Professional Documents
Culture Documents
War of Dreams: Becoming(s) of a Redeemed Circle A with an Eye and a Redeemed Eye with a Circle A
Written By
Mohamed Jean Veneuse
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 other
obligations: 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 once…you have offered me infinite hospitality …
and it is finitely 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 one’s life…I owe you infinite
debt.
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 you…for that was my love to you…and I thank you for it is before I had come to
know your name that…I owed you infinite debt.
To Marwa: When you told me we were always strangers…I embarked upon a voyage where you were
physically…I 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 reside…a destination, for I, filled still with horrors…What I discovered
though 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 there…I never lost hope…I 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 hammer…and if the reader paused for a moment
and only a moment they would understand that I wrote for You and I…Nous…I owe you infinite debt.
1
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 Ka’ba…
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 of
myself, 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 don’t need to, because together and only together will we be able to always
discover, construct and hence catch a glimpse of it…
Ila Rabe’e: haqab qa’d Ishtaqa Ghiyabee ilayk. Asaloa’ka a’n tuyasr Le Amri Wa’intchroha Le Saa’dri Wa’nthlol Uqdatan Min
Lesani ky Ya’Fqahu Le Qawle’e.
laqa Alhamd Walaqa Al’shukr qat…
2
Table of Contents
Preface……………………………………………………………………………………5
Introduction:
The Rhizome, Processes of Becoming(s) and Faith…………………………………10
Chapter One:
Kapital’s 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
3
You will permit me for I am more than revolted…more than outraged…
For I
wanted fresh work
One that would make contact with certain
Organic points of life,
a work in which one feels one’s whole
illuminated as if by a miner’s cap-lamp
with vibrations…
But that is only possible if nothing in the spoken text
happens to shock,
happens to damage this desire for glory
And so this
But
The 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 magazine
from which s/he never comes out but on the contrary
to go into the world to jolt, to attack the mind of the
public, otherwise what use is s/he ?
And why was s/he born?
Thus
I had a vision of this in the afternoon…
There are some who eat too much, words…
Others whom never eat, words, at all,
and others…who can no longer eat words
without spitting; parts of themselves betray themselves…
Antonin Artaud
4
Preface
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 to
its verses as I put away The Sunnah without delay, obligations to it or even talk of it
here.
When I address you, when I speak to you here, each time, twice, it will be
through two narratives.
5
Patience. For before I begin, there is a matter that demands attention. This is
the matter of clarifying terms, clarifying names. After all who are these Anarchists of
whom I speak? So let me tell you this: The Anarchists I will be and do refer to are
those whose practice and hence theoretical conceptions of Anarchisms operate from
European political/social specimens of the aggregate Anarchism.
6
somehow their state of ‘purity’ will be contaminated by anything outside it. This
economy of a paper is written with these Anti-Religious Anarchists in mind—not so
much 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 speak and reflect with these Anti-Religious Anarchists regarding what I have to say
here. 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 implicit
consent contained in silence and that ought and deserves to be disturbed, not for a
cemented totalizable Anarchism to be revealed but for an organically totalizable
Anarchism to be realized and actualized.
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 will
feel embarrassed that, the touch, transgressed your body’s sacred space, brushed
against it, without your knowing, without You noticing.
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 the
multiplicity of its interpretations where each interpretation is ahead of another,
advancing upon another, towards one another, away from one another and such.
7
like vermin, grope like a blind person, or run like a lunatic: desert travelers and
nomads (Deleuze & Guattari, 1980: 150). In other words, they are fixated upon a
moving instant, as a Bedouin upon a camel, experiencing movement, but un-
experienced in movement. ‘Islam’ has through an incessant process of renewal
succeeded in taking the structured organized organism that is itself as an enemy.
