Islamic State and the Others

Islamic State and the Others Tilburg University – June 2015

By : Jan Jaap de Ruiter

Islamic State publishes regularly a glossy called Dabiq,1 (until now, June 2015, 9 issues) which contains articles expressing the ideology of the Khalifate. Tilburg University has undertaken a research project focusing on the question of how Islamic State considers the Other.

Part of this research is the analysis of the contents of the nine issues of Dabiq.

Below the first –raw- draft of this analysis is presented. Each of the nine issues of Dabiq was screened on quotes relating to ‘the Other’ and how Islamic States considers the various ‘Others’. Inevitably this lead to inserting in the analysis as well Islamic State’s view on itself.

The analysis of each of the nine issues of Dabiq below is followed by a first draft evaluation. Hyperlinks are put under each of the nine titles.

Later in 2015, or not later than the beginning of 2016, the report of the project will be published.

Fore more information contact the coordinator of the project Jan Jaap de Ruiter: or

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Dabiq 1 – The return of Khilafa – Ramadan 14352
What is striking in all nine issues of Dabiq appearing until now is that they all start with this


“The spark has been lit here in Iraq, and its heat will continue to intensify –by Allah’s permission- until it burns the crusader armies in Dabiq”.

The quote is from Abu Mus’ab az-Zarqawi (1966-2006), founder of the al-Tawhid wa al- Jihadgroup, forerunner of Al Qaeda in Iraq. He was killed in an American attack. He is regarded as an important jihadi leader and ideologue and his being a martyr raised his status considerably.

Dabiq 1, pp.3-4, Introduction

The magazine Dabiq is called Dabiq, as this is the place, in northwestern Syria, where at the end of times ‘one of the greatest battles between the Muslims and the crusaders will take place’. Another term related to this end battle is ‘mahalim’ (massacres), interestingly Dabiq refers to the, as Dabiq states itself, related Biblical term Armageddon (Dabiq 1, p4.). Interesting as well is the role that is assigned to Jesus in Dabiq, who would descend on earth and lead the Muslims eventually to fight Satan. Mind thus the reference to the most important figure in Christianity. Furthermore the text makes clear that after this massacre in Dabiq, the cities of Constantinople (not Istanbul, the Dutch Party for Freedom leader Geert Wilders calls this city as well Constantinople, refusing to accept the ‘new’ Islamic name) and Rome will be conquered by the Muslims.

Dabiq 1, p6, Khilafa declared

In this article Dabiq pays attention to the establishment of the Khilafa, the Islamic State on the first of Ramadan 1435 (= 30 June 2013). It presents parts of the speech of the new caliph Amirul-Mu’minin (= the commander of the faithful) Abu Bakr al-Husayni al-Qurashi al- Baghdadi :

“O Muslims everywhere, glad tidings to you and expect good. Raise your head high, for today – by Allah’s grace – you have a state and Khilafah, which will return your dignity, might, rights, and leadership.

It is a state where the Arab and non-Arab, the white man and black man, the easterner and westerner are all brothers.

‘It is a Khilafah that gathered the Caucasian, Indian, Chinese, Shami, Iraqi, Yemeni, Egyptian, Maghribi (North African), American, French, German, and Australian. Allah brought their hearts together, and thus, they became brothers by His grace, loving each other for the sake of Allah, standing in a single trench, defending and guarding each other, and sacrificing themselves for one another. Their blood mixed and became one, under a single flag and goal, in one pavilion, enjoying this blessing, the blessing of faithful brotherhood. If kings

2 Dabiq refers to the Islamic calendar only, with the Hijra year and names of the Islamic months. See as well:


were to taste this blessing, they would abandon their kingdoms and fight over this grace. So all praise and thanks are due to Allah.’

It is clear that the public the caliph aims at the Muslims (first sentence), wherever they come from and from any ethnicity or continent. He goes even further by stating that ‘their blood mixed and became one’, implying that origin, color, ethnicity do not matter (any more). Only the fact of being Muslim counts. Interestingly enough the Amir does not direct himself to ‘sisters’. He speaks of ‘men’ and of ‘brothers’. Still, referring to nationalities such as ‘Indian’ and ‘Australian’ and the fact that he speaks of the mixing of blood lead to the conclusion that women may as well be meant, but they are not directly mentioned. This is a first indication as how IS looks at gender relations.

Dabiq 1, p8, A new era has arrived of might and dignity for the Muslims

This article quotes the new caliph where he says the following:
‘Soon, by Allah’s permission, a day will come when the Muslim will walk everywhere as a

master, having honor, being revered, with his head raised high and his dignity preserved’. The message of the amir al mu’minin is very much directed to non-Muslims here:

‘Anyone who dares to offend him will be disciplined, and any hand that reaches out to harm him will be cut off. So let the world know that we are living today in a new era.’

It is a story of a generation of Muslims that after long periods of humiliation finally takes revenge and lets the world know that they will be her future masters.

Dabiq 1, p10, The world has divided into two camps

The IS mindset on the world becomes even more clear in this article where the Amir al- Mu’minin says:

‘O Ummah of Islam, indeed the world today has been divided into two camps and two trenches, with no third camp present. The camp of Islam and faith, and the camp of kufr (disbelief) and hypocrisy – the camp of the Muslims and the mujahidin everywhere, and the camp of the jews, the crusaders, their allies, and with them the rest of the nations and religions of kufr, all being led by America and Russia, and being mobilized by the jews.”

Apparently it is Islam and faith against disbelief and hypocrisy. It is Muslims and mujahidin (mind the distinction between the two of them) against jews (in the first place), the crusaders, their allies etc.

The other camp seems thus to be primarily composed of what we might call the Western world, including Russia. ‘The state is a state for all Muslims’ and therefore the Amir calls all Muslims to join it:


‘We make a special call to the scholars, fuqaha’ (experts in Islamic jurisprudence), and callers, especially the judges, as well as people with military, administrative, and service expertise, and medical doctors and engineers of all different specializations and fields’.

It seems logical that military, administrative and medical specialists are called to come, as they are needed to build the state. But what is more interesting is that scholars and fuquha’ are called. Because who can give the guarantee that these possess the right (IS) interpretation of Koran and sunna? Dabiq leaves this option open. Apparently IS supposes that only scholars will join IS who hold favorable views towards them. Still, the invitation gives the impression that ‘general’ scholars and the like are also welcome. IS is apparently quite sure that she can convince –slightly- ‘deviating ‘scholars.

Dabiq 1, pp12-14, Halab, Tribal Assemblies (Halab = Aleppo)

This article describes how IS seeks the support of the tribes around the city of Halab (Aleppo). It was ‘the Head of the Tribal Affairs’ that invited the tribe elders to pay bay’a (swear loyalty) to the Amir al-Mu’minin. The Head mentioned, and that interests us here, ‘the demolition of the Sykes-Picot borders thus opening the way between Iraq and Sham’. While mentioning Sykes-Picot the Head refers to the ‘eponymous treaty’ of 1916 between Britain and France to create the states of Iraq and Syria (= Sham). This is again a reference to the West. Interesting as well is that the so-called Head of Tribal Affairs mentioned different advantages of working with IS, among which the following: ‘Pumping millions of dollars into services that are important to Muslims.’ The word dollars is in no way commented on as the filthy money of the crusaders or the like.

The tribes are further asked to supply their young men to join the IS forces, no mention is made of the possible role of women for IS. What is interesting as well is that IS does not (or claims not to) force young people to join them. This is confirmed by the invitation the Head of Tribal Affairs extends to the tribes ‘to encourage the youth to join its ranks.’ The only time that women are mentioned in this article is the call of IS to the tribes to collect zakat (tax) and ‘preparing lists with the names of orphans, widows and the needy so that zakat and saddaqah (pm, kind of alms) can be distributed among them.’ Furthermore IS stated an issue that ‘those bearing arms against IS –are urged- to repent before they are captured’ implying that these people can live and will not be killed (see also below, on Murtaddin, in Dabiq 1).

Dabiq 1, pp20-29, The concept of Imamah

These 10 pages contain different articles on the concept of Imamah. Basically these articles are intended for the incrowd. It is about defending what Imamah is and that IS is the only one entitled to exercise imamah.

Dabiq 1, pp. 30-3, Wisdom (permanent rubric)
These two pages consist of large size text stating the following:

‘There is no Islam except with Jama’ah (community, JJdR) and no Jama’a without Imarah (leadership), and no Imarah except with Ta’ah (obedience).’


It is clear from this quote from the hadith (sunna) that the IS interpretation of Islam is very much top down structured.

Dabiq 1, p. p32-34, The Islamic State in the words of the Enemy

This rubric is as well a permanent part of all issues of Dabiq. It quotes articles from ‘enemy voices’, thus presenting the views of the enemy in their own glossy. This is quite a smart undertaking as, in this case, Dabiq, obviously, takes those quotes that can be interpreted in a positive way:

‘ISIS has created a multi-ethnic army, almost a foreign legion to secure its territory.’

The word multi-ethnic fits very well with the words of the Amir al-Mu’minin who declared that Muslims of all races and ethnicities were welcome in the Islamic State (see Dabiq 1, Khilafa declared).

‘ISIS is now a real, if nascent and unrecognized state actor – more akin in organization and power to the Taliban of the late 1990s than al Qaeda (bold of Dabiq).’

The image the authors of the article, Douglas A. Ollivant, former Director for Iraq at the US National Security Council, and Brian Fishman former Director of Research for the Combating Terrorism Center at West Point – ‘two American crusaders’ in the words of Dabiq’ – present of IS is clearly interpreted as a compliment by the Dabiq editors:

‘The group does not have safe haven within a state. It is a de facto state that is a safe haven.’ How many compliments do you want?

