Ordinary Muslim asking a mufti who is known for lenience and following the concession
Question

                Here in our country the mufti says that it is permissible to deal with the banks and that it is not riba.

He tells the woman who wears niqaab to fear Allaah and not to advise her sister who wears pants.

Is there any sin on the ordinary people?.
Praise be to Allah.
    Allaah has commanded the ignorant to ask the people of 
    knowledge. He says (interpretation of the meaning): 
    “So ask of those who know the Scripture, if you know not” 
    [al-Nahl 16:43]. This is the obligation of Allaah 
    upon the ignorant: to ask the people of knowledge concerning what they are 
    going to do of acts of worship or interactions with others. If they fall 
    short in that, then they are disobedient and sinful. 

    No doubt the mufti of the country should be the one who is 
    most deserving of being asked and consulted, but it is not permissible to 
    limit fatwas to the official mufti of the state only, because the post of 
    official mufti of the state was not known to the Muslims until approximately 
    200 years ago. The Muslims lived for nearly 1200 years, asking everyone 
    whose religious commitment and knowledge they trusted, and fatwas were not 
    restricted to a specific person. After this position was introduced, it 
    became obligatory for the ruler to choose for it the most trustworthy in 
    religious commitment and knowledge of the people available, and if he does 
    not do that then he has betrayed Allaah and His Messenger and the believers, 
    and he has betrayed the trust that was placed on his shoulders, about which 
    he will be questioned on the Day of Resurrection. If it is known that a 
    person -- whether he is an official mufti or otherwise -- follows his whims 
    and desires, permits that which is forbidden and is lenient with regard to 
    the rulings of sharia, then it is not permissible to refer to him, and the 
    questioner must turn to one whose religious commitment, piety and knowledge 
    he trusts. 

    Bank interest is haraam riba, and there is no doubt about 
    that. Those who say that it is permissible have no sound evidence to rely 
    on. Hence all the reliable scholars are unanimously agreed that it is 
    haraam, and numerous statements to that effect have been issued by 
    respectable fiqhi councils, such as Majma’ al-Buhooth al-Islamiyyah, 
    and Majma’ al-Fiqh al-Islami. Please see the answer to question 
    number 45691. 

    In the answer to question number
    22652, we mention the Muslim’s 
    attitude towards differences of opinion among scholars and muftis, and that 
    if he is a seeker of knowledge, he must act on the basis of the evidence and 
    follow the more correct opinion; if he is an ordinary Muslim, then he must 
    follow the opinion of the one who is most trustworthy in knowledge and 
    religious commitment. 

    In most cases the ordinary Muslim is aware of the situation 
    of those who seek to tamper with the religion and seek out concessions, and 
    those who issue fatwas according to what is dictated to them or expected of 
    them. Some of those who hold official religious positions have lost respect 
    in people’s eyes, and their views are no longer valued. In fact, the people 
    often take their views as a target of mockery in their gatherings. If that 
    is the case, then there is no excuse for following one who is like this. But 
    if we assume that he is ignorant of what he is like, and he trusts his 
    position and knowledge and so follows his opinion, then this may be excused 
    as he has obeyed the command to ask the people of knowledge. 

    The point is that the ordinary Muslim is required to ask the 
    people of knowledge and is required to fear Allaah with regard to this 
    asking. So he should not ask one in whose religious commitment and 
    trustworthiness he has no confidence, and he should not ask one who seeks 
    out concessions, and he should not ask in order to find concessions for 
    himself. 

    Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: It is 
    not permissible for the ordinary Muslim to seek out concessions, according 
    to scholarly consensus. Sharh al-Kawkab al-Muneer, 4/578 

    This is a problem that faces many people today; they ask one 
    whose religious commitment they trust, and if he gives a fatwa saying 
    something that is contrary to their whims and desires, they go and ask 
    another one, until they get what they want. This is undoubtedly haraam and 
    wrong. 

    With regard to women wearing hijab, the woman is required to 
    cover all of her body in front of men who are not her mahrams, in clothes 
    that do not show the shape of her ‘awrah or the size of her build, as has 
    been explained in the answer to questions number
    11774 and
    6991. 

    Those scholars who say that covering the face and hands is 
    not obligatory still say that it is mustahabb and prescribed, and is 
    something that Allaah loves. 

    Based on that, the scholars are unanimously agreed that it is 
    prescribed for the woman to cover all of her body, and that this is better 
    and more perfect. The one who dissents from this consensus and follows a 
    path other than the path of the believers, is warned in the words of Allaah 
    (interpretation of the meaning):

    “And whoever contradicts and opposes the Messenger 
    (Muhammad صلى الله عليه وسلم) after the 
    right path has been shown clearly to him, and follows other than the 
    believers’ way, We shall keep him in the path he has chosen, and burn him in 
    Hell — what an evil destination!”

    [al-Nisa’ 4:115]

    for a woman to appear in front of men wearing pants is an 
    obvious evil which no scholar disagrees with; indeed most of the ordinary 
    people think that this is wrong and is tabarruj even if they do it. The one 
    who thinks this and other similar issues are permissible on the basis of the 
    words of a Shaykh or mufti is only deceiving himself; he is exposing himself 
    to punishment, and is included in the words of Allaah (interpretation of the 
    meaning): 

    “On the Day when their faces will be turned over in the 
    Fire, they will say: ‘Oh, would that we had obeyed Allaah and obeyed the 
    Messenger (Muhammad صلى الله عليه وسلم).’

    67. And they will say: ‘Our Lord! Verily, we obeyed our 
    chiefs and our great ones, and they misled us from the (Right) Way.

    68. ‘Our Lord! Give them double torment and curse them 
    with a mighty curse!’”

    [al-Ahzaab 33:66-68] 

    “They (Jews and Christians) took their rabbis and their 
    monks to be their lords besides Allaah (by obeying them in things which they 
    made lawful or unlawful according to their own desires without being ordered 
    by Allaah), and (they also took as their Lord) Messiah, son of Maryam 
    (Mary), while they (Jews and Christians) were commanded [in the Tawraat 
    (Torah) and the Injeel (Gospel)] to worship none but One Ilaah (God — 
    Allaah) Laa ilaaha illa Huwa (none has the right to be worshipped but He). 
    Praise and glory be to Him (far above is He) from having the partners they 
    associate (with Him)”

    [al-Tawbah 9:31]

    al-Tirmidhi (3095) narrated that ‘Adiyy ibn Haatim (may 
    Allaah be pleased with him) said: I came to the Prophet (blessings and peace 
    of Allaah be upon him) when he was reciting from Soorat Baraa’ah: “They 
    (Jews and Christians) took their rabbis and their monks to be their lords 
    besides Allaah”. He said: “Rather they were not worshipping them, but if 
    they permitted something to them, they regarded it as permissible, and if 
    they forbade something to them, they regarded it as forbidden.” This hadeeth 
    was classed as hasan by al-Albaani in Saheeh al-Tirmidhi. 

    We ask Allaah to help us all to do that which He loves and 
    which pleases Him. 

    And Allaah knows best.