DEVELOPMENTS OF ḤADĪTH RIWĀYA IN AL-ANDALUS (2nd - 3rd CENTURIES OF HIJRIYYA)

This article examines the relations between Mālik schools and Andalusian scholars, the development of ḥadīth riwāyah and its relation with the social and cultural conditions in al-Andalus. Andalusian scholars, being influenced by views of Mālik b. Anas and his schools, made some tolerant standard for ḥadīth transmission. They did not make differences in narrative symbols and its hierarchy, except within the scope of the method. The validity of hadith is not solely determined by the strict criteria and subjective narrative, but also by the society and how they understand the narrative. There were social and cultural power relations with ḥadīth knowledge in al-Andalus that were influenced by critical and relative epistemology. Studies of hadith in alAndalus focused more on the study of comprehension and meaning (sharh) of ḥadīth, which give practical benefit and applicable knowledge to the society.


Introduction
COMPANIONS of Prophet and their followers (tābi'īn) traveled a long way and distance only to find hadith and its isnād directly, despite getting only one hadith.The travel was a necessity for people afterwards and it became a scientific method of acquiring knowledge of a hadith by travelling (al-riḥla fī ṭalab al-ḥadīth). 1 The J. Sudarminta, Epistemologi Dasar: Pengantar Filsafat Pengetahuan (Yogyakarta: Pe ne rbit Kanisius, 2002).
knowledge is determined by such relationship.9This paper will focus on relation among Mālik schools and Andalusian scholars, methods of ḥadīth riwāyah and its relation with social and cultural conditions in al-Andalus.The interaction between Mālik schools with local scholars and the social and cultural conditions in al-Andalus influenced the developments of ḥadīth riwāya.

Andalus and the Hegemony of Mālik Schools
The later development of a scientific civilization did not reduce the spirit of Andalusian community and scholars to build science and civilization.There were six factors led to the development of science and civilization in Andalusia: the migration of Prophet companions and tābi'īn with the conquerors to al-Andalus by bringing knowledge and science, the arrival of Mashriq scholars to al-Andalus, the Andalusian travel to Mashriq to learn and then come back to al-Andalus for spreading knowledge, the codification book (tadwīn al-kutub) and the establishment of scientific and cultural centers such as mosques and libraries, the love of the Umayyad caliphs in al-Andalus for the science, and the last is the conflict of Umayyad caliphs with the Abbasid and Fatimid in Mashriq. 10 The transfer of knowledge and civilization in al-Andalus at the beginning was further than in Mashriq.The scholars and governments were ordered to look for knowledge through riḥla for seeking science, especially the science of hadith.Riḥla at that time was aimed to look for riwāyah, hadith verification obtained from al-Andalus, isnād 'alī (great and short isnād).It was also intended to review, and search for the narrator (rāwī) information, exchange ideas in hadith criticism and look for weaknesses ('ilal) in hadith. 11eturning from Mashriq, Andalusian scholars who were dominated and influenced by Mālik schools that color the study in al-Andalus, indirectly strengthened this school. 12Andalusian scholars and community only studied and discussed the Koran and Muwatta' Mālik (lā na'rif illā kitāb Allāh wa Muwatta' Mālik). 135 They did not want to use logic (ra'y) excessively, rarely giving fatwā or legal deduction (istinbāt al-ḥukm) except in urgent situations (ḍarūra). 16According to Mustafā 'Abd al-Razzāq, they actually did not reject the necessity to use reason and analogy (qiyās), on condition that there was no text (na ṣṣ) that determined whether something was lawful or not.They are known as ahl al-ḥadīth because they referred many hadith to issue fatwā, deduce law, and give a decision (qaḍā') and so forth. 17This is contradictory to what happen in Iraq where many scholars use reasons in various activities of legal deduction. 18bn Khaldūn said that the Maghrib and al-Andalus had common geographic and cultural countryside with Hejaz.Thus, they did not take and renew the culture by taking from other schools of thought, for example, by following the schools of Abū Ḥanīfa and al-Shāfi'ī in Iraq.As a result, they had no choice for ijtihād and qiyās except to follow principal and guidance of the Malik schools, including the hadith narration.Even Ibn Khaldūn at that time claimed that all residents in the Maghreb followed Malik schools. 19n addition, trends in Malik schools were due to political reasons.Ibn Ḥazm (d.at the ruling time of 'Abd al-Raḥmān b.Mu'āwiya (138-172 H). 22 After ruled by Hishām (172-180 H) and his son, al-Ḥakam (180-206 H), Malik was getting more sympathetic to Umayyad caliphs in Andalus. 23It made Malik unhappy with the behavior of the Abbasid caliph, Abū Ja'far al-Mansūr, who did many insults, holds, hunts and discriminations against the descendants of 'Alī ('Alawiyya) in Mashriq. 24n the other hand, Hejaz became the center of Islamic scholarships and the life of Prophet Muhammad). 25With this assumption, al-Andalus scholars assumed that the scholars of Hejaz had more accuracy of narration (riwāya) and tradition which related to the Prophet Muhammad.Hejaz traditions and Malik schools then affected the epistemology of ḥadīth riwāya in Andalus.

