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The Attitude of The Believer Towards This Worldly Life When He Reaches The Morning And The Evening

Written by Salafi Dawah Manchester on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah (The Most High) informed us that the believer amongst the people of Pharaoh said:

 يَـٰقَوۡمِ إِنَّمَا هَـٰذِهِ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا مَتَـٰعٌ۬ وَإِنَّ ٱلۡأَخِرَةَ هِىَ دَارُ ٱلۡقَرَارِ

“O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the Hereafter that is the home that will remain forever.” [1]

Mujaahid (rahimahullaah) narrated: Abdullaah Ibn Umar (radiyallaahu-anhumaa) said: Allaah’s Messenger (sallal-laahu-alayhi-wasallam) took hold of my shoulder and said: ‘’Be in this world as if you were a stranger or a traveller.’’  The subnarrator added: Ibn Umar Used to say: ‘’If you survive till the evening, do not expect ti be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death.’’ [2]

The Muslim is like a stranger in this worldly life: The stranger is one residing in a country other than his country.  The worldly life is not the Muslim’s permanent place of residence; rather the Muslim’s permanent place of residence is paradise.  He is in this worldly life to work for entry into Paradise. He takes what is needed from this world to aid him work for entry into paradise.

 The Muslim is like a traveller in this worldly life: The traveller takes rest during his journey and then carries on travelling. He does not reside permanently in that place he stopped to take a rest.  In the life of this world the Muslim is that traveller.  In reality he is not a permanent resident in the worldly life because his time in it is very little.  His nights and days take him towards the afterlife.

 What is befitting the Muslim with regards to the days, nights, and his health etc! If you reach the morning do not delay good deeds till in the evening because it maybe that you will not reach the evening.  If you reach the evening do not delay good deeds till the morning because it maybe that you will not reach the morning.  Do not delay repentance and righteous deeds till another time.

As long as a person is in a state of good health and wellbeing, he is able to perform fasting, the night prayer etc; but when he becomes sick he is not able to perform fasting, the night prayer etc.  Therefore, as long as Allaah has given you good health, then hasten towards righteous actions because a time will come in which you will be unable to perform them-either due to illness, old age, or senility. Prepare for death and what is to come after it. Allaah gave you this life in order that you busy yourself with what will benefit you in the afterlife. So do not spend your life in play and jest.  [3]

References: [1]Soorah Ghaafir: Ayah 39; [2]Bukhaari: The Book of Ar-Riqaaq Vol 8: Hadeeth Number: 6416]; [3] Source: An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee sharh al-arba’een of Al-Allaamah Saaleh Al-Fawzaan (may Allaah preserve him) pages 285 287. slightly paraphrased]

Speaking Against The Groups of Bidah Is Tantamount To Time-Wasting!

Written by Salafi Dawah Manchester on . Posted in Methodology - 'Manhaj', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Question: O Shaikh! A strange  (type) of illegal partisanship has appeared in these times in such a manner that when the groups of illegal partisanship are warned against some of the youth say, “Do not speak regarding these subject matters; speaking regarding these (affairs) is tantamount to  time wasting;” so do you advise these (youth)?

Answer: My advice to them is what I said previously….If these groups have Bidah, then indeed the ruling -by way of consensus (of the Salaf) -is that it is obligatory to warn against them and (this warning is regarded to be a type of) Jihaad (striving in the path of Allaah). The groups carry the bidah of the Soofiyyah (i.e. the soofees), the bidah of Rafd (i.e. the beliefs, views of the Raafidah), the bidah of khurooj (i.e. the belief in rebellion against Muslim rulers), the bidah of irjaa (i.e. the beliefs of the Murji’ah) and some (other types) of bidah which the Salaf waged a war against and warned against; therefore it is obligated on us to give advice and warn against them. This is the methodology of the Salaf. If the groups are of this type (i.e. upon religious innovations), then it is obligatory to warm against them (and) it is not permissible for us to keep quiet. That is because if keep quiet (and refrain from warning against) falsehood, it will gain group and spread

[An Excerpt from Juhoodul Allaamah Rabee Al-Madkhali Fee Naqdi Shubuhaatil Hizbiyyeen’ page 81-82. Slightly paraphrased]

 

 

The Idle Person; Two Destructive Affairs; Acquire Knowledge Before It Is Taken Away: [Admonition By Abdullah Bin Mas’ood]

Written by Salafi Dawah Manchester on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Ibn Mas’ood said:

“I dislike to see a man being idle- neither (occupied) with beneficial affairs of the dunya, nor deeds of the Aakhira”. [Ref 1]

He [radiyallaahu-anhu] said:

“[There] are two affairs that are destructive- Self-amazement and despairing of Allaah’s Mercy”. [Ref 2]

He [radiyallaahu-anhu] said:

“Acquire knowledge before it is taken away and it being taken away is the departure of its people (i.e. the death of the scholars). Indeed, beware of [التنَطُّع  (i.e. going beyond what Allaah has legislated with regards to one’s practice of the religion); التعمُّق (i.e. looking too deeply into affairs in a manner that leads a person to overstep the boundaries of the legislation) and  بدع  (innovation in religion). And upon you is (to hold onto the) ancient affair (i.e. the way of the Salaf)”. [Ref 3]

Ref 1: Al- Fawaaid page 213; Ref 2: Hilyatul Awliyaa 7/298; Ref 3: Reported by Bayhaqiy (rahimahullaah) in Al-Madkhal Ilaa As-Sunan Al-Kubraa Number: 387; Ad-Daarimiy (rahimahullaah) in As-Sunan 1/54; Ibn Abdul Barr (rahimahullaah) in Jaami Bayaan al-Ilm 1/152; Al-Khateeb (rahimahullaah) in Al-Faqeeh Wal-Mutafaqqih 1/43

There’s No [Unrestricted or Unconditional] Allegiance to Anyone Besides The Infallible Messenger [sallal laahu alayhi wasallam]

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Methodology - 'Manhaj', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Al-Allaamah Zayd Bin Haadi Al-Madkhali [rahimahullaah] stated:

There is no [unrestricted or unconditional] allegiance except to the Messenger of Allaah [sallal-laahu-alayhi-wasallam] because he is infallible and never speaks out of his desires. As for unrestricted allegiance to personalities whether they are correct or mistaken, then indeed this is not permissible for the seeker of knowledge. On the other hand, he should look to such and such Shaikhs as to which of them is upon uprightness and is following the Manhaj of the Salaf. This is the one whom we place our hands on his hands- not out of blameworthy blind following, rather due to the fact that he is upon the truth. So we agree with him upon truth and follow a singular path in obedience to the statement of Allaah [The Mighty and Majestic]: [وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ  – And verily, this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path] [6:153]

As for the one who selects Shaikhs, leaders and guides, whilst being in agreement with them- in what is correct and wrong- to the extent that they do not leave their Manhaj whether they are correct or wrong, then these are the people who bring evil upon themselves and upon others. And if they do not repent, then they are most worthy of being blamed. So the affair-and all praise belongs to Allaah- is clear and it is not permissible for a person to be in confusion regarding this affair.

Therefore, we are with those who follow the straight path-we follow a singular path which Allaah [The Mighty and Majestic] has commanded us to follow and which the messenger called us to. And those you follow the wrong path or are mistaken in many of their affairs, or in some of their affairs, we leave him [i.e. we leave his mistakes or abandon him when he deserves to be boycotted]. None is followed in everything except the Messenger of Allaah [sallal-laahu-alayhi-wasallam]. As for the people, then indeed they can be correct or mistaken. Indeed, we do not follow them and we do not follow their footsteps solely because they are Shaikhs, Callers to Islaam, leaders or guides; rather you should be with the people of the Salafi Manhaj-those who follow the correct manhaj and correct understanding.

[العقد المنضد الجديد في الإجابة على مسائل في الفقه والمناهج والتوحيد -(page:144) ]

 

An Incident Between AbuBakr As-Siddeeq And Rabee’ah Al-Aslami – [A Lesson On Maturity, Fair play, True Brotherhood, Being Eager to Give People Their Rights And Supplicating For One Another When Disagreement Related to a Worldly Affair Occurs]

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Rabee’ah Al-Aslami [radiyallaahu-anhu] narrated, “I used to serve the Messenger of Allaah [sallal laahu alayhi wasallam], so he gave me a piece of land and gave Abu Bakr a piece of land. Then, the worldly life came and we argued over a bunch of palm trees, so Abu Bakr said, ‘It is in my piece of land!’ and I said, ‘It is in my piece of land!’

Then there was an exchange of words between Abu Bakr and myself, so Abu Bakr said something to me that I disliked, and he regretted that. So, he said to me, ‘O Rabee’ah! Say in return to me what I said to you so that it becomes a retribution’. I said, ‘I will not do so!’ Abu Bakr said, ‘Say it, or I will call the Messenger of Allaah on you!’ I said, ‘I will not do so’.

