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Anarca Islam(s)
War of Dreams: Becoming(s) of a Redeemed Circle A with an Eye and a Redeemed Eye with a Circle A
Written ByMohamed Jean Veneuse
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Acknowledgments:To every being mentioned & never mentioned with a name: How can one speak of Acknowledgments?
How can one pretend to summarize lives and their effects on I? How am I to deliver Eulogy after Eulogy in
the fake gesture that in such deliveries, in such work on work that has already been given and appropriated
by me, someway and somehow, that I absurdly could be regarded as returning a payment, even if partial, of
the debt that I owe others? Somehow I am expected to hierarchically do this, to act as this authority figure
calculating whom and whom not to acknowledge, who and whom are relevant?! No! The energy that I
could spend in lying and deceiving others and myself leaves me abandoned, left only with one possession:
my intentions. Intentions that if I could I would name those met, those never met, those I will meet and
those whom I shall never meet. But how can I? There is infinite debt here at work, more than one can
fathom and mention. An infinite debt, in admiration for those, who in my mind, have given and entrusted
parts of themselves to me; I have forfeited my infinite debts to God because you have all left me trembling.
For how can I not be left trembling if I am sacrificing and betraying at every moment all my otherobligations: my obligations to the other others whom I know or don't know, the billions of my fellows
(without mentioning the animals that are even more other others than my fellows), my fellows who are
dying of starvation or sickness. I betray my fidelity or my obligations to my fellow citizens, to those who
don't speak my language and to whom I neither speak or respond, to each of those who listen or read, and
to whom I neither respond nor address myself in the proper manner, that is, in a singular manner (this is
for the so-called public space to which I sacrifice my so-called private space), thus also to those I love in
private, my own, my family (Derrida).
To Eric: My tongue betrayed my intentions solely onceyou have offered me infinite hospitality
and it isfinitely for that I owe you infinite debt.
To Sean: A friend, a mentor, whom I have come to enjoy from the meanings of the word freedom. You
made me discover how one is capable of stuttering it for what remains of ones lifeI owe you infinitedebt.
To Sajida: I am told that without commitment, love becomes a friendship, an economy of utility and
perhaps even a testament to the impossibility of enduring the experience of earthly pure love. Initially I
presumed mourning had commenced but discovered that my mourning has yet to be given wings. Dearest
Sajida, You need to know that your love gave me tragic wisdom particularly with what now flows through
my life For how can one have anticipated there to be a love left like this? I will always sincerely mourn
that it wasn't enough with youfor that was my love to youand I thank you for it is before I had come to
know your name thatI owed you infinite debt.
To Marwa: When you told me we were always strangersI embarked upon a voyage where you were
physicallyI never felt that you were so private within me as much as I did upon taking that voyage to the
destination in which you chose to residea destination, for I, filled still with horrorsWhat I discoveredthough was that despite the horrors, all I needed to know, even if I could not see or speak to you, was that
you were physically thereI never lost hopeI owe you infinite debt.
To Richard: You taught me the economy and rhetoric of language. You spoke to me and in my
directions. In truth, for I, in asylums were lab-coats are prominent, you abandoned yours. In truth, You
have shown me how to make a very thin file from a sledge hammerand if the reader paused for a moment
and only a moment they would understand that I wrote for You and INousI owe you infinite debt.
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To I: Do you see a reason for yourself? Yes. I am told that like Bartleby I am too smooth for anyone to
be able to hand any particularity on me. I am no one. I am told that I do nothing but take walks, yet am
capable of taking them anywhere, and without moving. I am told that I neither refuse nor accept advances;
that I advance only to withdraw upon advancing, barely exposing myself in the retreat and advance. I was
informed that my formula is such that I do not permit roots to grow or crops to carve out a kind of domestic
space for others and me to reside in. Perhaps because they, these domestic spaces, these tills of land,
continue declaring and proclaiming themselves, at least in my perception, rightly or wrongly, as foreign.
Perhaps I have said everything, exhausting language in the process and so I wander. Perhaps the intensity
of domestication is insufficient to hold me down, or that I see my duty merely to introduce and be
introduced to foreign language constantly; a pure outsider of sorts, to whom no social position could be
attributed. But perhaps, just perhaps, that a reason behind my distancing myself from everything else, save
my sporadic insurrectionary disruptions in the lives of others, is not that I lack a commitment to others.
Rather that I know now how often parts of myself have betrayed and continue to betray other parts of
myself. And so it is that I have come to the realization relatively recently that I only came here, lived and
will die to affirm and testify, to whomever chooses to see, not for my name, for I am no one, but that I had,
throughout my whole life and throughout all of my voyages, but a single possession; good intentions. This
resurgence of Islam(s) - my faith- denoted a leap forward & was never a return to the supposedly
primitive cube house- the Kaba
To Anarchists, Muslims/Muslimas, past, present & future: I never journeyed here to pledge allegiance
to either of you. I also never journeyed here to assimilate/integrate. I came here to negotiate, on behalf ofmyself, for a tactical and hence organic treatise to begin. But any treatise requires ethics because, and
without deceiving ourselves, differences, within and without, will arise; in fact, they already have. Those
differences without come from mutual enemies and thus require that we unceasingly attempt to minimize
our stereotyping of one another, such that we may become more of a force in facing such enemies. Those
within come from our own selves and require that we unceasingly and tirelessly negotiate with our own
selves and rely on good intents. We will never foresee from where we stand now what lies ahead and all
that there is; But again we dont need to, because together and only together will we be able to always
discover, construct and hence catch a glimpse of it
Ila Rabee: haqab qadIshtaqa Ghiyabee ilayk. Asaloaka an tuyasr Le Amri Waintchroha Le Saadri Wanthlol Uqdatan MinLesani ky YaFqahu Le Qawlee.
laqa Alhamd Walaqa Alshukr qat
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Table of Contents
Preface5
Introduction:
The Rhizome, Processes of Becoming(s) and Faith10
Chapter One:
Kapitals Wet Dream: Islam(s) & Post-Anarchisms.............25
Chapter Two:Pedagogical Judicial Orders: Decentralized & Anti-Authoritarian...54
Chapter Three:
Nous..................................................................................................................................70
Chapter Four:
Infinite Thoughts as The End becomes a Beginning becoming an End...83
Bibliography 90
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You will permit me for I am more than revoltedmore than outraged
For Iwanted fresh work
One that would make contact with certainOrganic points of life,
a work in which one feels ones wholeilluminated as if by a miners cap-lamp
with vibrationsBut that is only possible if nothing in the spoken text
happens to shock,happens to damage this desire for glory
And so this
Might infringe on taste, morals, good manners, honorable intentionsor furthermore that might exude boredom,
familiarity and routine
ButThe duty of the writer, of the poet is not to shut himself and/or
herself up like a coward in a text, a book, a magazinefrom which s/he never comes out but on the contrary
to go into the world to jolt, to attack the mind of thepublic, otherwise what use is s/he ?
And why was s/he born?
ThusI had a vision of this in the afternoon
There are some who eat too much, wordsOthers whom never eat, words, at all,
and otherswho can no longer eat wordswithout spitting; parts of themselves betray themselves
Antonin Artaud
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Preface
An Abode & The Three Witnesses
Muslims/Muslimas, claim or allege that the prophetic narrations, The Sunnah, orvarying texts of The Sunnah is/are dead. Others, Muslims/Muslimas as well, have
spoken distinguishing themselves, complaining that The Sunnah, or varying texts of
it, has been in the past and shall remain through endless eternity alive. I am notinterested here in becoming consumed with exactly the reasons behind such talk,
such an allegiance, the lack of it or even an abidance to varying degrees of The
Sunnah or not. Why would I? Why should I, as some Muslims/Muslimas believe it tobe, exercise a necessary desire to put to end such variations, I ask? And for what purpose would an engagement in a discussion of such talk carry in weight and
importance to the discussion here? I answer: Abstractly nothing, for such talk
would merely signify a reflection, a testimony whose testimony testifies to theabsence of attestation that there is a lack of consensus as to the Authenticity
throughout Islams ofThe Sunnah. Nonetheless such talk attains to I a degree of pure
testimony. There is a Pure Testimony namely to the triumphant spirit and fanatical jubilation of such differing testimonies. As for The Holy Koran it remains
consensually Authentic amongst Muslims and Muslimas. The Holy Koran, is believed
to be protected by its first Witness-Author, God: Verily We [God] ourselves have
sent down this exhortation [The Holy Koran], and most surely will be its Guardian(Qurran, Chapter 15: Verse 10).
Associate then what I address and proclaim here, in this economy of a paper, to
belong to and through The Holy Koran and interpretations longing and belonging toits verses as I put away The Sunnah without delay, obligations to it or even talk of it
here.
