Exposing the False Claim of ISIS: Why They Fit the Description of the Khawarij

By Dr. Imad al-Din Khayti Translated from Arabic to English by Ghulam Ghaus Siddiqi, New Age Islam 12 September 2025 Debunking ISIS's Misconception: “We Are Not Khawarij” – A Scriptural and Scholarly Response ----- The Misconception Promoted by ISIS: “How can you label ISIS (the so-called Islamic State) as Khawarij? It is well known that the Khawarij were those who rebelled against a legitimate Muslim ruler and declared major sinners to be disbelievers (Kuffar). ISIS has not rebelled against a Muslim ruler, nor do we claim that committing major sins amounts to disbelief.” Response to the Misconception: First: The authoritative criteria and final say in defining who the Khawarij are come from the Islamic texts (The Qur’an and Sunnah). In fact, the Prophetic traditions (hadith) describe the Khawarij in more detail than any other deviant sect. This was done to warn and protect the Ummah due to the serious danger they pose, both in terms of ideology and practice. The danger lies in: · Their deviant approach to religious texts · Their destructive impact on Muslim societies How easily people are deceived by their outward displays of piety and their slogans, which seem appealing and righteous, misleading some into trusting them and believing their ideas are correct. Nowhere in the Islamic texts is it stated that the defining traits of the Khawarij are simply rebelling against a Muslim ruler or believing that committing major sins is disbelief. Rather, the two main characteristics emphasized in the authentic texts are: · Shedding Muslim blood unjustly · Breaking away from the true teachings of Islam and separating themselves from the Muslim community (Jama’ah) · Other traits mentioned include: rashness, immaturity, arrogance, and looking down on others.[i] Second: Some scholars have mentioned that declaring major sinners as disbelievers was one of the views held by certain Khawarij, but this is not a condition for someone or a group to be considered Khawarij. The Prophetic description clearly states: “They kill the people of Islam”, and scholars have clarified that the reason for this killing is that they wrongfully declare Muslims to be disbelievers (Takfir), and then shed their blood based on that. So, anyone who declares Muslims to be disbelievers without valid reason, and justifies spilling their blood, falls under the category of Khawarij, even if they don’t believe that committing major sins is disbelief. Imam Qurtubi said: "They deemed the Muslims they rebelled against to be disbelievers, and so they made their blood lawful."[ii] Ibn Taymiyyah said: "The essence of the Khawarij’s belief is separating from the Muslim community and declaring their blood and wealth lawful."[iii] He also said: "They shed more blood of those who face the Qiblah (i.e., Muslims) — whom they wrongly label as apostates — than they do of actual disbelievers who never embraced Islam in the first place."[iv] Ibn Abd al-Barr said: "They are a people who, based on their twisted interpretation of the Book of Allah Almighty, made it lawful to spill the blood of Muslims. They declared them disbelievers because of their sins and took up arms against them.[v] And among the things that show you do not need to believe in declaring someone a disbeliever for committing a major sin to be labelled as Kharijites: The Kharijites who rebelled against the Commander of the Faithful, Ali ibn Abi Talib, and the Companions (may God be pleased with them) were not the type who believed in declaring disbelief for those who commit major sins like adultery, theft, or drinking alcohol. Instead, they declared the Companions disbelievers simply for accepting arbitration—which is not even a sin in the first place. So, they labelled Ali, Muawiyah, the two arbitrators (may God be pleased with them), and anyone who agreed with the arbitration as disbelievers, and they made their blood lawful to spill. Because of this action, the Companions ruled that they were the Kharijites whom the Prophet (peace be upon him) had foretold about. And they did not even bother asking them about their views on other sins, whether they declared disbelief for those or not. The "Najdat" group, who are considered among the main leaders of the Kharijites by consensus of the scholars, do not believe in declaring disbelief for someone who commits a major sin. Abu al-Hasan al-Ash'ari (may God have mercy on him), while explaining the beliefs of the Kharijites, said: "They all agreed that every major sin is disbelief, except for the Najdat, for they do not say that."