THE WAY OF THE SALAF VS. THE “SALAFI” SECT — SHAYKH IBN UTHAYMEEN رحمه الله

 

 

THE SALAF AND THE “SALAFI” LABEL — EXPLAINED BY SHAYKH IBN UTHAYMEEN  رحمه الله

 

 

سلسلة شرح الأربعين النووية للشيخ العلامة محمد بن صالح العثيمين رحمه الله تعالى

 

الحديث الثامن والعشرون

 

عَن أَبي نَجِيحٍ العربَاضِ بنِ سَاريَةَ رضي الله عنه قَالَ: وَعَظَنا رَسُولُ اللهِ مَوعِظَةً وَجِلَت مِنهَا القُلُوبُ وَذَرَفَت مِنهَا العُيون. فَقُلْنَا: يَارَسُولَ اللهِ كَأَنَّهَا مَوْعِظَةُ مُوَدِّعٍ فَأَوصِنَا، قَالَ

 

أُوْصِيْكُمْ بِتَقْوَى اللهِ عز وجل وَالسَّمعِ وَالطَّاعَةِ وَإِنْ تَأَمَّرَ عَلَيْكُمْ عَبْدٌ، فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلافَاً كَثِيرَاً؛ فَعَلَيكُمْ بِسُنَّتِيْ وَسُنَّةِ الخُلَفَاءِ الرَّاشِدِينَ المّهْدِيِّينَ عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ وَإِيَّاكُمْ وَمُحْدَثَاتِ الأُمُورِ فإنَّ كلّ مُحدثةٍ بدعة، وكُلَّ بِدْعَةٍ ضَلالَةٌ

 

[191]رواه أبو داود والترمذي وقال : حديث حسن صحيح

 

شرح عبارة الحديث

 

 

فإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلافَاً كَثِيرَاً؛ فَعَلَيكُمْ بِسُنَّتِيْ وَسُنَّةِ الخُلَفَاءِ الرَّاشِدِينَ المّهْدِيِّينَ

 

أنه إذا كثرت الأحزاب في الأمة فلا تنتم إلى حزب، فقد ظهرت طوائف من قديم الزمان مثل الخوارج والمعتزلة والجهمية والرافضة،ثم ظهرت أخيراً إخوانيون وسلفيون وتبليغيون وما أشبه ذلك، فكل هذه الفرق اجعلها على اليسار وعليك بالأمام وهو ما أرشد إليه النبي صلى الله عليه وسلم في  قوله

 

"عَلَيكُم بِسُنَّتي وَسُنَّة الخُلَفَاء الرَاشِدين"

 

ولا شك أن الواجب على جميع المسلمين أن يكون مذهبهم مذهب السلف لا الانتماء إلى حزب معين يسمى السلفيين، والواجب أن تكون الأمة الاسلامية مذهبها مذهب السلف الصالح لا التحزب إلى من يسمى ( السلفيون) فهناك طريق السلف وهناك حزب يسمى (السلفيون) والمطلوب اتباع السلف،إلا أن الإخوة السلفيين هم أقرب الفرق إلى الصواب ولكن مشكلتهم كغيرهم أن بعض هذه الفرق يضلل بعضاً ويبدعه ويفسقه، ونحن لا ننكر هذا إذا كانوا مستحقين،لكننا ننكر معالجة هذه البدع بهذه الطريقة ، والواجب أن يجتمع رؤساء هذه الفرق، ويقولون: بيننا كتاب الله عزّ وجل وسنة رسوله فلنتحاكم إليهما لا إلى الأهواء والآراء، ولا إلى فلان أو فلان، فكلٌّ يخطئ ويصيب مهما بلغ من العلم والعبادة ولكن .العصمة في دين الإسلام

 

فهذا الحديث أرشد فيه النبي صلى الله عليه وسلم إلى سلوك طريق مستقيم يسلم فيه الإنسان، ولا ينتمي إلى أي فرقة إلا إلى طريق السلف الصالح سنة النبي صلى الله عليه وسلم والخلفاء الراشدين المهديين

