Martyrs or Murderers? Debunking the Illusion of ISIS's Righteousness: Part - 4

By Dr. Imad al-Din Khayti Rendered from Arabic into English by Ghulam Ghaus Siddiqi, New Age Islam 18 September 2025 Beards, Bullets, and Bloodshed: How ISIS Uses Devotion to Mask Their Crimes ----- (Translator’s Note: Dr. Imad al-Din Khayti is a respected Syrian Islamic scholar who has observed ISIS from close quarters. In response to a comment in a previous section where someone used the Urdu proverb "Mullah Ki Daur Masjid Tak" (suggesting narrow vision or limited scope) to describe him, I would like to clarify that this is an unfair and inaccurate characterization. Dr. Khayti has witnessed the reality of ISIS up close—much closer than most of us ever could. His insights are not based on theory or hearsay, but on direct experience. I translated this article by Dr. Imad al-Din Khayti because it provides a crucial, first-hand scholarly perspective on ISIS, debunking the common misconception that their outward religiosity equates to true Islamic righteousness. Drawing from his close experience with the group, Dr. Khayti exposes how ISIS’s display of worship and sacrifice masks deep violations of Islamic ethics and theology. This work is vital to understanding why devotion alone does not justify their crimes or ideology, offering readers a clear, authoritative refutation of ISIS’s claims to religious legitimacy.) ------ Martyrs or Murderers? Debunking the Illusion of ISIS's Righteousness The Doubt (Shubha): How can you label ISIS as "Khawarij" (a deviant sect), when we clearly see their dedication to worship and their strict adherence to religious practices? Among them, there are no smokers, and none are known to abandon prayer. We witness their intensity in battle and their willingness to sacrifice their lives in so-called "martyrdom operations." Such devotion and sacrifice can only stem from genuine piety. In fact, we observe many of them treating people with good manners and noble character. Doesn’t all of this indicate that their methodology is correct? Response to the Doubt: First: Even if we assume that some members of ISIS display a degree of outward religious commitment, such as growing their beards, performing prayers, or abstaining from smoking, this does not prove that the group as a whole is truly committed to Islam or that it adheres to the religion in a proper, comprehensive manner. These actions represent only one aspect of the religion — the personal relationship between an individual and their Lord. But when it comes to how they deal with others, ISIS and its supporters have fallen into severe and dangerous violations: declaring Muslims as disbelievers, insulting and attacking them with vile speech and reprehensible behaviour, shedding their blood unlawfully, seizing their wealth, lying, treachery, and betrayal. These matters are, in fact, among the core elements of Islamic ethics — and the most important. Allah Almighty even reminded His Prophet (peace be upon him) of the greatness of his character, saying: "And indeed, you are of a great moral character." [Surah Al-Qalam, 68:4] And the Prophet (peace be upon him) said about himself: "I was only sent to perfect noble character." [Musnad Ahmad, 14/513, no. 8952] The Prophet (peace be upon him) also made good character a sign of virtue, saying: "The best among you are those who have the best character." [Sahih al-Bukhari, 8/12, no. 6029] He went further, linking good character to the completeness of faith and emphasizing its heavy weight on the Day of Judgment. Abu Hurayrah narrated that the Messenger of Allah (peace be upon him) said: "The most complete of the believers in faith are those best in character." [Abu Dawud, 7/177, no. 4799; Ahmad, 45/510, no. 27517] And Abu al-Darda’ reported that the Prophet (peace be upon him) said: "There is nothing heavier on the scale (on the Day of Judgment) than good character." [Abu Dawud, 7/70, no. 4682; al-Tirmidhi, 3/458, no. 1162] Al-Hasan al-Basri (may Allah have mercy on him) said: “True good character is giving generously, refraining from harm, and greeting people with a cheerful face.” Al-Qadi ‘Iyad defined it as: “Interacting with people kindly, warmly, with care and compassion; being patient with them, forgiving their mistakes, and avoiding arrogance, harshness, anger, and excessive blame.” [Sharh al-Nawawi, 15/78] So, for members of the ISIS to appear religious on the outside, and in certain limited areas only, while neglecting far more important aspects — this is not true adherence to Islam. Allah warned against such selective practice of the religion in the Qur’an: “Do you believe in part of the Book and disbelieve in part? Then what is the reward for those among you who do that, except disgrace in this worldly life; and on the Day of Resurrection they will be sent back to the severest punishment. And Allah is not unaware of what you do.” [Surah Al-Baqarah, 2:85] It was narrated that Ibn Abi Nu’aym said: “I was present with Ibn ‘Umar when a man asked him about the blood of mosquitoes. Ibn ‘Umar said to him, ‘Where are you from?’ The man replied, ‘From Iraq.’ Ibn ‘Umar then said: ‘Look at this one! He asks me about the blood of mosquitoes while they [the people of Iraq] murdered the grandson of the Prophet (peace be upon him)!’” (Referring to Al-Husayn ibn Ali, may Allah be pleased with them both) [Sahih al-Bukhari, 8/7, no. 5994] So how can it be claimed that the group is devoted to worship and religious discipline, when this alleged commitment is often not even visible among many of their own fighters? In reality, the group has attracted large numbers of individuals from both Muslim-majority and non-Muslim countries who were never known for righteousness. Many have criminal pasts or are known for neglecting basic Islamic teachings. The organization has, in many cases, become a haven for criminals, fugitives, and those escaping justice — whether from Islamic courts or even from other militant factions. Second: If this so-called religiosity does not prevent its followers from innovating in religion, spilling the blood of fellow Muslims, seizing their wealth, committing treachery and lying, and behaving with poor character — then it has no value as a sign of true righteousness. It does not prove the correctness of their methodology or the soundness of their creed. A person can be outwardly devoted in acts of worship while still being deviant or misguided — and this is exactly what the Khawarij have been known for throughout Islamic history. The Prophet (peace be upon him) warned us about their excessive worship so that we wouldn't be deceived by it. He said to his companions, the Sahaba who themselves were among the most devout and upright of believers: “One of you will look down on his own prayer when compared to their prayer, and his fasting compared to their fasting.” [Narrated by al-Bukhari (4/200, no. 3610) and Muslim (2/744, no. 1064)] Al-Hafiz Ibn Hajar (may Allah have mercy on him) commented: “They used to be called the ‘Qurra’ (Reciters) due to their extreme diligence in reciting the Qur’an and in acts of worship. However, they misinterpreted the Qur’an according to their own desires, were arrogant in their opinions, and displayed excessive austerity and self-righteousness.” [Fath al-Bari, 12/291] Likewise, simply sacrificing oneself in battle or carrying out so-called "martyrdom operations" is not a valid measure of religiosity or evidence of a sound methodology. Throughout history, the Khawarij were known for their boldness and violence in combat. In the Battle of Nahrawan, they fought fiercely against the army of ‘Ali ibn Abi Talib (may Allah be pleased with him), and only ten of them survived. They also launched multiple uprisings against the Umayyad state and became well-known for their relentless warfare. Ibn Hajar also noted: “The Khawarij were known for their intensity in battle, their resolve, and their willingness to die. Anyone who examines historical reports about them will see this clearly.” [Fath al-Bari, 9/48] However, courage and ferocity in battle are not exclusive to the righteous — nor even to Muslims. History is filled with countless examples of non-Muslims showing immense bravery, endurance, and willingness to die for a cause, both in ancient and modern times. For example: • The Assassins (Isma’ili sect) were known for their fanatical loyalty and deadly missions. • The Kamikaze pilots of Japan (a term meaning "divine wind") became legendary for their suicide attacks during World War II — a name derived from the myth of a storm that saved Japan from Mongol invasion in 1281 CE. • Many Communist resistance movements, particularly those opposing Zionist occupation of Palestine, also exhibited great sacrifice and endurance. But despite their bravery or dedication, these actions hold no weight in the scale of truth and righteousness as long as they are carried out by those who are not Muslim. This demonstrates a key point: Strength, boldness, bravery, and self-sacrifice do not, by themselves, prove the legitimacy of one’s actions or the correctness of one’s beliefs. Third: It is a serious mistake to consider the mere call to implement Shari’ah, or the denunciation of tyrants, or the raising of Islamic slogans as proof of religiosity, or evidence of a sound methodology free from deviation. Beautiful words and stirring slogans can be uttered by anyone — and, in fact, they are often championed by those with corrupt beliefs and malicious intentions. The Prophet (peace be upon him) said: “The thing I fear most for my Ummah is a hypocrite who is eloquent with his tongue.” [Narrated by Ahmad, 1/227, no. 143] Among the signs of the end times is the prevalence of those who pretend to be something they are not. The Prophet (peace be upon him) said: “There will come upon the people deceptive years: the liar will be believed, and the truthful will be disbelieved; the treacherous will be trusted, and the trustworthy will be seen as traitors.” [Narrated by Ibn Majah, 5/162, no. 4036] The Prophet (peace be upon him) also informed us that the Khawarij are known for their eloquence and calls to truth, despite their deviant methodology and heretical beliefs. He described them, saying: “They speak fine words, but do evil deeds.” [Narrated by Abu Dawud, 7/143, no. 4765] And he also said: “They speak the words of truth, but it does not go beyond their throats.” [Narrated by Ahmad, 2/122, no. 1254] Al-Sindi (may Allah have mercy on him) commented: “This means they utter certain phrases that — on the surface — are among the best of what people can say, such as: ‘Judgment belongs only to Allah,’ or their call to the Book of Allah and the like.” [Hashiyat al-Sindi on Sunan al-Nasa’i, 1/72] Indeed, the leaders of the Khawarij in the time of ʿAli ibn Abi Talib (may Allah be pleased with him) gathered together and pledged allegiance to the rule of the Qur’an, to seek truth, oppose injustice, fight the oppressors, reject worldly pleasures, enjoin good, and forbid evil — yet they went on to fight the companions of the Prophet (peace be upon him) themselves! This clearly shows that merely proclaiming good words, chanting slogans, or appearing to be committed to religious principles does not necessarily prove the sincerity of the speaker or the soundness of their methodology. Fourth: As for what has been claimed regarding the “good character” of individuals within the group known as “The Islamic State”: 1. This claim is simply not true. While there may be a few individuals in the group who exhibit decent manners, such cases are rare and exceptional. Judgments are made based on the majority, not the few. 2. Reality itself refutes this claim. Their behaviour—marked by arrogance towards others, belittling people, exposing their ignorance, mocking them, and similar conduct—indicates a widespread lack of good character among their members and leadership. 3. In fact, members of this group have committed acts even more severe and horrifying: including arrests, torture, abuse, and the killing of anyone they could reach from among the mujahideen and revolutionaries—on various and numerous charges, all revolving around accusations of treason and declaring them apostates. It is estimated that they have killed at least fifteen thousand people, both fighters and civilians. And this is only a minimum estimate. As for those they killed during the days of “The Islamic State of Iraq”, the numbers are multiples of that. These killings were often accompanied—according to documented reports, witness testimonies, and video evidence—by verbal abuse, cursing, shocking scenes of brutality, and mutilation of corpses in ways that would deeply disturb any sound-hearted human being. So what good is there in treating the general population kindly—assuming it even happened—when they treat the best of people among the mujahideen and scholars with takfir (excommunication) and murder?! 4. As for the general civilians who did not pose any ideological threat to the group, and had no connections or relations with the revolutionaries or the factions of the mujahideen: the group treated them normally, so long as they remained under its rule and did not oppose its actions, methodology, fatwas, or policies. This was precisely the case the people experienced under the previous regime—they were not harassed or questioned as long as they submitted to its authority. Some even criticized the revolution and the troubles it brought by saying: “We used to live just fine!” (And among the strange aspects of their deviance is this: everyone who took part in the revolution against the regime became a target for them — to be declared an unbeliever and killed — under the pretext of a “deviant banner” or cooperating with the “tyrants” and “apostates,” meaning the countries of the world. Meanwhile, those who did not confront the regime were spared!) 5. The reason most people submit to them and do not oppose them is out of fear — to protect themselves from their harm — not out of desire for them, approval of them, or acceptance of their ideology. This is exactly like how people submit to tyrants out of fear of their oppression. Such submission does not indicate that the tyrants' ideology is sound, that their actions are just, or that they possess good character. There is no praise or commendation in this. The Prophet (peace be upon him) said: "Indeed, among the worst of people in status on the Day of Judgment is the one whom people avoid out of fear of his evil." [Narrated by al-Bukhari, 8/13, no. 6032] There is no clearer proof of this fear than the large numbers of refugees fleeing from areas under the control of ISIS, or from areas soon to fall into their hands—escaping the horrors of their rule. Even Abu Bakr al-Baghdadi acknowledged this in his speech “March forth, whether light or heavy” ("انفروا خفافًا وثقالًا")—yet he evaded responsibility, saying in a long statement: “What grieves and pains us is to see some Sunni women, children, and families fleeing to areas controlled by the Rafidah (Shia) and the atheist Kurds... Be assured that our hearts are breaking as we watch you leave your homes and lands... And even if some of your men are apostates fighting against the religion of Allah, allying with the Rafidah and Crusaders, we will not hold you accountable for their crimes. So return to your homes and remain there.” 6. If good character and courteous behaviour are proof of a sound methodology, then there are disbelievers who have excellent manners and deal well with others. Indeed, many Muslims in recent decades have sought refuge in Western countries, due to the fairness and good treatment they receive there—something sorely lacking in many Muslim countries suffering under tyranny. Thus, upright behaviour is not exclusive to the Khawarij. Non-Muslims are also known for such conduct. But this will not benefit them on the Day of Judgment, because for an action to be valid and accepted, two conditions must be met: 1. Sincerity for the sake of Allah. 2. Correctness, meaning the action must be in line with the Shari’ah. Al-Fudayl ibn ʿIyad (may Allah have mercy on him) said regarding the verse: {That He may test you [to see] which of you is best in deeds} [Al-Mulk: 2]: “It means: the most sincere and the most correct. It was asked: ‘O Abu ʿAli, what is the meaning of sincere and correct?’ He said: "If a deed is done sincerely, but not correctly, it will not be accepted. And if it is done correctly, but not sincerely, it will also not be accepted — until it is both sincere and correct. Sincerity means that it is done for the sake of Allah, and correctness means that it is done in accordance with the Sunnah." [Hilyat al-Awliya’ by Abu Nuʿaym, 8/95] You can also refer to the sayings of the scholars on this topic in the explanations of the following verses: • {The path of those upon whom You have bestowed Your favor, not of those who have earned Your anger or gone astray} [Al-Fatihah: 7] • {And We will regard what they have done of deeds and make them as dust dispersed} [Al-Furqan: 23] • {Laboring [hard] and exhausted. They will enter to burn in a scorching Fire} [Al-Ghashiyah: 3–4] Even some of the regime's soldiers before the revolution were known for being kind and polite—but does that mean their methodology was sound? Fifth: The claim in question also includes an implicit attack on other factions, suggesting that they lack religious commitment. But this is simply not true. Religiosity, devotion to worship, participation in Islamic lessons, and general commitment to religious obligations are clearly and visibly present within many of the military factions and revolutionary groups—both among their leaders and members. In fact, many of these groups include individuals who are well-known for their knowledge and virtue, and who are recognized for their good character and upright conduct—though, of course, we do not claim purity for anyone before Allah. To restrict religious commitment to the followers of one group alone is a form of self-praise and a baseless accusation against others. This is not to deny that some factions—or individuals within them—may display a lesser degree of religious commitment. But such variation is normal among people, especially when considering the previous social conditions in Syrian society and the impact of years of tyranny and oppression. In Summary: The followers of the so-called “Islamic State” (ISIS) are not known for being more devout or obedient in worship than others. In fact, many among them have been guilty of serious deviations in creed, major sins, and heinous crimes against fellow Muslims—far worse than what has been seen from others. Even if some individuals among them are diligent in certain aspects of religious practice, they have neglected greater and more critical obligations. Mere dedication to acts of worship does not prove the correctness of their methodology or the soundness of their beliefs. (Note: Related to this matter is a commonly circulated claim: that certain signs indicate a martyr’s acceptance by Allah and a good ending. Among these: 1. Smiling At The Time Of Death There is no authentic evidence proving that a smile upon death is a sign of martyrdom or a righteous end. In fact, many whom we have reason to hope are true martyrs have died without such a sign, while some criminals or even non-Muslims have been seen smiling at death. If it occurs, it may be seen as a hopeful sign, but it is not definitive proof of righteousness, sound belief, or a good ending. Likewise, the absence of a smile is not proof of misguidance or a bad ending, as post-death muscle contractions and bodily changes often explain such appearances. 2. The Earth Not Consuming The Body Of A Martyr Islamic texts confirm that the earth will not consume the bodies of the Prophets. The Prophet (peace be upon him) said: "Indeed, Allah has forbidden the earth to consume the bodies of the Prophets." (Reported by al-Nasa’i (3/91, Hadith 1374) and Ibn Majah (2/186, Hadith 1085) As for others besides the Prophets—whether they are martyrs, righteous individuals, or otherwise—there is no authentic evidence to indicate that their bodies are similarly preserved. Thus, such occurrences—when they do happen—do not constitute proof of someone's righteousness or martyrdom, nor can any religious ruling be based on them. At the same time, some cases have been recorded in the books of history and biography where the bodies of certain fighters or others were found preserved, while many confirmed martyrs and righteous people have not had such occurrences. This could be a miraculous honour from Allah, or it may be explained by natural factors—like temperature, humidity, soil composition, or the speed of decomposition.) End of Note. ------ 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 3: Exposing the False Claim of ISIS: Why They Fit the Description of the Khawarij URL: https://www.newageislam.com/islam-terrorism-jihad/martyrs-murderers-illusion-isis-righteousness-part-4/d/136898 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