Around her: Between Our Vows of Abstinence & Transgression
When I address you, when I speak to you here, each time, twice, it will be
through two narratives.
The first narrative is a transgressing narrativewrapped around and engaged
with an idea signified as becoming. This narrative touches, divides, shares and co-
appears with, yet is distanced from the second narrative, an abstaining narrative. The
abstaining narrative is a body of thought addressing both Muslims/Muslimas andAnarchists.
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somehow their state of purity will be contaminated by anything outside it. This
economy of a paper is written with theseAnti-Religious Anarchists in mindnot somuch as an address to them, but as a distant call to them and a beckoning desire for
them and those Anarchists aware of the hegemonic exclusionary politics that these
Anti-Religious Anarchists practice, based upon dogmatic understandings of Religions,
to speakand reflectwith these Anti-Religious Anarchists regarding what I have to sayhere. Two matters, speaking and reflecting, because in this economy of a paper, in
this prison of a paper, I am bound; I am unable to do either. There is an implicitconsent contained in silence and that ought and deserves to be disturbed, not for a
cemented totalizableAnarchism to be revealed but for an organically totalizable
Anarchism to be realizedand actualized.
As for when I address Post-Anarchists (my own strawpersons constructed for
descriptive convenience) here, I mean to address all those Anarchists who have
embedded Post-structuralism into their practice, but who are still ambivalent towardsreligions. With much confidence and tranquility I say:This is not my plea for your
attention, but a cautionary tale of your irrelevance.
And so it is that the purpose of the existence of the transgressing narrative then is
to contaminate intentionally what supposedly is the sacred event and the state of
purity assumed by Muslims/Muslimas and Anti-religious Classical Anarchists in the
abstaining narrative and who certainly constitute a majority.
As the end becomes the beginning becoming an End (Chapter Four), these heavy,
twisted and morbid thoughts, just expressed, will touch You and You inevitably willfeel embarrassed that , the touch, transgressed your bodys sacred space, brushed
against it, without your knowing, without You noticing.
Theyve Made me an organism! Theyve wrongfully folded me! TheyveStolen my body!
I believe and testify that Islam betrays itself. Islam bears a signature without
which it remains inaudible or weakly perceptible; a signature begetting permanent
difference. Such betrayal testifies that Islam remains indeed alive through themultiplicity of its interpretations where each interpretation is ahead of another,
advancing upon another, towards one another, away from one another and such.
A monolithic Islam is a memory of beatitude and in its memory I begin speaking
of it no longer in the singular form. Rather I speak of it as plural, as an aggregate, as
Islams. There is no singular monolith and thus never more Islam. Such a statementhowever would yet bear false testimony to my intents here. Thus, I tell you this:
Considering that there are a pluralistic series of traditions, perspectives and discourses
radiating from Islams they, Islams, are not all anti-authoritarian and anti-capitalist.Respectively I become bound to address the topic at hand here using the signifier
Islam(s) to refer to a particular reading of Islams that highlights their anti-
authoritarian and anti-capitalist possibilities. And so it is, that Islam(s) then scurry
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maintain this firmly: Texts [at best] are to be read or performed once and then burnt
[including this one] (Perez, 1990: 45).
Instead of the written text and if I had matters in my own hands, my senses, fantasies
and body would come alive in your midst and no longer become mourned. We would
welcome my becoming as director and not an author/creator. A director who hasbecome a kind of manager of magic, a master of sacred ceremonies. And the material on
which [I] work, the themes [I] bring to throbbing life are derived not from [me] but
from God (Perez, 1990: 36). I would be a shaman, not a Creator or hierarchal figure-
but merely the mediator of magic. That said. Forget the theatre. You here have a factory
and its economy in the theatres stead.
All that is left here then is the ushering instead and the offering of an interpretation
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Introduction: The Rhizome, Processes of Becoming(s) and Faith
I think she moved away, still with the feeling of lightness
This economy of a paper does not begin with an alliance or a fluid contract, neither
a familiarity nor a fictional friendship, between Muslims/Muslimas and Anarchists
informed by poststructuralist political philosophy. Rather this paper signals the arrival of
an interpretation that seeks to usher an alliance, a familiarity and a non-fictional
friendship between these parties. I speak here and now and at this instant and say the
character of my speech is signified asIslamic Anarchistic Becomings.
She found herself in a distant forest, named Bois des Bruyres
In Anti-Religious Classical Anarchisms insurrections against the theological
authority, God, You a former Classical Anarchist and now a self-proclaimed Post-
Anarchist -- became, through mere processes of re-inscription, Gods replacement, a
demagogue, a master and a new form of authority. This occurred because You engaged in
an un-statutory process, since the birth of Anarchisms, where You claimed to have
murdered God, while in fact You left the actual place of the divine intact (Newman,
2001: 119). Relatively recently Your deliberate outbursts conveyed that Conventional
Classical Anarchisms have exhibited fragility. A fragility emanating from Classical
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everything that is manipulative and parasitic and this needs to be reconsidered. Your
stance on religions stems from the perception that God [and Gods fettered religion
hold] promises[that according to You are] null and void, since they can only be
fulfilled by mans subordination (Goldman, 1969: 5-7). But such a stance only
illustrates that You are uncommitted to disarming, as You yourself desire and admit to
be, centuries of engrained Euro-centrism that have yet to acquire and require
overcoming(s) (Adams, 2003: 1). In principle it certainly seems that the importance of
[your Classical and Post] Anarchism[s] [lies] in its exposing the authoritarianism[s]
within [Classical] Marxism[s], and the unmasking of the place of power within the state
(Newman, 2001: 159). But in paying attention to and combating Classical Marxisms,
they, Anarchisms, Classical, Post and You, neglected themselves and yourself, and You
both became blind, consciously and unconsciously, to the authoritarian tendencies
within Anarchisms through your exclusion of a non-Eurocentric other (Newman, 2001:
159). This non-Eurocentric other I am referring to are Islam(s).
Because of such exclusion, Your [Classical] Anarchisms pure place of resistance
against power, its uncontaminated point of departurewas [and remains yet with Post-
Anarchisms and You, un-strangely] somewhat impure, and contaminated with power
(Newman, 2001: 159). This exclusion not only has the implication of affecting the
theoretical aspects of Post-Anarchisms but has its effects on the constitution of the
Anarchist subject, You, as well. After all, the identity of the anarchist subject [your
identity] is actually constituted through its subordinated other - the power that it claims to
eschew over me (Newman, 2001: 119). Respectively, You and Anarchism(s) [,
Classical and Post, ought to be]forced to reflect on the authoritarian possibilities within
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[your] own discourses, and develop appropriate strategies of resistance to your Micro-
Fascism(s) (Newman, 2001: 119). In contesting and disarming such authority, your
authority, rather than submitting to its basic and limited jurisdiction, I engage in super-
seeing; seeing in the blind place of the blind Anarchisms, Classical and Post, not to
mention the blind You.
She remained sheltered by trees she never knew well
One of Your and Post-Anarchisms avowed promises to Yourself and others
includes the absolute disarmament of your abstractions. Ignoring such a promise has left
You and Post-Anarchisms respectively infinitely vulnerable due to your exclusion of
Islam(s) and their different strands without knowing much if anything about them.
You have classified heterogeneous religions under the same name and hence your
abstractly extracted view of them is that they are all the same. Your farce remains, it just
changed sides; from Classical to Post and back again to Classical. You, now, a Post-
Anarchist have followed and still follow Classical Anarchisms trajectory towards
religion. You have yet to come to realize, as well, that in choosing such a re-inscription
and the political representation that accompanies it that You have delegated our
supposedly deceased Gods power to yourself. Respectively You run the risk of
exploiting, if You have not done so already, and perpetuating that oppression [formerly a
type of theological oppression, now a Post-Anarchistic oppression] onto other groups or
individuals; Islam(s) and I respectively (May, 1994: 47).
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How [do You, a now self-proclaimed Post-Anarchist] talk religion, talk Islam?
Of religion, of Islams? Singularity of religion, singularity of Islams today? How dare
[You] speak of [them] in the singular without fear and trembling, this very day? And so
briefly and so quickly? (Derrida, 1996: 1). The aggregate Islams is not Islamism and
You should not forget that the latter operates in the name of the former and thus emerges
the grave question of the names of Islam(s) that I have come here to unravel. As for I
such names of Islam(s) emerge out of recognizing that the hyper-orthodox & the
ulemocracy cannot...reduce [them] to a hegemonistic/universalistic ideologyto rule out
divergent forms of sacred politics informed by Sufism [e.g. the Naqshabandis], radical
Shia-ism [e.g. Ali Shariati], Ismailism, Islamic Humanism, Sunni-ism, the Green Path
of Col. Qadafi (part neo-Sufism, part anarcho-syndicalism)the cosmopolitan Islam of
Bosniathere is and will not be a single monolith of Islam (Bey, 1996: 7).
