English
Buraida (may Allah be pleased with him) narrated: The Messenger of Allah (ﷺ) said: Judges are of three types: one in Paradise and two in the Fire. The one in Paradise is a man who knows the truth and judges by it. A man who knows the truth but deviates in his judgment is in the Fire. And a man who judges for people in ignorance is in the Fire.
Possible references (unverified, pending editorial review)
- Candidate: Sunan Abi Dawud 3573 (unverified) 99% confidence
- Candidate: Sunan Ibn Majah 2315 (unverified) 98% confidence
- Candidate: Mishkat al-Masabih 3735 (unverified) 80% confidence
Mishkat (candidate) 3735
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 1
(1) Regarding the saying: And a man who judges for people in ignorance is in the Fire: It is stated in al-Hidayah: Following an ignorant person is valid according to us, unlike al-Shafi‘i, who says: Judging requires the ability to do so, and there is no ability without knowledge. Our view is that he can judge by another’s fatwa, achieving the purpose of judging, which is delivering the right to its owner. In al-Alamkiriyya: Even if an ignorant person follows and judges by another’s fatwa, it is permissible. As stated in al-Multaqat. However, an ignorant person should not follow in rulings. It is stated in al-Binaya: If you say: Abu Dawud and Ibn Majah narrated from Buraida, in a marfu‘ hadith: And a man who does not know the truth and judges for people in ignorance is in the Fire. It is said: The hadith refers to an ignorant person who acts on his ignorance and does not refer to others. It is stated in al-Alamkiriyya: Judging has five aspects: obligatory, when he is uniquely suited and no one else is fit; recommended, when others are fit but he is the most suitable and capable; optional, when he and others are equally suitable and capable, and he may accept or decline; disliked, when he is suitable but another is more suitable; and forbidden, when he knows his inability and lack of fairness due to following desires unknown to others, making it forbidden for him. As stated in Khazanat al-Muftin.
Note 1
(١)قوله: ورجل قضى للناس على جهل فهو في النار: وقال في (الهداية): فأما تقليد الجاهل فصحيح عندنا، خلافًاللشافعي ، وهو أي الشافعي يقول: إن الأمر بالقضاء يستدعي القدرة عليه، ولا قدرة دون العلم. ولنا أنه يمكنهأن يقضي بفتوى غيره، ومقصود القضاء يحصل به، وهو إيصال الحق إلى مسحقه اهـ. وفي (العالمكيرية): حتى لو قلّدجاهل وقضى هذا الجاهل بفتوى غيره يجوز. كذا في (الملتقط)، لكن مع هذا لا ينبغي أن يقلد الجاهل بالأحكام.وقال في (البناية): فإن قلت: روى أبو داود وابن ماجه عن بريدة مرفوعًا: (ورجل لم يعرف الحق فقضى للناس علىجهل فهو في النار). قيل له: الحديث محمول على الجاهل الذي يعمل بجهله ولا يرجع إلى الغير، انتهى. وقال في(العالمكيرية): والقضاء على خمسة أوجه، واجب: وهو أن يتعين له، ولا يوجد من يصلح غيره، ومستحب: وهو أن يوجد من يصلح، لكنه هو أصلح وأقوم به، ومخير فيه: أن يستوي هو وغيره في الصلاحية والقيام به، وهو مخير إن شاءقَبِلَه وإن شاء لا، ومكروه: وهو أن يكون صالحا للقضاء لكن غيره أصلح، وحرام: وهو أن يعلم من نفسه العجز عنهوعدم الإنصاف؛ لما يعلم من باطنه من اتباع الهوى ما لا يعرفونه، فيحرم عليه. كذا في (خزانة المفتين)