Islam’s essence and its undying desire belongs to its encounter with the temples of
interpretive difference; its organs; Islams. Islam if there is such an idea, such a
thought, such a way of life, does not permit itself to experiment in peace, it won’t
allow itself to ‘be’ just Islam because Islam is in combat with Islams; with its own
selves giving me now and here Anti-Capitalist and Anti-Authoritarian Islam(s). But
again its seems Anarchism(s) shares a similar trait; a similar desire for its organs to
engage in combat.
I ask for your pardon for having things go on so long. Let You and I now go a little
further.
Question of l’ Étranger
“This is “Pigshit! All writing is Pigshit [save what are proclaimed to be Holy
Scriptures and certainly this is not one of them]! No more masterpieces, no more masters
(forget Hegel!)…Why? Because our innermost feelings are untranslatable and
linguistically inexpressible”(Perez, 1990: 42). Would you like another reason? Proposed
“literary masterpieces are established by repetition. That is to say, it is the repetition of
reading and performance that establishes the Text as a fixed expression...So why repeat
what has already been said as though one could recapture the freshness of the initial
expression? An expression does not have the same value twice; does not live two lives”
(Perez, 1990: 45). This paper, this scene of writing and its body of letters, words,
sentences and phrases has but one life and is paralyzed by its own economy.
Respectively, it is my intention that the specificities entailed in the discussion of this
economy of a paper are to be expressed through writing once. For now and at this
moment, sitting down, I tell you of a few matters.
8
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 has
become 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 theatre’s stead.
All that is left here then is the ushering instead and the offering of an interpretation…
9
Introduction: The Rhizome, Processes of Becoming(s) and Faith
This economy of a paper does not begin with an alliance or a fluid contract, neither
informed by poststructuralist political philosophy. Rather this paper signals the arrival of
friendship between these parties. I ‘speak’ here and now and at this instant and say the
authority, God, You – a former Classical Anarchist and now a self-proclaimed Post-
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
10
Anarchisms being linked and attached to as well as emerging from Euro-centric
and human rationality…are implicitly bourgeois and statist; it is [rightly noted, as You
have,] therefore [that it is] extremely difficult, if not theoretically impossible, for such
challenge (Call, 2002: 33). You thus announced, created and invited Post-Anarchisms as
a substitute. More easily You claimed that Post-Anarchisms affirm the importance of
(Call, 2002: 42-43). But despite your claim the ‘dead’ Classical Anarchisms still belong
to You and the ‘newly born’ Post-Anarchisms still remain deprived from offering
hospitality, thereby distancing itself and hence yourself, yet again from Religion. I
believe that this has occurred because You, as a Post-modernist Anarchist, have sought to
find your dwelling place not in the past but rather in the future and though You have
reconsidered your stance on various elements pertaining to Classical Anarchisms You did
not offer the same courtesy regarding religions (Call, 2002: 42-43). You, a Post-
Anarchist, are yet still trying to escape a selective and inherited past, performing a partial
excavation, as fast as possible, rather than returning faithfully to the past in order to move
continuing through Post-Anarchisms, religion to You, has always been equated with
1
The signifier Sankofa signifies the necessity that “we must go back and reclaim our past
so we can move forward, so we understand why and how we came to be who we are
today”. Taken from www.sankofa. com
11
everything that is manipulative and parasitic and this needs to be reconsidered. Your
stance on religions stems from the perception that “God [and God’s fettered religion
hold]… promises…[that according to You are] null and void, since they can only be
fulfilled by ‘man’s’ 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
against power, its uncontaminated point of departure…was [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
Classical and Post, ought to be]…forced to reflect on the authoritarian possibilities within
12
[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
includes the absolute disarmament of your abstractions. Ignoring such a promise has left
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 God’s power to yourself. Respectively You run the risk of
exploiting, if You have not done so already, and perpetuating that oppression [formerly a
13
“How [do You, a now self-proclaimed Post-Anarchist] talk religion, talk Islam?
[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
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’
Bosnia…there is and will not be a single ‘monolith’ of Islam” (Bey, 1996: 7).
