The Islamic State (IS), also known as ISIS, has established itself as one of the most prominent and alarming extremist organizations in the world. Its sophisticated use of media and propaganda is central to its recruitment and radicalization strategy. The group has produced various forms of propaganda, among which the magazine “Dabiq” is particularly noteworthy. The chief editor of this publication was Ahmad Abu-Samra, an individual I knew in my teenage years. We were close friends in high school. I will never forget how he quickly changed from this typical everyday teen to a radical extremist.

This publication serves as a vehicle for disseminating the organization’s ideology and a strategic tool for recruiting individuals globally. In this paper, we will delve into several strategies and themes employed by IS in its propaganda, mainly focusing on integrating religious rhetoric, utilizing apocalyptic narratives, visual communication, social media engagement, and exploiting local grievances.

Key Strategies and Methodologies Used by the Islamic State

Religious Rhetoric

One of the most significant strategies employed by the Islamic State is the integration of religious rhetoric within its messaging. “Dabiq” frequently cites Islamic texts to frame its violent actions as legitimate defenses of true Islam against perceived enemies, including Western powers and other Muslim sects that IS views as heretical (Morrison, 2021). This religious justification is not merely for show; it is a calculated effort to resonate with individuals who feel disillusioned with mainstream interpretations of Islam. By presenting its ideology as a pure and uncorrupted interpretation of Islamic teachings, IS effectively positions itself as the authentic voice of Islam.

This religious framework constructs an ideological dichotomy between the ‘believers’ and the ‘infidels,’ driving a wedge that encourages followers to take action (Morrison, 2021). The portrayal of jihad, or struggle, as a religious imperative, compels potential recruits to view joining IS as a moral duty. This recruitment strategy effectively harnesses existing religious sentiments and grievances, drawing individuals into the fold of the organization and justifying violence as a means to achieve divine objectives.

Apocalyptic Narratives

Another crucial strategy evident in IS propaganda is the use of apocalyptic narratives. The organization often emphasizes themes suggesting that the ‘End Times’ are imminent and prophetic events unfold in real-time. Through publications such as “Dabiq,” IS articulates a future vision that requires immediate action to forge an ideal Islamic state (Higgins, 2020). This apocalyptic framing serves multiple purposes: it heightens emotional investment among followers, engenders a sense of urgency, and fosters community among adherents who believe they are part of a significant and divine mission. 

An example of this the IS; after their leader Al-Baghdadi was killed, Abu Ibrahim al-Hashimi al-Qurayshi was named the “Amir al-Muminin” Arabic: أَمِيْر ٱلْمُؤْمِنِيْن, English: “Commander of the Faithful”). Interestingly, the last individual to hold this title was Imam Ali (a) back in early days of Islam. According to IS, the Amir and his Army will march to Jerusalem and meet with Jesus and his Army. Together, they will then march into Jerusalem and take it over. That is only the beginning.

The significance of these narratives cannot be overstated; they motivate followers by suggesting that their actions are integral to fulfilling prophecies. By invoking apocalyptic imagery, IS promotes a sense of existential struggle and provides a context within which its followers can conceptualize their sacrifices (Higgins, 2020). This strategy is particularly effective in appealing to those searching for meaning and purpose in their lives, often leading to more profound ideological commitment and radicalization.

Visual Communication

Visual communication is a hallmark of IS propaganda, utilizing high-quality images and videos to capture and maintain the audience’s attention. “Dabiq” is laden with visuals that are not only visually compelling but are also strategically chosen to elicit strong emotional reactions from viewers (McCants, 2018).Graphic depictions of violence, including executions and military operations, serve multiple functions: they glorify the organization’s actions and instill fear in adversaries.

The strategic use of imagery reinforces the narrative of IS as a powerful and victorious entity. Videos disseminated through social media platforms often depict combat triumphs and martyrdom, creating a glorified notion of violence that romanticizes the jihadist experience (McCants, 2018). This approach attracts viewers and fosters a sense of pride and solidarity among supporters, positioning them as part of a more significant global movement against perceived oppression. The emotional resonance of such visual content contributes significantly to IS’s ability to recruit and inspire new members.

