Volume 11: From the Battle of Ahzab to the War of Coalitions

This volume opens with Da’esh airing their disdain against the Taliban over their concealment of mullah Omar’s death.  Da’esh state that the Taliban deceived the Ummah and then further sinned by not pledging allegiance to them.  Instead they passed leadership over to an individual who supports nationalism by his recognition of Iran and Qatr.  The obligation of al-wala wal bara'ah has been forsaken and thus in Da’esh’s opinion the entire Taliban are compromised.  They push for Muslims to make bayah to the Islamic State and for all Muslims to unite because the Islamic State is not just for the Syrians or Iraqi's, rather it is a homeland for all Muslims.  There is a great deal of emphasis on belonging and brotherhood.  However in doing so, Da’esh expresses a discontent with all other 'jihad' practitioners. They detail all the countries, organisations and individuals who have taken part in jihad across the world in recent history but who have then apostosized by fighting against Da'esh.   They consider democracy to be shirk and offer tawÍÊd as the only answer.  In order to take benefit of the opportunity Da’esh impose an obligation, no different to that communicated in previous volumes, of making hijrah to the Islamic State in order to unite the ummah; they assert that death without bayah is a death of the ignorance.     

Da’esh take a firm stance against taqlid (adherence to a particular mode of practicing Islam).  They advocate for reference to primary sources so that individuals may understand and practice their own faith without reliance on anyone else.  They make plentiful references to Muhammad ibn Abdul Wahhab’s work on taqlid who incidentally proscribes the scholars of taqlid as deviant and draws parallels to the pre-Islamic era.  Da’esh liken their efforts to that of the treaty of Hudaybiyyah in that an agreement with the non-believers only came after decisive military victory for the Muslims and hijrah to Medina.  Thus, any peace treaty can only occur after jihad and this is the prophetic way.  As with previous publications, there is also reference to a fallen Da’esh operative and his religious, faith practices.  Da’esh assert that Abu Jafar would spend his time in the remembrance of Allah and his nights establishing voluntary prayer.