Furthermore, these names emerge because the Quran by means of its pulverization of
human language, isAvant-garde...Post-modernIn its structure, its allusiveness, its
ambiguities, its imagery, and its poetry (Cheethan, 2005: 122). The Qurran reveals
human language crushed by the power of the divine word; Gods word unmakes all
human meanings, all the proud constructions of civilization, of high culture, and returns
all the luxuriant cosmic, imagery back to the lowly and the oppressed, so that in their
imaginations it can be made anew (Cheethan, 2005: 122). Made anew through Ijtihad.
Islam(s) offer Muslims/Muslimas this Ijtihad, a kind of wandering in the vertigo of the
past, present and future. Ijtihadtranslates to an Islamic right and duty to track, identify,
intercept, pick up, translate, interpret and re-interpret Islamic principles and values to
meet the social conditions of the past, present and future (Esposito, 2002: 159). This
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Ijtihad allows for the Islamic imagination, [as] Massignon has written, [to testify to
difference and] should not be seen as a desperate regression back to the primitive, the
eternal pagan substrate of all religions-that proteiform cubehouse, the Kaba- as well as to
a primitive pre-Mosaic monotheism of AbrahamThe Dome is built upon the Rock
(Cheethan, 2005: 122). The meaning of this is that whatever our relation to religion may
be, and to this or that religion, we are not priests bound by a ministry, nor theologians,
nor qualified, competent representatives of religionas such, in the sense the certain so
called Enlightenment philosophers are thought to have been, but we simply seekIjtihad
(Derrida, 1996: 7). I believe that it is through this Ijtihadtherefore that the world must be
imaginalized, must be interpreted along with the soul. After all, if the balance between
the visible and invisible worlds and if the balance between the material and the spiritual
is tragically lost, caught in an instant of death, creativity dies. Religion needs to be
conceptualized as a spiritual bond, a reflecting faith[and] opposed to dogmatic
faithin so far as the latter claims to know and thereby ignores the difference between
faith and knowledge (Derrida, 1996: 10). And for this to happen not only should
interpretation be allowed, but rather these interpretations should be encouraged and
embraced as opposed to Post and Classical Anarchisms assumptions that all there is to
know regarding the aggregate Islams is that they are supposedly all dogmatic,
authoritarian and capitalist. For how else can they, Classical and Post-Anarchists,
continue to be silent or not have reconsidered their stance regarding religions? I deny thus
that there is any a priori reality to the signifier: words, and specifically certain words,
are nothing more than elements within an established semiotic field, and thus we repeat
(Perez, 1990: 116). And it is because of this denial that I can follow through and say that
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there is no universal structure of the mind, of relationships, of sexuality, etc. any more
than there is an eternal essence of Woman-or Man. In the end we together say: we are
becomingWomanManAnimalall. (Perez, 1990: 119).
She was never bound to death by my surreptitious friendship
As a consequence of all this it is easy to see how You, now a Post-Anarchist, may
understand my skepticism regarding any gesture of friendship from You. It is because
You have not given the Islam(s) I am about to unleash here infinitely respectful attention
in the past. Even if your friendship and attention came here now, I am skeptical that it is
merely premised on the intention that we may hypothetically have the same enemies. You
ask of my friendship? My friendship came here in the knowing that the differences
between us would never leave anything else for us but friendship. Such friendship further
differs in that it is premised in infidelities that occurred prior to us trying to relate here, if
that is at all a possibility. My friendships with others were and are premised on open
theatres outside this economy of a paper. Open theatres are where the written text is
replaced with the body. After all is the theater, the real world that is beyond the pages of
these written words, not the only place in the world where a gesture, once made, can
never be made the same way twice? The theater is the only place where one can escape
the violence of inscription which kills the human spirit (Perez, 1990: 47). Subsequently I
ask You:How many Muslims/Muslimas have you befriended or at least did you strive to
know, without first assuming that you know everything there is to know about them, in the
open theatre?
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Unlike Your unfounded views regarding Islam(s) I am not going to pretend to know
You fully. What I propose to know about You becomes this though. In more ways than
one, You are a Post-Anarchist and a Muslim/Muslima. You are both? Yes you. Why?
You know neither. Even had You ascertained knowledge of both You forget that any
claim to a universal structure of the mind stems from the reactive desire to make life
mathematical, calculable and simple, as in a story with a necessary beginning and a
necessary end (Perez, 1990: 112). It is easy to claim that I know everything there is to
know or need to know about the way someone else chooses to live their life , but in reality
relationships between human beings are a lot richer than that. There are as many kinds
of relationships as there are individuals. (Perez, 1990: 112). Henceforth if You seek not
the richness of knowing about Islam(s) and Muslims/Muslimas and hence Yourself then
perhaps You do not belong here.
At the moment when the shooting was no longer, but to come
This economy of a paper is built through language. Language whose essence is
friendship and hospitality (Derrida, 2000: 98). But language is political [as well], and
while it can participate in political domination, it can also be used as a tool against it,
like against your jurisdiction(s) upon my religion(s), my faith(s), my Islam(s) (Newman,
2001: 106). My intention is then to use Your language, that of Post-Anarchisms, and
introduce to You some of the concepts in Islams language such that we can relate to one
another. The points where we are able to relate and which I create here signify points of
resistance; resistance to us engaging in stereotyping one another any further. However
this resistance always comes with the realization that one can never destroy stereotyping,
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but merely seek to minimize it (Sajida & Irrit interview conducted in Brooklyn).And thus
we can begin the processes of getting to know one another from these grounded points of
resistance that I offer here. For this to happen, though, it is necessary that Post-
Anarchisms liberate themselves from their own self-ascribed authority, from their own
Micro-Fascism(s). This authority and power must respectively take into account the
kind of resistance that is being engaged in [here, in my economy of a paper], on pain of
repeating that which it is trying to escape; its authoritarian position regarding Islams in
general and Islam(s) in particular (May, 2004: 73). And
In the dense forest, suddenly, after how much time, she and I rediscovered aSense of the real
So I take it upon myself, here in this economy of a paper, to invoke and draw new
contours of what You perceive as illicit and impossible but fear admitting publicly for if
you did you would be engaged in othering me further than I already am; Islamic
Anarchistic Becomings. There are three nodes of congruence between Islam(s) and Post-
Anarchisms and, respectively, three plateaus or chapters that are unveiled here. I speak of
plateaus that unfold here all three reasoning(s) one might insist that one can be a
Muslim/Muslima and a Post-Anarchist: Anti-Capitalist Islamic Anarchistic Becomings;
Anti-Authoritarian Islamic Anarchistic Becomings; and Islamic Anarchistic Becomings of
Nous. Here, with instances on every plateau, I open and teach You of Islam(s). The first
two plateaus consist of two sacred enemies we, You and I, are averse to; Capitalism and
Authority.
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like the Eurocentric-ally conceived State. What I refer to as Micro-political authority is a
type of authority that is not necessarilyEurocentric and whose power finds its site in the
observation that: power does not operate as many people believe from the top down
(Call, 2003: 66). It is a power whose form is capillary: it is everywhere, it flows through
every social relation (Call, 2003: 66). Micro-political power has both its means and
presence in everyone and everything and is not solely constrained, confined, or shackled
to oppressors but to those who suffer under oppressions as well (Call, 2003: 66). In other
words, power passes through the hands of the mastered no less than through the hands of
the masters. Furthermore it is produced from one moment to the next, at every point, or
rather in every relation from one point to another (Call, 2003: 66). What this means is
that there is Micro-political power that is within You and within I. A Micro-political
power that is not utopian or dialectical in its pursuit(s), as it is always becoming
something else, and neither is it confined or locked in definite relationships or Micro-
Fascisms, but rather is spiraling as it creates and re-creates itself. They are always there.