So Abu Bakr abandoned the piece of land and went to the Prophet [sallal laahu alayhi wasallam] and I followed him.  The people from [the tribe of] Aslam came and said, ‘May Allaah have mercy on Abu Bakr! Why would he call the Messenger of Allaah on you when he has said to you what he has said?’ So I said, ‘Do you know who that is? That is Abu Bakr -the Truthful [as-Siddeeq]! He is the one who was in the Cave with the Prophet [sallal laahu-alayhi wasallam], and he is the elder of the Muslims! So beware that he turns around and see you helping me against him and it makes him angry, then the Messenger of Allaah [sallal laahu alayhi wasallam] comes along and become angry because of Abu Bakr’s anger, and then Allaah becomes angry due to their anger, and thus Rabee’ah is destroyed!’ So, they said, ‘So what do you want us to do?’ I said, ‘Go back to where you came from.’

So Abu Bakr went to the Messenger of Allah and I followed him by myself and continued until he got to the Prophet [sallal laahu alayhi wasallam] and informed him of our conversation as it happened. So he [the Prophet] raised his head to me and said, ‘O Rabee’ah! What is going on between you and as-Siddeeq?’ So I said, ‘O Messenger of Allaah! This happened and that happened, so he said something to me that I disliked, and he told me to say the same thing back to him so that it be would be a retribution’. So the Messenger of Allaah said, ‘Do not return his comment to him, rather say ‘May Allaah forgive you O Abu Bakr! May Allaah forgive you O Abu Bakr!’ So Abu Bakr turned his face and began to cry’”.

Beneficial Reminders From This Hadeeth By Shaikh Zayd Bin Haadi [rahimahullaah]

This hadeeth contains an amazing story from which we can take an exhortation and a lesson. Firstly, it is a proof regarding the purity of the hearts of the Sahaabah towards one another, and that when disagreement occurred between them regarding a worldly affair, they did not boycott one another – neither harboured resentment nor hatred; rather one gave sincere advice to the other.

This story shows that the Sahaabah were people of fair play and justice, and they feared falling into disobedience and evil deeds. And if punishment was legislated for an evil deed, they wished that such punishment is received in this worldly life and not the afterlife.

This story shows the virtue of AbuBakr [radiyallaahu-anhu] – his status in the eyes of the Sahaabah,  in the eyes of the Prophet [sallal laahu alayhi wasallam] and also in the sight of Allaah, for indeed the Prophet [sallal laahu alayhi wasallam] use to hold him in high esteem and raised him to his rightful status, just as Allaah stated in the Qur’aan: [إِذۡ هُمَا فِى ٱلۡغَارِ إِذۡ يَقُولُ لِصَـٰحِبِهِۦ لَا تَحۡزَنۡ إِنَّ ٱللَّهَ مَعَنَا‌ۖ – The second of two, when they were in the cave, and he [Muhammad (sallal laahu alayhi wasallam)] said to his companion [Abu Bakr (radiyallaahu-anhu)], “Be not sad [or afraid], surely Allaah is with us”. [Surah At-tawbah. Aayah 40]

AbuBakr [radiyallaahu-anhu] was the Prophet’s [sallal-laahu-alayhi- wasallam] companion in the cave. He is the most virtuous person in the Ummah after the Prophet [sallal laahu alayhi wasallam] based on the consensus of Ahlus Sunnah Wal Jamaa’ah – past and present. Indeed, the Prophet [sallal laahu- alayhi wasallam] said to some of his companions regarding AbuBakr’s [radiyallaahu-anhu] affair, “Would you not leave my companion for me” – meaning AbuBakr [i.e. refrain from annoying or harming AbuBakr (radiyallaahu-anhu)] [Bukhari 3661]

This story shows the virtue of being forgiving and pardoning the one who wrongs you when you are able to do so and based on [a lawful and overriding] benefit, for indeed being forgiving and pardoning others will not increase you in anything except honour and a higher status in the sight of Allaah.

This story also shows that the companions of the Prophet [sallal laahu alayhi wasallam] were not infallible. Mistakes did occur from them unintentionally, but they were a people whom Allaah favoured with the companionship of the Prophet [sallal laahu alayhi wasallam], and they did not persist upon mistakes as it is seen in this story. Indeed, disagreement did occur between them [ref 1], but they humbled themselves to the truth- neither repelled the truth with falsehood nor indulged in oppression; rather they hastened to Allaah’s Messenger [sallal laahu alayhi wasallam] to resolve the [disagreements] that occurred between them. The Messenger [sallal laahu alayhi wasallam] resolved those issues and all of them were pleased with the judgement and submitted with full submission.

This story shows the virtue of supplicating for others, especially for the one who wronged you. So, you supplicate for him that [Allaah] rectifies his affairs and forgives him, for indeed you have an angel who says, “Aameen and may Allaah grant you the same”. Therefore, one should be eager for this!