[vi] And Abd al-Qahir al-Baghdadi (may God have mercy on him), after mentioning what unites the sects of the Kharijites, said: "Al-Ka'bi made a mistake in claiming that the Kharijites unanimously declare disbelief for those among them who commit sins; that's because the Najdat from the Kharijites do not declare disbelief for those who commit offenses that warrant prescribed punishments among their followers..."[vii] One of the things that shows the label of "Khārijites" for those who declare other Muslims disbelievers over major sins only applies to some periods in history, and is not a permanent or universal description for all Khārijites in every era, is what Abū al-Ḥasan al-Ashʿarī said: "As for the topic of monotheism, the belief of the Khārijites is like that of the Mu'tazilites... and all Khārijites say that the Qur’an is created."[viii] But it's well known that the earliest Khārijites, and even many of their sects, did not believe the Qur’an was created. This shows that this description only fits some of them, not all. So the defining feature that truly unites the Khārijites is this: they declare other Muslims disbelievers without right, and justify spilling their blood because of it. This kind of Takfir (excommunication) can take many forms. It can be declaring someone a disbeliever for committing a major sin, or for any kind of sin at all. It can also be over something that is not even a sin in the first place, or based on doubts, assumptions, or unclear matters. Sometimes it happens in areas where there is legitimate disagreement among scholars, or without verifying the proper conditions for Takfir and ensuring that none of the valid excuses apply. So if the scholars have labelled those who excommunicate over major sins as Khārijites, what then should we say about people who excommunicate others over minor sins? Or even over matters of personal judgment, or over things that are actually allowed — like sitting with non-Muslims or exchanging messages with them, for example? Even if we accepted the view that Khārijites are only those who excommunicate over major sins, the group known as "the Islamic State" (ISIS) and many other modern extremists have gone even further. They declare others disbelievers over issues that are open to interpretation. And even if we assume these actions are mistakes or wrong, declaring people disbelievers because of them still falls into the same pattern as the early Khārijites who excommunicated people over sins and acts of disobedience. This point will come up again in other places.[ix] Third: There is nothing in the Islamic texts that requires rebelling against the Muslim ruler in order for someone to be described as a Kharijite. Rather, anyone who adopts their beliefs and follows their methodology is considered one of the Khārijites, whether or not they actually rebel against a ruler. Their rebellion against leaders came as a result of their unjust practice of declaring Muslims to be disbelievers and making their blood lawful. So, if a ruler existed, they would revolt against him and justify shedding blood and seizing wealth. If there was no ruler, they would still spill the blood of ordinary Muslims — even the best among them like the mujahideen, scholars, and preachers. They are called "Khārijites" not just because they rebel against rulers, but because they deviate from the teachings of the religion and separate themselves from the Muslim community. As the Prophet ﷺ said: “A group will emerge near the end of time, young in age and foolish in thought. They will speak with the best words people say, but their faith will not go beyond their throats. They will shoot out of the religion as an arrow shoots through a target. Wherever you find them, kill them, for killing them carries a reward on the Day of Judgment.”[x] Al-Hāfiẓ Ibn Ḥajar (may Allah have mercy on him) said: “They were called Khārijites because they left the religion and rebelled against the best of Muslims.”[xi] Imam al-Nawawī (may Allah have mercy on him) said: “They were called Khārijites because they left the Muslim group. Some say it’s because they deviated from the path of the community. Others say it’s in reference to the Prophet’s words: ‘From this man’s offspring will emerge…’”[xii] The Prophet ﷺ said: "Whoever goes out of obedience and separates from the community and dies in that state, dies a death of ignorance (Jāhiliyyah). And whoever fights under a blind banner, getting angry for tribalism, or calling to tribalism, or supporting tribalism, and is killed — his death is a death of ignorance. And whoever rebels against my Ummah, striking the righteous and the wicked among them, sparing not even the believers, and honouring no covenant with those under covenant, then he is not from me, and I am not from him."