Imamu Maalik hakuwahi kusita kubadilisha fatwa zake, hata kama alikuwa ameshazitoa hadharani, ikiwa ushahidi kinyume chake ulimfikia kutoka chanzo cha kuaminika. Mmoja wa wanafunzi wake wakuu, Ibn Wahb, alithibitisha mwenendo huu wa Imamu akisema: “Nilimsikia mtu mmoja akimuuliza Maalik kuhusu kuosha kati ya vidole wakati wa Wudhuu, naye akajibu: ‘Watu hawana haja ya kufanya hivyo.’ Nilisubiri hadi watu wengi walipoondoka kwenye halaqa ya masomo, kisha nikamjulisha kwamba kuna Hadithi kuhusu jambo hilo. Akaniuliza ni ipi, nikamwambia kwamba al-Layth ibn Sa‘d, Ibn Lahee‘ah na ‘Amr ibn al-Haarith wote walisimulia kutoka kwa al-Mustawrid ibn Shaddaad al-Qurashee kwamba alimwona Mjumbe wa Allaah ﷺ akisugua kati ya vidole vyake kwa kidole chake kidogo. Maalik akasema: ‘Hakika hiyo ni Hadithi nzuri ambayo sijawahi kuisikia kabla.’ Baadaye nilipowasikia watu wakimuuliza Maalik kuhusu kuosha kati ya vidole, alikuwa akisisitiza kwamba ni lazima kuoshwa.”203 Simulizi hii ni ushahidi wazi kwamba madhehebu ya Maalik, kama ya Abu Haneefah, yalikuwa ya Hadithi sahihi, ingawa hatuna kauli maalum yake ya moja kwa moja kuhusu hilo, kama ilivyo kwa Abu Haneefah.

Imaam Maalik never hesitated to change his rulings, even if he had already uttered them in public, if proof to the contrary came to him from a reliable source. One of his main students, Ibn Wahb confirmed this attitude of the Imaam saying, “I once heard some one ask Maalik about washing between the toes during Wudoo, to which he replied, People do not have to do it.’ I waited until most of the people left the study circle and informed him that there is a Hadeeth concerning it. He asked what it was, so I said, that al-Layth ibn Sa’d, Ibn Luhay’ah and “Amr ibn Al-Haarith all related from al-Mustawrid Ibn Shidaad al-Qurashee that he saw Allaah’s Messenger (s.w.) rub between his toes with his little finger, Maalik said, ‘Surely that is a good Hadeeth which I have never heard before.’ Later when I heard people ask Maalik about washing between the toes, the toes, he used to insist that it must be washed.”203 This narration is clear proof that Maalik’s Madh-hab, like Abu Haneefah’s was that of the sound Hadeeth, even though we do not have a specific statement by him to that effect, as in the case of Abu Haneefah.