 

https://shamela.ws/book/21812/280

 

 

The Way of the Salaf vs. The Sect of The Salafis

 

By Shaykh Ibn ‘Uthaymeen

 

 

From the Prophet’s (sallAllaahu alayhi wasallam) statement,

 

“Whoever lives amongst you will see much differing, so adhere to my Sunnah,”

 

It can be learnt that if parties (Ahzaab)within the Ummah emerge in increasing numbers, then one should not affiliate himself to a party (Hizb).

In the past, many groups have appeared such as Khawaarij, Mu’tazilah, Jahmiyyah, Shi’ah and Raafidah.Then there appeared later on, Ikhwaanis, Salafis, Tablighis,and other similar groups.

Putting all of them to one side, one should only take the path of the righteous, which is what the Prophet (sallAllaahu alayhi wasallam) guided to
when he said,

 

... “Adhere to my Sunnah,” and “the Sunnah of the rightly guided Caliphs.”

 

No doubt, it is obligatory for all Muslims to adopt as their Madhhab, the way of the Salaf. It is obligatory for the Islamic Ummah to adopt as their Madhhab, the way of the Salaf-us-Salih, not bigoted partisanship to those called“The Salafis”.

 

Pay attention to the difference...

 

There is the way of the Salaf and there is a party (Hizb) called “Salafis”. What is the objective? Following the Salaf. Why?

 

The Salafi brothers are the closest sect to that which is right, no doubt. But their problem is the same as other sects, that they declare others as being Misguided,they declare them to be Innovators and Sinners.

We don’t censure this, if they deserve it. However, we censure handling this bid’ah in this way.

It is obligatory for the leaders of these sects to get together and say, “Between us is the Book of Allah, and the Sunnah of His Messenger (sallAllaahu alayhi wasallam), so let us judge by them (KITAB AND SUNNAH)and not according to desires,opinions or personalities.

Everyone makes mistakes and achieves correctness no matter what he has reached with regard to knowledge and worship. Infallibility is [only] in the Religion of Islam.”

In this Hadeeth, the Prophet (sallAllaahu alayhi wasallam) guided to the way in which a person secures himself. He does not affiliate him to any sect, only the way of Salaf-us-Salih, to the Sunnah of our Prophet (sallAllaahu alayhi wa sallam) and the rightly guided Caliphs.

[Audio clip was taken from a taped explanation (Sharh) of An-Nawawi’s 40 Hadeeth, during which the Shaykh (radiAllaahu ‘anhu) explained the Hadeeth of Irbaad Ibn Saariyah (Hadeeth Number 28).]

 

 

 

معنى (السلفية) وحكم الانتساب إليها

 

السؤال

 

فضيلة الشيخ -جزاكم الله خيراً- نريد أن نعرف ما هي السلفية كمنهج، وهل لنا أن ننتسب إليها؟ وهل لنا أن ننكر على من لا ينتسب إليها، أو ينكر على كلمة سلفي، أو غير ذلك؟

 

الجواب

 

السلفية: هي اتباع منهج النبي ـ صلى الله عليه وسلم ـ وأصحابه؛ لأنهم هم الذين سلفونا ،وتقدموا علينا، فاتباعهم هو السلفية. وأما اتخاذ السلفية كمنهج خاص ينفرد به الإنسان، ويضلل من خالفه من المسلمين، ولو كانوا على حق، واتخاذ السلفية كمنهجٍ حزبي، فلا شك أن هذا خلاف السلفية، فالسلف كلهم يدعون إلى الاتفاق والالتئام حول سنة الرسول ـ صلى الله عليه وسلم ـ ولا يضللون من خالفهم عن تأويل، اللهم إلا في العقائد، فإنهم يرون أن من خالفهم فيها فهو ضال، أما في المسائل العملية، فإنهم يخففون فيها كثيراً.

