A common misconception is that Shirk is limited to idol worship. Unfortunately, this is incorrect.
Examples of the different types of shirk are;
Shirk al-Ibadah (Shirk in Worship): This involves worshipping idols, saints, or any entity besides Allah.
Shirk al-Rububiyyah (Shirk in Lordship): This involves believing that creations like the sun, moon, or stars control one’s fate or hold power over Allah’s will.
Shirk in Legislation and Judgment: This involves making laws or judgments that contradict Allah’s law or obeying someone other than Allah in matters of faith.
Outward Shirk: This includes open and apparent acts of associating partners with Allah, such as worshipping idols or graves.
Hidden Shirk: This involves inwardly believing in or trusting in something or someone other than Allah, even while outwardly appearing to be a Muslim.
It is obvious that the shirk of democoracy and partaking in it is Shirk in Legislation, as Democoracy attempts to strip Allah from this right and places this right in the hands of man !!
#staymuslimdontvote
Year: 2025
Response to Shamsi Confronting Bilal the Apostate at Speakers Corner
In responding to the recent video of Shamsi confronting Bilal, a revert that who has become an apostate.
I will first acknowledge that extremism in Islam can indeed lead someone to apostasy. This is evident in the case of the Khawarij, who the Prophet (saw) described as people who would “leave the religion faster than an arrow leaves its target.” However, it is important to distinguish between the traits of the Khawarij and their fundamental beliefs (Usool) that define the group.
For example, while the Prophet (saw) described the Khawarij as having specific outward traits—like a marked devotion to worship (such as their prominent prayer marks)—their internal beliefs and actions, particularly their tendency to declare Muslims who commit major sins as apostates (takfir), set them apart.
The Messenger of Allah said: Your prayer does not compare to their prayer, nor does your fasting compare to their fasting, nor does your recitation compare to their recitation (Muslim). And in another narration, he said: You will slight your prayers in comparison to theirs (Bukhari and Muslim)
The Khawarij believed that emaan (faith) was static and could neither increase nor decrease. This view was not consistent with mainstream Islamic beliefs, where faith can fluctuate based on actions, repentance, and adherence to the faith.
It’s also essential to note that the Prophet’s description of the Khawarij doesn’t equate to automatically declaring someone who makes a mistake, such as drinking alcohol, to be an apostate. The Khawarij were extreme in making takfir on individuals over sins that do not constitute kufr, while committing major shirk or kufr (like insulting the Messenger of Allah or ruling by laws other than Allah’s) is clearly grounds for takfir in Islam.
It is important to note that Shamsi and others like him have redefined the concept of Khariji, shifting away from the traditional understanding of the Khawarij as defined by the salaf. Instead, they now categorize anyone who criticizes the misguided rulers of today, even if these rulers have clearly fallen into disbelief, as Khawarij.
Ibn Abbas reported: The Messenger of Allah, peace and blessings be upon him, said, “The master of the martyrs on the Day of Resurrection is Hamzah ibn ‘Abdul Muttalib, and a man who stands up to a tyrannical leader, prohibiting him from evil and enjoining good upon him, and he is killed for it.” Source: al-Mu’jam al-Awsaṭ lil-Ṭabarānī 4079
Shamsi’s Contradictions:
In the video at hand, ‘Ahmed Musa Jibril’s Follower Apostates ! | Shamsi Speakers Corner’ – Shamsi (may Allah silence him) uses Bilal, an apostate, to argue that those who he considers “Khawarij” are wrong. What Shamsi is trying to do here is say , since Bilal has now become an apostate, that is a proof I was right, he implies that the Murjiah and Madakhilah must be upon the truth, because ‘Bilal’ apostated. This seems to be a contradiction: if the apostasy of Bilal is proof against the opponents of Shamsi, ‘the Khawarij’, then by the same token, the apostasy and errors of the Murjiah and Madakhilah should also serve as evidence against them.
