Suchergebnisse

traduction anglaise Travis Bruce ; Governing Empire is a study, accompanied by a re-edition and a French translation, of maǧmūʿ Yaḥyá, the " compendium of Yaḥyá ", manuscript 4752 in the Library ḥasaniyya in Rabat. This little volume, the surviving copy of which dates from the 16th-17th centuries, reproduces a formulary composed in the late 13th century by Yaḥyá al-Ḫaḏūǧ, a man of letters living at the time of the demise of the Almohad Empire in 1269. It contains 77 acts of appointment of provincial officials, governors, military chiefs, chiefs of Arab tribes, tax-collectors and judges, written between 1224 and 1269. Of this total, 73 acts (two of them identical) concern the Almohad Empire, especially the Maghrebian part, and four concern the anti-Almohad principality of Ibn Hūd al-Mutawakkil of Murcia (r. 1228-1238) in the Iberian Peninsula. The acts reproduced by Yaḥyá belong to the highly codified genre of chancery literature. Written most frequently in rhyming prose (saǧʿ) and intended for proclamation in the great mosques of the Empire, they obey rules of composition and follow rhetorical, syntactical and linguistic procedures which place them --as the compiler asserts-- in the sphere of the adab, that is literature, or more generally the culture of the "man of good breeding". Partaking of poetry, sermon, oratory, normative literature and religious discourse, the appointments reproduced there are the expression of a sovereign order, the Almohad imperial order, or the anti-Almohad order of the Hūdi principality of Murcia. Set down in writing and rendered anonymous through the quasi-systematic deletion of proper names, toponyms and dates, these acts were neutralized for the use of successive specialists in the language of power. Performative as they were, they came to be accepted as models and thus were absorbed into the ever-growing thesaurus of reference texts. This pragmatic collection is the last vestige of the most important indigenous authority in the history of the Maghreb. Governing Empire begins by retracing the political history of the Almohad Empire and the stages through which a territory and an authority were built up. It recalls the ideological, political and religious foundations which made Ibn Tūmart possible to unify the Maghreb and al-Andalus in the mid-12th century in the service of a dynasty of Berber origin. ʿAbd al-Mu'min (r. 1130-1162) and his descendants, the Mu'minids, mobilised the strength of the tribes of the time, Berber and Arab, to impose a dogma devised by the greatest of contemporary thinkers. Living witnesses of the islamization and arabization of the Maghreb, this dynasty resolved to reorganize the structures of power and authority to its own advantage. The Almohad sovereigns, who had assumed the title of Caliph in consonance with their pretension to guide all the peoples of Islam (umma), in the manner of the Muʿtazilite in 9th-century Iraq, claimed for themselves the authority to interpret divine law. To that end, jurists and wise men were separated from the interpretative process that the Malikite school had reserved to them since the 9th century, and they were reduced to judicial tasks or enrolled in the chancery services. The literature that the chancery produced, of which the manuscript presented, re-edited and translated here is one of the fundamental examples, plainly reveals this reversal of the relationships of authority between the religious knowledge of the ulemas and the political power of the caliphs. The organization of the "compendium of Yaḥyá", which is presented in the second part, throws light on the original ideological concepts predominating at the close of the Almohad era: thus, military and fiscal functions, which belong to the political order --governors, army generals, admirals of the fleet and tax collectors-- are clearly set apart from the judicial functions pertaining to the judges. Law-making devolved upon the sovereign, the sole authorized interpreter of divine law as embodied in the Qur'an and Tradition. The task of creating positive law thus rested entirely with the Caliph-imām, heir to the founder of the Almohad movement, Ibn Tūmart (d. 1130) -- the guide inspired by God, "impeccable imām and acknowledged Mahdī". The tasks assigned to the appointed functionaries, the counsels and orders given them, and the instructions addressed to subjects, all clearly reflect the organic conception of society and of imperial authority that characterized the Almohad ideology. That ideology was revolutionary inasmuch as it clearly departed from functionalist approaches, like that implicit in the al-Aḥkām al-Sulṭāniyya wa l-Wilāyat al-Dīniyya ("The Ordinances of Government") of al-Māwardī (d. 1058). The careful edition and the French translation of Yaḥyá's formulary in the third part of Governing Empire give a good idea of the breadth of literary talent demanded of chancery secretaries, veritable craftsmen of language, simply to produce the decrees of power. The infinite stylistic and lexical variations combine adherence to rigid codes of chancery language with the kind of poetic and rhetorical innovations characteristic of great works of literature. This work on the language of power, at once laborious and skilled, bureaucratic and poetic, puts a voice to a specific authority --the authority of the Almohad caliphs, rooted in a particular time and place: the 13th-century Maghreb. The posthumous compilation of these performative utterances abstracts the language of power and sets Almohad history, dogma and order in the context of the corpus of timeless Islamic authorities. This formulary thus affords a glimpse of the specific nature of and the role played by administrative archives in the mediaeval Muslim world and throws light on the exceptional intricacy of Islamic imperial bureaucracies as exemplified by their chancery, the dīwān al-inšā', literally the "bureau of creation".