 

لكن بعض من انتهج السلفية في عصرنا هذا، صار يضلل كل من خالفه، ولو كان الحق معه، واتخذها بعضهم منهجاً حزبياً كمنهج الأحزاب الأخرى التي تنتسب إلى دين الإسلام، وهذا هو الذي يُنكر ولا يمكن إقراره، ويقال: انظروا إلى مذهب السلف الصالح ماذا كانوا يفعلون! انظروا طريقتهم، وفي سعة صدورهم في الخلاف الذي يُسوغ فيه الاجتهاد، حتى إنهم كانوا يختلفون في مسائل كبيرة، وفي مسائل عقدية، وعملية، فتجد بعضهم مثلاً يُنكر أن الرسول ـ صلى الله عليه وسلم ـ رأى ربه، وبعضهم يقول: بلى، وترى بعضهم يقول: إن التي توزن يوم القيامة هي الأعمال، وبعضهم يرى أن صحائف الأعمال هي التي توزن، وتراهم أيضاً في مسائل الفقه يختلفون كثيراً، في النكاح، والفرائض، والبيوع، وغيرها، ومع ذلك لا يضلل بعضهم بعضاً. فالسلفية بمعنى أن تكون حزباً خاصاً له مميزاته، ويضلل أفراده من سواهم، فهؤلاء ليسوا من السلفية في شيء. وأما السلفية اتباع منهج السلف عقيدة، وقولاً، وعملاً، وائتلافاً، واختلافاً، واتفاقاً، وتراحماً، وتواداً، كما قال النبي ـ صلى الله عليه وسلم ـ: «مثل المؤمنين في توادهم، وتراحمهم، وتعاطفهم كمثل الجسد الواحد إذا اشتكى منه عضو، تداعى له سائر الجسد بالحمى ،والسهر»،فهذه هي السلفية الحقة

 

المصدر: سلسلة لقاءات الباب المفتوح > لقاء الباب المفتوح [57]

 

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_057_11.mp3

 

 

**The Meaning of "Salafiyyah" and the Ruling on Affiliating with It**

 

**Question:**

 

Your Eminence, may Allah reward you with good—we would like to know what Salafiyyah is as a methodology. Are we allowed to affiliate ourselves with it? And should we denounce those who do not affiliate with it or reject the term "Salafi," and so on?

 

**Answer:**

 

**Salafiyyah** is following the methodology of the Prophet (ﷺ) and his Companions, because they are the predecessors who came before us. Thus, following them is Salafiyyah.

 

However, if Salafiyyah is taken as an exclusive methodology that isolates its followers, leading them to declare other Muslims as misguided—even if those Muslims are upon the truth—and if it is treated as a partisan movement, then this is undoubtedly contrary to true Salafiyyah.

 

The Salaf (Righteous Predecessors) all called for unity and harmony around the Sunnah of the Messenger (ﷺ). They did not declare those who differed with them as misguided — except in matters of creed, where they believed that whoever opposed them was indeed misguided. As for practical issues, they were much more lenient.

 

Yet, some of those who claim Salafiyyah in our time have begun to declare anyone who disagrees with them as misguided—even if the truth is on the other side. Some have turned it into a partisan movement, similar to other groups that claim affiliation with Islam. This is what must be rejected and cannot be approved.

 

We should instead look at the way of the Salaf and how they behaved. Observe their broad-mindedness in matters where scholarly disagreement was permissible. They even differed on major issues, whether in creed or practice. For example:

 

- Some denied that the Prophet (ﷺ) saw his Lord, while others affirmed it.

 

- Some held that deeds would be weighed on the Day of Judgment, while others said it would be the scrolls of deeds.

 

- They also differed greatly in matters of jurisprudence—marriage, inheritance, transactions, and more—yet they did not declare one another misguided.