Epistemology of Ḥadīth Riwāya: A Study of Ḥadīth Narration in Andalus
In the study of hadith transmission, there are two major groups: Iraqi group supported by the Abū Ḥanīfa schools (ahl alra'y) and the Hejaz group were widely followed by Mālik schools, residents of Qairawān and Andalus. 26Iraqi group that was followed by the majority of Mashriq scholars called hadith transmission method as naql al-ḥadīth wa riwāyatuhū or taḥāmmul wa akhdh al-riwāya.According to them, there were eight methods used in the transmission of hadith and they had hierarchy among them.The higher the transmission method used, the more valid and accurate the received or delivered hadith.The methods chronologically are samā ', qirā'a, ijāza, munāwala, kitāba, i'lām,  wasiyya and wijāda.They also differentiated between the symbols and the validities of each transmission method. 27ndalusian scholars, as identified by al-Qāḍī 'Iyāḍ b.Mūsā al-Yaḥsubī (d.544 H), also said that there were eight methods of receiving and delivering hadith (naql wa riwāya), namely samā ',  qirā'a, munāwala, kitāba, ijāza, i'lām, wijāda and wuqūf 'alā  division was just regular division.Symbols of narration had the same validity and accuracy from one method to another.
The first method is samā'(listening and receiving to the hadith orally from the teacher).Samā' is divided into imlā' (writing) and taḥdīth (speech), either dictated orally by the teacher or the teacher read from a book.According to Mashriq scholars and the majority of muḥaddithūn, samā' has higher position than the other methods of transmission.According to Andalusian scholars, following the Hijaz scholars in various methods of ḥadīth, qirā'a and samā' have similar position.In their opinion, qirā'a has higher position than the samā'.In qirā'a, the teacher is quiet and focus on listening to the students in reading hadith, while in the samā', the teacher himself dictates the hadith to the students.Symbols of samā' method are haddathanā, akhbaranā, anba'anā, sami'tu fulānan yaqūlu, qāla lanā fulan and dhakara lanā fulān. 29he second method is qirā'a (reading in the presence of a teacher).The majority of muḥaddithūn call it 'arḍ (presentation) because a student presented what he/she read to a teacher like when they read the Qur'an in front of his/her imām.According to scholars of al-Andalus, Hejaz and Kufa, Mālik schools, Yaḥyā b.Sa'īd al-Qaṭṭān, Sufyān b. 'Uyainah, al-Zuhrī and al-Bukhārī, 30 samā' and qirā'a have similar position.In qirā'a, teacher or student were allowed to use the symbols of samā'. 31ndalusian scholars followed the distribution of Mālik, in terms of hierarchically division of samā' into three types:1) a student read hadith in the presence of a teacher; 2) a teacher read hadith to a students; and 3) a teacher handed his book to a student to be read .In the case that a teacher made a mistake, a student did not dare to correct due to three possibilities.The possibilities 29 Ibid.were: 1) The student might not know the mistake so he/she could not correct it; or 2) the teacher has the authority and high position: or 3) fault of teachers at the disputed case (mukhtalaf fīh) so the students considered it as the choice or opinion of his/her teacher.This did not mean a vice versa. 32ccording to al-Qāḍī 'Iyāḍ, the status of student reading the book on the teacher (as teacher's assistant) is the same as the teacher's own reading to his/her student with the same book.There was no difference between narration using the sense of sight (qirā'a) in the presence of the teacher or the sense of hearing (samā').This similar status of the narration is according to those who use tolerant way (tashīl) in samā'.As for the strict way (taḥqīq wa tashdīd), especially for those who did not allow the method of ijāza and munāwala, qirā'a is not allowed. 33According to Andalusian scholars, the declaration of teacher (iqrār al-shaikh) when finished listening to student and saying nā'am (yes) were as affirmation (ta'kīd), not as requirement according to Mashriq scholars. 34he third is munāwala (giving hadith) that has many different types .The highest is giving the book of teachers (that was corrected by him/her or direct writing, or the teacher's own writing), and student's writing or teacher's script that was given license from teacher for narrating to others.According to Andalusian scholars, this type has the same level or position with samā'. 