As a result of this; Micro-Fascisms grow not, perhaps out of the fact that[they] can
seize power at the macro-political level; any state can do that[but rather they are
horrific fascisms that penetrate] the smallest nooks and crannies of the social organism
(Call, 2003: 52). There is rural [Micro] fascism and city or neighborhood [Micro]
fascism, [Micro]fascism of the Left and [Micro]fascism of the Right, [Micro]fascism of
the couple, family, school and office (Call, 2003: 52). These Micro-Fascisms rise out of
the positions of privilege we often enjoy as individuals and that we often overlook and
take for granted. These Micro-Fascism(s) require overcoming(s) and resistance on an
individual basis through becomings. I see becoming(s) as connoting and necessitating a
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kind of radical personal responsibility and permanent revolution against our own selves
with every waking moment of every day in retaliations to these Micro-Fascism(s)
(Guattari and Negri, 1985: 116). After all political organizing signifies first, work on
oneself, in as much as one is a collective singularity (Guattari and Negri, 1985: 116). If
these Micro-Fascisms are not fought then their presence will provide the necessary
breeding ground for the germination and conditions of thinking which makes the state
possible in the first place (Call, 2003: 51). This is because Micro-Fascism(s) stand on
their own, then communicate with other [Micro-Fascisms] before resonating in a great,
generalized central black hole (Call, 2003: 52). The central black hole is the Macro-
Fascism of Eurocentric Capitalism and intertwined with it the Eurocentric State. The
authority subsumed by and through the modern Eurocentric State and Capitalism, takes
on an abstract and generic form, that is strategic and centered as it is a prudent
institution [that proclaims that it is for] the protection of individuals against one another
but at any rate invites the dissolution and enfeebling of the individuals within it; that is its
function (Call, 2003: 50). As Eurocentric Capitalism attempts to exhaust our every
disorderly desire, not allowing us to even lie down as subjects, the Eurocentric State
concurrently collaborates with it and absurdly proclaims that it is there to order the
disorder. TheEurocentric State is aMacro-Fascist institution, an organized bureaucracy,
whose desire is to enforce the creation of a homogeneous political culture, eradicating
difference as opposed to liberating it and repeating everything as opposed to creating
anything (Call, 2003: 46). It is hierarchical and its eco-political frameworks are set up,
put into place and protected by those who cannot lead or obey it themselves (Perez, 1990:
20). The modern state is infinitely bound up with [Eurocentric] Capitalismas part of
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(Guattari and Negri, 1985: 127). It becomes a way of living, that rejects binary divisions
and hierarchies, does not privilege one thing over another, [You over I or I over You] and
is not governed by a single unfolding [governing] logic [but rather innocent becoming(s)
and hence the continual recreation of relationships (Newman, 2001: 105-106). This is
how the story begins, now lets us discover together how it ends
Chapter One: Kapitals Wet Dream: Islam(s) & Post-Anarchisms
No Hospitality Has it become that easy for you to proclaim that you are just a Classical/Post-
Anarchist? Has it become easy for me to admit that I am just a Muslim & Muslima? What
do you and I know about either? I admit. You proclaim otherwise. Tell me then, what and
who is a Classical/Post-Anarchist? What and who is a Muslim & Muslima? What is?
If you are proposing that these signifiers are something to be taught and just are, think
again. You are assuming they can be. Taught by whom, You and I? Defined by whom,
You and I for everyone else? These signifiers, Islam(s) and Classical/Post-Anarchisms,
do not signify theories, they are ways of living, ways of being in the world; attitudes
(Perez, 1990: 67). Sylvere Lotringer is an an(archist). The Italian autonomists are
an(archists). And the Rastafarians, with their own language (patios) and lifestyle, arealso an(archsits). An(archy) takes as many forms as there are individuals (Perez, 1990:
67). If You choose otherwise then Your desire, Your yearning is for a solitary identity.
Your desire would traverse few lives. I on the other hand? I desire a taste for the
grandeur, a desire for addressing those who have come before I, those who will come
after I, or are already after I, a desire of promises interrupted, broken all of a sudden,
and yet still indestructible. A desire where the subjectivities of a we, Nous, the You,
the tu, and the I, transgress the is and race instead, in haste, with, through, in and
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out of un-despairing fluxes. Un-despairing fluxes? Yes, un-despairing fluxes of
becoming(s). My movements that I arrogantly presumed were spoken are now speaking
The only other thing is the opening attack on Eurocentric Capitalism
Islam(s) interpret, unlike Eurocentric Capitalism, that everything [subject and
object] ultimately belongs to GodHuman beings are simply Caretakers, or Vicegerents,
for Gods property [subject and object] (Esposito, 2002: 165). Therefore You and I and
every other subject are Caretakers of ourselves; You and I and every other subject are
Caretakers ofone another; and we are all equally Caretakers of all of Gods objects. I
will begin this Chapter with a section titled Proudhons Second Coming: What is
Property, in which I willdiscuss the difference between Public and Private conceptions
ofProperty, according to my interpretation of Islam(s), and compare this to Eurocentric
Capitalism. I will follow this by a discussion, in To become done with the Judgment of
gods: A kind of Deliverance, of how Islam(s) are opposed to not only Eurocentric
Capitalism but to Despotic Eurocentric Socialism as well. This will be followed by an
outline of how Islam(s) envision an alternative economy, and will consist of three
sections: Through an Innocent Child sentenced to death by drowning,An Individualized
Caretakers Face wears its emptiness openly andAlmost all the witnesses had a different
opinion. But let me briefly say this: The alternative economy that Islam(s) seek is
opposed to the individualistic accumulation of Wealth and secondly opposed to the
Involuntary Labor Relations that are associated with the accumulation of that Wealth in
Eurocentric Capitalism. Respectively I will be introducing and discussing three main
concepts: The first is that ofCaretakers, of which there are two types: Communal and/or
Individual; the second concept is what is referred to as small borrowed firms; finally
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the third is Mudarabah/Musharakah. I will then proceed to discuss both practical and
symbolic measures that are forms of Reactive Resistance towards Eurocentric
Capitalism, in the sections titled Rejoice, An Exodus without Enunciations, Class
Struggle already permeates the family and I sacrificed my nights to your business.
Islam(s) use these reactive resistances to ward off Eurocentric Capitalist Wealth and its
accumulative tentacles: interest, surplus profits not profits, ground rent, inheritance and
taxation. I will conclude the chapter by highlighting three Active Resistances in the last
three sections, which are again of both symbolic and practical value, for the active, rather
than just reactionary restoration of any inequalities in income that may arise between
individuals within a given community.
Proudhons Second Coming: What is Property
A Koranic verse emerges to respectively iterate and remind You and I of what this
Chapter proclaimed at the very beginning, that everything ultimately belongs to God: O
believers, expend of the good things you have earned, and of what We have produced for
you from the earth; and intend not the corruption of it for your expending, for you would
never take it yourselvesThose who expendnight and day, secretly and in public, their
wage awaits them with their Lord, and no fear shall be on them; neither shall they
sorrow (Qurran: Chapter II, Verse 269). God creates Gods Property, the object,and all
objects that are of this world are available in abundance and Gods intention is that such
Property, such objects, becomes shared in equity (Esposito, 1980: 37). Property signifies
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then abstractly through Islam(s), unlike through Eurocentric Capitalism, bonds that are
communal, Public, rather than personal, Private. Individuals according to this
interpretation of Islam(s) therefore have claims to at leastthat which suffices in creating
a decent quality of life rather than just a standard of living (Esposito, 1980: 37).
Public Objects, through this interpretation of Islam(s), become a collective and
communal concern and access to such objects is a right such that these objects become
divided equally amongst the community (Esposito, 1980: 32). The public sphere [here
then and through Islam(s)]characterizes the objective nature of Property as opposed
to theprivate appropriation ofProperty inEurocentric Capitalism (Deleuze & Guattari,
1980: 451). A new non-Euro-centric meaning ofProperty emerges as a result. Property,
through Islam(s) and with this new conception, isabsolutely owned by Godand with it a
new type of economic relationship: God-Caretaker(s).
ConverselyEurocentric Capitalism is an idea that appropriates Property solely to suit
the interests and desires belonging to a Master; a capitalist. The capitalists desires, which
will be discussed in more detail further in the subsections to follow, are in a continual
quest and thirst for the maximization, hence quantification, of surplus objects and
subjects (Abdul-Rauf, 1978: 17). Islam(s) associate these individualized desires with
selfishness, cruel individualism, and greed[and because of that they, these desires, are
always] bound to create an environment of loneliness and isolation (Abdul-Rauf, 1978:
17). Subsequently Eurocentric Capitalism has no regard for the importance of the
collective and communal caretaking ofProperty as Islam(s) do.