Furthermore, these names emerge because “the Qur’an by means of its pulverization of
ambiguities, its imagery, and its poetry” (Cheethan, 2005: 122). “The Qurran reveals
human language crushed by the power of the divine word; God’s 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. Ijtihad translates 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
14
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 Ka’ba- as well as to
(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 religion…as such, in the sense the certain so
called Enlightenment philosophers are thought to have been”, but we simply seek Ijtihad
(Derrida, 1996: 7). I believe that it is through this Ijtihad therefore 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
faith…in 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
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
15
“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
As a consequence of all this it is easy to see how You, now a Post-Anarchist, may
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?
16
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
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
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”,
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
this resistance always comes with the realization that one can never destroy stereotyping,
17
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
repeating that which it is trying to escape”; its authoritarian position regarding Islams in
In the dense forest, suddenly, after how much time, she and I rediscovered a
Sense 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
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.
18
The first enemy then, your enemy and my enemy is Eurocentric Capitalism (Chapter
One). Here I argue that Islam(s) share Classical and Post-Anarchisms’ stance towards
Capitalism and that Islam(s) are Anti-Capitalist. In general, we can say that Eurocentric
Capitalism’s capability belongs to its residual strength, in that it is always adding a new
axiom to the previous ones as it appropriates whatever it finds to be a threat (Perez, 1990:
56). And right now Eurocentric Capitalism is seeking to appropriate the aggregate Islams
specifically Islam(s), that are in the process of being appropriated. As You can see
Islam(s) are already about to ‘start’ betraying Islams, through my combat against
Capitalism and Authority and my struggle as a writer here to free Islam(s) before they
fall prey to Capitalism and Authority’s vampiric forces. It, Eurocentric Capitalism,
always works and makes others work “by inscribing, coding and re-directing the flow of
desire so that they may correspond with the flows of capital at the stock market” (Perez,
1990: 56). Thus, it seeks to establish an arborescent hierarchical structure, coding our
every intent, our every relationship and our every desire, into relationships and desires
territorialization (grounding)” (Perez, 1990: 56). And so You ask what would a
relationship without a material essence be like? Would it be 'material' but not have an
'essence'? To which I reply briefly, that we, You and I, would have to talk more about the
‘nature’ of such an essence but that I would picture it void of materialism and whose
vacuum ought to be replaced and filled with obviously something else instead. That
19
commitment, would operate and invite/create jurisprudence, such that in each case, in
each situation We, as a collectivity, are not abstractly fighting for the ‘rights of man’ or
an all encompassing abstract impossible global form of ‘justice’ but something that is
simulacrum, its end, such that everyone and everything is coded over and over, merely
becoming a copy of a copy, as this economy of a paper is in more than one way a copy of
every other paper. What this results in is Eurocentric Capitalism fulfilling its desire
regarding the destruction of meanings by and through its insatiable appetite for
repetitions as it creates myths “to make people dependent on those myths…[to make]
people feel that they lack, and of course, desire something” (Perez, 1990: 113). It creates
these myths by its engagement with the promotion of its own culture; a culture that basks
in the greed and egoism of money and profits to eclipse and render idolatrous more
authentic concerns, namely, ‘us’ and everything else on earth (Call, 2003: 46). I speak
with Classical and Post-Anarchisms, believe is a cause and not an effect, not a disease but
rather a symptom and which deserves a resistive response from this alliance I am building
here between Islam(s) and Anarchisms, both Classical and Post (Call, 2003: 127).
