Texas Shari’ah Takeover: Second Hardline Mosque Out of Plano Marks Escalation of Islamization Statewide (Video Exposé)

Plano, Texas — Already home to the controversial East Plano Islamic Center (EPIC)—widely seen as the ideological hub for Shari’ah expansion in Texas—the city of Plano is now facing yet another aggressive Islamic infrastructure project. This time, it’s Masjid Salahadeen, a self-proclaimed outreach center being guided by a controversial preacher whose views on Islamic law and American society should concern every Texan.

A new fundraising drive is underway to finish part two of a massive mosque complex on Split Trail Road, directly behind Sam’s Club and within view of Highway 75. Marketed as a “community Islamic center,” the mosque’s leadership insists the project will serve Plano’s growing Muslim population. But critics see it as something far more dangerous: a strategically placed ideological outpost, designed to entrench Shari’ah-aligned beliefs and reshape suburban Texas from within.

“This is not a benign house of worship,” said one local activist who feared to share her name. “It’s a coordinated operation—funded nationally and built to normalize values that directly contradict our laws, culture, and Constitution.”

Watch the following video exposé:

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Radical Ideologue at the Helm

The mosque’s expansion is being led in part by Yusha Evans, Director of Education and Community Outreach. A U.S.-born convert to Islam, Evans has built a significant online following through his blunt sermons on Islamic law and what he sees as the moral failure of the West.

In a widely circulated post from 2013, Evans wrote: “One thing that sickens my heart is watching Muslims have love and affection for disbelief and disbelievers.”

Evans has also declared that “moderate Muslims” are the biggest threat to the Islamic community. He believes that any Muslim who rejects Shari’ah (Islamic law) has effectively “exited from Islam” and must reconvert. In his words: “Any Muslim who says they would not like to live under Shari’ah, they have just made a statement that exited them out of their entire religion.”

But under Shari’ah, exiting Islam isn’t just a theological disagreement. It’s a crime with deadly consequences.

Evans’ declaration—that any Muslim who rejects Shari’ah has “exited from Islam”—isn’t just religious rhetoric. In Islamic law, leaving the religion is not a spiritual decision. It’s a capital crime.

In classical Shari’ah, apostasy (riddah)—abandoning Islam or rejecting its laws—is punishable by death. That’s not an extremist interpretation. It is the mainstream position of all four Sunni schools of jurisprudence and enshrined in authoritative Islamic legal texts like Reliance of the Traveller, which states:

“When a person who has reached puberty and is sane voluntarily apostatizes from Islam, he deserves to be killed.” (o8.1)

The Hadith, Islam’s second-most sacred source, confirms this repeatedly:

“Whoever changes his religion—kill him.” (Sahih Bukhari 84:57)

This is why Yusha Evans’ statement is so dangerous: according to the doctrine he champions, a Muslim who openly prefers secular law over Shari’ah is no longer a Muslim—and therefore, by Islamic legal standards, becomes a murtad (apostate). And under that law, apostates must be executed.

Evans is not just implying that Shari’ah rejection is spiritually wrong. He is essentially labeling those people as targets for religious punishment, with centuries of Islamic precedent behind that punishment being death.

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What Shari’ah Means According to Evans

In Islamic doctrine, this process of embedding Shari’ah in new communities is often referred to as Hijrah—strategic migration for religious expansion. Evans’ move to Plano was not random. As he openly stated, he chose to join one of the “most vibrant Muslim communities” in America to leave a legacy of da’wa (Islamic proselytization)  and Shari’ah-centered education. This is not assimilation—it’s transformation. Far from viewing Shari’ah as a personal or spiritual guide, Evans describes it as a comprehensive legal system—mandatory and divinely perfect.

“If Muslims become too many in America, they’ll start implementing their Shari’ah,” Evans warned in a lecture—mocking what he called the American fear of Islam as the ‘boogeyman in the closet.’ “Don’t apologize for these things. It’s perfect.”

He defends:

• Death for adultery
• Amputation of hands for theft
• 80 lashes for false witness
• Rejection of due process, presumption of innocence, or equal protection

In several recorded lectures, Evans justifies these punishments as moral, necessary, and superior to Western law. He compares American justice to a “broken” system with high recidivism rates and calls Shari’ah a solution that produces “security and tranquility.”

In particular, Evans praises Saudi Arabia as a model of deterrence, citing how shopkeepers in Mecca and Medina leave their goods unattended during prayer because, he claims, “nobody’s going to steal anything—you’ll lose your hand over it.”

“You lose a hand, then a foot… you’re going to be lopsided,” Evans said, chuckling. “That’s real deterrence.”