To become done with the Judgments of gods: A kind of deliverance
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Eurocentric Capitalism is a decentralized system that provides individuals
with[an] atmosphere of severe competitiveness [through private appropriations, unlike
Islam(s), and which [are]bound to lead to deep tension[s] and depression[s][as well
as acts of] criminality, corruption on a large scale and a [birth of a] deep fear of insecurity
since there can be no limit of an individuals discard of the communal (Abdul-Rauf,
1978: 17). This has been rightly noted. There is a dialectically opposed alternative to this
Eurocentric Capitalism. I am speaking of course ofEurocentric Socialism. I am referring
to an unbridledEurocentric Socialismwhose conception of the communal has no limit in
its disregard for the individual, and hence becomes the opposite of Eurocentric
Capitalism. This disregard for the individual is signified through the forbiddance of
desires belonging to that individual. This forbiddance is born through the complete
impossibility of becoming a borrowerorcaretaker of any kind, ushering in, instead,
centralizing and regulating mechanisms where infinite desire(s) is/are controlled, kept in
line and bound to nepotism (Abdul-Raud, 1978: 18-19). This nepotism is a usurpation of
an individuals autonomy, agency, liberties of economic action(s), desensitizing any
potential desires in the process to innovate, to create, to work, all of which could be done
in moderation and without depriving subjectivities of their dignity, through a deprivation
of their multiple desires. Islam(s) are opposed toEurocentric Socialism on these grounds.
That is, on the grounds that Eurocentric Socialism forgets the singular, the unique, the
always differential and the always other in favor of the artificial homogeneous pack of
oneness in the communal. Eurocentric Socialism then is as destructive as Eurocentric
Capitalism. Islam(s) are in defense of what they perceive to be necessary individualized
desires that ought to be left to flourish so long as these individualized desires do not
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owner themselves. Hence s/he becomes like all other and any other Caretaker(s) equal
and never privileged over others. Ownership is correlated, through Islam(s), solely with
God while caretaking is premised upon community volunteering in the caretaking
processes. Therefore the participatory acts are of a Voluntary essence unlike the
Involuntary Relations born out ofEurocentric Capitalism. Therefore, Islam(s) are in
opposition to coercion. Eurocentric Capitalisms abuse of laborthrough surplus labor
through the monopolistic appropriation of labor by the entrepreneur and whom is no
longer the landowner, in Islam(s) then is unacceptable (Deleuze & Guattari, 1980: 442).
Islam(s) are opposed to Involuntary Relations because Communal Caretakers are
to be born out ofIkhtiyar, the voluntary relations and associations(Wilson, 1997: 134),
It is a Fardh, a religious obligation, that there is a guaranteed degree and expected quality
of life amongst the members of a community, and for this to happen Caretakers and the
community at large ought to be able to choose and voice their opinions freely. Governing
the relationship, the association amidst Communal Caretakers becomes an ethical
conduct. A conduct that neither perceives a Communal Caretaker, a voluntary worker,to
be in a position of enjoying any innate moral superiority over another voluntary worker
(Esposito, 1980: 44). Communal Caretakers are accorded a dignity in keeping with
[their] status asvicegerent[s] of God on earth[whose] return[s] can take the form
of wages or a share in the Useful Profitof enterprise (Ahmad, 1991: 37). Islam(s) are
therefore strongly opposed to [the] exploitation of [Caretakers by one another] and
[they instead] seek to promote the greatest amity between Caretakers (Ahamd, 1991:
41). A Koranic verse iterates this: Withhold not things justly due to others (Chapter 29:
Verse 183). Another reason that Islam(s) are opposed toEurocentric Capitalist actions is
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end of this chapter(Esposito, 1980: 31). AnIndividualizedand CommunalCaretakerfor
that matter is/are encouraged therefore through these measures to never be rooted and
fixated in their lust for money. That is faith and these are the Islam(s) I speak of here. If
a segment of society is without [a reasonable quality of life which includes] shelter,
clothing, food, and adequate economic opportunity, then societal needs [and thus that
which is communal]take[s] priority over these small borrowed firm inhabited by an
Individualized Caretakersdesires.
An Individualized Caretakeris therefore not a creator, but one whose position is
necessary to rightly maintain the conditions for the creativity belonging to the
Individualized Caretakers autonomy and desires. Instead of seeing this Caretaker as a
capitalist, it is important that the desires belonging to the former be allowed to become
ignited and subtly kept in line through overriding tactics such as Islam(s) propose. It is
time for You to think in reverse and to suddenly revile your thoughts .
Almost all the witnesses had a different opinion
Because dual ownerships, through Islam(s), guarantee equal [indiscriminate]
division of initial[Mal and Public Property] among all members of a community it
becomes important to ask who supplies the initial capital for these small borrowed
firms, individualized and/or communal (Awan, 1983: 32)? The answer to this is that
because the availability of [communal] capital [is] at zero interest rate [, since interest as
I will discuss later is forbidden in Islam(s),][there is the guarantee] that an individual
or community would be better off by providing their monetary assets for investment,
rather than keeping them in thebanks and paying costs on these assets (Awan, 1983:
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32). One might ask why the communal would be inclined to do this? They are inclined to
do this to prevent a Monopoly and an Oligopoly. I discussed this briefly in the former
section distinguishing between small borrowed firms in Islam(s) and
Monopolies/Oligopolies in Eurocentric Capitalism. I proved that Monopolies and
Oligopolies are not permitted, at least theoretically, in Islam(s) and that the growth of
small borrowed firms cannot lead to a monopolistic control of Caretaker(s)
(Choudhury, 1997: 108). The firms and community, through the tactics described, have a
way of regulating, in one or a combination of ways, the size of these firms such that they
can never get an opportunity to achieve too much economic power. This is because if
Property is temporally used primarily for the service of the community, and if its
availability is through God first, then there are no artificial obstacles [that] prevent new
[small borrowed] firms from entering or existing [small borrowed] firms from leaving
(Awan, 1983: 33).
It is also important to note that Eurocentric Capitalisms Monopolies and
Oligopolies cannot exist because of the presence of Mudarabah/Musharakah.
Mudarabah/Musharakah is an external financial structure, communally established in
Islam(s), completely devoid ofInterest, that encourages joint ventures. It calls for the
extension of existing Caretaker relationships and creation of new Caretakers.
Furthermore it commences, or at the very least, provides the potential for, the
commencing of new borrowed small firms, raising them to the surface as independent
offshoots of existing small borrowed firms (Choudhury, 1997: 110).
There are obviously two positive effects of such an impetus,
Mudarabah/Musharakah. The firstpertains to the creation of a greater number of small
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borrowed firms, more diversified small borrowed firms, with subsequently greater
effective complementary inter-linkages appearing and hence more adequate resource
allocation amongst these small borrowed firms occupying and occupied by an Ummah
(Choudhury, 1997: 110). The second positive effect is a minimization of Israf
(Choudhury, 1997: 110) In other words Mudarabah/Musharakah seeks more adequate
resource allocation by minimizing waste in production, consumption and commodity
exchange value, all of which occur because of stockpiling and which results in what
Islam(s) refer to asIsraf.
More plainly Islam(s) desire to minimize the gap ofstockpiling, the surplus of object
and subject; to prevent unnecessary depletion or destruction once a threshold, the
threshold in which stock begins to pile, is reached (Deleuze & Guattari, 1997: 440).
Islam(s) seek to minimize the production of shit that you dont need and that You and I
will never consume.Islam(s) try and do this by proposing that the threshold becomes the
exchange limit, in which exchange is of interest to both parties, consumer and producer.
Therefore it, the exchange limit, is one of temporal succession[s] because[it]
preserves itself [from Israf]by switching territories [of what is produced and what is
consumed in a joint collaboration by both parties] at the conclusion of each period
(itinerancy, itineration)[and it is] this iteration [that] will govern the apparent
exchange (Deleuze & Guattari, 1997: 440). Conversely Eurocentric Capitalism desires
such stockpiling to occur, since its law and concern is that of the simultaneous
exploitation of different territories; or, when the exploitation is successive, the succession
of operation periods bares on one and the same territory (Deleuze & Guattari, 1980:
440).
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There are other, specifically three, Islamic symbolic effects of
Mudarabah/Musharakah. The first is a desire that belongs to the fact that it illustrates
Ehsan, kindness and generosity to another subject, a member of the community. The
second is that it symbolizesHuquq al-Ibadah, duties to another subject, a member of the
community therefore enhancing the spirit of a communitys cohesiveness. Furthermore it
affirms Huquq al-Allah, duties to God, the absolute owner of Property and which
Caretakers have temporarily borrowed from, through a fulfillment of Gods request of
preservingHuquq al-Ibadah; the caretaking of Gods Property.
The accuser even pretended that it wasnt the accused but someone else who hadSung
I am about to speak of IslamsReactive strategic resistances towardsEurocentric
Capitalist Wealth. Capitalist Wealth is accumulated and hence is comprised from four
apparatuses of capture:Interest, Surplus Profits not Profit, Ground Rent,Inheritance and
Taxation.Islam(s) and this economy of a paper address all these apparatuses of capture,
all these tentacles.