Dabiq 1, pp. 48-49, Murtaddin repent in the thousands

This article is interesting as it reports on the repentance of thousands of so-called (Iraqi) murtaddin (apostates). The article refers to former Iraqi civil servants, military and police personnel in particular who, once IS came to power in –parts of the – different Iraqi provinces (or Wilayat in Arabic) repented. The article also mentions the repentance of people who had earlier joined the sahwa, the Iraqi sunni militias that were trained and financed partially by the Americans. The article is illustrated by a verse from the Koran (at- Tawba, repentance, 15):

‘Allah turns into forgiveness to whom He wills; and Allah is knowing and wise.’

Here we observe the ‘soft’ side of IS. If you repent, you are forgiven. Mind, the text gives the impression that those who repent are all sunni Muslims.


Dabiq 2 – The Flood – Ramadan 1435

Subtitle: ‘It ‘s either the Islamic State or the flood’

Dabiq 2, p. 3-4, Foreword

This article treats the following question:

‘Many readers are probably asking about their obligations towards the Khilāfah right now’. Therefore the Dābiq team wants to convey the position of the Islamic State leadership on this important matter’.

Interestingly the text speaks of the Dabiq team, suggesting that it is produced as all glossies and journals in the world are, and secondly that it is the mouthpiece of the IS leadership (see also below Back cover Dabiq 2 on Al Hayat Media Centre). The article is primarily directed at the ‘non-Other’: the sunni Muslims all over the world. It states that all Muslims are obliged to perform hijra, i.e. to come and live in the Khalifate. If ‘for whatever extraordinary reason’ a Muslim cannot make this, he should try ‘to organize bay’at in your location’, i.e. swearing locally loyalty to the Khalifah Ibrahim and make these pledges known on the Internet:

‘Your publicized bay’ah has two benefits. First it is a manifestation of the Muslims’ loyalty to each other and to their body’.

‘Second, it is a way to fill the hearts of the kuffār with painful agony’.
If all this is not possible for any individual Muslim in the world, it suffices that he shows:

‘…the intention and belief that the Islamic State is the Khilāfah for all Muslims will be sufficient to save you from the warning mentioned in the hadīth. Whoever dies without having bound himself by a bay’ah, dies a death of jāhiliyyah” [Sahīh Muslim]’.

These statements make clear that IS focuses on all Muslims in the world. No one can escape the call of the Khalifate. This puts a serious burden to those Muslims who feel related to IS or who are sensitive to its arguments.

We are in our work more concerned with IS’ position towards others but it is good to learn about how IS looks at itself and its own group.

Dabiq 2,pp. 5-11, It ‘s either the Islamic State or the flood

This editorial article contains a basic tenet of IS. It opposes the ideology of free choice, as if people could choose between truth and falsehood. That is not the case. People are not free. They are only free to make a choice for Islam. In a sense there is something contradictory in this article. It describes the story of Noah, who built his ark because God –Allah- was angry with mankind for worshipping other Gods. Noah was not the kind of people who said to his fellow men that there was a choice between ‘absolute truth and complete falsehood’ (mind:


the text speaks especially of his choice and much less of choices between good and evil). Or, in the words of the author of this article, Abū ‘Amr Al-Kinānī:

‘Nor did he (Noah or Nuh in IS terms) say anything to the effect of: “If you follow me you will be saved, and if you oppose me and follow your leaders then your reckoning is with Allah, and I have done what is required of me and you are free to choose.” Rather, he told them with full clarity: “It’s either me or the flood.”

Still, it is as choice, I would say. The article presents a strong disempowerment of the ideology of free choice and of pacifism.

Dabiq 2, pp. 12-13, The fight against PKK

In this article the supporters of the PKK are referred to as communists, secular murtaddin (= apostates).

Dabiq 2, pp. 14-17, A photo report. The destruction of shirk in Wilayat Niniwa

The report shows pictures of the destruction of shi’i shrines and tombs and the like because they represent shirk, blasphemy, the worshipping of other(s) (gods) than Allah.

Dabiq 2, pp. 20-30, The flood of Mubaahalah

Mubaahalah is cursing the other party with whom you had a discussion on the truth of Islam. When the other party just cannot be convinced of the (your) truth of Islam it is regarded just to curse the other with its dramatic consequences. This article is in particular directed at the internal ‘enemies’ or adversaries of the supporters of ‘true Islam’. Hamas is mentioned in this context in the following way ‘in the shirkī religion of democracy by voting for Hamas!’ Even Hamas is thus related to democracy, considered a form of blasphemy. It shows that Mubaahalah is quite quickly applied because the IS approach is not one of trying to reach a compromise with the other. The only option is that the other accepts IS’ interpretation of the truth and if it is not accepted, there is Mubaahalah. Mind that this term is in particular reserved in this article for sunni Muslims.

Dabiq 2, pp. 34-36, Ramadan, a blessed month.

This article relates of IS taking care to provide the needy (not specified) with meat for the Ramadan and ‘the ministry (Dīwān) in the city of Ar-Raqqah began distributing the zakāh to eligible families (not specified) in the area’.

Dabiq 2, p. 36, Hadd of stoning

The first time a woman features in the glossy. It concerns though a case of a woman being stoned to death for committing adultery. Pictures are atrocious (hadd = corporal punishment)

Dabiq 2, p. 38, Caring for the orphans.

Some pictures with this comment: ‘The Islamic State distributes the share of ghanīmah (= loot) designated for orphans.’


Dabiq 2, Back cover

On Dabiq and IS media policy: ‘The mission of AlHayat Media Centre3 is to convey the message of the Islamic State in different languages with the aim of unifying the Muslims under one flag. AlHayat produces visual, audio, and written material, in numerous languages, focusing on tawhid, hijra, bay’a and jihad’.

Again it shows that IS targets all Muslims in the world.



Dabiq 3 – A call to Hijra – Shawwal 1435

Dabiq 3, pp. 3-4, Foreword

This article is a reaction on the US and its allies, who started at the time to attack IS by bombardments and the like. It defends the killing (beheading) of James Foley as follows:

‘Therefore, if a mujāhid kills a single man with a knife, it is the barbaric killing of the “innocent.” However, if Americans kill thousands of Muslim families all over the world by pressing missile fire buttons, it is merely “collateral damage”…’

It justifies IS killing its hostages contrasting them with the ‘collateral damage’ of the American actions in Iraq.

Dabiq 3, pp 5-11, The Islamic State before the Malhamah (= massacre) (The immigrants to the land of Malahim (= massacres)
The article describes the makeup of the people living in Islamic State, referring to the fact that they come from all nations over the world. It makes a comparison with the first generation Muslims (salaf) after the Prophet of whom most of them were member of the Quraysh tribe of Mecca. Interesting is this remark worded in a note:

‘This contrast between the Islamic State today and the state of Madīnah in the time of the Prophet (sallallāhu ‘alayhi wa sallam) and his Companions is not to suggest that the khalaf (later Muslims) are better than the Salaf (early Muslims), for these are historically related differences, not indicators of religious preference.’

Point is obviously that the fighters of IS cannot be considered as having a higher status than the first generation Muslims, while the article treating this subject, gives a bit this impression. It is clearly a sensitive issue. Moreover the case is that there is thus an important difference between the salaf then and the khalaf now: the first generation was much more homogeneous and the present one much more diverse. In one way or another this must be justified.

The article continues by stressing the uniqueness of the Khalifate of IS and the fact that its very existence must be seen as a precursor of the Malhamah, the final battle, in Dabiq. Or:

‘For a man is upon the religion of his close friends, and he does not love a people except that he will be gathered with them on the Day of Resurrection, whether he likes it or not’.

The article, where the anonymous author identifies himself with ‘I’ (in one instance only) suggests that adherents of Islam in the beginning left their tribes, which was seen as something very ‘strange’. Or in the words of Dabiq:

‘Thus, the strangers are those who left their families and their lands, emigrating for the sake of Allah and for the sake of establishing His religion. In the era of ghuthā’ as-sayl (the feeble scum), they are the most wondrous of the creation in terms of faith, and the strangest of them all’.


The article intends to say that a tribe’s member’s loyalty is first if not only to the Oumma and not to his tribe. Finally the article underscores the fact that Sham (Syria) is the chosen land of the Khilafa.

Dabiq 3, pp. 12-14, The punishing of Shu’aytat for treachery

It is not for nothing that this issue of Dabiq pays attention to the role tribes play, as in this article it reports on the punishing of the tribe of Shu’aytat for its treachery. Or in the words of ‘Abū Mus’ab az-Zarqāwī:

‘So we warn the tribes, that any tribe or party or assembly whose involvement and collaboration with the crusaders and their apostate agents are confirmed, then by He who sent Muhammad with the truth, we will target them just as we target the crusaders, and we will eradicate and distinguish them, for there are only two camps: the camp of truth and its followers, and the camp of falsehood and its factions. So choose to be from one of the two camps.’

Shu’aytat are a tribe in the Deir al-Zoor area in Syria. This is what happened:

‘After this discussion, it should become clear why the Islamic State dealt with the clans of Shu’aytāt as a murtadd party resisting the Sharī’ah with arms. These clans were left armed after they agreed to submit to the rule of the Sharī’ah with the condition they hand over all heavy weaponry. They then betrayed their covenant by rebelling against the Islamic State. They ambushed Islamic State soldiers, and then tortured, amputated, and executed prisoners taken from the ambushes. All these crimes were carried out in opposition to the enforcement of the Sharī’ah’.

Illustrative for the sins the members of this tribe committed is the following quote (exclamation mark Dabiq’s; italics mine):

‘Upon entering the Shu’aytāt villages, the soldiers of the Islamic State found men hateful of the Sharī’ah, drowning in fāhishah, alcoholism, and drugs, some of them married to more than four wives!’

