Imom Molik fikrini ochiq e'lon qilgan bo'lsa ham, ishonchli manbadan unga qarshi dalil kelganida, hukmini o'zgartirishdan hech qachon tortinmas edi. Uning asosiy shogirdlaridan biri Ibn Vahb imomning bu xulqini tasdiqlab shunday degan: "Bir kishi Molikdan vuzu paytida barmoqlar orasini yuvish haqida so'raganini eshitdim, u esa: «Odamlar buni qilishlari shart emas», deb javob berdi. Majlisdan ko'pchilik tarqalib ketguncha kutdim va unga bu masala bo'yicha hadis borligini aytdim. U qanday hadis ekanligini so'radi. Men dedim: al-Lays ibn Sa'd, Ibn Luhay'a va Amr ibn al-Horis hammasi al-Mustavrid ibn Shaddod al-Qurashiydan rivoyat qiladilar: u Allohning Elchisi ﷺ ni kichik barmog'i bilan barmoqlari orasini ishqalaganini ko'rgan. Molik dedi: «Albatta, bu yaxshi hadis, uni men ilgari hech eshitmaganman». Keyinchalik odamlar Molikdan barmoqlar orasini yuvish haqida so'raganini eshitganimda, u uni yuvish kerakligini qat'iy ta'kidlar edi". Bu rivoyat Molikning mazhabi, xuddi Abu Hanifaning mazhabi kabi, sahih hadis yo'lida bo'lganining aniq dalilidir, garchi Abu Hanifa haqidagidek bu borada uning aniq bayoni bizda bo'lmasa ham.

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.