Rejoice
Interest, belonging to Wealth is referred to through Islam(s) as Riba. It, Riba, is
forbidden thrice, at least, throughout the Koran. A verse illustrates this: Those who
benefit from interest shall be raised like those who have been driven to madness by the
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touch of the Devil; this is because they say: Trade is like interest while God has
permitted trade and forbidden interestIf the debtor is in difficulty, let him [and her]
respite until it is easier, but if you forego out of charity, it is better for you if you realize
(Surat Al-Baqarah: Verses 275-281).
Riba, and its collectionwas and is forbidden because it served [and serves] as a
means of exploiting all who experience bare poverty (Esposito, 2002: 163). It, Riba,
takes advantage of an individuals weak economic position and is repugnant of the spirit
of Islam(s) whose underlying philosophies are those of al-adl wal-ihasan, justice and
benevolence (Ahmad, 1991: 36). Riba is an apparatus of capture. Islam(s) perceive
Ribas essence to be anticipation-evaluation-calculation, and as such it offers an unfair
gain to the lender [of a loan, Qard-e-Hasanah], [and] whom receives money without
working for it (Esposito, 2002: 166). Therefore it imposes an unfair burden on the
borrower, who must repay the loan and a finance charge regardless of whether his
[and/or her] money grows or he [and/or she] suffers a monetary loss (Esposito, 2002:
166).
Islam(s) forbid Riba because its fluctuations perpetuate monetary disequilibrium
and a randomness causing the exchange value itself of money to neither reflect the
properties of store of value in money or stable valuation ofProperty (Choudhury, 1998:
170).Riba according to Islam(s) results in monetary aggregates [that] fail to satisfy the
essential conditions of stability, exchange and convertibility of monetary numeraire
(Choudhury, 1998: 170). Furthermore, Riba is created, hegemonically determined and
imposed by a Capitalist, a self-declaredMasterof Wealth,as the condition of economic
normalcy upon which the Slave and temporary recipient of but a portion of that Wealth,
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not put them to use for the community (Esposito, 1978: 36). Contrarily, ground
[absolute] renthomogenizes, equalizes different conditions of productivity by linking the
excess of the highest conditions of productivity over the lowest to a landowner[whom is
not a Caretaker] (Deleuze & Guattari, 1980: 441). However, if [through Islam(s) and
bearing in mind that] the [Caretaker(s), are never absolute owners but rather
borrowers] of such a property, [that it happens that] Gods property, has improved the
land or resources, through labor or other resources, rent [never absolute, never ground
rent] can be levied [only] in proportion with such improvements; not in proportion
and through association-comparison apparatuses of capture to other territories
(Esposito, 1989: 34). Furthermore it, rent, is subject to a conditional if and a
conditional can as opposed to a must. Hence there is never absolute ground rent
through Islam(s), rather a possible rent and that is not preferred, as opposed to a must
and absolute ground rent through Eurocentric Capitalism. Respectively and even in
such a case of a Caretakers desire to request rent, never absolute ground rent, a
Caretaker receives two conditions: an if and a can to which obligations arise as the
Caretakerowns not property. A/The Caretaker(s) is/are bound and obligated by Islam(s)
that operate and interpret that many individual needs andany excess[were and are]
not permissible (Esposito, 1980: 37). A/The Caretaker(s) is/are therefore bound and
obligated as I asserted formerly in the use of such Property through the requirement that
such Property be borrowed for the benefit of the communal.
Class Struggle already permeates the family
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appropriation of outside exchange possible (Deleuze & Guattari, 1980: 443). On the
other handZakatis not merely a conventional source of nourishment supposedly for the
poor, like that associated with governmental revenue and taxation (Esposito, 1980: 27).
That is, it is not used for the appropriation of an outside exchange as a means for foreign
trade nor could and should it be a source for Monopolization. To prevent the
appropriation ofZakat, Islam(s) demand that it is not to be collected by the state, unlike
Taxation. In other words becauseZakatis an obligation to the community as a whole and
therefore is to be made specifically and directly to those in more need of it, it should
never be paid to an impersonalized government nor to it a revenue-collecting agency
(Esposito, 1980: 27).Zakat then becomes a form of strategic resistance to Eurocentric
Capitalism and in a way theEurocentric State because it is premised on the Islamic belief
that poverty is not normal, all the mean while dismissing even practically the role of
Macro-Fasciststate-like agencies. The distortion ofZakatas some sort of free generosity
of some towards others in the hope that the wealth of the rich and the destitution of the
poor may somehow miraculously find a point of balance furthermore is inadequate
(Ramadan, 2004: 178). This is because both symbolically and practically Zakat is a
disassociation of a being from their accrued Wealth and therefore from their
hoarding self; from their Micro-Fascism. Zakat in this way is a full and ethical
conception of human relations (Ramadan, 2004: 178). Zakatis the right of the poor over
the rich and not a privilege being bestowed by the rich over those in poverty. It is for
those in whose Wealth is a right known for the beggar and the outcast (Esposito,
1980: 27). And it is because of this that Zakatought to be given willingly, not to be paid
begrudgingly, if the divine law [associated with it] is to be fulfilled (Esposito, 1980: 27).
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Because it is a means of reducing selfishness and expiation for past selfishness and a
tomorrow filled with the incentive of having improved oneself,Zakatbecomes an act of
having conquered aMicro-Fascism within oneself even if but temporally, until the next
time it is paid again, again and again (Esposito, 1980: 27). A Koranic Verse to support
this is that: The free will offerings are for the poor and needy, those who work to collect
them, those whose hearts are brought together the ransoming of slaves, debtors, in Gods
way, and the traveler; so God ordains (Chapter IX: Verse 60). IfZakat is not sufficient
to restore equality then it is repeated until the sufficient qualities of life of those who
claim assistance are met (Esposito, 1980: 28). It is in this way that Zakat becomes not
just a widows mite to be paid out of duty and distributed as charityanything but
thatwoven into the very fabric of society, that aims at freeing the poor from their
dependence so that eventually they themselves will pay Zakat [to help others]
(Ramadan, 2004: 189). Therefore it demandsknowledge of the environment, the
community, and the social and economic situation of that community (Ramadan, 2004:
193). In the seeking of such knowledge a sense of communal responsibility is
continuously reborn over and over again, as the community becomes more and more
aware of its own self and its own conditions.
Here you are starting to comprehend what this chapter is pursuing in my place
To put an end, to indicate, to express what I wandered here to do I am left with what
remains: theActive resistances endorsed by Islam(s) and that work not merely as practical
forms of resistance, as the Reactive ones above, against Eurocentric Capitalism but as
complementary measures to each other in the generation of a new economy rather than
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simply subscribing to the Capitalist one that already exists. These injunctions work
actively against any further potential hoarding desires directed towards the accumulation
ofWealth.
The first act of resistance is Infaq.Infaq ofSadaqah is the act of voluntary spending
of charity but unlike Zakat it is un-obligated. However, like Zakat it is directed to the
welfare of those in more need and is always encouraged. Then there is the second act of
resistance and which is Itam. Itam is the act of voluntary feeding of, again, those in
need of sustenance. Again Itam is un-obligated, strongly encouraged and acts as a
practical force of resistance launched towards Eurocentric Capitalism (Ahmad, 1991:
42). If You need more of a clarification, more of a stance, more a vengeful act to
illustrate the points I raised regarding Wealth, the Koran offers You and I this verse: As
for all who lay up treasures of gold and silver and do not spend them for the sake of God-
give them the tiding of grievous suffering [in the life to come]: on the Day when that
[hoarded wealth] shall be heated in the fire of hell and their foreheads and their sides
and their backs branded therewith, [those sinners shall be told] these are the treasures
which you have laird up for yourselves! Taste, then, [the evil of] your hoarded
treasures! (Chapter 9: Verses 34-35). Another Koranic verse that illustrates the
importance ofInfaq is: as does he [and/or she] who spends his [and/or her] wealth only
to be seen and praised by othersfor his [and/or her] parable is that of a smooth rock
with [a little] earth upon it-and then a rainstorm smites it and leaves it hard and bare
(Chapter 2: Verse 264).
