The four Salil al-sawarim (SAS) video series by ISI(S), as outlined in earlier posts, are a groundbreaking installment that echo well into the contemporary Sunni extremist ecosystem. Although being repetitive, it has to emphasized time and again that this ecosystem communicates above all other languages in Arabic and hence the messages – openly and subtly – projected in videos such as SAS target a global Arab audience. The codes submitted in these Arabic language materials, which are shared across networks from Telegram outwardly, are religious motifs and references, such as salil al-sawarim. This is the norm of Arabic language materials which have been pushed in writing and videos on the Internet since the Balkan war, where in the process the value of non-Arabic language materials, crafted by foreign fighters in their language of choice, became more promiment – yet while the wealth of Arabic sources are the absolute majority. Yet the majority of analysis and academia seems to be pre-occupied with the few English-language items and even then not take the texts in magazines such as Rumiyya, Dabiq and before that Inspire into account. The actual ‘narrative(s)’ don’t seem to matter while energy is wasted on another ‘analysis’ on Rumiyya. Congratulations. In the meantime from the wealth of excisting Arabic sources jihadis manage(d) to build their own frames of reference using Latinized key words from Arabic for non-Arabic target audiences. Salil al-sawarim is not only a four video series but also features a popular nasheed that managed to penetrate across languages due to its mesmerizing effect. Most important, understanding what the extend of SAS means, it re-echoes within the contemporary channels, groups and general communication on Telegram, where role models such as Abu Wahib are mingled with the hopes of re-newed SAS videos. In particular the fourth video demonstrated at the time of its release the sweeping of territory and establishment of the dawla and hence remains a integral media item that is referenced and reflected in current IS releases as well.

A recent example is the wilaya Sinai release on February 11, 2018, Safeguarding the shari’a. The video follows the 2014 IS video style of “the clanging of the swords, part 4.” Control of territory and purging of Egyptian state soldiers caught and killed on the street. The video starts with a detailed – extremist typical – explanation of Sunni Muslim identity and theological outlining non-Muslims and Muslims who are violating the extremist identity as legitimate enemies. Any Muslim participating in the upcoming Egyptian elections is an apostate. Professional carried out hit and run and guerilla warfare styled operations on Sinai as well as executions of Egyptian agents conclude the video that focused on a young Egyptian IS recruit who attained “martyrdom”. The fight for Sunni extremists is about applied theology that leads to the destruction of graveyards sanctioned as places of shirk, obliteration of mummies as in Palmyra and the execution of Shiites who are defined along theological lines as legitimate targets etc.

Salil al-Sawarim, part 4 

As is typical of jihadist videos, Salil al-sawarim, part 4 begins with the basmala^[1]: “in the name of God, the most beneficent, the most merciful.”

The opening sequences of the film are set within the overarching notion of the 37^th sura of the Qur’an (sura al-saffat)^[2], Verses 172-173:

“Our word has already been given to Our servants the messengers: it is they who will be helped, and the ones who support (jund) Our cause will be the winners.”^[3]

As M.A.S. Abdel Haleem notes, “in classical Arabic jund means ‘supporters’, not just ‘armies’.” IS, however, implies the meaning of jund is “soldiers”, hence defining every true legitimate supporter of the “Islamic State” as a soldier. This enhances the Sunni Muslim identity IS stands for, as any physical member of their group is presented as a soldier of God (jund allah), or soldier of the caliphate (jund al-khilafa) with a reference to the above cited passage of the Qur’an.

The video shows a satellite map of the greater Middle East to visually . Clearly visible are the rivers Euphrates and Tigris, which are according to jihadist doctrine the god-given boundaries of what should be referred to as the “Arab Peninsula.”^[4] This drive to liberate the Arab Peninsula is focused on Mecca and Medina as much as Jerusalem, where the Sunni extremists position themselves as the only Muslim Arabs – in contrast to all Arab regimes – willing to take Jerusalem back while enforcing the “true” Islam in the birthplace of Islam in contemporary Saudi Arabia.

