"We will not submit to Islam, nor will we allow a king who has abandoned our religion to rule us... and Ras Tafari will be the heir apparent. And Zewditu, daughter of Menelik, will become our queen." The accusation of apostasy became attached to Iyasu's biography in history, and as many historians mention, it was merely a cover and a smokescreen for the political struggle and the coup against him, and to give this move a popular and tribal dimension in a society that was extremely fanatical about its Christian faith. His policy towards different religions and nationalities came to be viewed from more than one perspective: some interpret this policy as not being against Christianity – specifically Christians – Orthodox Christians, and in favor of Islam, but rather as an attempt to compensate for past injustices by making Muslims feel secure in their homeland, and they considered it "the first major attempt to address the problem of religious integration" and that this policy was an application of his vision for religious and ethnic integration.

Other historians went so far as to say that Iyasu declared his conversion to Islam and that he began to call himself "Elias," wore Muslim attire, denied his lineage to the Solomonic dynasty, and emphasized his Islamic roots. They support this belief by stating that it was common for the Muslims of "Wollo" to conceal their Islam and outwardly accept Christianity. The fact that his father, Ras Michael, converted to Christianity lent credibility to this belief. There is also a narration that he wrote the Shahada in Amharic on the Ethiopian flag, drew a crescent on it, presented it to the Turkish consul, and sent it to a number of Muslim rulers. He also contacted the Germans in Tanganyika and was urging Muslims to prepare for jihad with Turkey against the Crusader states.

The conspirators also succeeded in distorting his behavior, and his image was imprinted in historical sources as a lustful person whose only concern was to satisfy his sexual desires. This accusation contradicts the other accusation of his apostasy, his conversion to Islam, and his pursuit of declaring jihad with Sayyid Muhammad al-Hasan, and his nature inclined to wandering, traveling, and moving between provinces.

Whatever the truth of these accusations and Iyasu's motives and intentions behind his policies, historical sources almost unanimously agree that he enjoyed the admiration and support of the people and was seen as a protector of the weak. He found more sympathy than the leaders, being young, handsome, charming, gifted with rhetorical abilities, and expressing compassion and concern for all the people – Christians, Muslims, pagans, northerners, and southerners. He won their love and forgiveness for his personal weaknesses, which they attributed to his young age. His abilities and talents were not doubted even by the Europeans, who described him as "intelligent, quick-witted, energetic, fluent in Arabic."