35This opinion is also supported by al-Auzā'ī, 'Ubaid Allāh al-'Umarī, al-Zuhrī, Hishām b. 'Urwa, Ibn Juraij, scholars from Medina, Kūfa, Basra and Egypt.According to al-Qāḍī 'Iyāḍ, the authority of the writing with the license from teacher is more powerful and credible than samā' method which sometimes tend to have illusion (wahm) from rawī (sāmi') and content (musma'). 36here is no difference in status between ijāza from teacher to students to narrate Muwatta', whether he is present or not, because the aim is to determine what to be licensed to the students 32 Ibid. 33Ibid. 34Ibid. 35Ibid. 36Ibid.; al-'Asqalānī, Fatḥ al-Bārī.
according to Hejaz scholars.The reason in giving the book from a teacher to students and changing the ownership of the book (for narrated hadith or copied book) had the same position with narration and dictation from teacher to student to ascertain (taḥqīq) until he/she writes down or memorizes the narration from the teacher.The important thing is the licensed book, and the name of the students who will receive a license has to be obvious, even if he/she is not present. 37he fourth is kitāba that implies students asking the teacher to write hadith, or the teacher starting to write hadith for the students who came to him/her, or student came from other countries.This is also considered to be a valid narration although the written and oral statements have no permission from the teachers, and the students did not ask hadith narration from the teachers.Andalusian scholars allowed this type of narration on condition that the text has to be directly written by the teacher.The reason is that teacher's writing to the student by his own hands, or teacher's response to student's request to write a hadith is the most powerful permission of a narration.The purpose of writing, as spoken by the tongue (lisān), is to state what is hidden (ḍamīr), so that the status of spoken and written narration is the same.Scholars who support this reason are al-Muḥāmilī (d.330 H), 'Abd Allāh b. 'Umar, Yaḥyā b.Sa'īd and al-Bukhārī. 38he fifth is ijāza either in face-to-face way by shaking hand (mushāfaha ) or by oral permission for anyone who is absent, or teacher's handwriting to students, present or absent.The highest type of ijāza is a licensed book and a certain hadith, both oral and written one, or by some indexed books (fihrisat) in the presence of teachers or popular fihrisat.Most followers of Malik such as Walīd b.Bakr Andalusī (d.392 H)  akhbaranī. 39All kinds of ijāza, except ijāza for narration that has not been narrated by mujīz, were permitted by Andalusian scholars.According to Aḥmad b.Muyassar al-Misrī (d.337 H), narration by ijāza is more powerful than bad and poor samā'. 40Mālik said that ijāza must show the original text of teacher, a person giving the ijāza (mujīz) is required to be an intellectual ('ālim) and understandable on what will be licensed, thiqa (being relied) in religion and hadith, as well as popularity of his/her knowledge.In addition, those who receive ijāza (mujāz lahū) must have knowledge, should be characterized by their knowledge and should not deliver knowledge except to experts. 41jāza for narration that has not been narrated by mujīz, according to some scholars, including al-Qāḍī 'Iyāḍ, is not allowed to be used for something which had never existed before.Therefore, mujāz lah in general and unclear ijāza ('āmma mubhama) when asked for the validity from teacher's narration should explain the existed narration before ijāza so that there is obvious narration to be validated.According to al-Qāḍī 'Iyāḍ, beside Mālik's requirements above, this sort of ijāza must be known in the time of ijāza. 42he sixth method is i'lām which means a teacher tells students that a hadith is his/her narration and this book is his/her samā', either by giving permission, narrating or instructing to narrate hadith to students.This type is a valid narration because teacher's recognition and validation of hadith (that it is his/her samā') is similar with a teacher's narration (in oral and written narration) to students even though a teacher does not give any permission. 39Al-Yaḥṣūbī, al-Ilmā' ilā Ma'rifah. 40Ibid. 41Ibid. 42Ibid.