Dabiq 3, pp. 16-17, Report: Da’wah (= mission) and hisbah (= command right and forbid wrong) in the Islamic State
This article stresses again that Islam does not distinguish between people based on ethnicity, nationality and the like. It is, as the article states:

‘Rather, Islam is a holistic religion that is to be approached from all sides, and defended from all sides. If any aspect of it is abandoned or ignored, the Shaytān and his soldiers will quickly fill the vacuum’.

I find it striking that Dabiq is using the typically western term ‘holistic’ here.


Dabiq 3, p. 23, Wisdom (permanent rubric)

In this issue of ‘wisdom’ Hijrah and forgiveness stand central. The prophet would have said to Amr ibn al As, one of the first converts to Islam and later a feared Muslim commander of armies, the following: ‘THE PROPHET RESPONDED, ‘ARE YOU NOT AWARE THAT ISLAM WIPES OUT ALL PREVIOUS SINS? AND THAT HIJRAH WIPES OUT ALL PREVIOUS SINS? AND THAT HAJJ WIPES OUT ALL PREVIOUS SINS?’ (capitals Dabiq)

The text gives the impression that Islam is not all about violence and punishing of adversaries. It is also about forgiveness. But it does not make clear whose’ sins are forgiven.

Dabiq 3, p. 33, Advice for those embarking upon Hijrah

Interestingly in this article, that presents some advices for those who intend to travel to the Kahlifate, is the following remark:

‘Keep in mind that the Khilāfah is a state whose inhabitants and soldiers are human beings. They are not infallible angels. You may see things that need improvement and that are being improved’.


‘You may find mistakes that need fixing. You may find some of your brothers with traits that need mending. But remember that the Khilāfah is at war with numerous kāfir states and their allies, and this is something that requires the allotment of many resources. So be patient’.

It is one of those rare relativizing statements of IS: the fighters of IS are also human beings after all. Mind as well that when hijra is mentioned, it means hijra to the Khalifate, while hijra in the classical Islamic interpretation is meant the travel of the Prophet from Mecca to Medina, with the intention of ever returning to Mecca. One could conclude that travelling to Sham (Syria, the ideal place for the Khalifate, see above) means that on a certain day the Muslims will ‘return’ to Mecca and Medina.

Dabiq 3, Back Cover

Interestingly the Dabiq team reaches out to its readers with the following text. It gives once more insight in how IS and Dabiq function:

‘The Dābiq team would like to hear back from its readers, and for this reason, we are providing email addresses to submit your opinions, suggestions, and questions

Inshā’allāh, in an upcoming issue we will also be presenting readers’ questions to a member of the Islamic State Shūrā Council. If you have questions for the latter, please indicate it in your letter by directing them to the Shūrā Council member, otherwise we will assume that the questions are for the Dābiq team. We advise that your opinions, suggestions, and questions in general be brief, because your brothers are busy with many responsibilities and


therefore will not have the time to read long messages. Finally, anything submitted – if it ends up being published in the magazine – may be modified by the Dābiq team including the name attached to the submission. Jazākumullāhu khayra’̄.

I saw no new rubric in the issues following this one with ‘readers’ comments or questions’, nor articles that refer to certain feedback from readers.


Dabiq 4 – The failed Crusade – 1435 Dhul-Hijjah

This issue of Dabiq consists of quite a number of articles analyzing world politics and the present state of the art of the Khalifate. It is a repetition of stating the aversion of IS’s numerous enemies and why they are all wrong. For us the most important article of this Dabiq is on pages 14-17 under the title: ‘The Revival of Slavery before the Hour’. Basically this article claims that with the return of slavery, the final hour has drawn nearer than ever. It stipulates that where the Koran mentions slavery, and in its wake Muslim scholars, it must be interpreted literally and the article seriously regrets the –later and modern- metaphorical interpretations of slavery. Remarkable is that it concerns women only and children (female slaves should as well never be separated from their children) and that men are not mentioned as possible slaves. It is clear from the text that the female slaves serve for the sexual needs of the Muslims only. But the article also stresses the fact that when slaves get pregnant from their masters, that their children, off spring of Muslims, are free persons and no longer slaves. It is as if the article wants to suggest that slavery is therefore not that bad. For us the question that this article raises is important, namely on the status of the Yazidis, who have been living since times immemorial in the north of Iraq, in the Sinjar region. The question was formulated as follows:

‘Prior to the taking of Sinjar, Sharī’ah students in the Islamic State were tasked to research the Yazidis to determine if they should be treated as an originally mushrik group or one that originated as Muslims and then apostatized …’

The ‘Shari’ah students’ came then with the following interpretation of the Yazidis’ status:

‘Because of the Arabic terminologies used by this group either to describe themselves or their beliefs, some contemporary Muslim scholars have classified them as possibly an apostate sect, not an originally mushrik religion, but upon further research, it was determined that this group is one that existed since the pre-Islamic jāhiliyyah, but became “Islamized” by the surrounding Muslim population, language, and culture, although they never accepted Islam nor claimed to have adopted it. The apparent origin of the religion is found in the Magianism of ancient Persia, but reinterpreted with elements of Sabianism, Judaism, and Christianity, and ultimately expressed in the heretical vocabulary of extreme Sufism’.

So Yazidis are mushriks, polytheists, and therefore:

‘Unlike the Jews and Christians, there was no room for jizyah payment (special tax for other monotheists such as Jews and Christians). Also, their women could be enslaved unlike female apostates who the majority of the fuqahā’ say cannot be enslaved and can only be given an ultimatum to repent or face the sword’.

Jews and Christians have a special status in Islam and also in IS as ‘owners of the Book’ (Thora and Gospel) and can therefore not be enslaved. But Yazidis are no monotheists. Interestingly the article mentions the case of Christian women being enslaved in Nigeria and the Philippines, seemingly ignoring the discrepancy with what was claimed earlier in the article, namely that Christian women cannot be enslaved. But then in a note to this remark it


is stipulated that Islamic scholars do as yet not fully agree on this point, thus leaving open the option that Christian women can be enslaved. This, however, seems not to be the Khalifate’s policy.

The women and children’s fate is then described in the following words:

‘The enslaved Yazidi families are now sold by the Islamic State soldiers as the mushrikīn were sold them. Many well-known rulings are observed, including the prohibition of separating a mother from her young children. Many of the mushrik women and children have willingly accepted Islam and now race to practice it with evident sincerity after their exit from the darkness of shirk’.

Finally the return of slavery is interpreted as a good sign. Because it brings, according to a hadith, the final massacre (malhamah) closer and thus the Muslims’ victory over the crusaders at Dabiq. Or in Dabiq’s words:

‘This interpretation is like the one before it, indicating that one of the signs of the Hour is the increased conquests and bringing in of slaves from the lands of kufr. […]’


Dabiq 5 – Remaining and Expending – Muharram 1436

Dabiq 5, Foreword, p.3 The foreword goes into the expansion of Islamic State in North Africa and other areas. It states once more who are to be considered enemies (in my italics). Important to note here is that the text states that Jews, Christians and (Muslim) apostates are all set under the label of enemies:

‘On the 20th of Muharram 1436, the Islamic State officially announced its expansion into the Arabian Peninsula, Yemen, Sinai Peninsula, Libya, and Algeria, and the establishment of wilāyāt therein. The Khalīfah Ibrāhīm (hafidhahullāh) also accepted the bay’āt from all groups and individuals who pledged allegiance from other lands. Thus, while the eyes of the world were all blinded and spellbound by the sorcerous media “covering” the battle for ‘Ayn al-Islām, the eyes of the Islamic State were scanning East and West, preparing for the expansion that – by Allah’s permission – would put an end to the Jewish State, Āl Salūl (= Saudi Arabia, JJdR), and the rest of the apostate tawāghīt, the allies of the cross.’

Yahya, pp 4-9, lessons from a shahid,

This article goes in particular into the ‘fact’ that the Jews have always been killers of prophets or in the words of the article:

‘The Children of Isrā’īl had developed a track record of mocking, rebelling against, belying, and even killing their Prophets.’

Moreover the article stresses once more that Jesus will come back in Islam’s Armageddon, but not so much to bring peace as well as battle:

‘Thus, the return of Īsā (‘alayhis-salām) would immediately be followed, not by peace, but by a confrontation with the enemies of Allah’

The article explicitly labels Jesus here as a Jewish prophet that was rejected by the Jews. It is important to note that Jesus gets quite some attention in Dabiq issues. Undoubtedly in order to appropriate him from Christians and (in this case) Jews.

Dabiq 5, pp. 12-14, Unifying the ranks

In this article the new wilayat, provinces, of IS are mentioned and the bay’a its leaders pledged to the caliph. It mentions in particular the Kurds, who IS does not consider enemies. As long as Kurds are Muslims, they are welcome in IS. Important to note is that IS regards their fight, in this case with the Kurds, as ‘religious’ and not as ‘nationalistic’. It would be good to dwell a bit more on this contrast. Why using the word ‘nationalistic’? Important to note as well is that the fight against the Kurds is more so a fight ‘against disbelievers amongst them, the allies of the crusaders and Jews’:

‘Kurdish Muslims have continued for a long time now to flow into the ranks of the Islamic State, waging jihād with their lives and their wealth against the disbelievers, including those from amongst their own people. As Shaykh Abū Muhammad al-‘Adnānī highlighted in a


recent statement, “Our war with Kurds is a religious war. It is not a nationalistic war – we seek the refuge of Allah. We do not fight Kurds because they are Kurds. Rather we fight the disbelievers amongst them, the allies of the crusaders and Jews in their war against the Muslims. As for the Muslim Kurds, then they are our people and brothers wherever they may be. We spill our blood to save their blood. The Muslim Kurds in the ranks of the Islamic State are many. They are the toughest of fighters against the disbelievers amongst their people” [Indeed Your Lord Is Ever Watchful].’

