伊玛目马立克从不犹豫于改变自己的裁决，即使他已在公开场合说过，只要有可靠来源的相反证据传到他那里。他的主要弟子之一伊本·瓦哈卜证实了伊玛目的这一态度，他说：“我曾听到有人问马立克关于在干净（的洗小净）时洗脚趾缝的事，他回答说：‘人们不必这样做。’我等到大部分人离开讲学圈子后，告诉他有一段圣训与此有关。他问是什么圣训，于是我说：拉斯·本·萨阿德、伊本·卢海阿和阿慕尔·本·哈里斯都从穆斯塔维利德·本·希达德·古赖西那里转述，他看见安拉的使者（愿主赐其平安）用小指擦拭自己的脚趾缝。马立克说：‘这确实是一段好圣训，我以前从未听过。’之后，我听到人们问马立克关于洗脚趾缝的事，他便坚持必须洗。”203 这段叙述清楚地证明，马立克的学派与艾卜·哈尼法的学派一样，都遵循健全的圣训，尽管我们没有他关于此事的具体明确表述，就像艾卜·哈尼法的情况那样。

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.

马立克还强调自己也会犯错,因此他的裁断只有那些与《古兰经》和圣训不相抵触的才应当采用。伊本·阿卜杜勒-巴尔引述说,马立克曾言:“我不过是一个凡人,我会犯错,也有时正确;所以你们要仔细考察我的见解,凡与《天经》和圣行相符的就予以采纳,凡与之相悖的就予以摒弃。”204 这番话清楚地证明,这位伟大的学者把《古兰经》和圣训置于一切之上,他从未打算让人们僵化地遵循他的个人见解。事实上,当阿拔斯王朝的哈里发艾布·哲尔法尔·曼苏尔(在位时间为公元759至775年)和哈伦·拉希德(在位时间为公元786至809

Maalik also emphasized the fact that he was subject to error and that the only rulings of his which should be used were those which did not come in conflict with the Qur’aan and Hadeeth. Ibn ‘Abdul-Barr reported that Maalik once said, “Verily I am only a man, I err and am at times correct; so thoroughly investigate my opinions, them take whatever agrees with the Book and the Sunnah, and reject whatever contradicts them.”204 This statement clearly proves that the Qur’aan and the Hadeeth were given preference over all else by this great scholar who never intended that his opinions be rigidly followed. In fact, when the ‘Abbaasid Caliph Abu Ja’far alMansoor (reign 759-755 CE) and Haroon ar-Rasheed (reign 786-809

CE)曾请求马立克允许他们将这部名为《穆宛塔》的圣训集定为国家关于逊奈的官方依据,马立克两次都拒绝了,并指出圣门弟子已散居各地,留下了许多未收录于其书中的圣训。因此,马立克放弃了使自己的教法学派成为伊斯兰国官方教派的机会,他以此树立了一个榜样,其他人本应明智地效仿。

CE) requested that Maalik allow them to make this collection of Hadeeths, called al-Muwatta’, the official authority in the state on the Sunnah, he refused on both occasions, pointing out that the Sahaabah had scattered throughout the land and had left behind many Hadeeths not found in his collection. Thus, Maalik turned down the opportunity to have his Madh-hab made the official Madhhab of the Islamic state and in so doing, he set an example that others might have been wise to follow.