Evans also insists that only righteous Muslim witnesses or a repeated confession can justify capital punishment in cases like adultery—DNA evidence or circumstantial proof is not enough. He claims that judges are instructed by Shari’ah to encourage retractions to avoid executing someone unjustly.

Evans repeatedly emphasized:

“Justice is not in the eyes of the beholder. Justice in Islam is dictated by the Creator.”

He teaches that Shari’ah is not open to interpretation or reform—because it originates directly from Allah, not from men. This, he argues, makes it superior to all secular or democratic legal systems. In his view, justice that is debated, voted on, or shaped by public opinion is inherently flawed. Instead, he insists that the divine legal code of Islam is fixed, eternal, and must be upheld regardless of changing societal norms or Western values.

Shari’ah is not optional in Islam—it is considered a divine mandate. Muslims are instructed to follow Allah’s commands without question, and rejecting any part of Sharia is viewed as disobedience. While interpretations and implementations of Sharia can vary somewhat, many Islamic movements—including those promoted by preachers like Evans—advocate for its comprehensive application.

The nature of justice in Islam always means Shari’ah. When Muslims speak of justice, it refers specifically to principles derived from the Quran and the Hadith. Muslims consider Sharia to be divine law, and by contrast, all other systems of law on Earth are viewed as “man-made” and inherently inferior. More dangerously, the Sharia imperative includes the eventual replacement of all other systems with Islamic law—rendering secular laws not just flawed, but illegitimate.

Shari’ah does not recognize the presumption of innocence, equal protection under the law, or the right to dissent. There is no equality before the law between men and women, or between Muslims and non-Muslims. In Western nations, legal systems prioritize due process and a careful burden of proof—especially in capital cases. But in Sharia, justice is not about process or individual rights. It is about submission to Allah’s rule.

The physical punishments often associated with Shari’ah—like stoning, lashes, and amputations—are shocking, but they are secondary to the system’s core problem: the total rejection of legal standards that protect the innocent. As Evans describes, the issue is not merely the nature of the punishment but the theological foundation: man-made systems are disposable. Only Shari’ah is valid. That belief underpins a broader goal to replace American legal and civic institutions with a divine regime of obedience and control.

He blames American crime rates, incarceration, and societal breakdown on lenient sentencing, saying Islamic law alone has the power to reform society through divine justice.

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Shari’ah on Women, Family, and Marriage

Evans also promotes polygamy, claiming it prevents women from becoming societal burdens. He says that men are allowed up to four wives as long as they treat them equally — financially, emotionally, and socially.

“If a man does it properly, the justice is there,” Evans said. “Don’t let modern ideas turn you against what Allah has permitted.”

A Muslim man is permitted to marry up to four wives at once — and also have sexual relations with an unlimited number of slave women. The Prophet Muhammad, considered the supreme model of conduct in Islam, had at least eleven wives simultaneously, not including his concubines.

Nowhere in the Quran are wives given any say in whether their husband takes on additional sexual partners. In fact, the Quran discourages jealousy. Twice, it rebukes Muhammad’s wives for their displeasure, warning that they “angered Allah” by questioning his sexual choices. Allah, curiously invested in Muhammad’s bedroom affairs, even revealed surahs (chapters 33 and 66) to defend Muhammad’s right to take a slave girl into the bedroom of one of his wives — and threatened to divorce them all if they didn’t submit to his desires.

Polygamy isn’t unique to Islam, but what is unique is how the religion glorifies male lust, sanctifies it, and legally codifies it as a divine right. Women, of course, are not afforded the same freedom. If their husband loses interest or ability, too bad — their sexual needs are irrelevant.

The West has largely rejected polygamy as degrading to women and corrosive to intimacy. But in Islam, a woman’s worth is often reduced to her ability to satisfy her husband — sexually, obediently, and without complaint.

He argues that women having multiple husbands would lead to societal chaos, illegitimate children, and the collapse of family structures, while Islam’s restrictions protect lineage, honor, and community stability.

Evans teaches that men and women who are not closely related are not allowed to shake hands or physically interact, stating this is part of maintaining boundaries prescribed by Allah.

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Islamic Infrastructure Boom in Plano

Plano is already struggling with the radical ideological influence of EPIC, which is headed by its troubling spiritual leader, Yasir Qadhi. Now, Masjid Salahadeen plans to triple its size with a facility designed for up to 2,000 worshipers.

​The mosque owns its land outright and is seeking to raise $350,000 to complete construction by Eid. However, determining the exact amount they are raising is challenging, as different figures are mentioned in various contexts. This inconsistency makes it difficult to ascertain the precise fundraising goals. A towering minaret, visible from the highway, will serve as a highly visible symbol of the project’s presence.