The agenda of IS remains the same. Bringing together all Muslims under the banner of the Khalifate. The term Muslim is however not defined, which is important to note:

‘They see that the Khilāfah has not only returned, but is remaining and expanding, bringing Muslims of all colors under one banner and one leader to rid their lands of the tawāghīt and raise their swords in unity against the Jews and crusaders.’

Dabiq 5, pp. 22-33, Remaining and Expending

This article treats the new territories that pledged allegiance to IS. Remarkable that it distinguishes between countries, which basically should not exist according to IS ideology, such as Yemen, Libya and Algeria. Important here is the observation that according to IS ideology the Arabian Peninsula has place for one religion only. Again all enemies are put under one label:

‘Rasūlullāh (sallallāhu ‘alayhi wa sallam) said, “Two religions must not remain together in the Arabian Peninsula” [Reported by al-Bukhārī and Muslim on the authority of ‘Ā’ishah].’

‘He (sallallāhu ‘alayhi wa sallam) also said shortly, prior to passing away, “Expel the mushrikīn from the Arabian Peninsula” [Reported by al-Bukhārī and Muslim on the authority of Ibn ‘Abbās].’

‘There is no place for the mushrikīn in the peninsula of Muhammad (sallallāhu ‘alayhi wa sallam). Draw your swords. Deal with the Rāfidah first (= Shiites, JJdR), wherever you find them, then Āl Salūl and their soldiers before the crusaders and their bases.’


Dabiq 6 Al- Qa’idah of Waziristan. A Testimony from within 1436 Rabi’ al-Awwal

Dabiq 6, pp. 3-5, Foreword

This article treats the terrorist acts committed in Sydney (by Man Haron Monis) and other places in the world. The perpetrators are praised because they spread terror in kafir lands. The following quote of IS spokesman Shaykh Abū Muhammad al-‘Adnānī is telling:

‘If you can kill a disbelieving American or Europe- an – especially the spiteful and filthy French – or an Australian, or a Canadian, or any other disbeliever from the disbelievers waging war, including the citizens of the countries that entered into a coalition against the Islamic State, then rely upon Allah, and kill him in any manner or way however it may be. Do not ask for anyone’s advice and do not seek anyone’s verdict’ [Indeed Your Lord Is Ever Watchful].

What is interesting here is that Man Haron Monis used to be a rafidi, or Shiite, but no more as he stated himself:

“I used to be a Rāfidī, but not anymore. Now I am a Muslim, alhamdulillāh.”

This means that according to IS rafidin can convert to true Islam, something that is very rarely mentioned in IS texts.

Dabiq 6, pp. 6-15, ADVICE FOR THE SOLDIERS OF THE ISLAMIC STATE By Abū Hamzah al- Muhājir (Rahimahullāh)

Advice 3 particularly states that Allah always comes in the first place even above loved ones who might be people, relatives or loved ones, not walking the right track. Remarkable that the text refers to the Koran that says that Muslims should not take Allah’s enemies as allies. I would say that this interpretation is very wide because are loved ones and relatives by definition enemies? It says something about the strictness of the social rules of IS.:

‘[3] Beware of letting the affection you have towards a relative or loved one turn you away from aiding Allah’s religion. Indeed, we know that this can tear you apart, but remember the statement of Allah (ta’ālā), {O you who have believed, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth} [Al-Mumtahanah: 1]. For Allah’s right is more obligatory, and supporting His religion is more essential.’

Important as well is the limited application of takfir, i.e. the designation of people as apostates and the like:

‘[4] By Allah, I love you, and I love that which will save you. So listen to my advice concerning an important issue, the issue of takfīr. The Messenger (sallallāhu ‘alayhi wa sallam) said, “Whoever says concerning a believer that which is not true, Allah will cause him to reside in the mud of corruption [composed of the pus from the people of Hellfire] until he takes back what he said.” Therefore, know my dear brother that the label and ruling of kufr is a right that belongs to Allah (ta’ālā) and which you are not allowed to apply to anyone except those


who deserve it ac-cording to the Sharī’ah. And know that takfīr has both conditions and preventative factors, so we don’t declare takfīr of someone unless the conditions are fulfilled and the preventative factors are eliminated. A person might make a statement or action of kufr and yet would not be guilty of kufr due to the presence of one of the preventative factors. Therefore, one whose Is- lam is established with certainty is not expelled from Islam except with certainty. So beware of suspicion, and ensure that you’re well-in- formed regarding the issues that the practicing scholars have differed over.’

This quote is therefore so special because other texts of IS give the impression that labeling others as apostates, murtaddin, kuffar etc. goes easily. Here the procedure is stipulated. It goes well with the foregoing example of the Australian Shiite who converted to Islam and who was accepted by IS as follower.

It is by the way interesting to note that advice 4 starts with a sentence containing the verb ‘love’ which is very rarely the case in IS writings: ‘By Allah, I love you, and I love that which will save you’. Advice 14 contains the verb ‘love’ and the adjective ‘loveable’ as well. It is a call to IS fighters to ‘impose’ their Islam gently on the people:

In summary, let the people love the religion of Islam, its rulings, and the Islamic State, for “the best of Allah’s slaves are those who make Allah’s slaves loveable to Allah, make Allah loveable to His slaves, and walk the earth as sincere advisors.”

Advice 5 stipulates that all Muslims are equal and that it is them against the others:

‘Allah’s Messenger (sallallāhu ‘alayhi wa sallam) said, “The blood of every Muslim is equal. The lowest amongst them will have his guarantee of protection fulfilled by them. The most distant of them will also have his guarantee of protection honored. They are one hand against all others.’

I find it surprising that Muslims are advised (number 17) to be patient with their brothers (never: sisters) in case something wrong happened. Patience that obviously is not reserved for the enemy. Among each other Muslims are advised to be humane:

[17] Be patient with your leader even if he has wronged you, for this is a religious obligation. Allah’s Messenger (sallallāhu ‘alayhi wa sallam) said, “Whoever sees from his leader something he dislikes, then let him be patient with him.”

This article concerns in particular the treatment of the Houthis in Yemen who are Shiites, it presents the procedures of takfir on them and again we see that takfir should not too easily be applied. Al Zawahiri is quoted:

“My position concerning the laymen of the Shī’ah is the position of the scholars of Ahlus- Sunnah , and that is that they are excused due to their ignorance.


‘Likewise, adh-Dhawāhirī does not make takfīr of the supporters of the tawāghīt, except for those officers who torture Muslims and belong to some specific departments of National Security.’

‘And it is permissible to kill Nation- al Security officers and all members of the police – regardless of whether you make takfīr of them on an individual level or you make takfīr of them on a general scale – if that occurs during the course of a campaign of fighting in which sniping them becomes a means for you to cause damage to them for the benefit of the jihād. This is because a resistant apostate faction is fought as one.’

Basically Zawahiri said that Shii laymen must get a chance while those in governmental security services are to be killed. What is important here is once again that Shiites are not automatically subject to being killed.

Dabiq 6, pp. 34-37, The capture of a crusader pilot

This article is a dramatic interview with the Jordanian pilot Mu’ādh Sāfī Yūsuf al-Kasāsibah that crashed above IS territory. In the interview he is constantly referred to as ‘murtadd’ (one who has renounced his religion):

‘…he was a murderous murtadd due to his military service for the Jordanian tāghūt and his participation in the crusade that killed many Muslims.’

There is no mercy for him:

‘DĀBIQ: We will make sure the jailers provide you with the opportunity to see “Although the Disbelievers Dislike It.” Do you know what the Islamic State will do with you?

MURTADD: Yes… They will kill me…’

Dabiq 6, pp 58-62, Meltdown, by John Cantlie

In this article Cantlie discusses again the advantage of a ‘real money’ based economy, using golden, silver and copper coins. The article is not of much relevance to our subject but he mentions at a certain point the Netherlands. Point is that several countries in the world have stalled their gold supplies in the United States and that they are claiming them back seeing the importance of ‘real money’ for their economies. Or in the words of Cantlie:

‘Venezuelan leader Hugo Chavez could see it coming and started a campaign in 1998 to get Venezuela’s 211 tons of gold back from the US. It took a huge amount of wrangling before their gold came home; countries don’t like letting go of gold once it’s in their vaults. But he started the ball rolling and now everyone wants their bullion. Switzerland, Ecuador, Hol- land, and Austria are all shouting for their gold back. Germany asked the Fed for their gold in 2012 and was simply told it wasn’t there.’


Dabiq 7 – From Hypocrisy to Apostasy. The extinction of the grey zone – 1436, Rabi’ al-akhir

Dabiq 7, pp 3-4, Foreword

The foreword is on Japan and raised the question why this country entered the coalition of the crusaders against IS. For us the following qualification of the Japanese ‘other’ is important:

‘Japan joined the crusade despite its non-Christian paganism, its “pacifist” constitution, and its great distance from Afghanistan’.

Dabiq 7, pp. 5-8 The burning of the murtadd pilot

This article reports on the burning of the Jordanian pilot with gruesome pictures. It mentions though a woman as well, who was jailed in Jordan for terrorist jihadi activities. Dabiq calls this woman ‘the mujāhidah, Sājidah ar-Rīshāwī’ and that is the first time that it calls a woman a mujahidah, giving her an equal status as male mujahidun. It states as well the following:

‘The Islamic State had done everything it could to secure the release of both Sājidah and Ziyād (another –male- prisoner in Jordan, JJdR).’