 

Thus, if Salafiyyah is taken as an exclusive partisan movement with its own distinctions, whose followers declare others outside it as misguided, then these people have nothing to do with true Salafiyyah.

 

**True Salafiyyah** is following the methodology of the Salaf in creed, speech, action, unity, disagreement, mutual compassion, and affection—just as the Prophet (ﷺ) said:

 

*"The believers, in their mutual love, mercy, and compassion, are like a single body: if one part aches, the whole body responds with sleeplessness and fever."*This is the true Salafiyyah.

 

**Source:** *Series of Open-Door Sessions* >

 

**Audio Link:**

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_057_11.mp3

 

 

مسمى السلفية في الميزان

 

السؤال

 

درج على وصف فئة معينة من المسلمين بالسلفيين وأن هذا الاسم لا يمتد إلى غيره من المسلمين السؤال هنا: إذا كان الإسلام و السلفية شيء واحد وأنه لا فرق بين مسمى سلفي ومسلم، وعليه كما أن في الإسلام هناك مسلم ملتزم ومسلم عاص ومسلم مبتدع، فهل ممكن أن نقول: هناك سلفي ملتزم وعاص ومبتدع، حتى إننا ممكن أن نصف مغنياً فاسقاً بأنه مسلم، ولكن هل نستطيع أن نسمي هذا المغني الفاسق بأنه سلفي؟

 

الجواب

 

 

أولاً: يجب أن نعلم أن السلفي ليس محصوراً على فئة معينة، كل من تمسك بمذهب السلف فهو سلفي.هذا السلفي سواءً تقدم زمنه أو تأخر. وأما أن نجعله في فئة معينة نقول: هؤلاء سلفيون وهؤلاء عقلانيون فهذا غلط، ولكن ليعلم أن من العلماء من يغلب جانب العقل ومنهم من يغلب جانب الشرع; ولهذا تجد في كتب الخلاف الفقهية إذا أرادوا أن يتكلموا عن أصحاب أبي حنيفة رحمهم الله يصفونهم بأنهم أصحاب الرأي؛ لأن عندهم أصحاب الدليل وأصحاب الرأي. فخذ هذه القاعدة: السلفي من تمسك بمذهب السلف ولا يختص بطائفة معينة، ولا يجوز أن نصنف الناس ونقول: هؤلاء سلفيون وهؤلاء عقلانيون، أو ما أشبه ذلك. أقول: السلفي من أخذ بمذهب السلف عقيدة وقولاً وعملاً في أي مكان، ولا يصح أن نقسم المسلمين ونقول: هذا عقلاني، وهذا سلفي وما أشبه ذلك. بل يجب على الجميع أن يكونوا سلفيين، لا على أنها مسألة حزبية لا، على أنها هي الحق. قال الله عز وجل: ﴿وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ﴾ [التوبة:100].

 

المصدر: سلسلة لقاءات الباب المفتوح > لقاء الباب المفتوح [220]

 

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_220_16.mp3

 

 

 

**The Designation of Salafiyyah in the Balance**

 

 

**Question:**

 

It has become common to describe a specific group of Muslims as "Salafis," implying that this name does not extend to other Muslims. The question here is: If Islam and Salafiyyah are one and the same, and there is no difference between being called a "Salafi" and a "Muslim," then just as in Islam there are committed Muslims, sinful Muslims, and innovating Muslims — can we similarly say there are committed Salafis, sinful Salafis, and innovating Salafis? For instance, we might describe a sinful singer as a "Muslim," but can we call this sinful singer a "Salafi"?

 

**Answer:**

 

First, we must understand that being a Salafi is not limited to a specific group. Anyone who adheres to the methodology of the Salaf (pious predecessors) is a Salafi—whether they lived in earlier or later times. However, to categorize people by saying, "These are Salafis, and those are rationalists," is incorrect.

It should be noted that some scholars lean more toward reason, while others prioritize scriptural evidence. For example, in books of juristic differences, when discussing the followers of Imam Abu Hanifah (may Allah have mercy on him), they are often described as "The people of opinion," whereas others are referred to as "The people of evidence."