“We’re ready for Phase Two,” Evans said. “This will be my legacy.”

See the following poster from the fundraiser event for Masjid Salahadeen., where the “Director of Tarbiyyah (Education) and Community Development” at the EPIC participated.

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Youth Indoctrination at the Core

Masjid Salahadeen offers a growing range of “educational” programs targeting children, women, and adults. Its newly launched Kids Sunday School runs weekly for ages 5 to 12, teaching Qur’an memorization, Arabic language skills, and Islamic stories and activities.

Beyond the Sunday school, the mosque provides year-round Qur’an classes for all ages and experience levels, including tajweed (recitation rules), Qur’anic interpretation (tafsir), and women-only sessions led by female instructors. Classes are offered in both group and one-on-one formats, with flexible scheduling.

The programs are overseen by Yusha Evans, the same man who defends Shari’ah punishments such as stoning and amputation, and who views the U.S. legal system as broken and inferior to Islamic law.

A former counter-terrorism law enforcement official who spoke to RAIR warned:

“When someone like Yusha Evans is shaping curriculum, you’re not just teaching religion. You’re teaching supremacy and segregation.”

Evans has openly declared that his goal is to replicate the da’wah (Islamic outreach) work he has conducted globally by essentially embedding Shari’ah into American Muslim communities. His online lectures promote a worldview in which Islamic law is greater than secular systems, and where “moderate Muslims” are seen as threats to the faith.

While the program appears family-friendly on its surface, the ideological foundation behind its leader raises red flags. Children are being immersed in an environment led by a man who believes Shari’ah is perfect, non-negotiable, and divinely mandated—and that its enforcement is the only path to real justice.

This isn’t education. It’s indoctrination—Shari’ah compliance disguised as community learning.

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What Da’wah Really Means: Straight from Shari’ah

Evan, who claims his specialty is Da’wah, is often marketed in the West as simple religious outreach or education—an invitation to learn about Islam. But under Shari’ah law, Da’wah is far more than interfaith dialogue or charity work. It is a strategic command aimed at expanding Islamic governance and enforcing Shari’ah wherever Muslims reside.

According to Reliance of the Traveller (Book O, “Justice,” section o9.0–o9.8), the legal process for jihad begins with Da’wah:

o9.4 – “It is not permissible to wage war against non-Muslims without first inviting them to accept Islam or to enter under Islamic rule and pay the jizya (tax for non-Muslims).”

The Da’wah invitation is considered the first step in this process—if the non-Muslims reject it, then jihad becomes obligatory.

This makes Da’wah the gateway to conquest—first through persuasion, and eventually, if necessary, by force. This is not metaphorical. Reliance clearly outlines this sequence:

1. Invite non-Muslims to Islam
2. If they refuse, invite them to accept dhimmi (subjugated) status under Sharia and pay the jizya
3. If they refuse that as well, fight them

This is not simply about religious belief. It’s about establishing political dominance through religious pretext.

Da’wah is not optional for Muslims—it is a collective obligation (fard kifayah), especially when Muslims live in non-Muslim lands. Reliance of the Traveller classifies Da’wah as part of the process of expanding the Islamic state:

o8.7 – “One is considered to have left Islam (become an apostate) if they deny that Da’wah and jihad are duties upon the community.”

This means Muslims are religiously obligated to engage in Da’wah—not just to share faith, but to lay the groundwork for Islamic rule.

So when Yusha Evans proudly claims that his mission is Da’wah—embedding Shari’ah in “vibrant Muslim communities”—he is following a long-established legal framework. He is not offering peaceful religious teachings for spiritual enrichment. He is fulfilling the first phase of a broader plan outlined in classical Islamic law to replace man-made systems with what he calls “perfect” Shari’ah.

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Masjid Salahadeen: A Fully OperationalShari’ah Hub

Far beyond prayer and outreach, Masjid Salahadeen is building a full-service Islamic society within Plano—quietly establishing the legal, social, and theological pillars of a parallel Shari’ah-based infrastructure.

Kurbani Services (Islamic Sacrifice):
The mosque offers Shari’ah-compliant animal sacrifices during Eid al-Adha, ensuring that all rituals are conducted according to Islamic law. The meat is divided into prescribed religious portions and distributed locally or globally—affirming their adherence to traditional Islamic law.

