mālik, and then according to that of others. Thus Ibn al-Qāsim’s transmission from Mālik became widespread because of those who acted upon it, even though it might be less well-supported when judged against the school’s positions, the practice of the people of Medina, and the Sunnah. They even came to abandon the account in al-Muwatta’, which was transmitted from Mālik through numerous independent channels and which he continued to teach until his death, in favour of Ibn al-Qāsim’s transmission. A group of leading Mālikī scholars, however, objected to this. If there is any fault in such a case, it lies only with those who transmitted this, not with Mālik. A follower of his school can follow the Sunnah in most matters, for scarcely any Sunnah lacks a corresponding position from him. This contrasts with much of the doctrine of the scholars of Kufa, who frequently depart from the Sunnah, even if they do not do so deliberately.

Moreover, anyone who reflects upon the foundations of Islam and the principles of the Sharia will find the foundations and principles of Mālik and the people of Medina to be the soundest. Al-Shāfi‘ī, Ahmad, and others stated this. Indeed, when al-Shāfi‘ī debated Muhammad ibn al-Hasan, and Muhammad favoured his own teacher over al-Shāfi‘ī’s teacher, al-Shāfi‘ī asked him:

“Are you speaking fairly, or merely being obstinate?”

“Fairly,” he replied.

Al-Shāfi‘ī said, “I adjure you by Allah: is our teacher more knowledgeable about the Book of Allah, or yours?”

“Yours,” he replied.

He asked, “Is our teacher more knowledgeable about the Sunnah of the Messenger of Allah, may Allah Most High bless him and grant him peace, or yours?”

“Yours,” he replied.

He asked, “Is our teacher more knowledgeable about the statements of the Companions of the Messenger of Allah, may Allah Most High bless him and grant him peace, or