The second enemy represents itself as Eurocentric Authority (Chapter Two). Here I
testify and show that Islam(s) are not only capable of, but rather they do in fact espouse
20
like the Eurocentric-ally conceived State. What I refer to as Micro-political authority is a
type of authority that is not necessarily Eurocentric 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
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
21
“kind of radical personal responsibility” and permanent revolution against our own selves
(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
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
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] Capitalism…as part of
22
the [Eurocentric] Capitalist machine: capital and the state…[are] a system of signifiers”
that exist within every individual and that shackles the individual through the infinite
debt that the individual owes them (Newman, 2001: 99). They accomplish this hold on
us because both Eurocentric Capitalism and the State, in their most abstract form, are
any names but ’the holy State’ and ‘God-Capital’, till these names, these signifiers
become, if not almost become, “religious signifiers which individuals are subordinated
The third plateau that will be discussed is written to highlight the necessity for a
prejudice that sees Islams, and therefore Islam(s), as necessarily authoritarian, Islam(s)
are committed to their responsibilities towards the declaration that what they desire is to
truly always see ‘any and every other’ live freely. They, at least theoretically, long not to
render ineffective any beauty belonging to anyone or anything else, and accept that ‘the
other’ must declare itself as it desires to be. Islam(s) are required to never insist, never
camouflage, and to never mask the rights belonging to ‘the other’, whether that ‘other’ is
Nous; in other words, for a Community. Nous denotes the becomings of a fluid “us”
between these two ways of living, Islam(s) and Post-Anarchisms (Chapter Three). Nous
is a rhizomatic “us” that is unlike trees or their roots. A rhizomatic “us” that connects any
point from You to any other point with I and any point from I to another point with You
(May, 1994: 53). Nous’ attributes are traits not necessarily linked to traits of the same
23
nature, and therefore are always attesting to the beauty of difference. Nous brings into
play not units but dimensions, discovered and undiscovered, or rather directions of
motions, of the You and the I, and hence it is always resigned to fluxes of difference and
thus subject to change as it is interpreted and re-interpreted over and over again. Because
its interpretations are infinite, Nous speaks volumes as it has neither beginnings nor ends,
but always a middle from which it grows and which it overspills (May, 1994: 53). Its
overspilling indicates, albeit even if but temporally, that You and I, have disappeared.
Disappeared not into a colorless and puritanical “one”, rather a hospitable and friendly
multiple. This friendship and hospitality that it offers is made possible because it is
thought ‘to shake off its model, makes its grass grow-even locally at the margins,
imperceptibly’” (Newman, 2001: 105). As such Nous, is like the thousand flowers left to
blossom and bloom, without organizational slogans and even less an enlightened
regimes of madness and their machines (Guattari and Negri, 1985: 132). And it is through
Nous that the State is compromised because Nous itself “constitutes an outside to the
the Eurocentric State (Newman, 2001: 108-109). Its invention becomes a ‘system’, not
built upon abstract unifications, but rather new lines of alliances, new lines of co-
operations and new ways of living and thus leads to the birth of new communities
24
(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…
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, are
also 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
25
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…
for God’s 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 of one another; and we are all equally Caretakers of all of God’s objects. I
will begin this Chapter with a section titled Proudhon’s Second Coming: What is
Property, in which I will discuss the difference between Public and Private conceptions
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
outline of how Islam(s) envision an alternative economy, and will consist of three
Caretaker’s Face wears its emptiness openly and Almost all the witnesses had a different
opinion. But let me briefly say this: The alternative economy that Islam(s) seek is
Involuntary Labor Relations that are associated with the accumulation of that Wealth in
concepts: The first is that of Caretakers, of which there are two types: Communal and/or
Individual; the second concept is what is referred to as “small borrowed firms”; finally
26
the third is Mudarabah/Musharakah. I will then proceed to discuss both practical and
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
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 yourselves…Those who expend…night 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 God’s Property, the object, and all
objects that are of this world are available in abundance and God’s intention is that such
Property, such objects, becomes shared in equity (Esposito, 1980: 37). Property signifies
27
then abstractly through Islam(s), unlike through Eurocentric Capitalism, bonds that are
interpretation of Islam(s) therefore have claims to at least that which suffices in creating
a decent ‘quality of life’ rather than just a ‘standard of living’ (Esposito, 1980: 37).