[xiii] Al-Qāḍī ʿIyāḍ said: "That is, he does not care what he does to (the Muslim community), nor does he consider the consequences... Meaning that he fights purely out of personal desire and anger, or for his people and his tribe. This — and Allah knows best — applies to the Khawārij (the rebels) and their likes among the Qarmaṭians."[xiv] Regarding the Tatar (Mongols), when people differed over their ruling, Ibn Taymiyyah considered them to be from the Khawārij, even though they had not revolted against a Muslim ruler. Al-Ḥāfiẓ Ibn Kathīr said: "People debated over how to categorize the fighting against the Tatar: under what category does it fall? For they outwardly profess Islam, and they were not rebels against the (Muslim) ruler, since they were never under his authority to begin with and then rebelled! So Shaykh Taqī al-Dīn (meaning Ibn Taymiyyah) said: 'These people are of the same kind as the Khawārij who rebelled against ʿAlī and Muʿāwiyah, claiming they were more entitled to leadership than them. Likewise, these (Tatars) claim that they are more entitled to establish justice than the Muslims themselves.’”[xv] A number of scholars have specifically described the Khawārij (Kharijites) as those who rebel against Muslim rulers, because this has been their consistent pattern and dominant characteristic. They first revolted against the Rightly Guided Caliphs, then against the Umayyad and Abbasid states, and this has remained their attitude toward every Muslim ruler. In fact, even if the Khawārij establish their own state, this does not remove from them the label of “Khawārij.” Throughout history, the Khawārij have established various states and emirates, and some among them even claimed the caliphate. But simply reaching power does not absolve them of their status as rebels, so long as they declare Muslims to be disbelievers and deem their blood permissible. Fourth: Being labelled a Kharijite (Khariji) does not require one to take up arms. It is sufficient for a person to deviate in belief, go to extremes in takfīr (declaring other Muslims disbelievers), and depart from the methodology of Ahl al-Sunnah (the mainstream Sunni path). It is agreed upon among scholars that some sects of the Khawārij do not consider it obligatory to fight or rebel against the ruler. An example is the Qaʿadīyah (al-Qaʿadah) — a sect of Khawārij who refrain from physical fighting, yet promote the ideology of the Khawārij and spread their beliefs. Ibn Ḥajar said: "The Qaʿadīyah are a group among the Khawārij who held their beliefs but did not support open rebellion. Rather, they promoted and adorned the idea of rebellion."[xvi] And he also said: "The Qaʿadīyah among the Khawārij did not engage in warfare, but they criticized oppressive rulers as much as they could, called others to their views, and beautified and encouraged rebellion."[xvii] Thus, the scholars named them Khawārij and counted them among their sects, even though they did not take up arms or openly rebel against the ruler. In fact, many scholars considered them the most dangerous and evil among the Khawārij. Abū Dāwūd reported in Masāʾil al-Imām Aḥmad from ʿAbd Allāh ibn Muḥammad Abī ʿAbd Allāh al-Ḍaʿīf, who said: “The Qaʿad Khawārij are the most evil of the Khawārij.”[xviii] That is because of their role in spreading doubt and misguidance, confusing the general public by declaring Muslims disbelievers without right, corrupting beliefs, stirring hearts, and inciting unrest. This has a profound effect in leading people astray — especially when it comes from someone who is eloquent, persuasive, who misleads others with his speech and arguments, appears to follow the Sunnah, and claims that his views are based on Islamic teachings. So, whoever declares Muslims to be disbelievers, and based on that permits their blood, or encourages or calls for their killing, or directs others to do so, then he is a partner in the crime, even if he does not physically take part. Fifth: The “Islamic State” organization (ISIS) has committed numerous violations — which are well-documented in their own statements and widely reported through their actions — that necessitate judging them as Khawarij who have deviated from the Prophetic methodology. These violations include: Declaring Muslim lands as lands of disbelief and apostasy, and obligating migration from them to areas under their control and influence. Declaring those who oppose them as disbelievers and apostates, labelling them as “Sahawat” (a derogatory term used by ISIS), and accusing them of treason and collaboration with disbelievers based on mere suspicions or actions that do not constitute disbelief at all — such as engaging with governments or meeting with officials — or even merely for disagreeing with their group. Permitting the fighting of those who oppose their ideology or refuse to submit to their delusional “state” — engaging in kidnappings, treachery, imprisonment, murder, and torture of Muslims. They have sent car bombs into the headquarters of other Mujahideen factions, killing prominent leaders, preachers, journalists, and activists — achieving what the sectarian regimes in Iraq and Syria could not. They fought against Muslims with more intensity than they fought their actual enemies. This affirms the saying of the Prophet ﷺ: “They kill the people of Islam and leave the idol worshippers.”