The article argues that the burning of the pilot is done based on this Koran verse: ‘AND IF YOU PUNISH [AN ENEMY], PUNISH WITH AN EQUIVALENT OF THAT WITH


That is also the reason the article shows pictures of the heads of burnt casualties of Western bombardments as well as pictures of the burnt pilot.


Author: Your brother, Abū Hamzah al-Muhājir 1 Ramadān 1428

This articles presents 30 advices to the leaders of Islamic State and it seems as if they are copied directly from a handbook ‘How to become a successful manager’. i.e.:

[2] Be just and sincere towards your subjects;
[3] Seek consultation and hold discussions, for discussion is the partner of consultation.

[4] Beware of only consulting a person who always agrees with your opinion, and beware of bad company.

[5] There’s nothing more destructive towards the religion and dunyā than for a leader to become unaware of the actual circumstances that his subjects are in.


[8] Beware of standing out from others by way of the vehicle that you ride or the clothes that you wear,

[15] The leader must let his subjects and soldiers hear things that will strengthen them and cause them to feel that they will triumph over their enemy.

[21] Beware of blood. Beware of blood. Beware of shedding blood unjustly.

[25] Reign over your brothers and over the people with kindness and you’ll win their hearts, for long-lasting love is due to kindness, and its disappearance is due to tyranny (mark the reference to love here, JJdR).

Once more it is remarkable to observe that IS understands its fighters weaknesses and know that making errors is all part of the game:

[30] You must be serious, hardworking, and very ambitious. Beware of incompetence, for by Allah there’s no ride more humiliating. No matter how many times you stumble, keep trying, for we’ve seen through experience that there’s no work in which Allah granted success, except that there were many stumbles along the way.

Dabiq 7, pp. 20-24, Islam is the religion of the sword

This article contests the statement that Islam would be a religion of peace or of pacifism. Pacifism is a Western invention to neutralize Islam and in particular Jihad. The article states that Islam is by definition a religion of aggressive jihad and not of defense. All this based on the sayings that there are basically four types of enemies:

‘Alī Ibn Abī Tālib (radiyallāhu ‘anhu) said, “Allah’s Messenger (sallallāhu ‘alayhi wa sallam) was sent with four swords: a sword for the mushrikīn, {And when the sacred months have passed, then kill the mushrikīn wherever you find them} [At-Tawbah: 5], a sword for Ahlul- Kitāb, {Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Book – [fight them] until they give the jizyah willingly while they are humbled} [At-Tawbah: 29], a sword for the munāfiqīn, {O Prophet, fight against the kuffār and the munāfiqīn} [At-Tawbah: 73], and a sword for the bughāt (rebellious aggressors), {Then fight against the group that commits baghy (aggression) until it returns to the ordinance of Allah} [Al-Hujurāt: 9]” [Tafsīr Ibn Kathīr]’.

Mushrikīn are the polytheists; Ahlul-Kitāb are the Jews and Christians; the munāfiqīn are the Muslims that do not practice Islam as it should.

The conclusion of the article is the following:

‘It is clear then that salām (peace) is not the basis of the word Islam, although it shares the same consonant root (s-l-m) and is one of the outcomes of the religion’s sword, as the sword will continue to be drawn, raised, and swung until ‘Īsā (Jesus – ‘alayhis-salām) kills the Dajjāl


(the Antichrist) and abolishes the jizyah. Thereafter, kufr and its tyranny will be destroyed; Islam and its justice will prevail on the entire Earth.’

Dabiq 7, pp 30-32, Revenge for the persecuted Muslimat by the Coptic crusaders of Egypt

The killing of the 21 Coptic Christians on the Mediterranean beach is explained as a revenge on the Coptic Christian Church ‘in revenge for Kamilia Shehata, Wafa Constantine, and other sisters who were tortured and murdered by the Coptic Church of Egypt’. Important to note here is that the operation of the killing was done on behalf of muslima’s, women.

This article reports on other ‘Islamic’ group fighters joining IS. They did so following this logics:

“We used to say that Amīrul-Mu’minīn is a person whose identity was unknown, but now his lineage and identity have been made public, and everyone – near and far – knows who he is. So what are we waiting for? We used to say that we don’t know the methodology of the Islamic State and that its methodology is hidden. The Islamic State, however, has declared Islam as its law, religion, and methodology. It has implemented the hudūd, waged jihād for the cause of Allah, and raised the banner of truth. It does not differentiate between an amīr and a faqīr (a poor person); the Sharī’ah is obligatory upon everyone.”

This statement seems like the mission statement of IS. It is the simple logics of IS that did not wait but just started and establishment the long awaited khalifate. It is important to note that Dabiq does not refer to these fighters as murtaddin or kuffar but just as /fighters from “Ahrār ash-Shām” and “Jabhat an-Nusrah” came and joined the Islamic State after repenting from their past affiliation with these groups’. As for ‘these groups’ they are labeled as follows:

‘For these so-called “Islamic” groups have chosen to stand in the same trench as the secularists against the Islamic State for the sake of “maslahah,” whereas Allah is far greater than to be in need of courting or “reconciling” with His enemies at the expense of His pure religion. ‘

Dabiq 7, p. 42-48, Clamping down on sexual deviance

Typically a text where the Western morale concerning open marriage and homosexual relations are scorned. Basically the point of IS is the following:

‘In the midst of this widespread affront to the fitrah (natural human disposition), the Islamic State continues its efforts against these deeds of misguidance – which Western “Civilization” regards as a part of their “values” – by implementing the rulings of Allah on those who practice any form of sexual deviancy or transgression’.

The punishments for homosexuality, adultery and pornography are terrible:


‘This was demonstrated recently in Wilāyat Ar- Raqqah, where the Islamic State carried out the hadd on a man found guilty of engaging in sodomy. He was taken to the top of a building and thrown off, as was one of the traditions of the noble companion Abū Bakr as-Siddīq (radiyallāhu ‘anh) with those who committed this filthy deed. Also in Wilāyat Ar-Raqqah, a woman was stoned after being found guilty of zinā. In Wilāyat al- Khayr, meanwhile, a man was recently flogged as a ta’zīr (disciplinary punishment) after he was found to be in possession of pornographic material.’

Dabiq 7, p 49-51, A brief interview with Umm Basir al Muhajirah

This is quite a unique text. An interview with the wife of Ahmed Koulibali, the Paris Jewish Supermarket hostage taker and killer. Interesting are the first lines, where it shows that his wife was the object of one of his actions:

‘Because of his loyalty to the Khilāfah, the mujāhid Abū Basīr al-Ifrīqī (Amedy Coulibaly – rahimahullāh) arranged to send his wife Umm Basīr al-Muhājirah to its lands prior to his shahādah in the blessed operations of Paris’.

She had no say obviously in being sent to the Khilafah. This is a general statement/view on women in IS:

‘May Allah protect all the wives of the shuhadā’ and mujāhidīn and keep them firm upon the truth until they meet their Lord (‘azza wa jall)’.

Dabiq then has the following question to ask her:

‘Do you have a message to the Muslims in general and Muslim sisters in particular?’

Her answer is multifaceted:

‘My brothers and sisters, I call on you to be concerned about the condition of the Ummah in the world, to act in accordance to such while following the Qur’ān and Sunnah’.

Mind that the quote mentions the Ummah in the world and not specifically the Khalifate.

‘Allah (ta’ālā) gave you minds to think with and intelligence to reason with.’ Implying that the sisters should study Koran and Sunna on their own.

So do this, this is the goal of life:

‘Study the Sīrah of the Prophet (sallallāhu ‘alayhi wa sallam) and the stories of the Companions. Observe what the goal of their lives was. Their goal was to worship Allah as He wants to be worshipped not as our desires dictate.’

And supporting (any) men seems the most important:


‘My sisters, be bases of support and safety for your husbands, brothers, fathers, and sons. Be advisors to them. They should find comfort and peace with you. Do not make things difficult for them. Facilitate all matters for them. Be strong and brave’.

And referring to the past:

‘Know that the Companions (radiyallāhu ‘anhum) did not spread Islam in these vast lands except with their righteous wives behind them.’

Again the word love is mentioned, in a way Jesus mentioned it as well:

‘It is essential for you to love Allah and His Messenger more than your own selves, your husbands, your children, and your parents’.

And the woman refers to two Islamic female role models:

‘Follow the example of Āsiyah – the wife of Pharaoh – who left the Dunyā for Allah and the Hereafter although she was a queen and had the wealth of the Dunyā. She was tortured and killed because of this choice, but Allah kept her firm and raised her above many women. And all praise is due to Allah, the Forgiving and Generous. Follow the example of Maryam (‘alayhas- salām) in her chastity, modesty, obedience of Allah, and truthfulness, which was one of her greatest traits, and so Allah chose her and raised her above many women’.

And in general:

‘There were many righteous women in history, so follow their example’.

What triggers my interest here that there are, I said it before, two types of women in IS, the ‘strong ones’ following the examples of the past and the numerous nearly anonymous ones whom we know from the video footage and images (or absence of…). This is a point to discuss further, analyzing the booklet ‘Women of the Islamic State. A manifesto of women by the Al-Khansaa Brigade’ that I have at my disposal.

It is by the way interesting that Dabiq did not publish a picture of Umm Basir but in stead of that a picture of Amedy Coulibaly or Abū Basīr al-Ifrīqī (Amedy Coulibaly – rahimahullāh).

Later in Dabiq 7 (pp 68-71)there is an article on Coulibaly (The good example of Abu Basir al Ifriqi) and there it the following is said:

‘He ordered his wife to wear hijāb and ordered her to sell the house that he had purchased with a usurious loan so as to get out of harām.’