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
through Islam(s) and with this new conception, is absolutely owned by God and with it a
the interests and desires belonging to a Master; a capitalist. The capitalist’s 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
17). Subsequently Eurocentric Capitalism has no regard for the importance of the
28
Eurocentric Capitalism is “a decentralized system that provides individuals
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
1978: 17). This has been rightly noted. There is a dialectically opposed alternative to this
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
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
potential desires in the process to innovate, to create, to work, all of which could be done
of their multiple desires. Islam(s) are opposed to Eurocentric 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
desires that ought to be left to flourish so long as these individualized desires do not
29
sacrifice or jeopardize the community’s interests. So what Islam(s) perceive an individual
as being is a unique entity whose desires give rise to the communal but at the same time
Islam(s) see the reverse of this as equally important as well (Abdul-Rauf, 1978: 18-19).
That is, the communal gives rise to the individual too. I ‘speak’ then and say that:
“[Eurocentric] Capitalism and [Eurocentric] Socialism [represent two extremes and they]
or paranoid, authoritarian [through their differential means and in their own ways]…and
destructive” (Guattari & Negri, 1985: 14). Islam(s) suggest, then, a middle path between
both Capitalism and Socialism. This is because Islam(s) believe in neither the necessity
for excess, surplus of subjects and objects, as in Eurocentric Capitalism, nor the
(Abdul-Rauf, 1978: 18-19). As I will continue to illustrate, Islam(s) admit and insist that
“the most important lesson [is that] the construction of healthy communities begins and
ends with unique personalities, that the collective potential is realized only when a
singular is free”, but again never at the expense of the communal (Guattari & Negri,
1985: 17). But to conceptualize what Islam(s) offer in response and as an alternative
economy to Eurocentric Socialism and Capitalism, there lies the necessity of creating
alternative economy. The first is that of the Caretaker. As I mentioned earlier, s/he has
30
Abstractly the concept of the Caretaker implies that s/he is a mere temporary
articulated before, is a ‘borrower’ and not an ‘absolute owner’; that position of the
‘absolute owner’ is left to God (Esposito, 1980: 36). These Caretakers are symbolically
and practically, in accordance with the interpretation I provide here, ‘bound’ by new
forms of relations, amongst You and I, and with ‘this’ and ‘that’, objects. The Caretaker
is not a detached prisoner or a proletariat, both of whom are concepts and signifiers that
Islam(s) all Property belongs to God, a dual ownership, partnership or what could be
thought of as ‘in between state’ emerges. It, this dual ownership, is a hybrid, and though
seemingly complex is quite simple. It is comprised and takes shape or form between two
parties. A party comprised of a community, Communal Caretakers, and the second party,
God, whose ownership precludes everything. Islam(s) then envision that these
that are premised upon consultation or what is referred to as Shura. Shura is not derived
from secondary sources of literature but is derived from the Koran (Choudhury, 1997:
107).
Shura guides these ‘new associations’, this ‘new economy’, that becomes
borrowed Property from God]” (Awan, 1983: 30). These associations or ‘small borrowed
firms’ have an essence that utterly “differ[s] from a traditional [Eurocentric] sense of
Ownership” (Awan, 1983: 30). “What becomes then of the difference(s) between these
‘small borrowed firms’ and “self-managed [Monopolistic and Oligopolistic] firms and
31
cooperatives in [Eurocentrically] Capitalist and [Eurocentrically] Socialist economies
[respectively]” (Awan, 1983: 31)? These ‘small borrowed firms’ occupying and occupied
occupying temporary states of ownership. That is, these states of ownership are never
partnership in everything, particularly that which subscribes to the economic, and who
those un-consented to and influential visitations by] capitalist suppliers [in Eurocentric
Economies]” (Awan, 1983: 32). Thus participation in ‘small borrowed firms’ is guided,
unlike Eurocentric Capitalism and Socialism, upon the ‘basis of equality’ and a collective
anything but a limit, for it is a private recognition and a public declaration that “once the
of the Koran through the ‘democratic’ process of [partial or full] consultation with [in]
the Ummah” (Awan, 1983: 32). Tawheed is a coin with two faces: one implying that God
is the creator, and the other that individuals are equal partners and that each individual is
brother and sister to the other (Esposito, 1980: 31). Pertaining to Public Property, this
Tawheed’s consequence is that the Ummah and hence community becomes built upon
equality and cooperation, as divinity belongs solely to God (Esposito, 1978: 31). A
32
Koranic verse illustrates further: “And they conduct their affairs by mutual consultation”,
resultant “undue influence on the decision-making process [through the ‘state’, through
‘capitalists’ or a hybrid of both] arises” (Awan, 1983: 31). That is, the potential for
coercive influences comes about. Islam(s) are opposed to these coercive forces.