Here is the principle: A Salafi is one who adheres to the methodology of the Salaf in belief, speech, and action—wherever they may be. It is not appropriate to divide Muslims and say, "This one is a rationalist, and that one is a Salafi," or similar labels. Rather, all Muslims should be Salafis—not in a partisan sense, but because it represents the truth.

 

Allah the Exalted says:

 

**"The first forerunners [in the faith] among the Muhājireen and the Anṣār and those who followed them with good conduct—Allah is pleased with them, and they are pleased with Him."**

 

(Quran 9:100)

 

**Source:** *Series of Open Door Sessions > Open Door Session [220]*

 

**Audio Link:**

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_220_16.mp3

 

 

من هم السلف ؟

 

السؤال 

 

هذه مستمعة من الرياض لها مجموعة من الأسئلة تقول في السؤال الأول: أسمع عن السلف، من هم السلف يا فضيلة الشيخ؟

 

الجواب

 

الشيخ: السلف معناه المتقدمون، فكل متقدم على غيره فهو سلف له، ولكن إذا أطلق لفظ السلف فالمراد به القرون الثلاثة المفضلة: الصحابة، والتابعون، وتابعوهم، هؤلاء هم السلف الصالح، ومن كان بعدهم وسار على منهاجهم فإنه مثلهم على طريقة السلف، وإن كان متأخراً عنهم في الزمن؛ لأن السلفية تطلق على المنهاج الذي سلكه السلف الصالح رضي الله عنهم، كما قال النبي عليه الصلاة والسلام: «إن أمتي ستفترق على ثلاث وسبعين فرقة ،كلها في النار إلا واحدة، وهي الجماعة». وفي لفظ: «من كان على مثل ما أنا عليه وأصحابي». وبناء على ذلك تكون السلفية هنا مقيدة بالمعنى، فكل من كان على منهاج الصحابة والتابعين وتابعيهم بإحسان فهو سلفي وإن كان في عصرنا، هذا وهو القرن الرابع عشر بعد الهجرة. نعم

 

المصدر: سلسلة فتاوى نور على الدرب > الشريط رقم [175]

 

 

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_175_18.mp3

 

**Who are the Salaf?**

 

**Question:**

 

female listener from Riyadh has a set of questions. In her first question, she asks: *"I hear about the Salaf—who are the Salaf, O honorable Sheikh?"*

 

**Answer:**

 

**Sheikh:** The term *Salaf* refers to those who came before. Anyone who precedes others is considered their *Salaf* (predecessors). However, when the term *Salaf* is used in an unrestricted sense, it refers to the first three virtuous generations: the *Sahaba* (Companions of the Prophet), the *Tabi’un* (their successors), and the *Tabi’ al-Tabi’in* (the successors of the successors). These are the righteous *Salaf*.

 

Anyone who came after them but followed their path is considered to be upon the way of the *Salaf*, even if they lived in a later era. This is because *Salafiyyah* (the Salafi methodology) refers to the path taken by the righteous *Salaf*, may Allah be pleased with them.

 

As the Prophet (peace be upon him) said: *"Indeed, my Ummah will split into seventy-three sects—all of them in the Fire except one, and that is the Jama’ah (the united group)."* In another narration: *"Those who follow what I and my Companions are upon."*

 

Based on this, the term *Salafiyyah* here is tied to its meaning. So, anyone who follows the methodology of the *Sahaba*, the *Tabi’un*, and their righteous successors is considered *Salafi*, even if they live in our time—the fourteenth century after Hijrah.

Yes.

 

**Source:** *Series of Fatwas "Noor 'ala al-Darb"* > Tape No. [175]

 

**Audio Clip Link:**

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_175_18.mp3

“The Qadariyyah are the Magians of this ummah”

The Qadariyyah Are the Magians of This Ummah

A Discussion of the Hadith and the Explanation of the Scholars

The Hadith

Among the well-known narrations concerning belief in al-Qadar (Divine Decree) is the hadith in which the Prophet ﷺ described the Qadariyyah as the Magians of this Ummah.