Dabiq 7, pp 52-53, In the words of the enemy

In this article Patrick Cockburn is quoted, for us important is that he is called ‘a kāfir journalist and citizen of Britain’. Also quoted is ‘crusader Eric Shawn of Fox News.’ The first is called a kafir and the second a crusader.


Dabiq 7, pp. 54-67, The extinction of the grey zone

This article explains once more the essential vision of IS on how the world should be looked at, a camp of Islam versus a camp of kufr:

‘The grayzone is critically endangered, rather on the brink of extinction. Its endangerment began with the blessed operations of September 11th, as these operations manifested two camps before the world for mankind to choose between, a camp of Islam – without the body of Khilāfah to represent it at the time – and a camp of kufr – the crusader coalition. Or as Shaykh Usāmah Ibn Lādin (rahimahullāh) said, “The world today is divided into two camps. Bush spoke the truth when he said, ‘Either you are with us or you are with the terrorists.’ Meaning, either you are with the crusade or you are with Islam” [Interview – 4 Sha’bān 1422H]’

This destruction of the grey zone is more or less what happened when the prophet came to the world:

‘The destruction of the grayzone is comparable to the division resulting from the Islamic message when it was first conveyed by the Messenger (sallallāhu ‘alayhi wa sallam)’. ‘The mushrikīn would warn the Arabs against the Prophet.’

‘He divides between a man and his father, a man and his brother, a man and his wife.’ That is how the polytheists warn against the prophet. This text looks very much like what Jesus said to his followers, in Matthew 10:34:

Here again is a description of this camp division, but then in other words:

‘Rasūlullāh (sallallāhu ‘alayhi wa sallam) came with al-Furqān (the Qur’ān, the divider between truth and falsehood) by which he divided his people into two opposing parties – the Muslims versus the mushrikīn –.’


‘The world was now divided further between the Khilāfah on one side and the crusaders with their apostate agents on the other.’

The article justifies –among other things- the attacks in Europe which are a logical consequence of this division of the world into two camps. It refers to the killing of Theo van Gogh as well:

Europe was struck by attacks that killed multitudes more of kuffār than those killed in the recent Paris attacks. The 2004 Madrid operation and the 2005 London operation together killed more than 200 crusaders and injured more than 2000. Europe also witnessed an attack

“Do not think that I came to bring peace on the earth; I did not come to bring peace, but a





against “free speech” when a mujāhid assassinated Theo Van Gogh for mocking Allah (ta’ālā), His verses, His religion, and His Messenger (sallallāhu ‘alayhi wa sallam).’

It is the ‘obligation of killing those who mock the messenger’.

Now when do you become a kafir? The arguments are expressed in the following quote:

‘Allah (ta’ālā) said, {And it has come down to you in the Book that if you hear the verses of Allah denied [by the kāfirīn] and ridiculed, do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together} [An-Nisā’: 140]. Shaykh Sulaymān Āl ash-Shaykh (rahimahullāh) said, “The meaning of the āyah is apparent. It means that if a man hears the verses of Allah being denied and mocked and sits with the kāfir mockers without being coerced, without forbidding them, and without getting up and leaving until they change the subject, then he is a kāfir like them even if he does not do the same as them, because his remaining with them entails approval of kufr. And approval of kufr is kufr” [Ad-Durar as- Saniyyah]’.

Just by sitting with kuffar you make yourself guilty of kufr.

Another observation of who is who stands in the following quote:

‘The apostatizing hypocritical factions are those who moved from the grayzone to the camp of kufr by aiding the blatant murtaddīn – the secularist and democratic factions – against the mujāhidīn’.

Hypocrites are ‘believers’ that are described as follows:

‘The difference between the battle fought by the believer and that fought by the hypocrite is that the hypocrite fights only for fame, war booty, zeal, nationalism, conspiracy, and pride while claiming to fight fī sabīlillāh.’

It is a matter of niyya, intention. I find it very difficult to distinguish between hypocrites and none as hypocrites are nearly similar to true believers. It is a matter of what is going on in your heart.

This finally is the final scene after Dabiq, there will only be place on earth for the true believers. No more dhimmis, no more jizya:

‘Then, when ‘Īsā (‘alayhis-salām) descends, breaks the cross, and abolishes the jizyah, there will not be any place left for the camp of kufr to exist on the Earth, not even as humbled dhimmī subjects living amongst the Muslims in the camp of truth… Thereafter, the Beast14 will appear and mark the hypocrites who remained as individuals hidden in the camp of truth, thereby bringing an end to hypocrisy on the individual level after the Malāhim had finished hypocrisy on the level of calls and movements…’

Dabiq 7, pp. 72-75, Interview with Abu Umar al Baljiki


In this article three Mujahidin from Belgium are interviewed. The land they lived in is described as a land of ‘crusaders’ and the media are ‘kuffar’.

Dabiq 7, pp 76-81, The anger factory, by John Cantlie

There are in the diverse Dabiqs articles from John Cantlie. I do not insert those ones in the analyses because I do not trust his intention and because I cannot take his words seriously even if they are monitored by the Dabiq team. But one remark in this article of his comes from the editors and it concerns why democracy is evil:

‘Editor’s Note: The major evil found in voting within the democratic system is not due to the false promises of the two-faced politicians, rather due to what it entails of ascribing the rights and attributes of Allah – including the right of legislation – to men. Accordingly, it is a form of major shirk. {Or do they have deities who have legislated for them a religion which Allah has not permitted? But if not for the decisive word, it would have been concluded between them. And indeed, the wrongdoers will have a painful punishment} [Ash-Shūrā: 21]’.


Dabiq 8 – Shari’ah alone will rule Africa – Jumada al Akhira 1436 Dabiq 8, Foreword, pp 3-5

Here a warning for the Muslims not to do the following:

‘Allah’s Messenger (sallallāhu ‘alayhi wa sallam) said, “Whoever is killed under a blind banner, calling to ‘asabiyyah (tribalism or factionalism) or supporting ‘asabiyyah, then his death is a death of Jāhiliyyah” [Reported by Muslim on the authority of Jundub Ibn ‘Abdillāh]’.

This is the ideal Khilafa, without tribalism or factionalism:

‘It is a khilāfah that gathered the Caucasian, Indian, Chinese, Shāmī, Iraqi, Yemeni, Egyptian, Maghribī (North African), American, French, German, and Australian. Allah brought their hearts together, and thus, they became brothers by His grace, loving each other for the sake of Allah, standing in a single trench, defending and guarding each other, and sacrificing themselves for one another’.

Once more we observe the following ‘mission statement’ of IS:

‘We perform jihād so that Allah’s word becomes supreme and that the religion becomes completely for Allah. {And fight them until there is no fitnah and [until] the religion, all of it, is for Allah} [Al-Anfāl: 39]. Everyone who opposes this goal or stands in the path of this goal is an enemy for us and a target for our swords, whatever his name may be and whatever his lineage may be.’

This means that Muslims can be labeled as enemies as well. Mind that inequality between Muslims and kuffar is the rule:

‘And the kuffār can never be the equals of the Muslims even if both were to come from the same land.’


‘Therefore, pure tawhīd and nationalism can never coexist.’

Remarkable that the adjective ‘pure’ is added to tawhid. As if there is also impure tawhid.

‘Finally, nationalism must be disbelieved in so that victory can be achieved for Islam and the Ummah’.

Nationalism is thus a kind of tribalism and must be resisted.

Dabiq 8, The Allies of Al-Qa’ida in Sham, pp. 7-11

This article is again on the bad aspects of nationalism:


“The idea of nationalism and patriotism contradicts the religion in a number of its fundamentals. First, preferring people to others is in accordance with their piety not their blood. Allah (ta’ālā) said, {O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you} [Al-Hujurāt: 13]. Second, it contradicts the creed of walā’ and barā’ – a great fundamental of the religion – and uproots it. The Arab Iraqi Christian is their brother who has all rights whereas the Indian or Turkish Muslim has no rights. The Sharī’ah of these people necessitates preferring ‘Uqbah Ibn Abī Mu’ayt and Abū Jahl to Bilāl the Ethiopian and Salmān the Persian. Third, it opposes the bond between the believers. Rasūlullāh (sallallāhu ‘alahyi wa sallam) said, ‘The believer to the believer is like a building, each part holding up the other’ [Reported by al-Bukhārī and Muslim on the authority of Abū Mūsā al-Ash’arī]. He (sallallāhu ‘alayhi wa sallam) also said, ‘The example of the believers with regards to their love, mercy, and sympathy is like that of a single body, if a limb feels pain, the rest of the body responds to it with sleeplessness and fever’ [Reported by al-Bukhārī and Muslim on the authority of an-Nu’mān Ibn Bashīr]’.

I am not so sure how to interpret this text especially the reference to Arab Iraqi Christians but what it said on the community of Islam as a building or a body reminds me of the words of Jesus who said the same. Important to note as well is the use of the word love. Cf: I Corinthians 12: 14-27:

For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether

slaves or free, and we were all made to drink of one Spirit. 14

For the body is not one

member, but many.

15If the foot says, “Because I am not a hand, I am not a part of the

body,” it is not for this reason any the less a part of the body….For the body is not one

member, but many. 15

If the foot says, “Because I am not a hand, I am not a part of the

body,” it is not for this reason any the less a part of the body.

16And if the ear says, “Because

I am not an eye, I am not a part of the body,” it is not for this reason any the less a part of the body….f the foot says, “Because I am not a hand, I am not a part of the body,” it is not

for this reason any the less a part of the body.16

And if the ear says, “Because I am not an

eye, I am not a part of the body,” it is not for this reason any the less a part of the body.

the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be?…And if the ear says, “Because I am not an eye, I am not a part


of the body,” it is not for this reason any the less a part of the body. 17

If the whole body

were an eye, where would the hearing be? If the whole were hearing, where would the

sense of smell be?