Syria and Iraq are part of the Arab Peninsula in jihadist understanding, and defined as the cradle of Islam, including by Ayman al-Zawahiri in a 2012 speech commemorating and acknowledging martyred al-Qaeda ideologues and leaders.^[5]

The camera zooms into Iraq and takes the audience into the full HD perspective of a drone, hovering over the Iraqi city of Fallujah, where the most severe attacks against the U.S. occupational forces occurred. As a result, Fallujah has been at the center of jihadist narratives in writing and on video since 2003. The U.S. Army suffered many losses in the Iraqi province of al-Anbar, and was only able to retake the city of Fallujah after two intensive campaigns consisting of house-to-house fighting. Drones, operated by handheld tablets such as the iPad or Android powered, are in part revolutionizing the landscape of jihadist videos. On December 17, 2015, the IS-province of al-Anbar, Iraq, published a video message for the Saudi government titled “expel the mushrikeen from the Arab Peninsula”, a phrase popularized by the first generation of al-Qaeda  in the Arabian Peninsula (AQAP) At the end of the video, a suicide bomber’s farewell ceremony is documented and his advance towards a remote Iraqi Army outpost is filmed by a drone, showing the long drive through the desert plains and the massive explosion at the Army site.

Death on the ground – filmed from above by an IS operated full HD camera drone

The remote controlled drone, possibly the iPad controlled AR Parrot drone, provides an overview of the city of Fallujah, suggesting calmness and peace after the takeover by IS in January 2014. The drone perspective suggests power and projects the “Islamic State” as functioning and operational in Fallujah, presenting itself as the only force able and willing to protect the Sunni population – a strategic message in the light of the bloody sectarian war in Iraq and the recent history of grievances of the city itself. The images of the drone are termed “Fallujah bi-‘adsa al-furqan”, “by the lens of al-Furqan [media]”, the main official media outlet of IS, founded in the days of al-Zarqawi and now used as one of the main media stations in the sense of a Caliphate-wide broadcasting company.

From the “lens of al-Furqan” the sequence shifts to mainly convoys of Toyota pick-up trucks with armed fighters and .50 caliber guns from various IS controlled cities to underline the fight for territory within the Sunni Arab heartlands of Syria and Iraq. IS attempts to project the notion that the self-proclaimed “Islamic State” is indeed in the phase of consolidation when the video was published in May 2014 and takes the audience from the city of Fallujah to cities across Syria and Iraq showing columns of IS-cars and fighters parading in various cities.

The “al-Furqan drone” documenting the IS convoy from above and cameramen on the ground in Fallujah

From Homs and al-Raqqa (Syria) to Ramadi that fell to IS in May 2015 and was liberated by Iraqi forces in February 2016^[6], and Fallujah the scene ends with the black flag of the Islamic State while the narrator sets the tone of divine guidance for IS:

“by the voice of truth (haqq) and the conquest of the millat Ibrahim prying open the true conflict between the opposing military camps and those who fight for al-haqq and falsehood (al-batil).^[7] For jihad is set to establish the din (bond to god etc), this is a shari’a obligation, a duty that can only be achieved by holding fast (i’tisam) on to God and by adhering to the jama’a.^[8] This endeavor entails sacrifice and humbleness until the judicial rulings prescribed by shari’a^[9] are retained and safeguarded, the divine physical punishment (hadd) are implemented and carried out without any fear of God.^[10]”

The focus of the video is Syria and Iraq, where at the time of the video release, “vast territories” had recently been conquered and ingested into the entity of the self-proclaimed “Islamic State”. The target audience consists of Arabic native speakers who understand the dynamic in Iraq, where IS was able to establish itself as the only lobby for the marginalized Sunni population, particularly in al-Anbar.^[11] The conquest and subsequent consolidation of territory, as allegedly shown in the video, is framed within the grand dream of liberating Jerusalem, a repetition echoed by jihadist groups since the 1980s,^[12] stating that “the Mosque of al-Aqsa is just a stone hurl away” from the newly (re-) established Islamic State that seeks to liberate and integrate all parts of the once blossoming caliphate. Hence, IS is “building firm towers to bring down conspiracies that collapse within and break at the walls of the Islamic State”.

The introduction is concluded by a lengthy talk given by a foreign fighter from Kosovo who is fluent in Arabic and holds his passport into the camera like most of his comrades. The group of men waiving black flags and flashing their weapons and passports are framed as sincere believers who “fulfill their covenant to God”^[13]  and are as such presented to the audience as ultimate role models.