It was narrated from ʿAbdullah ibn ʿUmar رضي الله عنهما that the Messenger of Allah ﷺ said:

عن عبد الله بن عمر رضي الله عنهما، عن النبي ﷺ قال

الْقَدَرِيَّةُ مَجُوسُ هَذِهِ الْأُمَّةِ، إِنْ مَرِضُوا فَلَا تَعُودُوهُمْ، وَإِنْ مَاتُوا فَلَا تَشْهَدُوهُمْ

“The Qadariyyah are the Magians of this Ummah. If they become sick, do not visit them, and if they die, do not attend their funerals.”

The Companion who narrated this report is:

ʿAbdullah ibn ʿUmar ibn al-Khaṭṭāb رضي الله عنهما, the son of the second Caliph, ʿUmar ibn al-Khaṭṭāb رضي الله عنه.

This narration is reported through the hadith of Ibn ʿUmar رضي الله عنهما in a number of works, including:

Sunan Abī Dāwūd, Kitāb al-Sunnah, Bāb fī al-Qadar.

Al-Mustadrak ʿalā al-Ṣaḥīḥayn of al-Ḥākim.

Al-Sunan al-Kubrā of al-Bayhaqī.

Al-Muʿjam al-Awsaṭ of al-Ṭabarānī.

Sharḥ al-Sunnah of al-Baghawī.

Tārīkh Dimashq of Ibn ʿAsākir.

Al-Sunnah of Ibn Abī ʿĀṣim.

The report was declared ṣaḥīḥ by Ibn al-Qaṭṭān.

 

Al-Ḥākim stated:

هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ، إِنْ صَحَّ سَمَاعُ أَبِي حَازِمٍ مِنِ ابْنِ عُمَرَ

Al-Mustadrak of al-Ḥākim, no. 286.

i.e. he considered it authentic subject to confirmation of Abū Ḥāzim's hearing from Ibn ʿUmar . 

Al-Saffārīnī رحمه الله likewise stated that the hadith is at least ḥasan.

The numbering of the hadith can differ between editions of Sunan Abī Dāwūd, so it is preferable when citing it to mention the book and chapter in addition to the number.

Who Were the Qadariyyah?

The term Qadariyyah was used by the early scholars for those who denied aspects of Allah's decree, particularly those who rejected that Allah سبحانه وتعالى has created and decreed the actions of His servants.

The fundamental error of the early Qadariyyah was their denial of Allah's encompassing decree and their claim that human beings independently bring their own actions into existence.

This is why the Prophet ﷺ compared them to the Magians (Majūs).

The comparison does not mean that the Qadariyyah were literally Magians. Rather, it refers to a similarity in their underlying belief concerning the origin of good and evil.

Why Were They Called “The Magians of This Ummah”?

The great scholar Imām al-Bayhaqī رحمه الله explained the reason for this description.

He wrote:

وَإِنَّمَا سُمُّوا قَدَرِيَّةً لِأَنَّهُمْ أَثْبَتُوا الْقَدَرَ لِأَنْفُسِهِمْ، وَنَفَوْهُ عَنِ اللَّهِ عَزَّ وَجَلَّ، فَزَعَمُوا أَنَّهُمْ يُحْدِثُونَ أَفْعَالَهُمْ دُونَ اللَّهِ عَزَّ وَجَلَّ، فَأَشْبَهُوا الْمَجُوسَ فِي إِثْبَاتِهِمْ أَصْلَيْنِ: النُّورِ وَالظُّلْمَةِ، وَزَعْمِهِمْ أَنَّ الْخَيْرَ مِنْ فِعْلِ النُّورِ وَالشَّرَّ مِنْ فِعْلِ الظُّلْمَةِ

They were called Qadariyyah because they affirmed power/decree for themselves while denying it for Allah, Mighty and Majestic. They claimed that they independently originated their actions apart from Allah. Thus they resembled the Magians in affirming two fundamental principles, light and darkness, and in their claim that good comes from the action of light and evil from the action of darkness.

