With the Hadith - The Reward of the Diligent
We greet you all, dear listeners, everywhere, in a new episode of your program "With the Hadith," and we begin with the best greeting: Peace, mercy, and blessings of God be upon you.
On the authority of Amr ibn al-Aas, who heard the Messenger of God, may God bless him and grant him peace, say: "If the judge judges and strives hard and is correct, he will have two rewards; and if he judges and strives hard and is wrong, he will have one reward."
It is mentioned in Sahih Muslim with the explanation of al-Nawawi
The saying of the Prophet, may God bless him and grant him peace: (If the judge judges and strives hard and is correct, he will have two rewards; and if he judges and strives hard and is wrong, he will have one reward)
The scholars said: The Muslims have agreed that this hadith is about a judge who is knowledgeable and qualified to judge. If he is correct, he will have two rewards: a reward for his diligence and a reward for being correct. If he is wrong, he will have a reward for his diligence.
And in the hadith there is something omitted, the meaning of which is: If the judge wants to judge and strives hard. They said: As for the one who is not qualified to judge, it is not permissible for him to judge. If he judges, he will have no reward, but he is sinful, and his judgment is not valid, whether it agrees with the truth or not; because his correctness is coincidental and not based on a legitimate principle, so he is disobedient in all his judgments, whether they agree with the truth or not, and they are all rejected, and he is not excused for any of that. It is mentioned in the hadith in the Sunan: "Judges are three: a judge in Paradise, and two in Hell. A judge who knew the truth and judged according to it is in Paradise. A judge who knew the truth and judged against it is in Hell. A judge who judged out of ignorance is in Hell." The scholars have differed as to whether every diligent person is correct or whether the correct one is the one who agrees with the judgment that is with God Almighty and the other is mistaken but has no sin because of his excuse? The most correct view according to al-Shafi'i and his companions is that the correct one is one. The two groups have used this hadith as evidence. As for the first ones, who say: (Every diligent person is correct), they said: A reward has been made for the diligent person, and if he was not correct, he would not have a reward. As for the others, they said: He called him mistaken. If he was correct, he would not have called him mistaken. As for the reward, it is obtained for his effort in diligence. The first ones said: He only called him mistaken because he is referring to someone who was wrong about the text or who strived hard in something in which diligence is not permissible, such as what has been agreed upon and other things. This difference is only in diligence in the branches. As for the principles of monotheism, the correct one in them is one by the consensus of those who are considered, and no one disagreed except Abdullah ibn al-Hasan al-Abtari and Dawud al-Zahiri, who also approved of the diligent ones in that. The scholars said: It appears that they meant the diligent ones from the Muslims, not the disbelievers, and God knows best.
It is mentioned in Fath al-Bari, the explanation of Sahih al-Bukhari
His saying (If the judge judges and strives hard and is correct)
In Ahmad's narration, "and is correct." Al-Qurtubi said: This is how it occurred in the hadith, starting with the judgment before the diligence, but the opposite is true, as diligence precedes the judgment, as it is not permissible to judge before diligence by agreement. But the meaning in his saying "If he judges" is if he wants to judge, then at that time he should be diligent. He said, and it is supported by the fact that the scholars of usul said: The diligent person must renew the view when a new event occurs, and not rely on what he has previously done, because it is possible that something different will appear to him. End. It is also possible that the "fa" is explanatory and not sequential, and his saying "and is correct" means that he agrees with what is in the matter itself of God's judgment.
Dear listeners:
Diligence in the language is the exhaustion of effort in achieving something that requires effort and hardship. As for the terminology of the scholars of usul, it is specific to exhausting effort in seeking speculation about something from the legal rulings in a way that makes one feel incapable of doing more. Diligence is a sufficient duty on Muslims. Among the lessons learned from this noble hadith and its explanation that preceded:
First: The judge must be knowledgeable and qualified to judge. In order for him to be so, two conditions must be met: the availability of linguistic knowledge and legal knowledge, otherwise the judge is sinful for judging without knowledge.
Second: Diligence is not in what is stated in a legal text that is definitive in meaning, such as the prohibition of usury, adultery, and murder, but rather it is in the legal texts that are general or speculative, such as the ruling on touching a woman and the ruling on cloning and so on.
Third: It is not permissible to judge before diligence. It is not permissible to make a decision on an issue and then search in the legal texts, sometimes twisting them, to prove what was decided in the first place. Rather, the reality of the issue must be understood and then the legal texts must be applied to the reality in order to come up with God's judgment on the issue.
Dear listeners, until we meet you with another prophetic hadith, we leave you in God's care, and peace, mercy, and blessings of God be upon you.
