Some nice quotes taken from AbuKhadeejahSP response to a person on SlaafiTalk.com
—————————
That we recognise that that there is no individual in this Ummah, other than the Messenger of Allaah, ‘alayhi salaatu was-salaam, that can encompass every aspect of completion in every field of knowledge that Allaah has revealed. Bearing this in mind, any individual can err. The less knowledge you have of the legislation, the more you err. The more shar’ee knowledge you have, the less you err. The Messenger of Allaah, ‘alayhi salaatu was-salaam, mentioned in a hadeeth, “Idhaa hakama Haakimu, fajtahada, fa asaaba falahu ajraan. Wa idha hakama fa akhta’a, falahu ajrun waahid” – meaning – “When a judge makes a judgement and he makes ijtihaad and he is correct, he gets two rewards. And if he judges and is incorrect, he receives a single reward” (Hadeeth of Abu Hurayrah reported by Bukhaaree and Muslim).And these rewards are for the ‘ulemah of Ahlus-Sunnah
As for the statement, “Every Mujtahid is correct” (Kullu mujtahid museeb), then the QaadiAbu Tayyib At-Tabaree said: “ The truth is one as Imaam Maalik stated with regard to the Sahaabah, radhi Allaahu ‘anhum: “There is not in the differing of the Sahaabah an allowance/excuse (for others). Indeed there is only that which is wrong or right” (Jaami’ Bayaanil-‘Ilm wal-Fadlihi). And we have been ordered with that which is right and correct. And this is in agreement with the statement of Ibn Abbaas, radhi Allaahu ‘anhu, said: “I say: ‘The Messenger said’ and you say: ‘[But] Abu Bakr and Umar said’!” Differring of the scholars is not a proof. Al-Haafidh Abu ‘Umar Ibn Abdil-Barr said:“Difference of opinion is not a proof with a single one of the fuqahaa of the Ummah, except for the one who has no insight and possesses no knowledge – and he has no proof for his speech.” (Jaami’ Bayaanil-‘Ilm). Clarifying the errors is an obligation. Al-Haafidh Ibn Rajab, rahimahullaah, said: “And from the headings of naseehah to Allaah, the Most High, and His Book and His Messenger – and this is particular to the Scholars – to refute the deviations from the Book and Sunnah… And likewise to refute the weak statements from the slips of the scholars and to make clear the proofs of the Book and Sunnah.” (Jaami’ ul-‘Uloom wal-Hikam, abridged) Excusing Deviation and Bid’ah is not an option if one knows. Shaykhul-Islaam Ibn Taymiyyah (d. 728H) said: “And another group, [then] they do not know the ‘aqeedah of Ahlus-Sunnah wal-Jamaa’ah as is obligated, or they know a part of it and are ignorant regarding a part of it – and that which they know, they conceal and do not explain it to the people – and they do not forbid the bid’ah and they do not censure Ahlul-Bid’ah nor punish or subdue them. Rather they may even have disparaging remarks with respect to the Sunnah and the foundations of the Deen – not distinguishing between the speech of Ahlus-Sunnah and thAboo Ishaaq Ibraaheem ibn Muhammad Al-Isfiraayeenee, the mujtahid imaam, the Shaafi’ee ‘Allaamah, of the 4th-5th century, said: “The saying that every mujtahid is correct, it is sophistry (denial of reality) from its beginning, and zandaqah (hypocrisy/disbelief) to its end.” [Siyaru A’laam An-Nubalaa’, Risaalah, 11th printing, 1417] As for the sophistry of the statement, then it is denying that the Truth is one, not many. As for its zandaqah, then it is the fact that this statement is used to destroy the principles of the Religion so much so that a person can do whatever he likes with no limit, since he can always search for a mujtahid who made an error in favor of his desires.  Thus, he ends up with no Deen in the end, a zindeeq. And this zandaqah and denial of reality that Aboo Ishaaq Al-Isfiraayeenee referred to just about a thousand years ago can be found in the people  who apply this statement (intending by it to follow their desires) in our day and time.  And a simple look at today’s fitnahs provides enough proof for this. at of Ahlul-Bid’ah wal-Furqah – Or they accept the different madhhabs of bid’ah just as the ‘ulemah excuse each other in the issues of ijtihaad in which there is [genuine] difference. And this is the condition of many of the murji’ah, and some of the Thinkers, the Soofees and the Philosophers” (Majmoo’ al-Fataawa Vol 12, slightly abridged).