Reference: al-Bayhaqī, al-Iʿtiqād, p. 245.

The point of comparison is therefore the attribution of creation and causation to something other than Allah سبحانه وتعالى.

The Magians attributed good and evil to two opposing principles, while the early Qadariyyah attempted to remove human actions from Allah's creative decree and make the servant independently responsible for bringing those actions into existence.

The Explanation of al-Khaṭṭābī رحمه الله

Imām al-Khaṭṭābī رحمه الله also explained the reason for this comparison.

He said:

إِنَّمَا شَبَّهَهُمْ بِالْمَجُوسِ لِمُضَاهَاةِ مَذْهَبِهِمْ مَذْهَبَ الْمَجُوسِ، فَإِنَّ الْمَجُوسَ يَقُولُونَ بِأَصْلَيْنِ: النُّورِ وَالظُّلْمَةِ، وَيَزْعُمُونَ أَنَّ الْخَيْرَ مِنْ فِعْلِ النُّورِ وَالشَّرَّ مِنْ فِعْلِ الظُّلْمَةِ، فَكَانُوا ثَنَوِيَّةً، وَكَذَلِكَ الْقَدَرِيَّةُ أَضَافُوا الْخَيْرَ إِلَى اللَّهِ تَعَالَى وَأَضَافُوا الشَّرَّ إِلَى غَيْرِهِ، وَاللَّهُ سُبْحَانَهُ خَالِقُ الْخَيْرِ وَالشَّرِّ، لَا يَكُونُ مِنْهُمَا شَيْءٌ إِلَّا بِمَشِيئَتِهِ

The Prophet ﷺ compared them to the Magians because their doctrine resembled the doctrine of the Magians. The Magians believed in two fundamental principles: light and darkness. They claimed that good resulted from light and evil from darkness, thereby becoming dualists. Likewise, the Qadariyyah attributed good to Allah, Most High, while attributing evil to someone other than Him. Yet Allah سبحانه وتعالى is the Creator of both good and evil, and neither of them occurs except by His will.

Reference: al-Khaṭṭābī, as quoted in the discussions of this hadith and its meaning.

Allah Is the Creator of Everything

The correct belief of Ahl al-Sunnah is that Allah سبحانه وتعالى is the Creator of everything.

Allah says:

اللَّهُ خَالِقُ كُلِّ شَيْءٍ

“Allah is the Creator of all things.”

Qur'an 39:62

Allah سبحانه وتعالى also says:

وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

“While Allah created you and what you do.”

Qur'an 37:96

The servant nevertheless possesses a real will and ability and is genuinely responsible for his choices and actions. His will and ability, however, do not operate independently of Allah's will and decree.

Allah says:

لِمَنْ شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ ۝ وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ

“For whoever among you wills to take a straight path. And you do not will unless Allah wills, Lord of the worlds.”

Qur'an 81:28–29

Thus, Ahl al-Sunnah affirm both realities:

Allah سبحانه وتعالى is the Creator of the servant and his actions.

The servant truly chooses, wills and performs his actions and is therefore rewarded or punished according to them.

There is no contradiction between these two principles.

Other Narrations Concerning the Qadariyyah

The statement concerning the Qadariyyah being the “Magians of this Ummah” was not transmitted through only one route.

Ibn al-Qayyim رحمه الله mentioned that similar reports concerning this meaning were narrated from a number of Companions, including:

Ibn ʿUmar رضي الله عنهما

Ḥudhayfah رضي الله عنه

Ibn ʿAbbās رضي الله عنهما

Jābir ibn ʿAbdillāh رضي الله عنهما

Abū Hurayrah رضي الله عنه

ʿ

Abdullah ibn ʿAmr ibn al-ʿĀṣ رضي الله عنهما

Rāfiʿ ibn Khadīj رضي الله عنه

He discussed these reports in his commentary on the Sunan of Abī Dāwūd.

