Majmu' al-FatawaIbn Taimiya

“Judges are of three kinds: two are in the Fire and one is in Paradise. A man who knows the truth and judges accordingly is in Paradise; a man who judges people’s cases in ignorance is in the Fire; and a man who knows the truth but judges contrary to it is in the Fire.”

These latter two categories correspond to his saying:

“Whoever speaks about the Quran on the basis of his own opinion and is correct has nevertheless erred; and whoever speaks about the Quran on the basis of his own opinion and is mistaken, let him take his seat in the Fire.”

Everyone who judges between two people is a judge, whether a military commander, the head of an administrative bureau, or an official appointed to enjoin right and forbid wrong. This includes even someone who judges children’s handwriting, for the Companions counted such a person among judges. Since judges are commanded to act with justice and knowledge, while their obligation extends only as far as their utmost effort allows, the Prophet, may Allah bless him and grant him peace, said:

“When a judge exercises his judgment and is correct, he has two rewards; when he exercises his judgment and is mistaken, he has one reward.”

Section

Having mentioned at the beginning of the hadith the justice He has enjoined and the injustice He has forbidden, both for Himself and for His servants, He then mentioned His kindness to His servants, despite His having no need of them and their utter need of Him. They cannot secure any benefit for themselves or ward off any harm unless He makes it possible. He commanded His servants to ask Him for this and informed them

" {الْقُضَاةُ ثَلَاثَةٌ: قَاضِيَانِ فِي النَّارِ وَقَاضٍ فِي الْجَنَّةِ: رَجُلٌ عَلِمَ الْحَقَّ وَقَضَى بِهِ فَهُوَ فِي الْجَنَّةِ؛ وَرَجُلٌ قَضَى لِلنَّاسِ عَلَى جَهْلٍ فَهُوَ فِي النَّارِ؛ وَرَجُلٌ عَلِمَ الْحَقَّ وَقَضَى بِخِلَافِهِ فَهُوَ فِي النَّارِ} " فَهَذَانِ الْقِسْمَانِ كَمَا قَالَ: " {مَنْ قَالَ فِي الْقُرْآنِ بِرَأْيِهِ فَأَصَابَ فَقَدْ أَخْطَأَ وَمَنْ قَالَ فِي الْقُرْآنِ بِرَأْيِهِ فَأَخْطَأَ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنْ النَّارِ} " . وَكُلُّ مَنْ حَكَمَ بَيْنَ اثْنَيْنِ فَهُوَ قَاضٍ سَوَاءٌ كَانَ صَاحِبَ حَرْبٍ أَوْ مُتَوَلِّي دِيوَانٍ أَوْ مُنْتَصِبًا لِلِاحْتِسَابِ بِالْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنْ الْمُنْكَرِ حَتَّى الَّذِي يَحْكُمُ بَيْنَ الصِّبْيَانِ فِي الْخُطُوطِ فَإِنَّ الصَّحَابَةَ كَانُوا يَعُدُّونَهُ مِنْ الْحُكَّامِ. وَلَمَّا كَانَ الْحُكَّامُ مَأْمُورِينَ بِالْعَدْلِ وَالْعِلْمِ وَكَانَ الْمَفْرُوضُ إنَّمَا هُوَ بِمَا يَبْلُغُهُ جُهْدُ الرَّجُلِ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " {إذَا اجْتَهَدَ الْحَاكِمُ فَأَصَابَ فَلَهُ أَجْرَانِ وَإِذَا اجْتَهَدَ فَأَخْطَأَ فَلَهُ أَجْرٌ} " . فَصْلٌ: فَلَمَّا ذَكَرَ فِي أَوَّلِ الْحَدِيثِ مَا أَوْجَبَهُ مِنْ الْعَدْلِ وَحَرَّمَهُ مِنْ الظُّلْمِ عَلَى نَفْسِهِ وَعَلَى عِبَادِهِ: ذَكَرَ بَعْدَ ذَلِكَ إحْسَانَهُ إلَى عِبَادِهِ مَعَ غِنَاهُ عَنْهُمْ وَفَقْرِهِمْ إلَيْهِ وَأَنَّهُمْ لَا يَقْدِرُونَ عَلَى جَلْبِ مَنْفَعَةٍ لِأَنْفُسِهِمْ وَلَا دَفْعِ مَضَرَّةٍ إلَّا أَنْ يَكُونَ هُوَ الْمُيَسِّرَ لِذَلِكَ. وَأَمَرَ الْعِبَادَ أَنْ يَسْأَلُوهُ ذَلِكَ وَأَخْبَرَ

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