to al-Qāḍī 'Iyāḍ, this was a valid form of narration because a prohibition for not narrating the hadith from teachers without obvious and clear reason could not be accepted.Ḥadīth that have been submitted could not be withdrawn and banned to be narrated without reason.This is in contrast to the testimony (shahāda ) which could be withdrawn since hadith cannot be equated with the shahāda . 43he seventh method is wasīyya which situates a teacher to give virtuous speeches (wasiyya) by submitting his/her book to students.Submission of this book is considered as a kind of license and likened to qirā'a and munāwala.Eighth is wuqūf 'alā khaṭṭ al-rāwī which denotes someone who knows of the muḥaddithūn' books and their own popular writing and validation even though he/she had never met directly or listened to muḥaddith, or they met but never narrated from the muḥaddith.It is the same case if someone finds his/her father's or grandfather's article written by themselves.However, this type is not considered as an isnād so that there is no use of narration symbols by ḥaddathanā or akhbaranā to avoid concealing hadith (tadlīs).The allowed symbols are wajadtu bi khaṭṭ fulan, qara'tu fī kitāb fulan bi khaṭṭihī.Mālik scholars do not allow the practice of this narration. 44ccording to Andalusian scholars, by excluding wasīyya, the use of seven transmission methods is stressed on the transmission process that can be corrected by the narrator and others' (correction by two side).Therefore, qirā'a method is considerably more valid than samā' in spite of coming from a very strong isnād.Narrative correction from both teacher and student is more valid and reliable than the one from one side either only teacher or student.It is also applied to all kinds of transmission, so the various usages of symbols are not questioned and differentiated.It is different with Mashriq scholars who were more concerned with direct transmission from teachers and the quality of teachers. 4543 Ibid. 44Ibid. of the book in all meetings (majālis) that his/her isnād was as the previous one.Therefore, to read the book, complete isnād should not be read one by one to each hadith like what Mashriq did. 48he minimum and maximum for narration capacity and delivery of rāwī were determined by the circumstances of his/her related territories.Scholars of al-Andalus, such as Qāsim b.Aṣbag al-Qurṭubī (d.340 H), still transmitted hadith until the age of 90. 49ven, in the tradition of the Hejaz, there was a certain priority for which areas should be heard firstly when listening hadith.In narrating hadith, Mālik invited the society of Hejaz for the first, those of Syria, and those of Iraq. 50ccording to Andalusian scholars, the way to receive hadith should not be heard directly, or there must be recognition of a teacher.The important thing was that a student knew and understood that a hadith narration was derived from a teacher, either by listening directly, or written permission and license given to him/her.How to receive and deliver the narration was pondered by the scholars as equal in status, position and its level of accuracy.The validity of knowledge was not solely determined by the strict and subjective criteria of narration, but also by the society or the local community and the understanding of the society on a hadith.Mashriq scholars, in their tightness and stiffness in hadith, insert knowledge of truth by mixing absolute skepticism and radical subjectivity. 51They ruminated that the truth cannot be reflected, and may only be applied within their community or their schools only.They were not reflected, examined and conducted as an experiment of narration knowledge in society.
An overview of epistemology of ḥadīth riwāya by Andalusian scholars is conducted to determine the knowledge, the way of thinking and its relationship with society and the environment in al-Andalus.Viewed from the methods in the process of knowledge, the scholars departed from the procedures, 48 Ibid. 49Ibid. 50Sudarminta,Epistemologi Dasar.assumptions and results of thought in Mashriq with social and cultural realities in al-Andalus.They used a critical epistemology to investigate the hadith assumptions and procedures tested in the environment of Andalus. 52Truth and objectivity of hadith narration were not absolute, as Mashriq scholars claimed.Nevertheless, both were social dialectics involving linguistics and local culture. 53These dialectics, according to al-Jābirī, consist of motifs aqīda (doctrine to reinforce confidence and schools), qabīla (positive or negative bond in the tribes) and ganīma (economic interests behind political and ideological alignments in civilization). 54Thus, a scientific innovation and the next civilization in al-Andalus took place very quickly and were taken into account by the Mashriq.

