people! It contains great merit for the one who has the strength to undertake it and fulfill the rights therein. For this reason, Allah has decreed a reward for it even with error, and has lifted from the judge the liability for error. It is because it involves enjoining good, supporting the oppressed, delivering rights to their rightful owners, restraining the oppressor from his oppression, reconciling between people, and rescuing some of them from others. These are among the doors of acts of devotion (qurub). For this reason, the Prophet (peace and blessings of Allah be upon him) undertook it, as did the prophets before him, for they used to judge for their nations. He (peace and blessings of Allah be upon him) also sent Ali to Yemen as a judge, and he sent Mu'adh as a judge.

It has been narrated from Ibn Mas'ud that he said: "For me to sit and judge between two people is dearer to me than seventy years of worship." From Uqbah ibn Amir, he said: Two litigants came disputing to the Messenger of Allah (peace and blessings of Allah be upon him), and he said to me: "Judge between them." I said: You are more entitled to that. He said: "Even if it be so." I said: On what basis shall I judge? He said: "Judge; for if you are correct, you have ten rewards, and if you are mistaken, you have one reward." Recorded by Sa'id in his "Sunan."

Section: There is great danger and a heavy burden in it for one who does not fulfill the rights thereof. For this reason, the Salaf (may Allah have mercy upon them) used to refrain from it with the utmost determination, fearing for themselves its danger. Khaqan ibn Abd Allah said: Abu Qilabah was requested to accept the judiciary of Basra, so he fled to al-Yamamah, then he was requested to accept its judiciary.