[xix] Separating from the main body of Muslims, claiming that truth lies solely in their methodology — most notably, their declaration of the “Caliphate” and obligating all Muslims to pledge allegiance to them. Permitting the taking of Muslim wealth under the pretence of fighting deviant groups, unjustly confiscating it, monopolizing public resources such as oil fields, grain silos, and other sources of public income, and using them as if they were a legitimate ruling authority. Supporting the aggressing regimes against the Mujahideen, assisting in battles and blockades, and expressing joy at the defeat of Mujahideen forces and the capture of their bases by the regime. This behaviour raises credible suspicions that enemies of Islam and intelligence agencies of certain countries may have infiltrated their ranks, using them to strike the Mujahideen and achieve objectives that could not be attained through direct warfare. Thus, the evils found in the “Islamic State” group exceed those of any other group of Khawarij before them: including their collective adherence to falsehood, refusal to submit to truth and legitimate Sharia courts, lying, betrayal, treachery, breaking of covenants, and aligning with the enemies of Islam. They have become more dangerous to Muslims and Mujahideen than the sectarian Nusayri (Alawite) regime itself — and have surpassed the earliest Khawarij in their evil, deviation, and corruption. Sixth: It is not a condition, for labelling someone as a Khariji (one who has deviated like the Khawarij) or as an innovator in religion, that they must oppose the beliefs of Ahl al-Sunnah (the people of Sunnah) in most or all doctrinal matters — such as issues regarding the definition of faith, divine decree (Qadar), the unseen, matters of the afterlife, the names and attributes of God, and so on. The early Khawarij, who revolted against the Companions (may Allah be pleased with them), were not known to differ in these core beliefs except in their extremism in declaring others disbelievers (Takfir). The same was true for many of the Khawarij during the Umayyad period. The divergences in the core tenets of creed among the various Kharijite sects only appeared later in history. Yet, this did not prevent scholars from applying the label "Khawarij" to them or from passing legal rulings upon them accordingly. The scholars did not require, for a group to be considered deviant or a sect, that they differ from Ahl al-Sunnah in most or all foundational matters — rather, differing in even one fundamental issue is sufficient. Imam al-Shatibi said: "Issue Five: These sects only become sects by opposing the saved group in a comprehensive meaning of the religion, or in a foundational principle among the core principles — not just a minor detail among the minor issues... The splitting only arises when there is disagreement in the major, foundational matters."[xx] Ibn Taymiyyah said: "And it should also be known that the groups attributed to certain leaders in the fundamentals of religion and theology vary in their levels: Some of them have opposed the Sunnah in great foundational matters, and others only in subtle matters... Such people — if they do not make their innovation into a belief by which they separate from the Muslim community, and by which they show loyalty and enmity (i.e., al-walā’ wa al-barā’) — then what they have done is a kind of error, and Allah, the Most High, forgives the believers for their errors in such cases. Indeed, many of the early generations (Salaf) and leading scholars of the Ummah fell into similar matters — expressing views based on ijtihad (independent reasoning) that contradict what is established in the Qur’an and Sunnah. But this is different from those who show allegiance to their supporters, show enmity toward their opponents, divide the Muslim community, declare others disbelievers or sinners just for disagreeing with them in issues of opinion or ijtihad, and permit fighting their opponents while sparing their supporters. Such people are from the sectarian and divisive groups, and for that reason, the very first to split from the Muslim community from among the people of innovation were the deviant Khawarij."