Moreover, Shamsi calls out Shaykh Ahmed Musa Jibril by name, labelling him as a “Khariji” and accusing him of leading followers astray. If Shamsi is using Bilal’s apostasy as evidence to attack the ‘Khawarij’, then as already stated, why doesn’t the same reasoning apply to the Murjiah or Madakhilah? Shamsi’s own inconsistent logic raises questions about his stance. One only needs to look into the Muslim world and see clearly the actions of the apostate governments and their dealing with the enemies of Allah (swt) and their fighting against the Muwahideen, their acceptance of the Abrahamic accords and normalisation with Israel and say, well this is the outcome of irjah, so the blame must be paced on the shoulders of the palace scholars who issue verdicts for such rulers, and thus one must come to an honest conclusion that it is a proof that they, these scholars by virtue of the Arab leaders faults and sins, are a proof of their deviance and the flawedness of the madkhali movement and its followers at large.
Shamsi’s Treatment of Non-Muslims:
Another concerning point in the video is Shamsi’s interactions with non-Muslims, especially his treatment of the kuffar (disbelievers). Despite calling himself a follower of the Qur’an and Sunnah, Shamsi repeatedly refers to the kuffar as “brothers,” engaging with them in a manner that appears overly friendly—laughing, joking, and showing warmth even with someone who has left the faith. This stands in stark contrast to how he behaves towards Muslims he opposes, where his harshness is evident, The title of this video alone is a proof of that.
Shamsi has clearly displayed authentic characteristics of the Khawarij, without even knowing it.
The Messenger of Allah said: They (Khawarij) kill the Muslims and spare the idolaters. If I live to see them I will kill them like the killing of (the people of ‘Aad). (Bukhari and Muslim)
The Qur’an teaches us that it is the believers who are brothers to one another, and we are instructed to be harsh toward the disbelievers while showing mercy to fellow Muslims.
“Muhammad is the Messenger of Allah. And those with him are firm with the disbelievers and compassionate with one another…” Quran 48:29
Shamsis behaviour seems to reverse this principle allying again closer to the attitude of the Khawarij, who were harsh on the believers yet easy on the disbelievers—he shows more leniency to the disbelievers and apostates, while being harsh toward Muslims who disagree with him. This contradiction is not in line with the teachings of Islam.
Islamic Position on Apostasy:
It is crucial to understand that Islam has a clear stance on apostasy. There is no need to deflect or hide behind biblical texts to avoid addressing the issue of apostasy in Islam.
The Shariah has provided us with explicit rulings on this matter, and these rulings are not up for reinterpretation based on personal biases or external influences. Allah says in the Qur’an, “O you who believe! Fear Allah and speak the truth” (Quran 33:70), and we must stand firm in our commitment to the truth, regardless of the pressures around us!
Justice in Islam vs. Biblical Commands:
One final point of reflection is Shamsi’s reaction to the biblical command in 1 Samuel 15:3, where the Israelites are instructed to kill the Amalekites, including men, women, children, and infants, due to the sins of previous generations. Shamsi criticizes this command, arguing that it is unjust to punish innocent children for the sins of their ancestors. He cites the Qur’anic verse from Surah Al-Fatr (18), which states, “No soul will bear the burden of another,” to highlight the fairness of Islamic justice.
However, in his confrontation with Bilal, Shamsi seems to ignore this principle of justice. By using Bilal’s apostasy as a way to attack others, he indirectly contradicts his own position on justice and mercy, as outlined in the Qur’an. If Bilal’s apostasy is used as proof of the extremism of the Khawarij, then perhaps Shamsi’s actions reveal more alignment with the unjust commands of the Old Testament, rather than with the Quranic principles of justice and mercy.
Conclusion:
Ultimately, Shamsi’s selective application of Islamic principles raises significant concerns. His behaviour toward apostates, non-Muslims, and fellow Muslims
contradicts the teachings of the Qur’an and Sunnah. As believers, we are called to be consistent in our application of Islamic principles, and we must always speak the truth, regardless of the situation or the individuals involved.
May Allah guide us all to the straight path, and may He grant us the wisdom to uphold justice and truth in our actions.
– Ustadh Abu Ousayd
24th February 2025 / 25 Sha’ban 1446
THE FITNAH OF LIVING IN THE WEST
Fitnah – we pray to Allah that this will help us to put down the fire of this fitnah which some of those moderates and corrupted or ignorant people rise and inflame and the shaytaan with his plots gives more fire until many people suffer from it especially from those who were on the right path.