Tolerance of Ḥadīth Riwāya in Andalus
In Ḥabīb remained valid for some scholars. 58here are two aspects of scientific capacity addressed to 'Abd al-Malik b.Ḥabīb.The first aspect is concerned with negative assessment and criticism against his knowledge.The assessment is based on political and ideological conflicts among him with Yaḥyā b.Yaḥyā al-Laithī and other fuqahā' during the reign of 'Abd al-Raḥmān b. al-Ḥakam (206-238 H). 59 The interests of the politics and ideology finally eliminated 'Abd al-Malik b.Ḥabīb from society and made him alienated from the community of fuqahā'.
The other is his loose in the method of ijāza.This permissibility according to 'Abd al-Malik b.Ḥabīb was due to several reasons.At the beginning of the second and third century of Hijriyya, al-Andalus was a region that had not so much Islamic knowledge, especially the hadith.Furthermore, the people there also did not really understand the importance of written sources of hadith.Consequently, some early generations such as the writing of Mu'āwiya b.Ṣāliḥ al-Ḥimṣī (d.158 H) disappeared. 60The narration of 'Abd al-Malik b.Ḥabīb was directed to tadrīj (gradual process) in hadith transmission and giving understanding of hadith to the people who did not know about it .Book narration like ijāza stated by Ibn al-Faraḍī was only on the book of Asad b.Mūsā, one of narrations of 'Abd al-Malik b.Ḥabīb, not all of his books. 61rom the validity of hadith in al-Andalus, the hadith transmission of 'Abd al-Malik b.Ḥabīb provided tolerance for the scholars and the people who were new to the scientific civilization.Although his tolerance was equally loose, but the case was different with balāga ḥadīth (balaganī 'an rāwi) performed by Malik.This balāga reason was the Hijaz as the center of Prophet's life in which almost everyone narrated the sunna hereditary. 62It was understandable that delivering complete and full isnād was not necessary.In fact, according to residents, 'amal ahl al-Madīna (the practice of Medina residents) was stronger than ḥadīth aḥad. 63ater, hadith from the Prophet was narrated and preserved by Medina's residents, according to 'Aisha Y. Musa, it is called ‚sunnification of hadith and hadithification of sunna‛ all at once. 64ocial circumstances that were new viewpoint for Islam and its culture had not been so scientific and was impossible for strict narration as in Mashriq.Unlike Mashriq, al-Andalus was not fulfilled by a lot of political, ideological, juridical and sectarian interest.The most important thing was that hadith transmission continued, should not mention the narrator individually , and should not be strictly through samā' or qirā'a.The important thing was honesty, scientific capability of narrator and narrator willingness to contribute and to share knowledge to the society.

Cultural and Social Environment in Andalus
Al-Qadi 'Iyadl did not deny that the criteria established by scholars of Mālik schools and Andalusian scholars were tolerant standards (tasāmuḥ), while Mashriq scholars used strict standards (tashdīd).He said that the acceptable methods of hadith transmission were not only samā' and qirā'a because some areas had different cultural and social condition from Mashriq scholars.He pointed out that outside Mashriq areas, many teachers were delivering and validating samā' for non-Arabs, foolish people, small children and the people who attended the majlis and was clueless of what was read.The same applies to those who listen but did not have the book, and some months or years later he/she had written on the book of the thiqa, which were present with him at that time.Perhaps his/her accuracy (ḍabṭ) did not fit and appropriate with the narration of the teacher or the book before reading.Some teachers were also tolerant in majlis dictation (imlā') and the delivery of those doing imlā' to people who came from a distant place and of those reminding each other who heard. 65ut al-Qāḍī 'Iyāḍ still recommended that all forms of methods of hadith narration, especially other than samā' and qirā'a, must be written and compared with the original book of a teacher, or the book that had been validated with thiqa by a trustworthy person.This included the phrase, point, shakal, accuracy and length of isnād based on the period of time. 66In this case, the political power relations and knowledge of hadith, 67 as Foucault said, 68 just provides a way of developing the study of hadith in al-Andalus.Although there was government interference with the inclusion of Muṣannaf Ibn Abī Shaiba by Baqī b.Makhlad who did not follow Mālik schools, but spirit of riwāya, tafsīr and sharḥ of in al-Andalus was not out of the methods and standards set by Mālik schools. 69ocial and cultural power relations based on Foucault's thesis indicate that the study of subjects cannot be removed from power.Power is a necessary precondition for the production of knowledge and an important aspect of all of the social relationship. 