[xxi] Thus: Opposition in a foundational principle (Qāʿidah Kulliyyah), or in one of the core fundamentals of Islam, constitutes a departure from the Muslim community. The heresy of the Khawarij stems from their deviation in one of the core tenets of religion, namely: their practice of Takfir (declaring other Muslims disbelievers). In fact, division in the religion can arise even over secondary issues, if they become widespread and form a defining methodology or identity of an individual or group — one around which they unite, and based on which they show loyalty or hostility. Such behaviour removes a person from the methodology of Ahl al-Sunnah wa al-Jamāʿah (the mainstream Sunni path), and enters them into the realm of sectarianism and innovation. If we look closely at most sects that have deviated from the correct path, we find that their deviation began in minor issues that gradually became signs of separation from the mainstream, until they assumed the ruling of innovation and departure from the Sunni way. Al-Shāṭibī, continuing his earlier words, said: "A large number of minor issues can effectively become equivalent to a foundational principle. For when an innovator frequently introduces invented branches (i.e., rulings or ideas), that ends up opposing a significant portion of the Sharia — just as opposing a foundational principle does. On the other hand, a single isolated minor issue is not like that — it is considered a slip or a lone mistake on the part of the innovator."[xxii] Therefore, it is not a condition that contemporary extremist groups must deviate in most or all foundational beliefs in order to be judged as having exited the correct path. Nor should anyone be deceived by the fact that these groups hold some correct beliefs — the magnitude of their deviation in other areas is sufficient to judge them as having gone astray, and to treat them accordingly. Seventh: One might say: “But the rest of the traits of the Khawarij do not apply to the ‘Islamic State’ group — such as shallowness of thought, arrogance and self-admiration, shaving the head, and so on.” Response: The answer to this objection is as follows: These mentioned traits (like arrogance, youthfulness, etc.) are not the primary characteristics that define someone as a Khariji (from the Khawarij). Rather, the core issue — and the basis for the ruling — lies in what was previously established: unjust takfīr (declaring Muslims disbelievers), the unlawful shedding of Muslim blood, and separating from the Muslim community (Jama‘ah). The rest of the traits are secondary, and it is not necessary for all of them to be present in one individual or group. Instead, they are general signs of the Khawarij, distributed across the various Kharijite sects. Looking at most groups that have deviated from the correct path — including Tanzim al-Dawlah (ISIS) — we see that they embody many of these secondary traits, to the extent that such traits have become defining markers of their identity. Among these traits are: 1. Absence of Recognized Scholars: They have no reputable scholars known and acknowledged by the broader Muslim Ummah. As Ibn ʿAbbās (may Allah be pleased with him) said to the early Khawarij: "I have come to you from the Companions of the Prophet ﷺ — the Muhājirīn and the Anṣār... among whom the Qur’an was revealed — and none of you are among them."[xxiii] Most of them are young in age, characterized by haste, impulsiveness, shallow understanding, and limited perspective, with little wisdom or insight. As the Prophet ﷺ described them: “They are young in age and foolish in thought.”[xxiv] Their lack of scholars and wise leadership has led them into recklessness, immaturity, and failure to consider the consequences of their actions — bringing calamity and destruction upon the Muslim ummah under the pretense of "speaking the truth" or "relying on Allah." 2. Ignorance Combined with Misguided Zeal: When ignorance of religion is combined with uncontrolled enthusiasm and youthful zeal, it leads to arrogance, pride, and self-admiration. Thus, the Khawarij often display pride in their actions, constantly praising their methodology and glorifying their own deeds. This results in arrogance toward other Muslims, disrespect for scholars, and refusal to heed their advice. They claim knowledge, rush into significant matters without experience or caution, and declare themselves to be the only true mujahideen, claiming exclusive knowledge of Allah’s laws on jihad. The Prophet ﷺ said about them: “Among you will be a people who worship and strive so much that people will admire them, and they will admire themselves. But they will shoot out of the religion just as an arrow shoots out of the game."[xxv] 3. Adopting Distinct Symbols and Appearance: The Khawarij throughout history have adopted unique symbols to distinguish themselves from the rest of the Muslims. These symbols may vary — a specific flag, color or style of clothing, or some other distinguishing mark. In the time of the Companions (may Allah be pleased with them), their symbol was shaving their heads, as the Prophet ﷺ said: “Their distinguishing mark is shaving the head.”