What is the grade of the hadith: “Whoever speaks about the Book of Allah with his own opinion, even if he is correct, has erred”? And what is its meaning?
Machine translationRead the Arabic original
Eid Abbasi: Among them is the hadith: As-Sunan al-Kubra lil-Nasa'i 59:113; what is its grade?
The Shaykh: This is weak.
Eid Abbasi: And what is intended by “erred” here?
The Shaykh: The question is based on the assumption that the hadith is authentic. The hadith is weak or not established, but perhaps the questioner means the linguistic meaning. “Erred” means he fell into error. So anyone who intentionally falls into error is held accountable by the Shari'ah, because the opposite of error is correctness, and correctness is the truth. Allah (Mighty and Majestic) says:[Yunus 10:32]. So intentional error is...
Eid Abbasi: I think the difficulty arose from his statement:; if he is correct in his interpretation, he has erred.
The Shaykh: So he erred in a way that is not... due to ignorance, as it came in the authentic hadith: or as he (peace and blessings be upon him) said. So hitting the truth becomes, as they say, a shot from a non-archer. And this accustoms its owner to advancing to issue fatwas without knowledge. And the reality, as the common proverb says: “Not every time does the jar escape unscathed.” So if he is correct the first time, it does not mean he will be correct the second time while he is ignorant. Therefore, it is not permissible for a person to advance to interpreting the Qur'an or to issue fatwas without knowledge.
Yes.
Whoever speaks about the Book of Allah with his own opinion, even if he is correct, has erred
مَن قال في كتاب الله برأيه فأصاب فقد أخطأThe Shaykh: This is weak.
Eid Abbasi: And what is intended by “erred” here?
The Shaykh: The question is based on the assumption that the hadith is authentic. The hadith is weak or not established, but perhaps the questioner means the linguistic meaning. “Erred” means he fell into error. So anyone who intentionally falls into error is held accountable by the Shari'ah, because the opposite of error is correctness, and correctness is the truth. Allah (Mighty and Majestic) says:
And what can be beyond truth except error?
فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُEid Abbasi: I think the difficulty arose from his statement:
even if he is correct
فأصابThe Shaykh: So he erred in a way that is not... due to ignorance, as it came in the authentic hadith:
Two judges in the Fire, and one judge in Paradise. Or one judge in Paradise and two judges in the Fire. A judge who knew the truth and ruled by it, so he is in Paradise. A judge who knew the truth but did not rule by it, so he is in the Fire. A judge who ruled without knowledge and was correct, so he is in the Fire
قاضيان في النار ، وقاض في الجنة ، أو قاض في الجنة وقاضيان في النار ؛ قاض عرف الحق وحكم به ؛ فهو في الجنة ، وقاضٍ عرف الحقَّ ولم يحكم به ؛ فهو في النار ، وقاضٍ حكم بغير علم وأصاب ؛ فهو في النارYes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.