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^[1] Bi-smi l-llahi l-rahmani l-rahim is a common saying for Muslims worldwide; during prayer; when entering a house, when thanking god for their food etc. Every Sura of the Qur’ an with two exceptions (surat al-anfal (“spoils of war”) and surat al-tawba (“repentance”), start with the basmala

^[2] “Those who set the ranks”. The term “saff” (row) is reference to the rows of believers during prayer and is used in jihadist slang likewise to project unity in their war against non-Muslims worldwide.

^[3] M.A.S. Abdel Haleem, The Qurʾan. Oxford: Oxford University Press, 2004.

^[4] In Jihadist definition the Arab Peninsula (al-jazirat al-‘Arab) comprises an area that includes Iraq. According to the first generation of al-Qaeda in Saudi Arabia, the Arab Peninsula must be cleansed of all polytheists (mushrikin) as detailed in AQAP’s electronic magazine “the voice of jihad”, vol. 6 & 7. Discussed in: Nico Prucha, Die Stimme des Dschihad “Sawt al-gihad”: al-Qaedas erstes Online-Magazin, Hamburg: Verlag Dr.Kovač, 2010

^[5] Ayman al-Zawahiri, li-ahlina fi manzal al-wahi wa-mahad al-Islam, al-Sahab, May 16, 2012.

^[6] Iraq liberates city of Ramadi from Islamic State, Chicago Tribune, February 9, 2016,  http://www.chicagotribune.com/news/nationworld/ct-iraq-ramadi-islamic-state-20160209-story.html,

^[7] For a description of the terms haqq / batil: Nico Prucha, Notes on the Jihadists’ Motivation for Suicide-Operations, Journal for Intelligence, Propaganda and Security Studies (JIPSS), vol. 4, no. 1, 2010, 57-68.

^[8] A religious reference to the ahl al-Sunna wa-l jama’a, meaning the Sunni Muslims who are acting on behalf of the prophetic tradition (Sunna), exemplified by prophet Muhammad and his companions. Sunni extremists claim to be in the closest proximity to God by re-enacting the example and guidance as set by the Sunna of prophet Muhammad and his companions (sahaba). The “Islamic State” has taken this AQ penned concept to a new level by popularizing their slogan “upon the prophetic methodology” (‘ala minhaj al-nubuwwa), framing every action, ranging from the destruction of Shiite mosques to the execution of non-Sunni Muslims, as the only valid model of pieces of divine scripture as well as the alleged prophetic conduct.

^[9] In Arabic: ahkam al-shari’a. The term ahkam, singular: hukm, refers to the judicial findings based on the interpretations of religious scripture and is often equated to a specific “ruling” or “jurisprudential decree” issued by a religious authoritative scholar (shaykh).

^[10] A frequent issued sentiment and a core theme for the jihadist literature. In particular the first generation of al-Qaeda on the Arab Peninsula (AQAP) who published a great deal of writings online referred to the fifth verse (al-Ma’ida) of the Qur’an in defining themselves as the only proper Muslims favored by God. “[God] loves and who love Him, people who are humble towards the believers, hard on the disbelievers, and who strive in God’s way without fearing anyone’s reproach. Such is God’s favour.” A true believer adhering to the jihadist corpus of writings and videos only fears God and accepts or gives guidance channeled through the formalization of religion and thus enforced as “shari’a law”, ahkam, or defined as part of fiqh (Islamic jurisprudence).

^[11] Emma Sky, The Unravelling. High Hopes and Missed Opportunities in Iraq, Atlantic Books: London 2015.

Also: Patrick Cockburn. The Rise of the Islamic State. ISIS and the New Sunni Revolution, Verso: London, New York, 2014.

^[12] The importance to liberate Jerusalem by fighting within the Arab countries is discussed in: Nico Prucha, ‘Abdallah ‘Azzam’s Outlook for Jihad in 1988 – “al-Jihad between Kabul and Jerusalem”, RIEAS, December 2010, http://rieas.gr/images/nicos2.pdf

^[13] The contract, or ‘ahd, is a central theme throughout the ideology of Sunni extremist groups. In jihadist mindset, only the ‘true’ Muslim is the one who understands and acts on behalf of the “contract [or: covenant] with god”, affirming that god in return will recompense the bloodshed and deeds invested by the believer in the afterlife, as based on the extremist reading of verses such as 3:169 or 8:60 to briefly reference two samples.