Fitnah is from people who live among the kuffar – where not just the law and order is kufr but also the people have all the signs of kufr – with prevailing signs – this has become a big fitnah and one of the most dangerous on the aqeedah of ahl us sunnah wal jammah. Living among the kuffar and saying that I can’t declare bara’a from them because I can’t be sure they are Muslim or not because I don’t see they worship idols before my eyes. Bearing in mind that we distinguish between domain of Islam and domain of kufr.
We are talking about living among people who are all kaafir and people say we can’t make bara’a from them even though you can see what prevails is kufr. We live in the second ghurbah, and we find the aqeedah of al-walaa wal baraa’a.
He says I do not declare baraa’a because I did not see them worship idols. This is a big crisis and we know that for those Muslims who live among majority kuffar without declaring baraa’a from them is really serious, how do we judge them? How should we deal with them? Some say that he hides his Imaan so he is not known anonymous – he did not show it so we can’t judge him, yet he is resident among the kuffar and yet he has no signs of Muslims. We must come out with a solution for this problem for ahl ul-Imaan for the Imaan to be increased when the shaytaan and his alliance are pushing their own corrupted ideas and casting a lot of doubts. For the Muslim to have bayyinah we must explain the truth to the people:
And remember) when you (the Muslim army) were on the near side of the valley, and they on the farther side, and the caravan on the ground lower than you. Even if you had made a mutual appointment to meet, you would certainly have failed in the appointment, but (you met) that Allâh might accomplish a matter already ordained (in His Knowledge); so that those who were to be destroyed (for their rejecting the Faith) might be destroyed after a clear evidence, and those who were to live (i.e. believers) might live after a clear evidence. And surely, Allâh is All-Hearer, All-Knower. [Anfal: 42]
The Messenger Muhammad stated clearly in his final address: ‘I left you after me, as long as you hold to you will never be misguided, the book of Allah and the Sunnah of the Messenger Muhammad (saw)’
Ibn Jawziyyah said ‘you should know most of the people of madhab elevate in their hearts and follow people without to have knowledge of the Deen and this is the heart of misguidance because we should look to the saying and not to the one who is saying and he quoted Ali who said to Harith ibn Hawfin, when he said to him ‘O Ali do you think that we thought Talha and Zubair were on Baatil’ Ali said ‘O Harith you are confused, the Haq cannot be known by who is the one who said it or who is the man who carried it, know the Haq and you will know who are its people’
You can’t just say because the sheikh said it is the Haq, no because Allah and Muhammad (saw) said.
If the Imaan is sayings and actions and he does not prevail them how do we know them.
Hamad Bin Ateeq written in the collection of tawheed in the message 23 under the title ‘clarification for the way for salvation and how you can free yourself from the murtadeen’ p298-300 said:
‘As for the topic of Izhar ud-Deen, many people think wrongly that if they can say publically loudly to themselves away from the people the kalimah and pray 5 times a day and prays jamma in the mosque and never leaves it he shows his Deen even though he is among the mushriks, this is one of the most ugly mistakes and errors, he should know the kufr has different types and divisions which have been classified and every entity of kufr and its sect has certain things which we must know and a Muslim cannot be prevail his Deen until he differs with every sect and kufr until he declares animosity to all its sects and people with whom lives i.e. his animosity and his baraa’a from them. The one whose kufr is a type of shirk, he must prevail the Deen in front of them by declaring the tawheed in front of them and to declare for the kufr publically that Muhammad is the Messenger of Allah and invite people to follow him. The third type: and whoever’s kufr is to give up the salat is to pray in front of him and command him to do it. And the one whose kufr is alliance to the kufr and abiding by their own commands his Izhar ud-Deen in front of them is to declare animosity to them and the shirk they believe in. in totality a Muslim cant have Izhar ud-Deen (showing his Deen / prevailing his Deen) except if he declares explicitly that he has baraa’a to them and the kufr they believe in, he should declare kufr to what they believe in and the kufr. That’s why the Mushrikeen said to the Prophet’s uncle ‘look what happened, Muhammad defamed our Deen and condemned our dreams and called us foolish and insulted our Gods’ So the Prophet made Izhar ud-Deen in Mecca.
