in what he says; in such a case he may—indeed must—move from one view to another. Imam Ahmad explicitly affirmed this.
- The specific form is for someone to adopt a particular opinion in a single, concrete case. That is permissible whenever he is unable to determine the truth through ijtihad, whether he is genuinely incapable or could only do so with extreme difficulty.
The Fatwa of the Muqallid
Allah, Exalted is He, says, “Ask those who possess knowledge if you do not know” (al-Nahl 16:43). The “people of knowledge” are the scholars; a muqallid is not counted among the scholars who are followed, but is himself a follower.
Abu ʿUmar Ibn ʿAbd al-Barr and others said: “There is consensus that the muqallid is not reckoned among the scholars, and that knowledge is to recognize the truth together with its proof.” Ibn al-Qayyim commented, “This is exactly as Abu ʿUmar stated, for people do not disagree that knowledge is the understanding derived from evidence. Without evidence it is merely taqlid.” He then related three opinions on the permissibility of giving fatwas on the basis of taqlid:
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It is impermissible, for taqlid is not knowledge, and issuing a fatwa without knowledge is forbidden. This is the view held by most Hanbalis and the majority of Shafiʿis.
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It is permissible in matters that concern oneself, but one may not rely on taqlid when issuing fatwas for others.
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It is permissible in cases of need and when no qualified mujtahid is available; this is the soundest opinion and the one practically applied (1). End of his words.