What “Shari’ah-Compliant” Animal Sacrifice Means

While most Americans believe in humane slaughter standards, Islamic law bypasses Western animal welfare rules—deliberately excluding stunning and anesthesia. Here’s how “Shari’ah-compliant” slaughter is carried out. Under Islamic law (Shari’ah), a sacrifice must follow these key rules:

1. The animal must be fully conscious.
   • No stunning is allowed before slaughter. The animal is not rendered unconscious or desensitized to pain, unlike in most Western practices.
2. The throat is slit with a sharp knife—cutting the trachea, esophagus, and major blood vessels in a single motion.
   • The animal bleeds out while fully aware—a process that can take anywhere from 30 seconds to several minutes, during which the animal may twitch, gasp, vocalize, or thrash in pain and panic.
3. A prayer (bismillah and takbir) is recited at the moment of slaughter to sanctify the act.
4. The blood must be completely drained before the meat is considered “halal.”

Matrimonial Services:
The mosque provides full-spectrum marriage services, from Shari’ah-based matchmaking and pre-marriage counseling to Nikah contracts and post-marital guidance. All procedures are grounded in Islamic law, further enabling the parallel justice and family systems outside U.S. civil norms.

Funeral and Janazah Services:
Masjid Salahadeen handles everything from Islamic funeral prayers to body preparation and burial guidance, all conducted under religious law. This allows Muslim families to bypass traditional American funeral systems and rely entirely on in-house, Shari’ah-based protocols.

Islamic Counseling and Mentorship:
Whether spiritual, marital, or emotional, all counseling services at or through the mosque are rooted in Islamic doctrine. Unlike secular therapy, guidance is provided through religious texts and rulings, reinforcing Shari’ah authority in everyday life.

This growing network of Shari’ah-based services explains why Masjid Salahadeen brought in Yusha Evans—a man trained in Islamic jurisprudence—to oversee not just education, but the moral, legal, and familial direction of the community. It’s not a mosque. It’s an Islamic city-state in the making.

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The Pattern Is Clear—And Spreading

Masjid Salahadeen’s expansion is not an isolated case. Across Texas, mosque-tied projects like EPIC City in Josephine and Baladeyah in Blue Ridge follow the same pattern:

• Raise massive funds and expand on land that was originally acquired and developed with future enlargement in mind
• Tax-exempt status
• Massive religious infrastructure
• Radical leadership
• Indoctrination disguised as outreach
• Build Islamic schools and design mosque campuses to be so immersive and culturally attractive that Muslim youth stay exclusively within the masjid’s ecosystem—socially, spiritually, and educationally—isolated from non-Muslim peers and civic life.

Then, around these mosque campuses, they construct an entire parallel Islamic ecosystem:

• Islamic businesses (Halal-compliant)
• Islamic banking and finance
• Islamic marriages and family courts
• Islamic cemeteries
• Private Shari’ah-based arbitration and conflict resolution
• Islamic security teams
• In effect, they create a self-contained society governed by Shari’ah, where Muslims never have to interact meaningfully with non-Muslims or be subject to American legal or cultural norms. Everything is “handled internally,” shielded from outside scrutiny, and protected under the banner of religious freedom.
• This is not integration. It is segregation by design—engineered to protect the ideology, control the population, and expand the influence of Islamic law deep inside American communities.

And in every case, public officials have failed to investigate who funds these efforts, what’s taught inside, or how these institutions intend to influence American communities. The tax-exempt status of mosques like Masjid Salahadeen shields them from public accountability. Under the guise of religion, radical ideologies are being embedded into youth programming, community organizing, and long-term cultural transformation, with little to no oversight.

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Conclusion: Plano Is Ground Zero

This is not a story of peaceful worship. It is a story of ideological infrastructure designed to advance Shari’ah under the pretense of religious freedom.

“Texas is not just being Islamized—it’s being colonized,” one activist warned. “This is not assimilation. This is replacement.”

With construction accelerating, Texans must act:

• Who is funding this mosque?
• What doctrine is being taught?
• Why is a man who glorifies amputation and stoning leading children?
• What doctrine is being taught behind its walls?
• If Shari’ah law is banned in Texas, why is it being promoted, taught, and enforced in tax-exempt institutions?
• Who approved the use of mosque property for Shari’ah-based matrimonial and legal services?
• Is this mosque promoting polygamy, a practice that remains illegal under Texas law?
• How is a parallel justice system allowed to operate—handling marriages, funerals, counseling, and contracts—is this allowed to operate outside of Texas courts?
• Why are local officials silent as these enclaves expand unchecked?
• Why are taxpayer-funded agencies—like police, zoning boards, and city planners—supporting the growth of religious governance models that appear to directly contradict American law and constitutional principles?

Demand oversight. Demand transparency. Because as the minarets rise, it’s not just about visibility. It’s about Shari’ah control.

The post Texas Shari’ah Takeover: Second Hardline Mosque Out of Plano Marks Escalation of Islamization Statewide (Video Exposé) appeared first on RAIR.