عَنْ أَبِي بَكْرَةَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «لَا يَقْضِيَنَّ حَكَمٌ بَيْنَ اثْنَيْنِ وَهُوَ غَضْبَانُ»
Translation

‘Abdallah b. ‘Amr and Abu Huraira reportad God’s Messenger as saying, “When a judge gives a decision having tried his best to decide correctly and is right, he will have a double reward; and when he gives a decision having tried his best to decide correctly and is wrong, he will have a single reward.” (Bukhari and Muslim.)

Comment

The Offices of Commander and Qadi - Mishkat al-Masabih 3732

In the name of Allah, the Most Gracious, the Most Merciful. This noble hadith from Sahih al-Bukhari and Sahih Muslim addresses the immense responsibility of judicial authority (qada) in Islam and Allah's profound mercy toward those who undertake this weighty duty.

The Dual Reward for Correct Ijtihad

When the judge exerts his utmost effort in scholarly investigation (ijtihad) and reaches the correct ruling according to divine law, he receives two rewards: one for his sincere effort and struggle (mujahada) in seeking truth, and another for attaining the correct judgment that aligns with Allah's decree.

The Single Reward for Erroneous Ijtihad

When the judge similarly exerts his full capability in ijtihad but errs in his conclusion, he nevertheless receives one reward for his sincere striving. This demonstrates Allah's boundless mercy and recognizes that human judgment, while fallible, is honored when accompanied by diligent effort and pure intention.

Conditions for Reward

Scholars stipulate that this divine compensation applies only when the judge is qualified through proper Islamic knowledge, exercises independent reasoning within established methodological principles (usul al-fiqh), and seeks solely Allah's pleasure without worldly motives or personal inclinations.

Legal and Spiritual Implications

This teaching encourages qualified scholars to accept judicial positions despite their gravity, assures them of divine reward regardless of outcome when performed correctly, and establishes that erroneous judgments arising from sincere ijtihad do not constitute sin—though the ruling itself remains invalid in practical application and must be corrected when discovered.