Reference: Ibn al-Qayyim, Tahdhīb Sunan Abī Dāwūd, 2/347.

This strengthens the fact that the warning against the doctrine of the Qadariyyah was well known among the early Muslims.

Regarding the Longer Wording of the Hadith

A longer wording is sometimes circulated online along the lines of:

“For every nation there are Magians, and the Magians of this Ummah are those who deny al-Qadar... They are the supporters of the Dajjāl...”

Care should be taken here.

The wording that is firmly relevant to the narration of Ibn ʿUmar رضي الله عنهما is the concise statement:

«الْقَدَرِيَّةُ مَجُوسُ هَذِهِ الْأُمَّةِ، إِنْ مَرِضُوا فَلَا تَعُودُوهُمْ، وَإِنْ مَاتُوا فَلَا تَشْهَدُوهُمْ»

“The Qadariyyah are the Magians of this Ummah. If they become sick, do not visit them, and if they die, do not attend their funerals.”

Therefore, when quoting the hadith, it is better not to combine different narrations and then attribute the entire combined wording to one source without checking its chain and exact wording.

This is especially important because hadith numbering and wording can vary between editions and manuscripts.

The Meaning of “Do Not Visit Them or Attend Their Funerals”

The Prophet ﷺ's instruction concerning the Qadariyyah demonstrates the seriousness with which the early Muslims regarded deviation in the fundamental matter of al-Qadar.

The purpose of such warnings is to protect the Muslim from adopting or normalising false beliefs.

At the same time, the hadith should not be used carelessly to make sweeping judgments about every person who is confused about Qadar or who has questions concerning it.

There is an important distinction between:

someone who unknowingly falls into an incorrect idea,

someone who has doubts and is seeking clarification,

and someone who knowingly adopts and propagates a clearly defined theological doctrine after the truth has been established for him.

The detailed application of the rulings mentioned in such texts therefore belongs to qualified scholars and should not become a matter of reckless individual judgment.

The Importance of Belief in Al-Qadar

Belief in al-Qadar is one of the six foundations of īmān.

The famous hadith of Jibrīl عليه السلام records that when the Prophet ﷺ was asked about īmān, he said:

أَنْ تُؤْمِنَ بِاللَّهِ، وَمَلَائِكَتِهِ، وَكُتُبِهِ، وَرُسُلِهِ، وَالْيَوْمِ الْآخِرِ، وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ

“It is to believe in Allah, His angels, His Books, His messengers, the Last Day, and to believe in al-Qadar, its good and its evil.”

Ṣaḥīḥ Muslim, Kitāb al-Īmān.

Therefore, belief in Allah's decree is not a peripheral theological issue. It is part of the very foundation of Islamic faith.

Conclusion

The hadith:

«الْقَدَرِيَّةُ مَجُوسُ هَذِهِ الْأُمَّةِ»

“The Qadariyyah are the Magians of this Ummah”

is a warning against the doctrine of those who deny Allah's decree and attempt to remove human actions from Allah's creation and control.

The comparison with the Magians concerns the similarity in attributing acts or events to an independent source besides Allah. The correct Islamic position is that Allah سبحانه وتعالى alone is the Creator of everything, while His servants genuinely possess will, choice and ability and are accountable for what they choose and do.

For this reason, the Muslim should affirm all aspects of al-Qadar and avoid both extremes: denying Allah's decree on one side, and denying the servant's real choice and responsibility on the other.

May Allah سبحانه وتعالى grant us sound belief, protect us from deviation, and make us firm upon the Qur'an and the authentic Sunnah according to the understanding of the Companions رضي الله عنهم.