18But now God has placed the members, each one of them, in the body,

just as He desired….If the whole body were an eye, where would the hearing be? If the

whole were hearing, where would the sense of smell be?18

But now God has placed the

members, each one of them, in the body, just as He desired.

19If they were all one member,

where would the body be?…But now God has placed the members, each one of them, in the

body, just as He desired. 19

If they were all one member, where would the body be?


now there are many members, but one body….If they were all one member, where would

the body be? 20

But now there are many members, but one body.

21And the eye cannot say

to the hand, “I have no need of you”; or again the head to the feet, “I have no need of

you.”… etc,


Dabiq 8, The bay’a from West Africa, pp 14-16

This article is on the developments in Chad, Nigeria and CAF. Important to note again who is fighting who:

‘For years, the mujāhidīn of West Africa stood firm against the apostate and crusader forces who were attempting to wipe out any traces of Islam in the region. They stood firm in the face of slander and opposition by the evil scholars and other hypocrites’.

So it is the Mujahidin against apostates, crusaders, evil scholar and other hypocrites.

I was further surprised by IS condoning the abduction of Christian girls, as I thought that Christians should not be enslaved, more so Yazidi women and girls (see above):

‘They did not fear the blame of any critics when they captured and enslaved hundreds of Christian girls, even as the crusader media machine put the brunt of its strength into focusing the world’s attention on the issue.’

Dabiq 8, Soldiers of terror, pp. 17-21

The following quote seems noteworthy as it gives once more a(nother) division of both camps, the enemy camp called ‘the camp of kufr and riddah’:

‘This month, the soldiers of the Khilāfah sent a forceful message to the camp of kufr and riddah, striking and terrorizing them in multiple lands, and with no visas, borders, and passports to stand in the way. Strikes were carried out in Yemen and Tunisia by men whose allegiance lies, not with a false citizenship, but with Allah, His Messenger, and the believers. They readily sacrificed themselves for the cause of Allah in their own lands, bringing massacre to the disbelievers and murtaddīn, not differentiating between them on grounds of nationalism’

Dabiq 8, Erasing the legacy of a ruined nation, pp. 22-24

This article is on the devastation of the cultural heritage of the Assyrians and the like in Iraq. The argumentation to do so is by referring to Ibrahim (Abraham) and the Prophet of course who, in their times, also destroyed the idols and another argument is that these remains are not a symbol of an Islamic past as the Iraqi government would maintain. The often heard argument in the west that it is senseless to destroy these statues and the like because the worshippers do not exist any more is not mentioned here. Again IS copies the supposed behavior of Prophets. The argument of the West is –correctly- wrong. It did not understand IS’s rationale.

Dabiq, The Libyan arena, pp. 25-26

This article is on the events in Libya since the fall of Ghadaffi. For us important are the following connotations: ‘the kufrī banner of democracy’ and ‘a new kufrī constitution’ and ‘shirkī democratic election’. I wonder what the difference here is between kufri (adjective related to kufr, unbelief) and shirki, adjective related to shirk, polytheism. As the actors here are the Libyan ‘Muslims’.


This then was the reaction of the true believers against what happened in Libya:

‘Having unified their strength and rallied behind the banner of the Khilāfah, the mujāhidīn of Libya intensified their campaign against both factions of riddah, after these factions had betrayed the religion and its people. The mujāhidīn had no need to distinguish between those who betrayed Islam by adopting the kufr of secularism, and those who betrayed Islam by adopting the kufr of democracy, for both factions had entered the camp of kufr’.

It is an important remark as to come to a closer understanding of what kufr is.

Dabiq 8, Hikma (Wisdom), Abandon the lands of Shirk and come to the land of Islam, p. 28.

Mark plural of lands versus singular land in the title. The Khalifate is one while the enemies’ lands are many.

A call to Muslims in the lands of the shirk, polytheists (not exemplified who these are, picture of person carrying a trolley bag on an airport. The person is not dressed as a (IS) Muslim. It is as it were another mission statement of the individual Muslim:

“Whoever gathers and lives with the mushrik, then he is like him” “They should not be able to see each other’s fires”

“Whoever resides amongst the mushrikīn in their lands, then the [Muslims’] responsibility towards him is lifted”

“Allah (‘azza wa jall) does not accept any deed from a mushrik after he accepts Islam until he departs from the mushrikīn and goes to the Muslims”

Dabiq 8, The Twin Halves of the Muhajirin, by Umm Sumayyah al Muhajirah, pp 32-37

This article is unique as it is the first one that is written by a Muslima, or at least that we know it. The background picture on the first page of the article, 32, is soft, it shows a beige background with water drops and a autumn like (red) delicate leaf of a tree. The article stresses the importance of hijra, emigration:

‘Hijrah for Allah’s cause has many purposes, amongst them being to escape tribulations, fearing that one may fall into them and that his religion may be affected by them. Also, getting used to seeing kufr and shirk without changing it could lead to death of the heart, to the point that the person does not recognize Islam and its people. Also, from amongst the purposes of hijrah is to join the sides of the Muslims, support them, strengthen their forces, and wage jihād against the enemies of Allah and their enemies’.

What is remarkable is that this obligation for hijra goes equally for men and for women, implying that they are, from this perspective equals, although the comparison is slightly more positive for the men as ‘women are the twin halves of men’:

‘This ruling is an obligation upon women just as it is upon men, for Allah (ta’ālā), when


excluding those incapable of performing hijrah, He excluded the incapable women just as He excluded the incapable men. Allah (ta’ālā) said, {Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way – for those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving} [An-Nisā’: 98-99]. The Prophet (sallallāhu ‘alayhi wa sallam) has also said, “Women are the twin halves of men” [Reported by Abū Dāwūd, at-Tirmidhī, and Ibn Mājah].’

And the following is what the female author of this article reported to her great joy:

I saw sisters who divorced the Dunyā and came to their Lord, striving. I saw sisters who abstained from a life of luxury and abundant wealth. I saw sisters who abandoned a beautiful home and luxurious car, and ran for the cause of their Lord, as if they were saying, {“My Lord, build for me near You a house in Jannah”} [At-Tahrīm: 11]. I consider them as such, and Allah is their judge.’

The author calls women up to come to the khalifate and remarkably makes an exception to the principle of mahram (that Muslima’s must always be accompanied by a male member of the family, her husband or son):

‘Here I want to say with the loudest voice to the sick-hearted who have slandered the honor of the chaste sisters, a woman’s hijrah from dārul-kufr is obligatory whether or not she has a mahram, if she is able to find a relatively safe way and fears Allah regarding herself. She should not wait for anyone but should escape with her religion and reach the land where Islam and its people are honored.’

Furthermore it goes without saying that the women rejoice in the martyr’s death of their children and husbands etc.

Dabiq 8, Irja’ the most dangerous bid’a (and its effects on the jihad in Sham), pp. 38-56

This article treats the principle of “Irja’”, which implies that there are Muslims who do not see the necessity to obey to the principles of faith and executing them but to postpone them to the afterlife or believing that the judgment is not here and now but later. Or in the words of Dabiq:

‘The Murji’ah invented a religion whose followers expect to enter Jannah while completely abandoning the essential deeds of Īmān (the four pillars of Islam after the testimony of faith) and claiming to affirm its words! Accordingly, they are similar to the deluded Jews who {believe in part of the Scripture and disbelieve in part} [Al-Baqarah: 85] and say, {“We hear and disobey”} [Al-Baqarah: 93], yet they declare, {“Never will the Fire touch us except for a few days”} [Al-Baqarah: 80] and {“We will be forgiven”} [Al-A’rāf: 169]. The Salaf also compared Irjā’ to Christianity, as some of them were reported to have said, “Be wary of Irjā’ for it is an aspect of Christianity” [Al-Lālikā’ī]. This is because the Christians, like the Jews, claim salvation is attainable by mere words with absolutely no deeds to back those words.’

Dabiq 8, Interview with Abu Muqatil, pp. 59-62


Abu Muqatil al Tunusi is ‘’the mujāhid who killed the murtadd Mohammed Brahmi (head of the secularist People’s Movement and member of the tāghūt Constituent Assembly) in Tunis’.

It is incredible to read that this interview is with a person who is proudly announced as a killer. Anyway, what interests us here is the description of the other(s) such the killed person, a ‘murtadd’ and the Ennahda party of Tunisia:

‘As for my message to the tawāghīt of Tunisia – those who are considered “Islamists” – then I say, has not the time come for you to repent to Allah (‘azza wa jall) and realize that the ideas you hold and the paths you tread, including that of the elections, have not brought you any results except for kufr?’

Interesting is this quote from Abu Muqatil on France, related to Michel Houellebecq’s recent novel “Submission”:

Do you have a message for the kuffār in France?


‘I say to them, soon by Allah’s permission you will see the banner of lā ilāha illāllāh fluttering over the Elysée Palace. The Islamic State is close now. Between us and you is the sea. By Allah’s permission, the march is advancing towards you. And inshā’allāh, your women and children will be sold by us in the markets of the Islamic State’.


Dabiq 9 – They plot and Allah plots – 1436 Sha’ban

Dabiq 9 Foreword, pp 2-4

In this foreword the mockers of the prophet are condemned such as Geert Wilders (the leader of the populist Dutch Party for Freedom with a very anti-Islam program), not mentioned in the text but his picture is there. Under the picture stands ‘Geert Wilders, a crusader who mocked the Prophet’.

This breed of crusader aims to do nothing more than to anger the Muslims by mocking and ridiculing the best of creation, the Prophet Muhammad Ibn ‘Abdillāh (sallallāhu ‘alayhi wa sallam), under the pretext of defending the idol of “freedom of speech.