This last verse gets something out that is of vital importance. This attitude, this duty
to be discreet in acting charitably is more important than it appears: it bears the mark of
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respect for an individuals dignity in all circumstances, even the most intimateto give
before the poor who need to beg...to avoid being seen by anyone so that no one has to be
embarrassed[to give members of a community what they] are entitled to have
(Ramadan, 2004: 181). Therefore to bare faith [in Islam(s)] is to bear responsibility for
social commitment at every momentto possess is [tantamount] to have the duty [and
obligation] to share (Ramadan, 2004: 182). Unlike Islam(s) we find that Eurocentric
Capitalism comprises an inhumane economy that organizes, produces, and structures
injustice, discrimination, exploitation and famine and is a jungle and no jungle on earth
[ought to be] home to such horror (Ramadan, 2004: 182). This represents a
contradiction, for Islam(s) whose pledge is that they believe that the roots of everything
on earth belongs to God alone, and people are only merely entrusted with managing these
belongings amongst themselves. There are two more injunctions, Ramadan andIslamic
Banks. Then what? Then nothing. There is nothing left for I here but these further two
acts.
It is calculation, rationalization, that causes you to fall with open eyes intoother relations instead of reaching a turning moment
in my foreign thought
Ramadan, is a fast, a Sawm, from dusk till dawn for a month. Ramadan is a
symbolic and practical act of worship in itself[that is supposed to] lead Muslims to
perceive, and to feel inwardly, the need to eat and drink and, by extension, to ensure that
every human being has the means to subsist (Ramadan, 2004: 89). Ramadan isa fast
whose end commences with Sadaqat Al-Fitr, another [obligatory] charity [in addition to
Zakat and all others I mentioned above]imposed on every Muslim/Muslima who has
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the means for themselves and their dependents (Budak, 2005: 93-96). Sadaqat Al-Fitris
related to Property and is obligatory on every Muslim/Muslimas that possesses more
than the prescribed amount of provisions after giving the charityto be given in person
into the hands of those who are eligible to receive[not] the wealthy (Budak, 2005: 93-
96). Ramadan is practical because it reduces surpluses and hence excessive consumption
and respectively production, discourages the extravagant spending and wasteful use of
resources even if but temporally for a month. I speak of Ramadan, a disruptive
resistance to a god,Eurocentric Capitalism.
Now, lastly,Islamic banking is a resistance that does not allow unrestricted access
and use of the financial resources of the banking system primarily with reference to the
criterion of creditworthiness (Ahmad, 1991: 46). It is a resistance that rose to
Eurocentric Capitalismsbanking institutions, established in the mid-nineteenth
centuryend of the twentieth centuryfunding trading activitiessaving accounts with
no interestwhose patrons [credit worthy or not] participate in investments and either
earn a share of the profit on the return or suffer a portion of the losses sustained by the
bank (Esposito, 2002: 168). Islamic banks aim at [socially] empowering grass-root
levels by extending their social funds towards developing a diversity of small firms to
generate a rhizome, inter-linkages, to benefit and uplift the grassroots (Choudhury, 1997:
178). They developed to bring forth and about inter-communal economic cooperation,
participation and restoring agencies back to whom these agencies belong to, You, I and
the rest of the community (Choudhury, 1997: 178). Transactions involving risk, the use
of equity sharing, rather than debt financinga [new un-colonial] means of offering
hospitality, a way out to impoverished communities (Esposito, 2002: 168). The rise of
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Movements of Speaking
Pleading with you, I ask you once more, tell me what is? Is signifies what
you are? Is, present indicative and singular. Is this, not that. Is not that, isthis? Is, an un-litigated totality. Is, the presumption of a firm metaphysical ground,
an essence. Is, the presumption of a fixed being, and center, where the meaning of
your life remains constantly unchanged. Is, an oppression (Call, 2003: 50). Is,
exclusionary of everything outside it. Is, a negation unparalleled to affirmation. Is,
a propositioned mandatory un-porous membrane, a way of life that permits no
movement(s). Is, a solitary haven from Nous, us, everything and everyone
dispersed. Dispersed from that which we do not know and have not experienced, would
not like to know and experience and that which we refuse to know and experience. Is,
a demarcation of a You and an I. Is, a state between the You and I and any potential
propositions towards becoming(s) of Nous. Nous, a symbiosis, an alliance that
brings to play parts of a you and a me, varying in degrees and intensities, and void ofaccompanying possibilities for filiations. Look for a Nous, a third party, here, in this
factory of a paper, and in the theater (Deleuze & Guattari, 1980: 238). I am not
suspending my demystifying of Nous yet. Deleuze and Guattari propose that tu, you,
have two axes within a social space, significance (surface) and subjectification (depth).
You, tu, have very different semiotic systems (Deleuze & Guattari, 1980: 167). What
does this imply for Nous? Picture your face no longer an is but exhibiting
possibilities of becoming(s) part(s) of something and someone other. Your self-
proclaimed beautiful face, mine, infinitely wretched. Our skin, a canvas, a surface but
really maps comprised of colors, facial traits, wrinkles, lines, different shapes, fonts and
sizes. Any scars? Forgive my indecency. No scars. Recall now your face is a self-
proclaimed beautiful. I ask you. Has your face not become an other between today and yesterday? Or have you witnessed no signs of aging yet? Or have you achieved
immunity? You resist, I know. You desire your face to always remain an is, for
temporarily your is is most beautiful. It protects you. I? Wretched, yes, but never
mourned my face. I, unlike you, never greeted farewell what I saw in the mirror. I felt no
despair. Instead I wrote its eulogy and buried it. I, unlike you, embrace my distance from
your beautiful face. I unlike you bask in the difference of my ugliness. I unlike you bask in
difference, period. I, unlike you, bask in organic deepening separations, through my
facial maps and coordinates. I, unlike you, value my face in its incompleteness even more
than for its fragmentations, and even more for its pronounced incompleteness, for its
punctuated yet open interruptions. I desire my face to always remain as becoming(s). You
propose a singular. Absurd. Singular implies is. I propose multiple upon multiple. I
propose Nous in steps of hospitality
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History of the Lie: Prolegomena
I speak now in this Chapter ofAuthority. The Islam(s) that I conceive of here
were, are, and shall continue to remain, determined -- like Post-Anarchisms -- to
undermine structures of [ Eurocentric conceptions of] authority and [Eurocentric
conceptions of] hierarchy[through the employment of] a war model of writing to
expose the suppressed antagonisms and differences within[Eurocentric] discourse
whose claims to universality, wholeness and lucid self-reflection have been sounded
since the time of Plato (Newman, 2001: 115).
Posed in these terms, the abstract question What is Authority? would already be
caught up in a series of presuppositions that demand dismantling. This proposed oneness,
this inaccessible is in the question posited above, envelops a web, as there is always a
surprise in store for the anatomy or physiology of any signifier [, here, Authority,] that
thinks that it mastered the game, deluding itself, creating its own myth, wanting you to
look at it without touching it (Derrida, 1972: 63). There are two types ofAuthority: the
first is tactical, that is, Micro-political and hence engages in Micro-Fascisms, while the
second is strategic, that is, it is Macro-political and hence engages in Macro-Fascisms.
TheMicro lies inside all subjects, the You and the I, the he and the she, the us and the
them, while Macros origins are Micro-Fascisms themselves, set into resonances that
multiply their powers and points of applicability. I am speaking then of two Fascisms
though I would have longed for a collapse of distinction between the Micro andMacro-
political spheres, seeing one as always referring to the other-seeing a transformation in
one area as always having implications in others (Newman, 2001: 98). Micro-Fascisms
essence neither necessitates their becoming conceived ofEurocentrically or/and non-
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Eurocentrically because they take place in private or secret events, inside subjects
themselves. In other words they take place inside all of us. Macro-Fascisms, on the other
hand,become visible as they take the form of public events and areEurocentric, asit is
Eurocentricity that has given birth to them. I am of course referring to the public events
abstractly known as the Eurocentric State and Capitalism. I will repeat this statement
soon enough: You and I owe ourMicro-Fascisms to the Macro-Fascist Eurocentric State,
but the Eurocentric State owes its inception from our thought and hence the relationship
between Micro and Macro-Fascisms becomes important to examine. From this point on
Authority becomes The Other Trial.
I will first begin this chapter by discussing Micro-Fascisms in the first section titled
Secret Events, only to follow this with a very brief account ofMacro-Fascisms in the
section titled Possible Beyond of Public Events. I will then proceed, inAssalam Alikum &
Salut to You, with a discussion on why Post-Anarchisms possess Micro-Authoritarian
tendencies within them; very briefly, this is due to their negligence and silence on the
discussion of religions, and specificallyIslam(s), that conceiveMacropolitical Authority
in a non-Eurocentric light. It is this conception that may have respectively contributed to
the growth ofPost-Anarchisms themselves but instead was ignored. The final section is
titled Without an Alibi, sans dlai, and it will discuss how the Islamic interpretation used
here is Anti-authoritarian and thus very much in line with Post-Anarchisms. In this
section I will introduce again new concepts likeIjma, Shura andMaslaha, in an effort to
acquaint you with them, as well as carry on with an extensive discussion of the concept
ofKhalifah in Islams and its re-interpretation in Islam(s).
