Al-Maqqari says: "Know that the people of Al-Andalus were in ancient times upon the school of Al-Awza'i, and the people of Sham from the beginning of the conquest. However, this school did not last long, until the end of the second century, when it faded to be replaced by the school of Malik ibn Anas. It is narrated that the first to bring Malik's jurisprudence to Al-Andalus were Qari' ibn Qays and Ziyad ibn Abd al-Rahman, known as Ibn al-Qasim, as mentioned by Ibn Farhun (d. 799 AH/1397 AD). This jurisprudence was supported there by Yahya ibn Yahya (d. 234 AH/848 AD), Isa ibn Dinar (d. 234 AH/848 AD), and Al-Laythi (d. 208 AH/823 AD). As for him, 'Malik's knowledge spread in Al-Andalus, and the fatwa returned to his opinion.' The political situation played an active role in spreading this school and making it dominant. Al-Maqqari mentions that 'in the state of Al-Hakam ibn Hisham ibn Abd al-Rahman (d. 206 AH/821 AD), who was the third Umayyad ruler in Al-Andalus, the fatwa moved to Malik's opinion.' This was to spread Malik's knowledge and opinion in Cordoba and all of Al-Andalus, and even in the Maghreb, by the will and choice of Al-Hakam. This school remained overwhelmingly dominant in Al-Andalus and the Maghreb. There was only a slight presence of the Hanafi school in Al-Andalus, which did not last long, and a presence of the Zahiri school, which was able to have some influence due to the personality of Ibn Hazm, his depth, and his originality in legal research. This exclusivity of Malik's school in jurisprudence made people adhere to it and cling to it. It gained a status in their hearts that made them reject all other schools that came after it. Al-Maqqari mentions in 'Nafh al-Tib' (p. 125) and also Ahmad Baba al-Timbukti in 'Nail al-Ibtihaj' (p. 230). See also Ibn Farhun's 'Al-Dibaj al-Muzahhab' (p. 126), Al-Salawi's 'Al-Istiqsa' (p. 202), Al-Humaydi's 'Jadhwat al-Muktibis' (p. 127), Ibn Farhun's 'Al-Dibaj al-Muzahhab' (p. 179), Ahmad Baba's 'Nail al-Ibtihaj' (p. 230/3), Al-Maqqari's 'Nafh al-Tib' (p. 192), and Al-Maqdisi's 'Ahsan al-Taqasim' (p. 237)."