The tone of the article is more bitter in Dabiq than ever:

‘The hypocrites will sit back, the true men will step forward, and the kuffār will have no peace and no security.’

Dabiq 9, From the pages of history. The flags of the Jahiliyya, pp. 20-23
This article presents an analysis of the past of the Islamic world, focusing on flags:

‘Black was chosen to represent the ‘Abbāsī state, white to represent the Umawī state, green to represent the ‘Ubaydī (“Fātimī”) state, and red to represent the late “Sharīf ”leadership of Hijāz. In this symbolism, he mixed between Islamic khulafā’, apostate Ismā’īliyyah, and apostate agents. He needed to give his Arab followers something symbolic, historical, material, and uniquely “Arabian” for them to rally around. This jāhilī banner became the flag of the so-called “Arab Revolt” he engineered. The flag was initially manufactured in Egypt by the British Military to be raised by their allies.’

Still, I do not see the connection to Jahiliyya as that term relates to the period before Islam came into existence. The flags were inspired by parts of Islamic history. The article warns for this crusader influence on Islam, which has been the cause of so many Muslims corrupting their faith:

‘The crusaders do not have a problem with flattering their allies by propagating “Islamic” symbolism or allowing their allies to do so, as long as it is tainted with some nationalism.’

This is the lesson the article draws:

‘After this brief history, every Muslim should reject any group raising these jāhilī banners and every party cooperating with those who raise them against the Islamic State.’

Dabiq 9, Among the believers are men: Hudhayfa al-Battawi, pp. 40-42

This is a series that started in earlier Dabiqs (which ones?) and what strikes here is that the title refers to men and not women.

Dabiq 9, Slave girls or prostitutes? Pp. 44-49


Author: Umm Sumayya al-Muhajira (appeared earlier as well).

Obviously an article on women but the title is ominous. It is written by a female author who wrote earlier in Dabiq as well (see above). Remarkable as well is that the article as a subtitle “From our Sisters”. Above it was ‘To our sisters’ (I believe, check). It is incredible that this female writer defends the principle of ‘saby’ (taking slaves through war):

‘Saby (taking slaves through war) is a great prophetic Sunnah containing many divine wisdoms and religious benefits, regardless of whether or not the people are aware of this’.

An argument in favor of saby are formulated as follows:

Allah (ta’ālā) said, {And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice]} [An-Nisā’: 3].

So it is to prevent extra-marital sex (quote 1); i.e. to stay within the limits of the law. In our view it is of course a kind of legalized prostitution.

In the following quote it shows that better marry Muslims with female slaves and not female polytheists (mushrika) who might be free (how can that be?):

He (subhānah) said, inciting His believing servants to marry female slaves (if they cannot afford to marry freewomen) and preferring them to a free mushrikah of noble lineage, {And a believing slave-girl is better than a mushrikah, even though she might please you} [Al- Baqarah:221].

The author gives a personal flavor to her text, being proud on the principle of slavery:

‘I write this while the letters drip of pride. Yes, O religions of kufr altogether, we have indeed raided and captured the kāfirah women, and drove them like sheep by the edge of the sword. And glory belongs to Allah, to His Messenger, and the believers, but the hypocrites do not know!’

She even thanks God for the day the first slave girl entered her house:

Therefore, I further increase the spiteful ones in anger by saying that I and those with me at home prostrated to Allah in gratitude on the day the first slave-girl entered our home. Yes, we thanked our Lord for having let us live to the day we saw kufr humiliated and its banner destroyed. Here we are today, and after centuries, reviving a prophetic Sunnah, which both the Arab and non-Arab enemies of Allah had buried. By Allah, we brought it back by the edge of the sword, and we did not do so through pacifism, negotiations, democracy, or elections. We established it according to the prophetic way, with blood-red swords, not with fingers for voting or tweeting


She sharply critics the Islamic State’s critics stressing the fact that those women who ‘started’ as slaves converted to Islam: it is a win-win situation:

‘Today they say no to saby, while some slave-girls in our State are now pregnant and some of them have even been set free for Allah’s sake and got married in the courts of the Islamic State after becoming Muslims and practicing Islam well.’

Indeed, from the slave-girls are those that after saby turned into hard-working, diligent seekers of knowledge after she found in Islam what she couldn’t find in kufr, despite the slogans of “freedom” and “equality.”

Saby is not for pleasure; saby is for Islam to expend:

‘So whoever thinks that the ultimate aim of saby is pleasure, then he is a mistaken ignoramus. Otherwise, why did the Sharī’ah urge kindness towards slaves as well as good treatment of them even if they are kuffār whom Allah humiliated by making them into slaves owned by the people of Islam.’

And the slave girls? They are treated very well:

‘Yes, this is our – as they allege – “savage” Islam, ordering us with kindness even towards slaves. This is demanded even if they were to remain upon their kufr. And I swear by Allah, I haven’t heard of nor seen anyone in the Islamic State who coerced his slave-girl to accept Islam. On the contrary, I saw all of those who accepted Islam had done so voluntarily, not against their will.’

And the end of the article the author expresses herself to her ideological opponents in a style that is even for Dabiq very sharp:

‘Are slave-girls whom we took by Allah’s command better, or prostitutes – an evil you do not denounce – who are grabbed by quasi men in the lands of kufr where you live? A prostitute in your lands comes and goes, openly committing sin. She lives by selling her honor, within the sight and hearing of the deviant scholars from whom we don’t hear even a faint sound. As for the slave-girl that was taken by the swords of men following the cheerful warrior Dabiq 49 (Muhammad – sallallāhu ‘alayhi wa sallam), then her enslavement is in opposition to human rights and copulation with her is rape?! What is wrong with you? How do you make such a judgment? What is your religion? What is your law? Rather, tell me who is your lord? Never did the Khilāfah’s soldiers revive a Sunnah or extinguish a bid’ah except that you shouted with lewdness and heresy! Leave us alone with your burping and wait for a Khilāfah that Obama comes to you with or whose landmarks Abū Kurdūs (Iblīs) draws up for you! I swear by Allah, O you who feign to be knowledgeable and shout with falsehood in every gathering, surely the slave markets will be established against the will of the politically “correct”!

For me then, the author shows her real face after the ‘salacious’ story of how beautiful the principle of saby is with the following remark, because, after all, why would Michelle Obama not be treated with respect as other mushrika slaves would be?


And who knows, maybe Michelle Obama’s price won’t even exceed a third of a dīnār, and a third of a dīnār is too much for her!

Evaluation – First draft

Islamic States view on the Other: it is us against them

IS ideology gives the impression that there are only two parties in the world: us and them. We (us) are ‘the good ones’ and ‘they’ (them) the bad ones. We are the believers and they the non-believers.

Who are we?

It is tempting to claim that a description of ‘we’ is easy. But the texts of Dabiq are not as homogenous as the strict we-they distinction that is suggested. The point is that there is a grey zone between we and they as Dabiq suggests from time to time that a cross over to ‘we’ can be made by persons belonging to ‘them’. Even –some- Shiites can make this cross over. Then again in other cases Dabiq makes clear that the non-believers, whomever they are, face death just because they are non-believers. So what is the criterion for being accepted?

Who are they?

Describing who ‘they’ are seems easy as well. Basically ‘they’ consist of two types: sunni Muslims and ‘the others’, i.e. non-sunni Muslims. The sunni Muslims can be murtaddin, munafiqin, apostates and the non-sunni Muslim others are the kuffar, unbelievers, crusaders etc. Mushrikin are problematic. Formally they are polytheists but the use of the term needs further investigation. Also the term apostate has as it seems a double meaning, there are also ‘secular apostates’. And sometimes apostates are also non sunni-Muslims. These issues need to be looked at.

Christian women

Two categories seem particularly complicated. The first one is the category of Christian women and the question is if they may be taken into slavery or not. In a note it is mentioned that this is a debate in Islam, and elsewhere Dabiq states that Christian women should not be taken into slavery but at the same time Dabiq condones it when other groups such as Boko Haram do it. Dabiq does not reject their behavior.


The second category concerns IS-women. There are the ‘ordinary’ women whom are advised to stay at home as much as possible etc., but there are also mujahidat, feminine plural of mujahida as opposed to the masculine mujahid(un), female fighters (mentioned as well in IS fatwa’s which are still to be analyzed4 where it is said that these women may wear Kalashnikovs under their clothes as long as they do not show outwardly. Furthermore muslima’s who want to join the Khalifate are permitted to make the trip without mahram. Maybe understandable but no justification is given for this exception to the rule. We read

4 See this link for fatwa’s of IS this link.


anyhow no ideological justification whatsoever for these intra-group distinctions between IS- women.

Islamic State’s ideology part of Islamic tradition

The texts are thus to a certain extent ambiguous and that reinforces the statement that IS is just a part of Islamic tradition that ‘suffers’ from a lack of central authority. Even IS does not present a completely homogenous thought system.

Final report

The final report of the project is expected the end of 2015 or the beginning of 2016.


media activist from the city of Raqqa, student at the Faculty of Law at the University of the Euphrates. Director of the Media Office of Raqqa, founding member of "Raqqa is Being Slaughtered Silently", founding member of the documentary project of "Sound and Picture". I work in documenting violations committed by Assad's regime and ISIS group and extremist organizations inside the city of Raqqa, as I work in programming, design and visual media. I hold a certificate of coach in digital security, and a certificate of journalist coach, and a certificate in documenting violations against human rights, and a certificate in electronic advocacy. I underwent a training under the supervision of "Cyber-Arabs" in collaboration with the Institute for War and Peace "IWPR", about the management of electronic websites and leadership of advocacy campaigns, and a training of press photography under the supervision of the photojournalist "Peter Hove Olesen".