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Secret Events
I begin then and say that what I denote as secret events represent the spaces that
are occupied by Micro-Fascisms. I posit that these Micro-Fascisms rhizomatically emit
two significations, though not necessarily constrained to such significations: A first
signification, a beings, the You and the I as well as any other subject, intent(s) of
worshiping ones own self. This intent takes on dramatic form(s) of growing egoisms
struggling with one another and that wage war on one another resulting in the birth of a
subjects paranoia and the subjects subjugation of others (Levinas, 1987: 4). I speak of
Micro-Fascisms exhibiting the state of always wanting the resurrection of themselves and
hence the very egoism of the ego (Levinas, 1987: 137-138). The second signification
and which is a result of theseMicro-Fascisms is that the individual always pushes them-
self to the forefront without a regard for anyone or anything else in their path. It is the
war of each against each and this becomes the rule of surviving in todays world. This
rule comprises the most fundamental principle to being a Capitalist, a lord and prince.
And as this happens an individuals feeling of responsibility for the freedom of others
disappears (Levinas, 1987: 136). It disappears because the individual no longer really
comprehends the necessity or importance for bearing responsibility towards anything and
anyone but themselves. Individuals who love themselves so much tend to feel that
responsibility is a burden; a poisoned limb that ought to be severed at any cost so that the
rest of the body does not become contaminated. But responsibility is far from being a
limitation or negation of[a beings] freedom, [as] the freedom of [a beings] neighbor
is instead its precondition and confirmation (Bakunin, 1916: 151). It is these two
significations that result in Micro-Fascisms within us, Micro-Fascisms where the weak
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[egos] have conquered, where the strong [human spirits] are contaminated, where the
slave who has not appeared prevails over the master who has stopped being one: the reign
of law and virtue; all this gives rise and birth to Micro-hierarchy, a genesis and rule;
Micro-Fascisms of Micro-hierarchies (Perez, 1990: 17).
Possible Beyond of Public Events
The second type ofAuthority isMacro-Fascism.Macro-Fascisms mark, evoke
and commence aMeta-hierarchy built upon making the Church, morality and the State
the masters and keepers of all hierarchy (Perez, 1990: 18). Macro-Fascisms collect all
theMicro-Fascisms that are willing and dedicated to making themselves visible, as well
as their Micro-hierarchies only to recompose them into a Meta-hierarchy. The Meta-
hierarchy that I am speaking of here is the hier(archy) of institutions and eco-political
frameworks set up by those who cannot lead or obey themselves: of the weak and the
slaves and of those who need an outside hier(archical) authority in order to act (Perez,
1990: 18).
Wailkum Assalam unto & Salut to you!
Before I proceed further it is important that one calls oneself to judgment, that one
evaluates ones choices and decisions and the implication of all the above on others. But
what happens when one does not garner the courage to do so? Your thoughts as a Post-
Anarchist, your way of living through Post-Anarchisms, as it stands safely here and now
unfortunately are both complicit in state domination, as they remain to varying degrees
state philosophy and you have not called yourself fully to judgment. How could I refrain
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from presenting such a claim: Post-Anarchisms as State Philosophy when you, a Post-
Anarchist, and Post-Anarchisms, have become blind to religions, particularly Islam(s),
and thus they face a state of obscurity in your inventions as You vanish them from all
the schemas that constitute your Post-Anarchisms. The annals of Eurocentric State
philosophy signify a way of thought characterized by and through Western metaphysics:
a rational, calculable foundation of order premised on identity, truth, justice and
negation (Deleuze & Guattari, 1994: 99).
That said, Post-Anarchisms never greeted Islam(s), premising this lack of hospitality
to Islam(s) on the same foundations and themes that resided in Anti-Religious Classical
Anarchisms: religion is possessed by possibilities of domination. Post-Anarchisms
continues to be silent regarding Islam(s), though they claim to dismantle Eurocentric
metaphysics. However strange this priority may appear, the first aim of your audacious
re-interpretation of Anti-Religious Classical Anarchisms to Post, I had thought, for
You, was to posit even if but by expression and make necessary, through any means
necessary, contact with Islam(s). This contact would be with the intention towards it of
taking some pleasures from it, through your appreciation of diffrance. What I thought
You desired was to become in continual movement, prepared to co-exist along with
multiple ideological dimensions, all the while developing an analysis and a
confrontation which, without trying to overcome specific differences, nevertheless tries to
prevent them from degenerating into passive and mute divisions (Guattari & Negri,
1985: 111). Once more I ponder how such an arrangement may commence subsequently
if Post-Anarchisms and you have not killed, or at least sought or had the intent to kill,
your inner Micro-Fascisms regarding both of your presumptions, expressed or
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unexpressed when it comes to religions, particularly Islam(s), and without any delay .
Your single minimal limit has not yet opened up incomprehensibly vast vistas of
becoming. The nerve of my argument becomes that there are surely a billion ways to
fulfill this prescription; a prescription of comprehending, thinking of, and resisting
HegemonicAuthority, Micro and Macro-Fascisms that impose limits and constraints
upon individuals. Consequently You, now a Post-Anarchist, have not acknowledged nor
given adequate respect to singularity: a respect for what is different [with respect to
Non-Eurocentric conceptualizations and interpretations], for what is singular (Newman,
2001: 170). The consequence of which is that you have not risen alongside, let alone
greeted with the slightest gesture, a kindness, a hand lifted or laid on shoulders or
foreheads of Islam(s) (Derrida, 2004: 313).
It is then in this respect that Post-Anarchisms become a rational thought, become a
coded thought , and become penetrated by state thought and whose dependency [lies]
upon rational discourses for its legitimization and functioning, while, in turn, making
these discourses possible (Newman, 2001: 99). Here I wish to segment albeit briefly and
characterize a distinction, for it is a thing with value, as You will undoubtedly see. I wish
to clarify something for You.
I despise authority, Micro and Macro, but if I do then it becomes a duty for me to
seek a different way of living that merely becomes a way and never the shortest way. A
necessity arises then for me to discover the answer to these series of questions: Am I to
become content with a single line of flight, an Interpretation here in this economy of a
paper towards an Islamic Anarchistic Becoming premised in its singularity to Resisting
based on becoming and acting as an Anti-Capitalist Muslim? Should I be content with
that line of flight as the only maxim of importance or relevance here between Post-
Anarchisms and Islam(s)? Ought this maxim become where I want to be, as a Muslim
because I cant fly anymore? Is it deceitful to say that there is no appeal to claim an Anti-
Authoritarian Islamic Anarchistic Becoming before trying? It would become a crime I
say to extricate myself from difficulty now, for my maxims here throughout this economy
of a paper and which I never could or would expect to be complete nor be held as a
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universal law, as that would necessitate them destroying themselves, would have been
made in bad faith; without the intention to fulfill promises I promised to fulfill. I could
proclaim that I did not lie but that instead my promises were misstatements. But such a
claim would be taking refuge in the shorter path to your houses, the shorter way to
potential hospitable hosts to Islam(s); Post-Anarchisms, and off course equally
hospitable hosts, Islam(s), to Post-Anarchisms. I am here to fulfill my promises foregoingany accusations by anyone that they were made in haste and are deceitful.
Without an Alibi, sans dlai
A mutual consultation was referred to earlier in Chapter Two, during my discussion
of relationships and associations amongst Caretakers; I signified such a consultation
using the Islamic signifier Shura. But Shura cannot be considered merely a signifier as it
occupies an entire Chapter, Surat Al-Shura, in the Koran and therefore it is of the utmost
importance if I am to discuss Authority and in particular Macro political Authority; the
State. Shura counterattacks authority and hierarchy, if they exist, and both have been
historically condemned in Islam(s) (Esposito, 1996: 25). Shura is a practical process
comprised of mutual consultation amongst Muslims/Muslimas and which is
complemented with two new creations and significations: Ijma, community consensus,
and Maslaha, public interest (Esposito, 2002: 159-160). Because Muslims/Muslimas
perceive themselves to be in a temporal state of existence in this world, as if they are
strangers or are traveler(s), their decisions alternate, with degrees of difference, and are
always in flux. Hence mutual communitarian decision-making processes are dependent
upon the communitys circumstances and environmental conditions. These temporal
states of existence, then, in Islam(s), are bound by principles of Tawheed, Ijma,
Maslaha, all of which require always-evolving states ofIjtihad that are unbound by
ideological or literal interpretations of day to day life. There are two Koranic verses to
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The signifier Khalifah, is a Non