Multimodal discourse analysis of ISIS online magazines: The discourse of violence and visual brutality

aim of this study is to examine multimodal discourse of Dabiq and Rumiyah, and to investigate how visual and social modes are employed in the process of the discourse production. To do so, I draw on the context that shapes the ISIS discourse by discussing the power that fuels ISIS discourse and look into the Islamic resources that ISIS depends on.  In the analytical part of the study, I deconstruct the discourse in Dabiq and Rumiyah magazines in order to examine the interplay between multimodal resources (visual and social modes) and tasks that discourse aims to show and propagate. In other words, this paper examines how visual and social modes are exploited by in Dabiq and Rumiyah to show: (1) ISIS activities, (2) how ISIS propagates their system of belief, and (3) how ISIS identity is constructed (See appendix 2).
In order to examine the impact of visual and social modes on the discourse tasks, I adopt two methodologies:  Firstly, Visual Discourse Analysis (VDA), which is considered a type Critical Discourse Analysis (CDA), since it “investigate how important social issues are constructed in discourse by powerful agencies” (Van Leeuwen, 2008 a: 279).
In addition to the CDA, I principally employ multimodal social semiotics analysis to investigate how social and visual modes are exploited by Dabiq and Rumiyah to enact ISIS activities, propagate their system of belief, construct their identity, and create the particular order reality that ISIS strives to create. While I examine the visuals in 15 issues of Dabiq and 9 issues of Rumiyah, I recognize the role of text, particularly because visuals are always accompanied by a ‘textual statement’ that can support headlines, or takes the form of a quote, or photo caption.  (Figure 2 is an example of multimodal social semiotics).
The analysis of the visual grammar that describes activities of ISIS in Dabiq and Rumiyah magazines indicates similarities when the ‘agent, action, and patient’ are shown in the photograph. In this context, most photographs in Dabiq (58.4%) and Rumiyah (30%) are employed to show ISIS solider(s) killing, executing or beheading victims. 
The study found that ISIS system of beliefs is based on four pillars: (1) ISIS vision of Islam; (2) the Hijrah and Jihad; (3) Obedience to Imamah [Leadership]; and (4) ISIS enemies.
As I will show in the study, ISIS soldiers are the embodiment of ISIS identity. Photographic, color, and typographic modes are employed to represent ISIS soldiers as the knights of ‘Shahadah’ (see Figure 20); their soldiers are the true believers of the sword of Islam, are always smiling when looking at you; they flirt so they wink at you,  and are kind and care for animals (See Figures 20 & 21 & 22 & 23) (Dabiq, 2016, April/May: 6, 50; Rumiyah, 2016, October: 5; Dabiq, 2016, July/August: 9). Yet, while they are entertaining, they are the one who terrify their enemies and leave them with panic and injuries  (Dabiq, 2015, March/April: 17). ISIS soldiers stand firm when they engage in war with parties that Prophet Mohamed promised them to face (Rumiyah, 2017, February/March: 38). Therefore, an ISIS soldier metaphorically could stand firm in defiance of the hostile air fighters (see Figure 25).
The study concludes that Discourse of Dabiq and Rumiyah echoes two theories of terrorism discourse combined: the ‘religion as a political philosophy of terrorism theory’, and the ‘orthodox theory of terrorism’ (Abbasil and Khatani, 2014: 105; Holmes, 2016).