Associations within these ‘small borrowed firms’ become related not to ‘Eurocentric
ownership’, but a ‘dual ownership’, again where individuals and the communal are in
and bonds within these ‘small borrowed firms,’ through Islam(s), are premised upon acts
an ethical commitment to the community (Awan, 1983: 31). Thus I ‘speak’ of a radical
openness, through Islam(s), which is conditional upon the assumption that a/the
borrowed firms’, recognize(s) two matters: First, the importance and necessity of all that
with other Caretakers; Secondly, that a/the individualized subject(s) recognize the
33
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
processes. Therefore the participatory acts are of a Voluntary essence unlike the
longer the landowner, in Islam(s) then is unacceptable (Deleuze & Guattari, 1980: 442).
to be born out of Ikhtiy’ar, 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
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 as…vicegerent[s] of God on earth…[whose] return[s] can take the form
of wages or a share in the ‘Useful Profit’ of enterprise” (Ahmad, 1991: 37). Islam(s) are
[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 to Eurocentric Capitalist actions is
34
that Capitalism suffocates the Involuntary worker financially, to say the least. In Islam(s)
“wages [to voluntary workers are not] to be determined exclusively by the free play of
market forces” (Ahmad, 1991: 41). In other words the “wage [paid to the workers in
Capitalism; hence Real Wage (Ahmad, 1991: 42), Rather the wage paid to any worker or
Caretaker should be related to the cost necessary for the workers/Caretakers to have an
adequate quality of life instead of simply them being provided with a supposedly ‘decent’
standard of living (Ahmad, 1991: 42). Why? Because Real Wages in Eurocentric
Capitalism are not converted to the ‘actual cost of living’ by correspondence and
between the two sets, owner and owned; entrepreneur and worker (Deleuze & Guattari,
unlike Eurocentric Capitalism, before their sweat dries therefore not making the worker
wait for market forces to determine their wages and their fate (Ahmad, 1991: 42).
Therefore Islams’ definition of ‘wage’ and the one I am using here has an essence that is
“In order to have shit, that is, meat, where there was only blood and a junkyard of
bones…[‘man’] learned himself [or/and herself] to act like an animal and to eat rat
35
As illustrated above, Islam(s) embrace and focus on the collective potential of
community, but hold that such a realization is born only when the singular is free. This
Caretakers are preferred, Islam(s) appreciate singularity and hence difference, and seek
to make room for both the community and the individual together (Esposito, 1980: 42).
For this to happen, Islam(s) hold that the singular must be free and that desires are
affirmed, rather than negated and dismissed as in Despotic Eurocentric Socialism. Such
individual freedoms and the affirmation of desires that comes with it, however, are left to
flourish only until they override the rights of the communal as I mentioned in the former
section. Thus there is a limit to individualized desires. This way Islam(s) avoid the radical
focus on the individual’s rights, which, in Western Liberalism, dismisses the importance
relatively soon, with the symbolic and practical intent of reducing the conflict of interest
Because Islam(s) embrace individuality they offer spaces where the Individualized
Caretaker, the singular, not Communal Caretakers, not the plural and multiple, can
innovate and bask in difference. This appreciation of difference is critical because one
must find a major field of action for human imaginations. There is always a subject, an
individual, who desires imaginatively to create something ‘new’, which others belonging
to the communal may not necessarily be inclined towards or interested in. Therefore the
36
nor fixed in ‘states’ of stagnation but rather it always occupies varying intensities and
‘states’ of flux. There are no desires that are centralized. Thus we say together: desires
are infinitely in flux and endlessly becoming. Endlessly becoming something ‘other’ than
what they were and what they supposedly are. Again it is important to re-iterate that the
fact that desires are always becoming is not however to be taken as a justification for
Caretaker, a ‘small borrowed firm’, but remains subject to specific constraints. How?