[xxvi] Al-Qurṭubī commented: “Their sign (shaving) means they made it a symbol to reject worldly adornment and to identify themselves.”[xxvii] Ibn Taymiyyah said: “This sign was a mark of the first Khawarij, like Dhu al-Thudayyah. But this does not mean it is a necessary feature of all of them.”[xxviii] So while head-shaving was a sign of the early Khawarij, the underlying issue is their desire to stand apart from the Muslim majority, which is a sign of their separation from the Jama‘ah (Muslim community). This tendency to be distinct has clearly appeared among many modern extremist groups, through their clothing, behavior, and lifestyle, in deliberate rejection of the mainstream Ummah and in pursuit of sectarian distinction. Ruling on ISIS (Tanzim al-Dawlah): The ruling that Tanzim al-Dawlah are Khawarij does not necessarily apply to every individual member. Some may be ignorant of the group’s true beliefs and actions, or may have been misled. However, in terms of how we deal with them as a group, the ruling applies to all, as will be detailed further. We must work to repel their harm, and their judgment is ultimately with Allah. See the fatwa: Is the “Islamic State” (ISIS) group from the Khawarij? http://islamicsham.org/fatawa/1945 Conclusion: It is accurate to say that Tanzim al-Dawlah (ISIS) are Khawarij, due to: Their deviation from the correct Islamic creed, Their separation from the Muslim community, Their unlawful spilling of Muslim blood. In fact, they are more dangerous than the original Khawarij, and more harmful to Muslims than even the sectarian enemies. Endnotes: [1] See the article: "The Characteristics of the Khawarij in the Prophetic Sunnah" by Shaykh Ammar Al-Sayasneh. http://islamicsham.org/article/1554. [1] Al-Mufhim lima Ashkala min Talkhis Kitab Muslim Vol. 9, p. 84, “The Clarifier of What Is Ambiguous in the Summary of Sahih Muslim”. [1] Majmu‘al-Fatawa (Vol. 13, p. 209, Collected Fatwas of Ibn Taymiyyah) [1] Majmu‘al-Fatawa (Vol. 28, p. 497, Collected Fatwas of Ibn Taymiyyah) [1] Al-Istidhkar, volume 2, page 499. [1] Abū al-Ḥasan al-Ashʿarī, Maqālāt al-Islāmiyyīn (The Articles of the Islamic Sects) Volume 1, page 86. [1] al-Farq bayna al-Firaq (The Difference Between the Sects) Volume 1, page 55. [1] Abū al-Ḥasan al-Ashʿarī, Maqālāt al-Islāmiyyīn (The Articles of the Islamic Sects) (1/124). [1] Dr. Fahd Al-Ajlan. [1] Reported by al-Bukhārī (Volume 9, page 16, Hadith no. 6930) and Muslim (Volume 2, page 746, Hadith no. 1066). [1] Fatḥ al-Bārī, commentary on Ṣaḥīḥ al-Bukhārī (Volume 12, page 283). [1] al-Nawawī’s commentary al-Minhāj: SharḥṢaḥīḥ Muslim ibn al-Ḥajjāj (Volume 7, page 164). As for the phrase "يخرج من ضِئْضِئِ", it means: He will emerge from his lineage or descendants. [1] Narrated by Muslim, Volume 3, page 1476, Hadith number 1848. [1] Ikmāl al-Muʿallim bi-Fawāʾid Muslim", Volume 6, page 259. [1] al-Bidāyah wa al-Nihāyah" by Ibn Kathīr, Volume 14, page 28. [1] Fatḥ al-Bārī (Volume 1, page 432). [1] Fatḥ al-Bārī (Volume 1, page 432) [1] Masāʾil al-Imām Aḥmad, as narrated by Abū Dāwūd al-Sijistānī, Volume 1, page 362. [1] Narrated by al-Bukhari (4/137, no. 3344) and Muslim (2/741, no. 1064). [1] Al-I‘tiṣām, 2/712. [1] Majmū‘al-Fatāwā, 3/348 [1] Al-Iʿtiṣām, 2/712 [1]Narrated by al-Ḥākim in al-Mustadrak (2/164, no. 2656 [1]Narrated by al-Bukhārī (4/200, no. 3611 [1]Narrated by Aḥmad (20/289, no. 12972. (“Yad’abūn” = they are persistent and hardworking in their actions)] [1]Narrated by al-Bukhārī (9/162, no. 7562 [1]Al-Mufhim, 3/114 [1]Majmūʿ al-Fatāwā (28/497 ------ Dr. Imad al-Din Khayti is a researcher and expert in Islamic studies. He serves as the Deputy Head of the Fatwa Council at the Syrian Islamic Council, where he contributes to issuing fatwas on contemporary issues (as reported in Roaa Islamic Magazine, Arabic). He has authored several works, but is best known for his book “The Doubts Raised by the Islamic State Organization and Its Supporters—and Responses to Them”, which addresses topics related to ISIS's ideology and the doubts surrounding it, drawing on the insights of various scholars and theologians. Part 1: Introduction: Refuting ISIS and the Ideology of Terror in the Name of Islam: Part—1 Part 2: Refuting the Doubts Raised by ISIS and Its Supporters: Part-2 Part 1: Introduction: Refuting ISIS and the Ideology of Terror in the Name of Islam: Part—1 Part 2: Refuting the Doubts Raised by ISIS and Its Supporters: Part-2 URL: https://www.newageislam.com/islam-terrorism-jihad/false-claim-isis-description-khawarij/d/136813 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism