Does Widespread Opposition Validate ISIS’s Path? A Theological Rebuttal: Part – 6

By Dr. Imad al-Din Khayti Translated from Arabic to English by Ghulam Ghaus Siddiqi, New Age Islam 27 September 2025 Does Having Many Enemies Prove a Sound Methodology? Unpacking the Misguided Notion ISIS Uses to Justify Its Path ----- The Misconception: ISIS enjoys having many enemies. Disbelievers of all kinds, treacherous rulers, and traitorous factions have all united against it. This, they claim, is proof of the correctness of their methodology, the soundness of their path, and that those who oppose them are in the wrong. Their small numbers, they argue, do not matter—just as Allah says: “And if you obey most of those upon the earth, they will mislead you from the way of Allah.” [Al-An’am: 116] And: “And most of the people, even if you strive [for it], are not believers.” [Yusuf: 103] It is also said that Imam al-Shafi’i was asked, “How can one recognize the truth amid so many tribulations?” He replied: “Follow the arrows of the enemies of Allah and His Messenger—where they land will guide you to the people of truth.” ------ Response to This Misconception: There are numerous fallacies in this argument. They can be clarified as follows: First: The statement “Having many enemies indicates the correctness of the methodology” is an invented and baseless claim with no foundation in Islamic law. The real measure is not the number of opponents one has, but whether a person aligns with the truth. Otherwise, the early Khawarij (extremist sect) would have been upon the truth despite being opposed by the majority of the Ummah—Companions, Tabi’in (Successors), the Umayyads, and all other Muslims. The same applies to other deviant groups like the Jahmiyyah, Mu'tazilah, and others. By this logic, even the worst tyrants throughout history—fought by all of humanity—would have been on the right path! If one argues that the Khawarij, Jahmiyyah, and Mu’tazilah had corrupt beliefs, then that itself refutes the original claim. It proves that we must examine methodology and belief itself, and that merely having many enemies is not evidence of being upon the truth. So, while it is true that a person upon the truth may be opposed by disbelievers and enemies may unite against them, not everyone who is opposed is necessarily upon the truth. Truth is known through evidence and conformity with the Sunnah—not through being opposed or supported by others. There is a clear distinction between these.[i] Second: Islamic teachings clearly command us to adhere to the Jama'ah (main body of Muslims), and not to separate from them in belief, word, or deed. Generally speaking, the truth lies with the Jama'ah. Among the core principles of Ahl al-Sunnah (the People of the Sunnah) is: unity upon the truth, sticking to the Jama'ah that holds to it, and not deviating from them. Some relevant scriptural evidence: • Allah says: “And hold firmly to the rope of Allah all together and do not become divided…” [Aal ‘Imran: 103] • And: “And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers — We will give him what he has taken and drive him into Hell, and evil it is as a destination.” [An-Nisa’: 115] From the Sunnah: • Abu Huraira (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: “Indeed, Allah is pleased with three things for you: that you worship Him and do not associate anything with Him, that you hold fast to the rope of Allah all together and not be divided, and that you do not engage in excessive questioning nor waste wealth.”[ii] • Hudhayfah ibn al-Yaman (may Allah be pleased with him) said: “The people used to ask the Messenger of Allah (peace be upon him) about good, but I used to ask him about evil for fear that it might overtake me…” He continues with a narration that includes: “...What do you advise me to do if that (fitnah) reaches me?” The Prophet ﷺ said: “Stick to the Jama’ah of the Muslims and their Imam.” I said: “What if they have no Jama’ah and no Imam?” He said: “Then keep away from all those sects, even if you must bite onto the root of a tree until death overtakes you while you are in that state.”[iii] • ‘Umar ibn al-Khattab (may Allah be pleased with him) reported that the Prophet ﷺ said: “Whoever wants the spaciousness of Paradise should stick to the Jama’ah, for the Shaytaan is with the lone person and is further away from two.”[iv] What is meant by “Jama’ah” here is the majority of Muslims who are committed to the Sunnah, or those united under an Imam who implements Allah’s law among them.[v] Third: Someone may argue: “But the majority of the Ummah can go astray, and we’ve been commanded to follow the truth even if it’s with only one person.” That’s true. In the same Hadith of Hudhayfah above, when he asked about what to do if there is no Jama'ah or Imam, the Prophet ﷺ said: “Then avoid all those sects, even if you have to cling to the root of a tree until death reaches you.” Also, Abdullah ibn Mas’ud (may Allah be pleased with him) said: “The Jama’ah is what agrees with the truth, even if you are alone.”[vi] And Abu Shamah al-Maqdisi (may Allah have mercy on him) said: “Wherever there is a command to stick to the Jama’ah, it means to adhere to the truth and follow it, even if those who stick to it are few and those who oppose it are many.”[vii] This shows that the truth may, at times, lie outside the majority—but it is still identified by adherence to the Qur’an, the Sunnah, and sound methodology, not simply by being opposed by many. The Response: Indeed, the truth may lie with the minority in certain situations, but the criterion is that it must conform to the guidance that the Messenger ﷺ was upon, along with the Jama‘ah (main body) of the Companions, the Successors (Tabi‘in), and the righteous generations of early Islam. The Prophet ﷺ was asked about the path to salvation from the condemned sectarian division, and he directed us to adhere to this very methodology when he said: "That which I and my Companions are upon."[viii] Imam Nu‘aym ibn Hammad (may Allah have mercy on him) said: "If the Jama‘ah becomes corrupt, then adhere to what it was upon before it became corrupt—even if you are alone—for in that case, you are the Jama‘ah."[ix] Ibn al-Qayyim (may Allah have mercy on him) said: "How excellent is the statement of Abu Muhammad ‘Abd al-Rahman ibn Isma‘il, known as Abu Shāmah, in his book Al-Hawādith wa al-Bida‘: ‘Wherever the command to stick to the Jama‘ah is mentioned, what is meant is to adhere to the truth and follow it—even if those who hold to it are few and those who oppose it are many.’ This is because the truth is what the first Jama‘ah was upon during the time of the Prophet ﷺ and his Companions. As for the large numbers of people who followed falsehood after them—that is of no significance."[x] He also transmitted the saying of Mu‘ādh ibn Jabal (may Allah be pleased with him): "The Jama‘ah is that which agrees with the obedience of Allah, the Exalted." He continued: "They say: 'Whoever separates from the Jama‘ah, Allah will isolate him in the Fire.' But what many of them fail to understand is that the one who separates (i.e., the outlier) is the one who opposes the truth—even if all the people are upon it (falsehood), except for one person, then they are the true outliers. Indeed, during the time of Imam Ahmad ibn Hanbal, the entire populace opposed him—except for a small group. They were the Jama‘ah, while the judges, scholars, the caliph, and his followers were the outliers. Imam Ahmad alone was the true Jama‘ah."[xi] Imam Ahmad held to the creed of Ahl al-Sunnah, while those who opposed him followed the beliefs of the Mu‘tazilah. "A deviant view (qawl shādh) is one that lacks proof from the Book of Allah or the Sunnah of His Messenger ﷺ. This is what constitutes a deviant view—even if the majority of people on earth adopt it. Whereas, any statement that is supported by the Book of Allah and the Sunnah of the Messenger ﷺ is not deviant—even if only one person from the Ummah holds it."[xii] The meaning of all these reports is to reject the opinions of the majority when they alter or abandon the truth, and to return to the correct path—the one supported by clear evidence and held by the pious predecessors of this Ummah. The Question: Where, in the texts of Islamic law or in the statements of the pious predecessors (Salaf), do we find anything resembling the beliefs and actions of the so-called "Islamic State" (ISIS)—such as declaring mass takfir (excommunication) and accusations of treachery against all who differ with them, permitting bloodshed indiscriminately, stabbing Muslims in the back while they are defending against an invading enemy in Iraq, Syria, Palestine, and more recently in Afghanistan and Libya? Where is the justification for using the most heinous methods of killing, bombing mosques and places of worship, or unilaterally declaring a caliphate? Indeed, it is ISIS that has deviated from the Jama‘ah (the main body) of Muslims—through their beliefs, their speech, and their actions. They are not among the sincere community of Muslims, but rather among the deviant sect of the Khawarij, those who have broken away from the Ummah. Fourth: One of the major errors in this matter is the misapplication of certain Qur'anic verses that criticize the majority of people, using them out of context to claim that the truth is never with the majority. Verses such as: • “Indeed, Allah is full of bounty to the people, but most of the people do not give thanks.” [Al-Baqarah: 243; Ghāfir: 61] • “But most of the people do not know.” [Al-A‘rāf: 187] • “And what has been revealed to you from your Lord is the truth, but most of the people do not believe.” [Ar-Ra‘d: 1] • “And most of the people, even if you strive [for it], are not believers.” [Yusuf: 103] • “And We have certainly diversified in this Qur’an for the people from every example, but most of the people refused [anything] except disbelief.” [Al-Isrā’: 89] • “And few of My servants are grateful.” [Saba’: 13] Using these verses to claim that the truth is never with the majority of people, in an absolute sense, is incorrect and baseless. These verses are not specifically addressing Muslims, but refer to people in general—including non-Muslims. That’s why the wording used is “people” (an-nās), which includes both believers and disbelievers. These verses emphasize that most people do not truly worship Allah, and that the majority of humanity is headed for Hell. Therefore, one should not be deceived by large numbers if they are in opposition to the truth—which is Islam. The Prophet ﷺ said, as narrated by Abu Huraira: “The first to be called on the Day of Judgment will be Adam. His descendants will appear before him, and it will be said: ‘This is your father, Adam.’ He will say: ‘Labbayk (Here I am) and Sa‘dayk (At Your service).’ It will then be said: ‘Bring forth from your descendants the delegation to Hell.’ He will ask: ‘O Lord, how many should I bring?’ It will be said: ‘From every hundred, ninety-nine.’” The companions asked: “O Messenger of Allah, if ninety-nine out of every hundred are taken, what will remain of us?” He said: “Indeed, my Ummah among the nations is like a white hair on the body of a black bull.”[xiii] As for matters involving the Muslim Ummah, and distinguishing truth from falsehood, the instruction is clear: adhere to the Jama‘ah (main body of Muslims), as previously explained. Fifth: Another mistake related to this issue is the blanket condemnation of the majority or the majority opinion, and exaggerating the need to separate from the Jama‘ah (the main body of Muslims) and distancing oneself from it. This includes misinterpreting texts about the estrangement of religion, “holding the hot coal,” and the command to cling only to oneself while abandoning the community in the end times—based on this mistaken concept! In reality, the majority or the larger group does hold significance in Islamic law. This is one of the fundamental principles supported by evidence and numerous indications.[xiv] Some key points include: 1. Preferring the majority over the minority is a natural, deeply rooted instinct in human nature and reason. Most people, whether Muslim or not, recognize that where there is a larger consensus in opinion, choice, or stance, the truth is more likely to be found. 2. The texts of the Shariah—from the Qur’an and Sunnah—indicate that predominance and majority in descriptions, states, or actions have impact and weight in deriving rulings, weighing evidence, and making judgments. Some examples include: a. Allah says: “They ask you about wine and gambling. Say, ‘In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit.’ And they ask you what they should spend. Say, ‘The excess [beyond needs].’ Thus Allah makes clear to you the verses [of revelation] that you might give thought.” [Al-Baqarah: 219] Al-‘Izz ibn ‘Abd al-Salam said: “They are forbidden because their harms outweigh their benefits.”[xv] b. Verses that criticize majority numbers are generally addressing those majority groups that are upon falsehood and opposition to evidence. Some scholars have even used such verses to support the legitimacy of following the majority, because majority can have importance. For example, Ibn ‘Arafa explains the verse: “Say, ‘The evil and the good are not equal, although the abundance of evil may please you.’” [Al-Ma’idah: 100] He said: “The phrase ‘although the abundance of evil may please you’ shows that numbers do count, as the verse rejects the evil despite their numbers.”[xvi] c. The Prophet ﷺ said: (When water is plentiful, impurities do not contaminate it.)[xvii] Scholars unanimously agree that large quantities of water do not become impure unless one of its properties changes. d. The Prophet ﷺ was keen to know the opinion of the majority of his companions and their readiness for battle. At the Battle of Badr, he consulted the Muhajirun (emigrants) who agreed to fight, but he wanted to hear the Ansar’s opinion as well. When they agreed, he gave permission to march. Ibn Hisham said: “The Messenger of Allah ﷺ said: ‘Give me advice, O people.’ He meant the Ansar, because they were the majority.”[xviii] At the Battle of Uhud, the Prophet and a group of senior companions advised staying in Medina to defend it, but the majority wanted to go out to fight. The Prophet deferred to their majority opinion and went out with them. When he later acted on the companions’ advice regarding the release of prisoners and was then admonished by revelation, Al-Tahir ibn ‘Ashur noted: “This indicates that the Prophet ﷺ was not blamed, because he followed the opinion of the majority.”[xix] e. It is also reported that in etiquette and manners, preference is given to the many over the few. The Prophet ﷺ said: (The rider should greet the walker, and the walker should greet the one sitting, and the few should greet the many.)[xx] 3. The rightly guided Caliphs (al-Khulafā’ ar-Rāshidīn) also followed this principle. For example, in the hadith about ʿUmar ibn al-Khaṭṭāb’s decision to turn back from entering Syria due to an epidemic there, he accepted the counsel of the elders of Quraysh who advised him to withdraw. Ibn Ḥajar (may Allah have mercy on him) said: “This reflects preference for the majority in number and experience. ʿUmar (may Allah be pleased with him) followed the advice of the Quraysh elders, along with those from the Muhājirīn and Anṣār who agreed with them. Their total number was greater than those who opposed him from both groups. Even though those who opposed had superior knowledge and piety, the elders’ greater age and experience balanced that. When these factors were equal, preference was given to the majority.”[xxi] 4. Following the majority is an established principle in Islamic legal maxims, including: a. The principle of acting upon the stronger likelihood (al-ẓann al-rājiḥ) in deduction and practice. b. The principle: “When two harms conflict, the greater harm is avoided by committing the lesser harm.” Al-Sarakhsi said: “Preference for the majority is a fundamental principle in jurisprudence.”[xxii] c. The principle: “The majority represents the whole.” Among its applications: the majority is regarded as perfection; the majority has the ruling of completeness or entirety; the minority follows the majority. Establishing the majority is equivalent to establishing the whole; the minority follows the majority, and the majority has the ruling of the whole. 5. Following the majority is also a well-established principle in the sciences of ḥadīth and jurisprudence: Regarding the authenticity of a ḥadīth, if a narrator—though trustworthy—narrates something that contradicts a group of trustworthy narrators, scholars consider this isolated narration anomalous (shādh) and give preference to the narration transmitted by the larger group. This is a recognized method for weighing evidence. Al-Khaṭīb al-Baghdādī said: “Preference is given to the narration with the greater number of narrators, because mistakes and lapses are less likely with the majority and closer to the minority.”[xxiii] 6. The majority is considered in fiqh (Islamic jurisprudence) rulings: scholars rely on certain factors in preferring one opinion over another, including the opinion of the majority of scholars, and they warn against anomalies and isolated opinions. Al-Shāṭibī said: “When someone holds a unique opinion opposed to the general body of the ummah, your belief should be that the truth is with the vast majority of mujtahids, not with isolated followers.”[xxiv] 7. Following the majority applies in testimony and judiciary matters: If two witnesses testify to something before a judge, and other witnesses who are greater in number testify against them, the side with the majority of witnesses is preferred. 8. The majority is also considered in the realm of Islamic governance: the imamate (leadership) is established by the pledge (bayʿah) of the majority of the people who have authority to appoint and remove leaders. Al-Ghazālī said: “No authority is established except with the agreement of the majority of those considered influential at each time.”[xxv] Ibn Taymiyyah, may Allah have mercy on him, said: “Abū Bakr (may Allah be pleased with him) became the leader only by the pledge of allegiance from the majority of the Companions, who were the people of power and strength. The absence of Saʿd ibn ʿUbādah (may Allah be pleased with him) did not harm, because that does not detract from the purpose of the leadership. The purpose of the leadership (wilāyah) is the attainment of power and authority through which the interests of leadership are achieved, and that was attained by the consensus of the majority. Whoever says that one becomes a leader by the consent of one, two, or four people who do not possess power and strength has erred, just as one who thinks that the absence of one, two, or ten harms the matter has erred.”[xxvi] It should be noted that following the majority or the larger group must be subject to conditions, the most important of which are: • That this opinion does not contradict an explicit, authentic scriptural text. • That there is no stronger evidence to give preference to another opinion. Al-Sarakhsi, may Allah have mercy on him, said: “When there is equality in strength, the preference goes to the majority.”[xxvii] The main error in denying the legitimacy of following the majority is equating it with democracy, and portraying them as inseparable. Consequently, they transfer the ruling on democracy to the issue of majority and following the majority.[xxviii] Sixth: As for the statement attributed to Imam ash-Shāfiʿī: “Follow the arrows of the enemies of Allah and His Messenger wherever they strike; it will guide you to the people of truth,” it is not authentic for the following reasons: • This phrase, in all its variations, is not proven to have been said by him or by any reputable scholar. It is rather a phrase commonly found in speech, websites, and forums, but without any reliable source. • This phrase contradicts the texts and scholarly statements previously established. • Even if it were authentic, it cannot be taken as an absolute and general rule; rather, it would be conditional upon conformity with Sharīʿah. Seventhly: Assuming, for argument’s sake, that the suspicion (that many enemies indicate the correctness of the path) were true, the “al-Dawlah” organization is not the only jihadi group to face hostility, warfare, and restrictions. Other jihadi groups and movements have also faced hostility, restrictions, and have been labeled terrorists, and this occurred long before the appearance of this group. If that were a proof for one group, it would be so for all others, and there is no justification for singling out this group or claiming its exclusivity in this regard. In summary: The true Jama‘ah (community) is what the majority of the Ummah and its leading scholars upon truth are united on—those who adhere to the Sunnah. The standard for recognizing this Jama‘ah is the methodology (Manhaj) of the Prophet Muhammad (peace be upon him), his Companions, their followers, and the respected scholars in both belief and practice. On the other hand, identifying the truth based on the sheer number of opponents is an innovated, false criterion with no validity. The group known as the “Islamic State” (Da‘esh) has opposed and deviated from the true Muslim community in both creed and methodology. Source: Source: Dr. Imad al-Din Khayti, “Shubuhāt Tanẓīm al-Dawlah al-Islāmiyyah wa Anṣārih wa al-Radd ʿalayhā, Arabic” ["Doubts and Misconceptions Spread by the Islamic State (ISIS) and its Supporters, and Responses to Them"] [i] Due to this extremist belief, these radicals (ghulāt) have become pawns in the hands of the enemies, who manipulate them to attack other Muslims and sow division among them. These enemies often make public claims—falsely and deceitfully—that they are open to communication with such-and-such group, or willing to assist another faction, or that these extremists are the only ones who cannot be approached or dialogued with. As a result, the extremists treat other Muslims as enemies, declaring them to be traitors or apostates. This stems from their belief that being fought by the enemies is proof of their correct methodology, and that others being left alone by the enemies is proof of their treachery. Their public statements are full of such rhetoric.) [ii] Narrated by Muslim (3/1340, Hadith no. 1715 [iii] Narrated by al-Bukhari (4/199, Hadith no. 3606), and Muslim (3/1475, Hadith no. 1847 [iv] Narrated by Ahmad (1/310, Hadith no. 177 [v] The scholars have expressed various definitions of “Jama'ah”. One of the most comprehensive discussions was by al-Shatibi in his book “Al-I’tisam”, where he stated that the term Jama'ah refers to five interpretations: 1. The great majority of the people of Islam. 2. The collective group of leading scholars and mujtahideen (jurists). 3. The Companions of the Prophet ﷺ specifically. 4. The collective body of Muslims when they agree upon a matter. 5. The Muslims when they unite under a legitimate leader (Amir). These variations are mainly differences in phrasing or emphasis, not contradictions. They all boil down to two main meanings: • First: That Jama'ah refers to what the Prophet ﷺ and his Companions were upon in belief, speech, and action—something no Muslim is permitted to deviate from. • Second: That Jama'ah refers to the collective unity under a legitimate caliph or ruler, and the obligation to obey him in good, and the prohibition of rebelling against him unless clear disbelief is seen.) [vi] Narrated by al-Lalikā’ī in Sharh Usul I'tiqad Ahl al-Sunnah (1/121). [vii] From Al-Bā‘ith ‘ala Inkār al-Bida‘ wa al-Hawādith, p. 22. [viii] Narrated by Abu Dawood [7/6, no. 4597] and al-Tirmidhi [5/26, no. 2641 [ix] Al-Bā‘ith ‘ala Inkār al-Bida‘ wa al-Hawādith, 1/22 [x] Ighāthat al-Lahfān min Maṣāyid al-Shayṭān, p. 69 [xi] I‘lām al-Muwaqqi‘īn ‘an Rabb al-‘Ālamīn, 3/308 [xii] Al-Furūsiyyah, by Ibn al-Qayyim, p. 299 [xiii] Narrated by al-Bukhari (8/110, Hadith no. 6529 [xiv] For further study, see the book “The Issue of the Majority from the Legal Perspective” by Dr. Ahmad al-Raysuni. [xv] Qawa‘id al-Ahkam fi Masaalih al-Anam, 1/98 [xvi] Tafsir Ibn ‘Arafa, 2/127 [xvii] Narrated by Abu Dawood (1/46, 63), Ibn Majah (1/325, 516), Ahmad (4/405, 4803 [xviii] Sirat Ibn Hisham (1/615 [xix] Tafsir al-Tahrir wa al-Tanwir (10/75 [xx] Narrated by al-Bukhari (8/52, 6232) and Muslim (4/1703, 2160 [xxi] Fatḥ al-Bārī (10/190 [xxii] Al-Mubṣut (2/115 [xxiii] Al-Kifāyah fī ʿIlm ar-Riwāyah (1/436 [xxiv] Al-Muwāfaqāt (5/140 [xxv] Faḍā’iḥ al-Bāṭiniyyah (1/177) [xxvi] Minhāj as-Sunnah an-Nabawiyyah fī Naqd Kalām ash-Shīʿah al-Qadariyyah (1/530 [xxvii] Al-Mubṣut (26/83 [xxviii] Further details on the ruling of democracy will be presented on page 131.) ------ 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. Earlier Parts of the Article: 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 Part 4: Martyrs or Murderers? Debunking the Illusion of ISIS's Righteousness: Part - 4 Part - 5: Debunking Extremist Claims: The True Meaning of Hijrah and the Reality of Jihad Mobilization: Part - 5 URL: https://www.newageislam.com/islam-terrorism-jihad/validate-isis-path-theological-rebuttal-part-6/d/137000 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