This story shows that to fulfil the rights of the people in this worldly life is better than leaving the affair until the day of judgement when none will  pardon another person, even if such person is the closest relative to him.

This story shows the virtue of Rabee’ah Al-Aslami [radiyallaahu-anhu] who advised his companions that neither should they be his supporters nor argue on his behalf against AbuBakr [radiyallaahu-anhu], because he knew the status of AbuBakr [radiyallaahu-anhu] in the sight of Allaah and the Messenger.

What do we derive as benefit from this story:

We should pardon and maintain love for one another when disagreement occurs between us regarding an affair of the Dunyaa. A person should be eager to give people their rights and also seek the forgiveness of the one he disputed with. [An Excerpt from ‘At-taleeqaat Al-maleehah Alaa Silsilah Al-Ahaadeeth as-Saheehah. Pages 42-44. Slightly paraphrased]

Ref: Differing Amongst The Sahaabah:

https://safeshare.tv/x/ss5d4fde1296604#

https://www.abukhadeejah.com/tolerated-differing-and-impermissible-differing-in-islaam/

https://salafidawahmanchester.com/2014/02/part-3-a-reply-to-asim-al-hakeems-nonsense-the-sahaabah-differed-in-aqeedah/

Some Sunan of Eedul Fitr and Eedul Adhaa

Written by Salafi Dawah Manchester on . Posted in Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

  • Pray in a spacious place [outside the Masjid], so that all the Muslims can gather to manifest this legislated Islamic ritual. However, it can be prayed in a Masjid due to an excuse.
  • Pray Eedul Adhaa early and Eedul Fitr delayed.
  • Eat before leaving for the Eedul Fitr Salaah and eat after the prayer on the day of Eedul Adhaa, because the Prophet [sallal laahu alayhi wasallam] did not use to leave for the Eedul Fitr prayer until he ate an odd number of dates. [Bukhaari 953] As for on the day of Eedul Adhaa, he used to eat after the prayer. [Tirmidhee542. Ibn Maaah 1756 and declared Saheeh by Imaam Albaani (rahimahullaah) in Saheeh Ibn Maajah 1422]
  • Take a bath and wear your best clothes.
  • Remember Allaah a lot by way of Takbeer [i.e. Allaahu Akbar] and Tahleel [Laa Ilaaha Illal laah].
  • When returning from the Eedul Fitr Salaah and Eedul Adhaa Salaah, take a road [or path] that is different from the one you took when you came out for the Salaah. This is based on the hadeeth of Jaabir [radiyallaahu-anhu] who said that the Prophet [sallal laahu alayhi wasallam] used to change roads. [Bukhaari 986]  It is said that the wisdom behind this is so that all the roads [or paths] will testify to this [i.e. on the day of judgement]. Other scholars say that the wisdom behind this is so that the Islamic rituals are manifested.
  • There is no harm if the people greet one another by saying [Taqabbalal Laahu Minnaa Wa Minkum [may Allaah accept from us (i.e. our good deeds) and from you (i.e. accept your good deeds as well)] as the companions of the Prophet [sallal laahu alayhi wasallam] used to do. And show happiness and joy in the presence of those whom you meet.

An Excerpt from ‘Al-Fiqhul Muyassar’ pages 126-127 – with the supervision of Shaikh Saaleh Aala Ash-Shaikh [hafidhahullaah]

 

How Did The True Believers Amongst Bani Israa’eel Obtain Upright Leadership?!

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Most High] said:

وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ

And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.).” [Sajdah: Ayah:24]

Imaam Ibnul Qayyim (rahimahullaah) said: Allaah informed us that upright leadership in the religion is obtained through patience and certainty. Patience repels lowly desires and corrupt wishes, and certainty repels doubts and those [views, beliefs, desires, opinions etc] that resemble the truth but are falsehood in reality. [An Excerpt from Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnu Qayyim Al-Jawziyyah: page:323 Vol:2. slightly paraphrased]

The Students of Hadeeth Should Strive to Be The Best In Behaviour!

Written by Abdullah Jallow on . Posted in Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

It is necessary (or crucial) that the seekers of Hadeeth should have the most perfect [behaviour, manners, etiquettes etc] amongst the people, be the most humble amongst the people, the greatest in their impartiality and adherence to the religion, the least in (deviating from good conduct) and (being overcome with) anger, because they constantly listen to the narrations that gathers the excellent manners and etiquettes of Allaah’s Messenger [peace and blessings of Allaah be upon him], the lives of the virtuous pious predecessors, the path of the scholars of Hadeeth and the virtues of the (pious ones and scholars) who have passed away; so they adhere to the purest and excellent (aspects of those traits, etiquettes, manners etc) and turn away from the most despised and lowly [(raits, behaviour, manners, etiquettes etc). [Source: An Excerpt from ‘Jaami Bayaan Al-Ilm 1/78. By Al-Khateeb Al-Baghdaadi (rahimahullaah). Slightly paraphrased]

Sujood As-Sahw [Prostration of Forgetfulness]: Should It Be Performed Before or After The Tasleem?

