Amal Ahl al-Madina (The Practice of the People of Medina)

Malik's own students did not defend the practice of the people of Medina exactly as he had stated it, because Shafii's objection, that a city's habits prove nothing about what the Prophet actually did, was not easy to answer on its own terms. Later Maliki jurisprudence answered by splitting the claim in two rather than restating it. One category of Medinan practice was held to descend directly and continuously from the Prophet's own generation, transmitted by an entire community rather than by isolated narrators, and this category kept the force Malik had originally claimed for the whole. A second category covered practice that Medinan jurists themselves had worked out after his time, reasoning from texts and precedent the way jurists in any city did, and this category was demoted to ordinary juristic opinion, binding on nobody outside the school.

The split did real work. It let Maliki scholars concede Shafii's point, that a city's later habits are not automatically evidence of the Prophet's practice, without abandoning the founder's central claim, that a whole community's continuous observance transmits what isolated chains of narrators can miss or distort. Whether any given Medinan practice belonged in the first category or the second became its own contested question, argued case by case rather than settled by the theory itself, and the distinction remains the form in which the doctrine survives in Maliki legal writing today.