[Younus: 104-106] Say (O Muhammad SAW): “O you mankind! If you are in doubt as to my religion (Islâm), then (know that) I will never worship those whom you worship, besides Allâh. But I worship Allâh Who causes you to die, I am commanded to be one of the believers. “And (it is inspired to me): Rise your face (O Muhammad SAW) entirely towards the religion Hanifa (Islâmic Monotheism, i.e. to worship none but Allâh Alone), and never be one of the Mushrikûn (those who ascribe partners to Allâh, polytheists, idolaters, disbelievers in the Oneness of Allâh, and those who worship others along with Allâh). “And invoke/ask not besides Allâh, any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zâlimûn (polytheists and wrong-doers).[]”
In this ayah Allah is saying to the people if you have doubt about the Deen I believe in then I have baraa’a from your Deen, those who are your friends and alliance (also in Al-Kaafiroun)
Abyssinia example – the Prophet would never ask them to go there if they could not prevail the deen, which they did with Jafar Bin Abi Talib
Khalid Bin Waleed when he reached the people of Yamaamah, he came with 200 fighters and said to them, go and take the people and whoever you meet take them, and among them was Mujaa’ah and he had 23 men from his people. He said ‘Ya Khalid, you know I came to visit the Messenger Muhammad (saw) and gave my allegiance and I am on the same as that today and if one liar rises like Musaylamah, you cannot count mistakes of others on me [An’am: 164]. Khalid said ‘O Mujaa’ah you gave up today what you used to believe in the past and were satisfied with that liar and were silent about him and you are the most noble man among the people of Yamaamah and you knew I was coming and yet you did not come out and speak to me, you know I am coming to attack him and your silence is consent to him, why not speak out the way others did speak against him and they e.g. Al-Yaqshari etc… and they attacked him and labelled him, and if you say you have fear why not send us someone to tell us?’ He said ‘Khalid is son of Waleed what about if you forgive all of this?’ [he wanted to be free] he said ‘Between killing you and freeing you is to keep you in prison, I will forgive you and wont kill you, I have in my nafs a big problem, you will stay in prison until Allah shows us a way out’
This shows us that the one who lives among the kuffar without to prevail his Deen
And when some people said that we should not declare animosity, we must attack the ideas even if we do not attack them because of the covenant of security.
Sheikh Hamad Bin Ateeq said ‘If a man was living among kuffar, he must prevail the deen until the people of kuffar make baraa’a from him’
That is the level you must prevail the Deen and he must declare that they are kuffar otherwise he can’t count that he prevailed with his Deen’
Some people say we can’t do this because we are weak. Mas’alah tul izhar ud-deen was the first topic,
Now for another topic Mas’alah tul istidhaaf i.e. being weak. Allah tells us about this:
[4: 75] And what is wrong with you that you fight not in the Cause of Allâh, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: “Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help.”
Allah (SWT) in this ayah explains that they did not live among the kaafir and Mushrikeen by their own choice so they appeal to Allah to find them a way out so they have excuses, see [4: 98]. They said clearly that the people of this city are kaafir and to ask Allah for supporters against them with whom they are living and the excuses and permits, Allah says: Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way [4: 98]
This ayah describes their situation, no document etc…
Ibn Katheer said ‘they are not capable of running from the Mushrikeen and if they come out in the night they wont be able to reach anywhere’
Ikrimah ‘they can’t smuggle their way out to madina’
So in summary the weak people who are not capable to leave the Mushrikeen, but now people can all the way to Hajj and Iraq etc…
[4: 99] For these there is hope that Allâh will forgive them, and Allâh is Ever Oft Pardoning, Oft-Forgiving.
But those capable to leave from the Mushrikeen but did not leave because attached to the dunya, Allah does not give him excuses but calls him dhalim to himself. As Allah (SWT) says:
[4: 97] Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on earth.” They (angels) say: “Was not the earth of Allâh spacious enough for you to emigrate therein?” Such men will find their abode in Hell – What an evil destination
Nowadays people can go everywhere but can’t carry Daw’ah. They will say we are weak, is not the earth wide enough to make Hijrah, those people’s residence will be in hellfire.
