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