Dr. Yasir Qadhi on why he left Salafi or Wahabi movement of Muhammad Ibn Abd al-Wahab.

Summary

In this introspective and reflective discussion, the speaker shares their evolving journey with Islamic teachings, particularly regarding the theology of Muhammad ibn Abdul Wahab. Reflecting on decades of teaching and lecturing, the speaker explains their transition from a staunch follower of Wahhabism to a more nuanced understanding. They highlight the differences between the early radical phase of Wahhabism and the modern, toned-down third phase. The speaker also discusses the complex nature of their own beliefs and how they’ve refined their views over time, emphasizing the importance of understanding historical context and actions when interpreting religious ideologies.

Takeaways

• 😀 The speaker has been teaching for almost three decades, with their first lecture at age 16 and now being in their mid-40s.
• 😀 The speaker reflects on their evolving views about Muhammad ibn Abdul Wahhab’s teachings, particularly as they’ve shifted from initially supporting Wahhabism to a more critical stance.
• 😀 The speaker describes the three phases of Wahhabism: the first phase under Ibn Abdul Wahhab, the second phase under King Abdulaziz, and the third phase in which more moderate scholars distanced themselves from earlier radical views.
• 😀 The first phase of Wahhabism was more radical and sought to wage jihad against fellow Muslims, focusing on expanding Saudi territory rather than fighting colonial powers.
• 😀 The second phase of Wahhabism, under King Abdulaziz, attempted to tone down the more radical elements and focus on consolidating the kingdom.
• 😀 The third phase of Wahhabism, as seen today, is less radical and more aligned with mainstream Sunni Islam, distancing itself from the original militant ideology.
• 😀 The speaker acknowledges their previous support for Wahhabism but now distinguishes between the first and third phases of its ideology, which have significant differences.
• 😀 The speaker has realized that Ibn Abdul Wahhab’s views were extreme, including his declarations of takfir (excommunication) against those who did not share his views on the Ottoman Empire.
• 😀 The speaker criticizes the notion of takfir in Wahhabism, specifically how Wahhab’s followers viewed those outside their group as kafir (disbelievers), which the speaker believes is an extreme and unproductive interpretation.
• 😀 The speaker has been researching and writing about the differences between Ibn Taymiyyah and Ibn Abdul Wahhab, emphasizing that Ibn Taymiyyah did not engage in takfir against those with opposing views as Wahhab did.
• 😀 The speaker expresses sympathy for younger followers of Wahhabism who may feel hurt by their own changing views, acknowledging that personal intellectual evolution can be painful.

Q & A

What is the speaker's main point regarding their approach to teaching and beliefs?

The speaker emphasizes that they have always taught sincerely, believing their teachings to be correct and aimed at bringing people closer to Allah. They express a commitment to transparency about their evolving views and their sincere efforts to educate others.

How does the speaker describe their personal journey in relation to their understanding of Islamic teachings?

The speaker outlines a journey of almost three decades in teaching and preaching, starting at the age of 16. They discuss how their views have evolved over time, especially regarding the interpretation of the teachings of Muhammad Abdul Wahab, which led to a shift in their understanding and perspective.

What are the three phases of the Nejd Dawa according to the speaker?

The speaker identifies three phases of the Nejd Dawa: the first phase, represented by Muhammad Abdul Wahab and his immediate followers; the second phase, during King Abdulaziz's reign, which toned down the more radical elements; and the third phase, which is a more moderated version of the original teachings.

How does the speaker contrast the first and third phases of the Nejd Dawa?

The speaker highlights significant differences between the first and third phases of the Nejd Dawa. The first phase was marked by radical views, including the declaration of fellow Muslims as infidels, while the third phase is more moderated, having distanced itself from the extreme aspects of the original teachings.

What does the speaker mean by 'the third phase' of the Nejd Dawa?

The 'third phase' refers to the current form of the Nejd Dawa, which has toned down many of the more extreme and radical views of the earlier phases. It is represented by scholars who have distanced themselves from the violence and takfirism (excommunication) of the first phase.

What was the speaker's relationship with the teachings of Muhammad Abdul Wahab in their earlier years?

In their earlier years, the speaker was deeply influenced by the teachings of Muhammad Abdul Wahab, seeing them as the correct understanding of Islam. They were particularly committed to spreading the Nejd Dawa in its third phase, believing it to be a true representation of Islam.

What realization did the speaker have about Muhammad Abdul Wahab’s teachings around 10 years ago?

Around 10 years ago, the speaker realized that the teachings of Muhammad Abdul Wahab were far more radical in the first phase than they had previously understood. This led them to reassess their earlier views and distance themselves from the more extreme aspects of his ideology.

How does the speaker differentiate between Ibn Taymiyyah and Muhammad Abdul Wahab?

The speaker differentiates between the two scholars by highlighting that while both had radical ideas, Ibn Taymiyyah did not make takfir of his opponents in the same way Muhammad Abdul Wahab did. Ibn Taymiyyah’s approach was more tolerant, and he did not advocate for jihad against those who opposed him, unlike Wahab’s followers.

What emotional reaction does the speaker have to their past views on Muhammad Abdul Wahab?

The speaker expresses feelings of hurt and pain upon reflecting on their past views, acknowledging that they were once deeply committed to those teachings. They empathize with younger followers who may be upset by the changes in their stance and admit that they have learned and grown over time.

What does the speaker believe about the modern interpretation of the Nejd Dawa?

The speaker believes that the current, third-phase interpretation of the Nejd Dawa is a significant improvement over earlier, more radical versions. While still rooted in the same tradition, the third-phase version has removed much of the fanaticism and violence that characterized the first phase, making it more suitable for contemporary times.