Tafseer of Qurtubi and Ibn katheer: ‘You did injustice by living among the Mushrikeen, this ayah is so general, if he is capable to do Hijrah and not capable to prevail his Deen’ i.e. What made you sit here doing nothing and even giving up making Hijrah. And Abu Daoud reported a Marfou hadeeth that Sumrah Ibn Jundub said ‘The one who accompanies Mushrik and lives with him is like him’ when Nawfal was arrested the Messenger said to Abbas (to his uncle) when he asked everyone to pay ransom to be freed, this is clear that he took his own uncle in captivity, his uncle said ‘did we not pray to your own qiblah and testify the shahadah’ he said ‘you came out with them and were defeated’ meaning this argument defeats your argument, then he quoted the ayah about ‘is the earth not wide enough’ [Ibn Abi Haatim reported this]
If you live among the Mushrikeen the only excuse you have is to carry the Deen to them openly and publically else you must make Hijrah, if you cant do this or travel you keep praying to Allah to arrange for you to leave this land and seek help against them and seek forgiveness from Allah, that’s if you have an excuse.
[3: 28] Let not the believers take the disbelievers as Auliyâ (supporters, helpers, etc.) instead of the believers, and whoever does that will never be helped by Allâh in any way, except if you indeed fear a danger from them. And Allâh warns you against Himself (His Punishment)[], and to Allâh is the final return.
This is in relation to someone under duress, see also [Nahl: 106] about Amar Bin Yasir ‘Whoever disbelieved in Allâh after his belief, except him who is forced thereto and whose heart is at rest with Faith but such as open their breasts to disbelief, on them is wrath from Allâh, and theirs will be a great torment’
We can’t be satisfied with the kufr even under duress. So what is Taqiyyah – how is it? To silent and not to speak lies if you are under duress, can’t just say ‘new law of terrorism’ – this means to do what we are capable of doing.
Taqiyyah is the weakest form of Imaan [Ahmed: no. 49] ‘Whoever sees evil amongst you let him change it with his hand, if he cant with his tongue and if he cant let him hate it in his heart and that is the least of Imaan’
Amount of his deen he can prevail he must and be silent of what he must. He can be like the believers among the kuffar like the wife of Pharoah who never attacked with their tongue but hid their Imaan and never showed any sign of Kufr. This is the difference between the Munaafiq and the Mukrah i.e. the one under duress. That’s why the Shia Raafidha are like the munafiqeen. Because the duress does not happen to everyone but some under oppression and doing their best to build up some people.
What about those who hide their Imaan among the kuffar, behave like them and help them and support them. Allah only made two camps:
[Taghabun: 2] ‘He is the one who created you, among you are kuffar or believers’
Hadeeth: ‘A Muslim does not inherit from the kaafir and a Kaafir does not inherit from a Muslim’ [Bukhari 6383]
And in the time of the Messenger Muhammad (saw) someone came to follow and fight with them, the Prophet asked ‘Are you a believer in Allah and his Messenger?’ He said no, so the Prophet said ‘I will never seek help from a Mushrik’ he came another three times and the battle continued and the Prophet said the same to go back, ‘I can’t seek help from you’
You can see how many people are jahil in the Aqeedah of ahl us-Sunnah wal Jammah. The man came again 4th time and said again to come out with him, the Prophet asked him again if he believed and he said ‘Yes’ so he said ‘Now you can go’ [Muslim 1817]
[9: 71] The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As-Salât (Iqâmat-as-Salât) and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All-Mighty, All-Wise.
[Anfal ;73] And those who disbelieve are allies to one another, (and) if you (Muslims of the whole world collectively) do not do so (i.e. become allies, as one united block with one Khalifah – chief Muslim ruler for the whole Muslim world to make victorious Allâh’s Religion of Islâmic Monotheism), there will be Fitnah (wars, battles, polytheism, etc.) and oppression on earth, and a great mischief and corruption (appearance of polytheism
[5: 51] O you who believe! Take not the Jews and the Christians as Auliyâ’ (friends, protectors, helpers, etc.), they are but Auliyâ’ to one another. And if any amongst you takes them as Auliyâ’, then surely he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (polytheists and wrongdoers and unjust).
Whoever comes out of Kufr he enters Imaan and vice versa. Hence the Prophet said there cant be two deens in the Arabian peninsula.