either to follow the other scholar’s position merely because he is the imam whose school he has studied—yet this is not evidence recognized by the revealed law, but merely a habit, counterbalanced by someone else’s habit of studying another imam’s school—or to follow the position that, in his judgment, is stronger because of the revealed texts supporting it. In the latter case, he will be agreeing with an imam of equal standing to the other imam, while, as far as he is concerned, the revealed texts remain unopposed as a basis for action. This, then, is the proper course.

We have made this concession only because it may be said that this person’s examination is inadequate and that his independent reasoning in this question is not sound, owing to his insufficient qualifications for such reasoning.

If, however, he is capable of fully exercising independent reasoning and thereby concludes that the other position has no grounds sufficient to counter the revealed text, then he must follow the revealed texts. If he does not, he will be following conjecture and the desires of the soul, and will be among those most disobedient to Allah and His Messenger. This differs from the case of someone who says:

“The other position may have evidence that outweighs this text, of which I am unaware.”

Such a person should be told: Allah Most High has said:

“So fear Allah as much as you are able.”

And the Prophet, may Allah bless him and grant him peace, said:

“When I command you to do something, do as much of it as you can.”

The knowledge and religious understanding within your capacity concerning this question have shown you that this position is the stronger one, so you must follow it. If it later becomes clear to you that there is countervailing evidence that outweighs the text, your case will be like that of an independent jurist whose judgment changes. A person’s moving from one position to