traduction anglaise Travis Bruce ; Governing Empire is a study, accompanied by a re-edition and a French translation, of maǧmūʿ Yaḥyá, the " compendium of Yaḥyá ", manuscript 4752 in the Library ḥasaniyya in Rabat. This little volume, the surviving copy of which dates from the 16th-17th centuries, reproduces a formulary composed in the late 13th century by Yaḥyá al-Ḫaḏūǧ, a man of letters living at the time of the demise of the Almohad Empire in 1269. It contains 77 acts of appointment of provincial officials, governors, military chiefs, chiefs of Arab tribes, tax-collectors and judges, written between 1224 and 1269. Of this total, 73 acts (two of them identical) concern the Almohad Empire, especially the Maghrebian part, and four concern the anti-Almohad principality of Ibn Hūd al-Mutawakkil of Murcia (r. 1228-1238) in the Iberian Peninsula. The acts reproduced by Yaḥyá belong to the highly codified genre of chancery literature. Written most frequently in rhyming prose (saǧʿ) and intended for proclamation in the great mosques of the Empire, they obey rules of composition and follow rhetorical, syntactical and linguistic procedures which place them --as the compiler asserts-- in the sphere of the adab, that is literature, or more generally the culture of the "man of good breeding". Partaking of poetry, sermon, oratory, normative literature and religious discourse, the appointments reproduced there are the expression of a sovereign order, the Almohad imperial order, or the anti-Almohad order of the Hūdi principality of Murcia. Set down in writing and rendered anonymous through the quasi-systematic deletion of proper names, toponyms and dates, these acts were neutralized for the use of successive specialists in the language of power. Performative as they were, they came to be accepted as models and thus were absorbed into the ever-growing thesaurus of reference texts. This pragmatic collection is the last vestige of the most important indigenous authority in the history of the Maghreb. Governing Empire begins by retracing the political history of the Almohad Empire and the stages through which a territory and an authority were built up. It recalls the ideological, political and religious foundations which made Ibn Tūmart possible to unify the Maghreb and al-Andalus in the mid-12th century in the service of a dynasty of Berber origin. ʿAbd al-Mu'min (r. 1130-1162) and his descendants, the Mu'minids, mobilised the strength of the tribes of the time, Berber and Arab, to impose a dogma devised by the greatest of contemporary thinkers. Living witnesses of the islamization and arabization of the Maghreb, this dynasty resolved to reorganize the structures of power and authority to its own advantage. The Almohad sovereigns, who had assumed the title of Caliph in consonance with their pretension to guide all the peoples of Islam (umma), in the manner of the Muʿtazilite in 9th-century Iraq, claimed for themselves the authority to interpret divine law. To that end, jurists and wise men were separated from the interpretative process that the Malikite school had reserved to them since the 9th century, and they were reduced to judicial tasks or enrolled in the chancery services. The literature that the chancery produced, of which the manuscript presented, re-edited and translated here is one of the fundamental examples, plainly reveals this reversal of the relationships of authority between the religious knowledge of the ulemas and the political power of the caliphs. The organization of the "compendium of Yaḥyá", which is presented in the second part, throws light on the original ideological concepts predominating at the close of the Almohad era: thus, military and fiscal functions, which belong to the political order --governors, army generals, admirals of the fleet and tax collectors-- are clearly set apart from the judicial functions pertaining to the judges. Law-making devolved upon the sovereign, the sole authorized interpreter of divine law as embodied in the Qur'an and Tradition. The task of creating positive law thus rested entirely with the Caliph-imām, heir to the founder of the Almohad movement, Ibn Tūmart (d. 1130) -- the guide inspired by God, "impeccable imām and acknowledged Mahdī". The tasks assigned to the appointed functionaries, the counsels and orders given them, and the instructions addressed to subjects, all clearly reflect the organic conception of society and of imperial authority that characterized the Almohad ideology. That ideology was revolutionary inasmuch as it clearly departed from functionalist approaches, like that implicit in the al-Aḥkām al-Sulṭāniyya wa l-Wilāyat al-Dīniyya ("The Ordinances of Government") of al-Māwardī (d. 1058). The careful edition and the French translation of Yaḥyá's formulary in the third part of Governing Empire give a good idea of the breadth of literary talent demanded of chancery secretaries, veritable craftsmen of language, simply to produce the decrees of power. The infinite stylistic and lexical variations combine adherence to rigid codes of chancery language with the kind of poetic and rhetorical innovations characteristic of great works of literature. This work on the language of power, at once laborious and skilled, bureaucratic and poetic, puts a voice to a specific authority --the authority of the Almohad caliphs, rooted in a particular time and place: the 13th-century Maghreb. The posthumous compilation of these performative utterances abstracts the language of power and sets Almohad history, dogma and order in the context of the corpus of timeless Islamic authorities. This formulary thus affords a glimpse of the specific nature of and the role played by administrative archives in the mediaeval Muslim world and throws light on the exceptional intricacy of Islamic imperial bureaucracies as exemplified by their chancery, the dīwān al-inšā', literally the "bureau of creation".

traduction anglaise Travis Bruce ; Governing Empire is a study, accompanied by a re-edition and a French translation, of maǧmūʿ Yaḥyá, the " compendium of Yaḥyá ", manuscript 4752 in the Library ḥasaniyya in Rabat. This little volume, the surviving copy of which dates from the 16th-17th centuries, reproduces a formulary composed in the late 13th century by Yaḥyá al-Ḫaḏūǧ, a man of letters living at the time of the demise of the Almohad Empire in 1269. It contains 77 acts of appointment of provincial officials, governors, military chiefs, chiefs of Arab tribes, tax-collectors and judges, written between 1224 and 1269. Of this total, 73 acts (two of them identical) concern the Almohad Empire, especially the Maghrebian part, and four concern the anti-Almohad principality of Ibn Hūd al-Mutawakkil of Murcia (r. 1228-1238) in the Iberian Peninsula. The acts reproduced by Yaḥyá belong to the highly codified genre of chancery literature. Written most frequently in rhyming prose (saǧʿ) and intended for proclamation in the great mosques of the Empire, they obey rules of composition and follow rhetorical, syntactical and linguistic procedures which place them --as the compiler asserts-- in the sphere of the adab, that is literature, or more generally the culture of the "man of good breeding". Partaking of poetry, sermon, oratory, normative literature and religious discourse, the appointments reproduced there are the expression of a sovereign order, the Almohad imperial order, or the anti-Almohad order of the Hūdi principality of Murcia. Set down in writing and rendered anonymous through the quasi-systematic deletion of proper names, toponyms and dates, these acts were neutralized for the use of successive specialists in the language of power. Performative as they were, they came to be accepted as models and thus were absorbed into the ever-growing thesaurus of reference texts. This pragmatic collection is the last vestige of the most important indigenous authority in the history of the Maghreb. Governing Empire begins by retracing the political history of the Almohad Empire and the stages through which a territory and an authority were built up. It recalls the ideological, political and religious foundations which made Ibn Tūmart possible to unify the Maghreb and al-Andalus in the mid-12th century in the service of a dynasty of Berber origin. ʿAbd al-Mu'min (r. 1130-1162) and his descendants, the Mu'minids, mobilised the strength of the tribes of the time, Berber and Arab, to impose a dogma devised by the greatest of contemporary thinkers. Living witnesses of the islamization and arabization of the Maghreb, this dynasty resolved to reorganize the structures of power and authority to its own advantage. The Almohad sovereigns, who had assumed the title of Caliph in consonance with their pretension to guide all the peoples of Islam (umma), in the manner of the Muʿtazilite in 9th-century Iraq, claimed for themselves the authority to interpret divine law. To that end, jurists and wise men were separated from the interpretative process that the Malikite school had reserved to them since the 9th century, and they were reduced to judicial tasks or enrolled in the chancery services. The literature that the chancery produced, of which the manuscript presented, re-edited and translated here is one of the fundamental examples, plainly reveals this reversal of the relationships of authority between the religious knowledge of the ulemas and the political power of the caliphs. The organization of the "compendium of Yaḥyá", which is presented in the second part, throws light on the original ideological concepts predominating at the close of the Almohad era: thus, military and fiscal functions, which belong to the political order --governors, army generals, admirals of the fleet and tax collectors-- are clearly set apart from the judicial functions pertaining to the judges. Law-making devolved upon the sovereign, the sole authorized interpreter of divine law as embodied in the Qur'an and Tradition. The task of creating positive law thus rested entirely with the Caliph-imām, heir to the founder of the Almohad movement, Ibn Tūmart (d. 1130) -- the guide inspired by God, "impeccable imām and acknowledged Mahdī". The tasks assigned to the appointed functionaries, the counsels and orders given them, and the instructions addressed to subjects, all clearly reflect the organic conception of society and of imperial authority that characterized the Almohad ideology. That ideology was revolutionary inasmuch as it clearly departed from functionalist approaches, like that implicit in the al-Aḥkām al-Sulṭāniyya wa l-Wilāyat al-Dīniyya ("The Ordinances of Government") of al-Māwardī (d. 1058). The careful edition and the French translation of Yaḥyá's formulary in the third part of Governing Empire give a good idea of the breadth of literary talent demanded of chancery secretaries, veritable craftsmen of language, simply to produce the decrees of power. The infinite stylistic and lexical variations combine adherence to rigid codes of chancery language with the kind of poetic and rhetorical innovations characteristic of great works of literature. This work on the language of power, at once laborious and skilled, bureaucratic and poetic, puts a voice to a specific authority --the authority of the Almohad caliphs, rooted in a particular time and place: the 13th-century Maghreb. The posthumous compilation of these performative utterances abstracts the language of power and sets Almohad history, dogma and order in the context of the corpus of timeless Islamic authorities. This formulary thus affords a glimpse of the specific nature of and the role played by administrative archives in the mediaeval Muslim world and throws light on the exceptional intricacy of Islamic imperial bureaucracies as exemplified by their chancery, the dīwān al-inšā', literally the "bureau of creation".

traduction anglaise Travis Bruce ; Governing Empire is a study, accompanied by a re-edition and a French translation, of maǧmūʿ Yaḥyá, the " compendium of Yaḥyá ", manuscript 4752 in the Library ḥasaniyya in Rabat. This little volume, the surviving copy of which dates from the 16th-17th centuries, reproduces a formulary composed in the late 13th century by Yaḥyá al-Ḫaḏūǧ, a man of letters living at the time of the demise of the Almohad Empire in 1269. It contains 77 acts of appointment of provincial officials, governors, military chiefs, chiefs of Arab tribes, tax-collectors and judges, written between 1224 and 1269. Of this total, 73 acts (two of them identical) concern the Almohad Empire, especially the Maghrebian part, and four concern the anti-Almohad principality of Ibn Hūd al-Mutawakkil of Murcia (r. 1228-1238) in the Iberian Peninsula. The acts reproduced by Yaḥyá belong to the highly codified genre of chancery literature. Written most frequently in rhyming prose (saǧʿ) and intended for proclamation in the great mosques of the Empire, they obey rules of composition and follow rhetorical, syntactical and linguistic procedures which place them --as the compiler asserts-- in the sphere of the adab, that is literature, or more generally the culture of the "man of good breeding". Partaking of poetry, sermon, oratory, normative literature and religious discourse, the appointments reproduced there are the expression of a sovereign order, the Almohad imperial order, or the anti-Almohad order of the Hūdi principality of Murcia. Set down in writing and rendered anonymous through the quasi-systematic deletion of proper names, toponyms and dates, these acts were neutralized for the use of successive specialists in the language of power. Performative as they were, they came to be accepted as models and thus were absorbed into the ever-growing thesaurus of reference texts. This pragmatic collection is the last vestige of the most important indigenous authority in the history of the Maghreb. Governing Empire begins by retracing the political history of the Almohad Empire and the stages through which a territory and an authority were built up. It recalls the ideological, political and religious foundations which made Ibn Tūmart possible to unify the Maghreb and al-Andalus in the mid-12th century in the service of a dynasty of Berber origin. ʿAbd al-Mu'min (r. 1130-1162) and his descendants, the Mu'minids, mobilised the strength of the tribes of the time, Berber and Arab, to impose a dogma devised by the greatest of contemporary thinkers. Living witnesses of the islamization and arabization of the Maghreb, this dynasty resolved to reorganize the structures of power and authority to its own advantage. The Almohad sovereigns, who had assumed the title of Caliph in consonance with their pretension to guide all the peoples of Islam (umma), in the manner of the Muʿtazilite in 9th-century Iraq, claimed for themselves the authority to interpret divine law. To that end, jurists and wise men were separated from the interpretative process that the Malikite school had reserved to them since the 9th century, and they were reduced to judicial tasks or enrolled in the chancery services. The literature that the chancery produced, of which the manuscript presented, re-edited and translated here is one of the fundamental examples, plainly reveals this reversal of the relationships of authority between the religious knowledge of the ulemas and the political power of the caliphs. The organization of the "compendium of Yaḥyá", which is presented in the second part, throws light on the original ideological concepts predominating at the close of the Almohad era: thus, military and fiscal functions, which belong to the political order --governors, army generals, admirals of the fleet and tax collectors-- are clearly set apart from the judicial functions pertaining to the judges. Law-making devolved upon the sovereign, the sole authorized interpreter of divine law as embodied in the Qur'an and Tradition. The task of creating positive law thus rested entirely with the Caliph-imām, heir to the founder of the Almohad movement, Ibn Tūmart (d. 1130) -- the guide inspired by God, "impeccable imām and acknowledged Mahdī". The tasks assigned to the appointed functionaries, the counsels and orders given them, and the instructions addressed to subjects, all clearly reflect the organic conception of society and of imperial authority that characterized the Almohad ideology. That ideology was revolutionary inasmuch as it clearly departed from functionalist approaches, like that implicit in the al-Aḥkām al-Sulṭāniyya wa l-Wilāyat al-Dīniyya ("The Ordinances of Government") of al-Māwardī (d. 1058). The careful edition and the French translation of Yaḥyá's formulary in the third part of Governing Empire give a good idea of the breadth of literary talent demanded of chancery secretaries, veritable craftsmen of language, simply to produce the decrees of power. The infinite stylistic and lexical variations combine adherence to rigid codes of chancery language with the kind of poetic and rhetorical innovations characteristic of great works of literature. This work on the language of power, at once laborious and skilled, bureaucratic and poetic, puts a voice to a specific authority --the authority of the Almohad caliphs, rooted in a particular time and place: the 13th-century Maghreb. The posthumous compilation of these performative utterances abstracts the language of power and sets Almohad history, dogma and order in the context of the corpus of timeless Islamic authorities. This formulary thus affords a glimpse of the specific nature of and the role played by administrative archives in the mediaeval Muslim world and throws light on the exceptional intricacy of Islamic imperial bureaucracies as exemplified by their chancery, the dīwān al-inšā', literally the "bureau of creation".

traduction anglaise Travis Bruce ; Governing Empire is a study, accompanied by a re-edition and a French translation, of maǧmūʿ Yaḥyá, the " compendium of Yaḥyá ", manuscript 4752 in the Library ḥasaniyya in Rabat. This little volume, the surviving copy of which dates from the 16th-17th centuries, reproduces a formulary composed in the late 13th century by Yaḥyá al-Ḫaḏūǧ, a man of letters living at the time of the demise of the Almohad Empire in 1269. It contains 77 acts of appointment of provincial officials, governors, military chiefs, chiefs of Arab tribes, tax-collectors and judges, written between 1224 and 1269. Of this total, 73 acts (two of them identical) concern the Almohad Empire, especially the Maghrebian part, and four concern the anti-Almohad principality of Ibn Hūd al-Mutawakkil of Murcia (r. 1228-1238) in the Iberian Peninsula. The acts reproduced by Yaḥyá belong to the highly codified genre of chancery literature. Written most frequently in rhyming prose (saǧʿ) and intended for proclamation in the great mosques of the Empire, they obey rules of composition and follow rhetorical, syntactical and linguistic procedures which place them --as the compiler asserts-- in the sphere of the adab, that is literature, or more generally the culture of the "man of good breeding". Partaking of poetry, sermon, oratory, normative literature and religious discourse, the appointments reproduced there are the expression of a sovereign order, the Almohad imperial order, or the anti-Almohad order of the Hūdi principality of Murcia. Set down in writing and rendered anonymous through the quasi-systematic deletion of proper names, toponyms and dates, these acts were neutralized for the use of successive specialists in the language of power. Performative as they were, they came to be accepted as models and thus were absorbed into the ever-growing thesaurus of reference texts. This pragmatic collection is the last vestige of the most important indigenous authority in the history of the Maghreb. Governing Empire begins by retracing the political history of the Almohad Empire and the stages through which a territory and an authority were built up. It recalls the ideological, political and religious foundations which made Ibn Tūmart possible to unify the Maghreb and al-Andalus in the mid-12th century in the service of a dynasty of Berber origin. ʿAbd al-Mu'min (r. 1130-1162) and his descendants, the Mu'minids, mobilised the strength of the tribes of the time, Berber and Arab, to impose a dogma devised by the greatest of contemporary thinkers. Living witnesses of the islamization and arabization of the Maghreb, this dynasty resolved to reorganize the structures of power and authority to its own advantage. The Almohad sovereigns, who had assumed the title of Caliph in consonance with their pretension to guide all the peoples of Islam (umma), in the manner of the Muʿtazilite in 9th-century Iraq, claimed for themselves the authority to interpret divine law. To that end, jurists and wise men were separated from the interpretative process that the Malikite school had reserved to them since the 9th century, and they were reduced to judicial tasks or enrolled in the chancery services. The literature that the chancery produced, of which the manuscript presented, re-edited and translated here is one of the fundamental examples, plainly reveals this reversal of the relationships of authority between the religious knowledge of the ulemas and the political power of the caliphs. The organization of the "compendium of Yaḥyá", which is presented in the second part, throws light on the original ideological concepts predominating at the close of the Almohad era: thus, military and fiscal functions, which belong to the political order --governors, army generals, admirals of the fleet and tax collectors-- are clearly set apart from the judicial functions pertaining to the judges. Law-making devolved upon the sovereign, the sole authorized interpreter of divine law as embodied in the Qur'an and Tradition. The task of creating positive law thus rested entirely with the Caliph-imām, heir to the founder of the Almohad movement, Ibn Tūmart (d. 1130) -- the guide inspired by God, "impeccable imām and acknowledged Mahdī". The tasks assigned to the appointed functionaries, the counsels and orders given them, and the instructions addressed to subjects, all clearly reflect the organic conception of society and of imperial authority that characterized the Almohad ideology. That ideology was revolutionary inasmuch as it clearly departed from functionalist approaches, like that implicit in the al-Aḥkām al-Sulṭāniyya wa l-Wilāyat al-Dīniyya ("The Ordinances of Government") of al-Māwardī (d. 1058). The careful edition and the French translation of Yaḥyá's formulary in the third part of Governing Empire give a good idea of the breadth of literary talent demanded of chancery secretaries, veritable craftsmen of language, simply to produce the decrees of power. The infinite stylistic and lexical variations combine adherence to rigid codes of chancery language with the kind of poetic and rhetorical innovations characteristic of great works of literature. This work on the language of power, at once laborious and skilled, bureaucratic and poetic, puts a voice to a specific authority --the authority of the Almohad caliphs, rooted in a particular time and place: the 13th-century Maghreb. The posthumous compilation of these performative utterances abstracts the language of power and sets Almohad history, dogma and order in the context of the corpus of timeless Islamic authorities. This formulary thus affords a glimpse of the specific nature of and the role played by administrative archives in the mediaeval Muslim world and throws light on the exceptional intricacy of Islamic imperial bureaucracies as exemplified by their chancery, the dīwān al-inšā', literally the "bureau of creation".

Islamic State of Iraq and Syria (ISIS) as a radical organisation acquired a massive global appeal by virtue of stretching its ideological influence beyond Arab-centric focus and recruiting followers from across the world. Central to such widespread popularity was the conception of a unified Islamic Ummah which is located in a transnational Islamic State (IS) (Caliphate) that is governed in accordance to the tenets of Islamic law (shari'a). However, at the heart of this idea was a militant sectarian political ontology that distorted the notion of a unified Islamic Ummah. Articulated as a global grand strategy, the cosmopolitan Islamic imagination of the ISIS has been nothing more than a myopic assertion of a fanatic ideology of violence and terrorism. By sustaining such a notion through a forceful imposition of a Kharijite brand of extremism and sectarianism, the ISIS sought to contort the tolerant multifaceted and multilayered fabric of Islam that tends to accommodate diverse ethno-nationalistic, linguistic and racial pluralities and believes in the metaphysical communion of multiple faiths. The aim behind such an endeavour was the elimination of all those whom the ISIS considers as opposed to its ideology which is embedded in a narrow sectarian interpretation of what it designates as pure Islam. The genealogical impulse that lies at the bottom of such an ideology was its grand vision to assume a hegemonic position in the sphere of global jihadi movements.

This paper qualitatively analyses the content if IS' English magazine Dabiq to look for how they appeal to female recruits. The purpose is to illuminate if a relatively successful terrorist organisation appeals to women's agency (manifestin as appeals to obligations) in their attempts to recruit them; proponents of feminist security studies would expect that they would use this tactic. To undergo this analysis, a coding scheme is created to determine whether the concept of obligation is being used in articles aimed at women, as well as a scheme to determine which theme of obligation is present, if any. The themes are Marriage, Children, Ummah, Khilafah, and Islam. Dabiq Issues 7 - 13 contain such articles, and therefore articles aimed at men and at a general audience are also analysed from each of these issues for comparative purposes. As follows feminist security studies, Dabiq contains appeals to agency in its articles for women, and these appeals to agency are often to obligations to themes beyond those reducing women to objects of male desire, such as political and religious ideology. Understanding what sort of messages IS uses in its attempts to recruit women can reduce the chance of researchers overlooking certain Islamic terrorist propaganda efforts, and also has important policy implications for counter-terrorism.