Written by Salafi Dawah Manchester on . Posted in Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Question: Is the Sujood As-Sahw [Pperformed] Before The Tasleem [i.e. after saying Assalaamu Alaykum Warahmatullaah] or After It; Or Are There [Different] Situations In Which It Should Be [Performed] Before the Tasleem or After It?

Shaikh Saaleh Al-Fawzaan [hafidhahullaah] Answers The Question: It is permissible [to perform] the Sujood As-Sahw before the Tasleem and after it; but what is better is to perform it before the Tasleem if one is performing it due to omitting [something] from the prayer, such as when one omits the first Tashahhud [i.e. unintentionally]; or omits an obligatory act of the prayer, such as the statement ‘Subhaanah Rabbiyal Adheem’ in the Rukoo or ‘Subhaanah Rabbiyal A’laa’ in the Sujood.

As for if it [i.e. the Sujood As-Sahw is performed] due to adding something extra [in the prayer], such as performing the Tasleem before completing [the prayer], or rising up for the fifth [Rak’ah] in a prayer that should be four [Rak’aat], or [rising for the] third [Rak’ah] in a prayer that should be two [Rak’ah], or [rising for the] fourth [Rak’ah] in the Maghrib prayer, but one remembered and sits down [i.e. straight away], then indeed the best thing is that it [i.e. the Sujood As-Sahw] is performed after the Tasleem. So, whatever is added [in the prayer] out of forgetfulness, then what is better is that [the Sujood As-Sahw] is performed after the Tasleem; but if one were to perform it constantly before the Tasleem or after the Tasleem, then there is no harm in that Inshaa-Allaah, and it has been reported that the Messenger [sallal laahu alayhi wasallam] did this and that. [Bukhaari (2/65) based on the hadeeth reported by Abdullaah Ibn Buhaynah (radiyallaahu-anhu)]. [Ref 1]

Question: What should one say in the Sujood As-Sahw?

Answer to The Question: What is said in the Sujoodus Salaah [i.e. the statement Subhaanah Rabbiyal A’laa in the Sujood of the prayer] is what is to be said in the Sujood As-Sahw- either once or more; and one can supplicate whilst performing the Sujood As-Sahw just as he does in the Sujoodus Salaah [i.e. the Sujood of the prayer]. There is no difference between the two affairs [i.e. what is done in the Sujood of the prayer is what is to be done in the Sujood As-Sahw] due to the general evidences, and there is nothing reported that is specified to the Sujood As Sahw [i.e. no specific text to show that what is to be said in the Sujood As-Sahw should be different to what is said in the Sujood of the prayer] [Ref 2]

Ref 1: Al-Muntaqaa Min Fataawaa. Question 195. Vol 2. Publisher Dar Al-Imaan Ahmad. 1st edition 1434AH [2013]; Ref 2: Al-Muntaqaa Min Fataawaa. Question 196. Vol 2. Publisher Dar Al-Imaan Ahmad. 1st edition 1434AH [2013]

Judges Are Three Types – [One Promised Paradise and Two Threatened With Hell]

Written by Salafi Dawah Manchester on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Shaikhul Islaam Ibn Taymiyyah [rahimahullah] said:

When it is the case that the [true] followers of the Prophets are people of knowledge and justice, then the speech of the people of Islaam and the Sunnah about the disbelievers and people of bidah is to be [carried out] with knowledge and justice, and not [based on] conjecture and the soul’s desire. And due to this, the Prophet [sallal-laahu-alayhi wasallam] said, “Judges are three types; one will go to Paradise and two to Hell. A man who knows the truth and judges with it will enter paradise; a man who knows the truth but judges with the opposite of it will enter the fire, and a man who judges for the people based on ignorance will enter the fire’’. [Reported by Imaam Abu Dawud and others]

And when it is the case that the one who judges between the people in [affairs] of wealth, blood [i.e. murder cases etc] and honour will enter the hell fire if he is not a just scholar, then what about the one who passes judgements without knowledge-such being the case with ahlul bidah- on religions, the fundamental principles of Imaan, affairs of knowledge related to Allaah, His Names, Attributes and Actions, and the lofty affairs of knowledge?!’’

[Al-Jawaabus Saheeh 1/107-108]