Social Media Engagement

The Islamic State has adeptly leveraged social media platforms to disseminate its propaganda quickly and effectively. Networks like Twitter, Facebook, and Telegram allow IS to reach potential supporters globally, breaking traditional media barriers (Awan, 2021). This rapid dissemination of information helps maintain a narrative responsive to current geopolitical events, further engaging its audience.

Social media is an interactive platform where potential recruits can engage with IS’s content, share their perspectives, and communicate directly with group representatives. This interactivity creates a sense of community and belonging, especially for individuals who may feel marginalized or isolated in their home environments (Awan, 2021). Engaging in dialogue about shared grievances and aspirations fosters deeper ideological commitment. It creates an impression of accessibility, making the organization appear more relatable to those seeking a sense of belonging.

In regions like Iraq and Syria, where citizens have faced years of violence, marginalization, and displacement, IS emerges as an alternative that promises empowerment and justice (Wright, 2019). Potential recruits can rationalize joining the organization by framing their involvement in IS as a rebellion against systemic injustices. This strategy not only aids recruitment but also perpetuates a cycle of violence and unrest, as IS actively works to maintain a perception of itself as a legitimate and necessary response to suffering.

The Islamic State’s use of media and propaganda is multifaceted and complex, employing strategies such as the integration of religious rhetoric, apocalyptic narratives, visual storytelling, social media engagement, and the exploitation of local grievances. Through platforms like “Dabiq” and various social media channels, IS successfully disseminates its ideology and constructs a compelling narrative that attracts supporters and incites violence. Understanding these strategies is crucial for developing counter-narratives and preventing the spread of extremist ideologies. As IS continues to adapt its tactics and messaging, it remains imperative for scholars, policymakers, and communities to critically engage with these narratives to undermine the group’s appeal and mitigate its influence.

References

Awan, I. (2021). The Islamic State’s use of social media: History and responses. *Terrorism and Political Violence, 33*(2), 246-266. https://doi.org/10.1080/09546553.2020.1708830

Higgins, A. (2020). The apocalyptic narrative in the Islamic State’s propaganda. *Journal of Strategic Security, 13*(1), 36-55. https://doi.org/10.5038/1944-0472.13.1.1798

McCants, W. (2018). The ISIS reader: Islamic State propaganda in its own words. *The Brookings Institution*. Retrieved from https://www.brookings.edu/research/the-isis-reader-islamic-state-propaganda-in-its-own-words/

Morrison, J. (2021). Evil in the name of religion: A look at ISIS’s use of religious propaganda. *Studies in Conflict & Terrorism, 44*(1), 1-20. https://doi.org/10.1080/1057610X.2020.1718810

Wright, R. (2019). The role of propaganda in ISIS: A study of the issues and consequences. *Middle East Policy, 26*(4), 53-66. https://doi.org/10.1111/mepo.12483

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Ayman Kafel is the founder and owner of Hybrid Wolf Blue Line Strategies, LLC. A veteran-owned training and consulting company for Law Enforcement officers and agencies. He combines his military and law enforcement experience to bring much-needed cutting-edge training to the law enforcement profession. 

Ayman is not only an active police officer but also a law enforcement instructor and has taught across the East Coast of the United States. He offers a wide variety of training, such as advanced patrol tactics, mechanical breaching courses, designated marksman, and Human Performance under duress. 

In addition, Ayman is an Army Combat Veteran who was deployed during Operation Iraqi Freedom in 2005. He became a police officer in 2007 after 8 years of service in the Army

Ayman has seen the ugliness of war and evil in the world. He survived two civil wars prior to immigrating to the United States in the late eighties.

His current position is the commander of his department’s Problem-Oriented Policing Unit. He leads a team of investigators that employs unconventional methods and Special Forces philosophy in achieving specific objectives in the communities he serves. These unconventional methods range from winning hearts and minds to specific strategic law enforcement actions to arrest and prosecute those who are the root cause of various crimes.

To reach Ayman, feel free to email him at hwbluelinestrategies@gmail.com

As the Voice of the Veteran Community, The Havok Journal seeks to publish a variety of perspectives on a number of sensitive subjects. Unless specifically noted otherwise, nothing we publish is an official point of view of The Havok Journal or any part of the U.S. government.