70According to him, power is the predominance between subject and object of power where power is mechanical, not possession.Foucault's concept of power is different from the traditional concept that views the power as repressive.Power according to Foucault can be positive and productive.This power is spread in all stages of life and rooted in a variety of social relations by any individual in the relation of knowledge and institutions.It certainly differs from the traditional view on the concept of power according to Freud, Hegel and the Marxist who considered power as something reserved and authoritative. 71he power in al-Andalus was not politics, but the power of the social and cultural environment.The social environment in al-Andalus was established by innumerable ethnicities and nationalities (Arabs, Berbers, Norman (Vikings), mawālī, descendants of Spanish-Islam (muwalladūn), Jewish, Aryan descent and others). 72This condition led to the point that the transmission and development of hadith science could not be equated with Mashriq.Therefore, Andalusian scholars gave tolerance in the way of receiving and delivering hadith.They were more concerned with the social role of the scholars and rāwīs than person's status (jarḥ wa ta'dīl).The cultural environment was not only shaped by scholars, but also slaves, soldiers and local residents who were regarded less civilized. 73Some scholars did not study hadith narration much, but focused on the hadith meaning and comments that were beneficial to society.Ḥadīth riwāya influenced by social and cultural conditions in al-Andalus later affected ḥadīth dirāya.For example in some books of biographies of the scholars, they further highlighted reliability (thiqa) and positive assessment similar to what Ibn al-Faraḍī did.This was because al-Andalus was not so much affected by the friction of ideological, theological, political and juridical interests like what had undergone in Mashriq. 74

Conclusion
In the theory of knowledge, the source and validity of knowledge cannot be separated from the social and cultural environment.Based on this theory, al-Andalus at that time, which had different social and cultural environments with Mashriq, shaped different standards of hadith epistemology.The eight methods of receiving and delivering hadith, brought from Masyriq scholars, were continuing in their shapes and names in al-Andalus, but changing in their definitions and uses.
There are at least three notes related to the epistemology of ḥadīth riwāya.First, the study of ḥadīth riwāya in Mashriq is linguistic and local culture construction.Therefore, the ḥadīth riwāya does not reflect the final and absolute knowledge of hadith.Various theological, ideological, political and juridical interests caused tightness and stiffness in the hadith narration in Mashriq.Second, based on the local linguistic and cultural construction , Andalusian scholars who studied in Mashriq saw the necessity of reflection and reconstruction on tightness and stiffness in the hadith narration to build the civilization of science in al-Andalus.They then did not give rigid and strict standard in hadith narration.However, it does not mean that they are too permissive in narration of all hadith.They had various standards and methods of ḥadīth riwāya.
Third, reflective and critical attempts of Andalusian scholars were used to align the social and cultural interests with ḥadīth riwāya.Ḥadīth is not just a mere theoretical knowledge, but it has to be applicable and beneficial to society.For that reason, sharḥ (commentary) of hadith in al-Andalus was more developed than the study of jarḥ ta'dīl in Mashriq.Area of studies in the science of hadith is still rare and little to be researched.Now, the study of hadith is still focused on many disaggregated Mashriq.Mashriq has many areas with many characters and different studies.Reviewing specific area, the figures, the method and the environments of social, culture, politics, and more will provide more detailed and comprehensive study of hadith.Moreover, the study will also provide foundation for the progressive study of hadith, neither rigid nor static.Wallāhu a'lam.
This was due to the Mashriq residents who came to al-Andalus and residents of al-Andalus who did riḥla to Mashriq such as Ziyād b. 'Abd al-Raḥmān (d.204 H), Yaḥyā b.Yaḥyā al-Laithī (d.234 H), 'Abd al-Malik b.Ḥabīb (d.238 H) and others.
They were Abū Ḥanīfa in Mashriq, spreading from Mashriq tip to tip of Africa region through Abū Yūsuf Ya'qūb ibn Ibrāhīm (d.182 H), and Malik schools in al-Andalus, through Yaḥyā ibn Yaḥyā al-Laithī (d.303 H).No judge in both areas but to follow the schools. 20Malik schools entered al-Andalus when al-Gāzī b.Qais (d.169 H) returned to al-Andalus with Muwatta' Mālik and Koranic reading by Nāfi' ibn Nu'aim,