Let's assume two reliable scholars in this field differ concerning a certain individual; one of them praises him and the other criticises him, what do we do?

● If it is an issue of Khilāf (https://t.me/almanhajussalafi/80), we adopt the correct view and give no weight to the incorrect view. For example: A scholar says, 'so and so is an innovator because of such and such', and another scholar says, 'no, he is not an innovator,' - because he is not acquainted with the points of criticism mentioned by the first scholar. This example is not a case of Ijtihād, rather the one who knows is given precedence over the one who does not know - even if the latter is more virtuous. However, if one scholar passes Judgement on an individual and another passes a different Judgement contrary to the first, and both judgments hold weight, this is a case of Ijtihād! As such, we look at what is presented by both sides and determine which view is more correct based on the principles of the Sharī'ah. Then, if after looking into the matter, someone sees one side to be stronger, and another sees the other side to be stronger, this should not lead either side to attack the other or compel the other into accepting their view! Here we apply the principle: لا إنكار في مسائل الاجتهاد Another example: If a scholar refutes an individual due to what warrants refutation and another scholar praises him based on what he knew of him 20 years ago, and the latter is unaware concerning the mistakes this person has fallen into since then; for indeed the hearts are between the fingers of Allah - He turns them as He wishes...this is not a case of Ijtihād! We must fear Allāh! Adhere to the Sunnah! And be weary of falling into oppression! Sometimes a scholar may pass a wrong Judgement on an individual and he is excused for this, but this excuse does not include those who follow and promote his false Judgement... For example: There's a Daa'ee in our country who is known to be upon the Sunnah, but reports reach a scholar in a distant country regarding this Daa'ee and he refutes and warns against him based on these reports. The people of this country know that this Daa'ee is free from those points of criticism and that he has recanted them. Therefore, it is not permissible for anyone in this country to use the Sheikh's refutation and warning against this Daa'ee while they are aware of the reality. That Sheikh is excused - in fact, he is rewarded for his Ijtihād, as for these people, then no!