Because idealism has no place here and because of the potential for there to be
differences in Mal, money, that rise to the surface amongst Caretakers as a result of
trying to build a compromise between the rights of the individual and those of the
in particular are kept in check. How are these differences in Mal dealt with? Before I
respond to such a question, it becomes important to note that what I refer to as Mal is
work,” and not through Property as Property is Publicly owned and belongs solely to
God (Esposito, 1980: 32). Therefore Islam(s) adopt overriding tactics that parallel desires
and that actively denounce disparaging differences of this Mal; aroused through
fluctuating desires. Some of these tactics are specific, like those associated with the
Individualized Caretaker, while others, as I intend on discussing near the Chapter’s end,
are applicable on a more strategic and hence communal level. With respect to an
Property, any desire to claim natural resources as their own becomes constrained
37
symbolically through the principle of absolute ownership by God, which was discussed in
the previous section; Tawheed (Esposito, 1980: 41). “Natural resources [objects] in the
universe, such as land, capital, general circumstances such as shortages for reasons of war
or disasters as well as laws of nature, all these ‘belong’ to the whole of society, and all its
members have equal shares and rights of access to them” (Esposito, 1978: 31). Therefore
(Esposito, 1980: 31). Hence the Individualized Caretaker is not only symbolically
constrained by the concept of Tawheed, but is bound practically through the community
by being only allowed the borrowing of specific types of property (Ahmad, 1991: 34).
The remaining properties therefore must be strictly communal properties, for they are
particularly for the larger community’s interests (Ahmad, 1991: 34). Another practical
tactic is that if an Individualized Caretaker is using or going to use certain resources over
which they may claim ‘priority’, they are required by the community to “give it up to
another member of society [if it is unused] and [thus the Individualized Caretaker] should
not [be allowed to] claim ultimate [absolute] ownership over the…[Mal] produced by that
a Property is “in a manner which damages…others” then this is disallowed and again it is
at this point that the community intervenes to prevent the individual from inflicting any
further damages (Ahmad, 1991: 33). Even more so the extra Mal beyond the
Individualized Caretaker’s equal share and “which is due to productivity of those natural
resources that are used” and which does not belong to the Individualized Caretaker to
begin with, are all to be given up, detached and uprooted from a Caretakers’ lust for such
Mal by the community itself, through the abstract measures that will be discussed by the
38
end of this chapter (Esposito, 1980: 31). An Individualized and Communal Caretaker for
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
clothing, food, and adequate economic opportunity, then societal needs [and thus that
necessary to rightly maintain the conditions for the creativity belonging to the
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.
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
or community would be better off by providing ‘their’ monetary assets for investment,
rather than keeping them in the…banks and paying costs on these assets” (Awan, 1983:
39
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
Oligopolies are not permitted, at least theoretically, in Islam(s) and that the growth of
(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”
Islam(s), completely devoid of Interest, that encourages joint ventures. It calls for the
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
40
borrowed firms’, more diversified ‘small borrowed firms’, with subsequently greater
allocation amongst these ‘small borrowed firms’ occupying and occupied by an Ummah
exchange value, all of which occur because of stockpiling and which results in what
More plainly Islam(s) desire to minimize the gap of stockpiling, the surplus of object
threshold in which stock begins to pile, is reached (Deleuze & Guattari, 1997: 440).
Islam(s) seek to minimize the production of shit that you don’t 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.
preserves itself [from Israf]…by switching territories [of what is produced and what is
(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).
41
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 symbolizes Huquq al-Ibadah, duties to another subject, a member of the
affirms Huquq al-Allah, duties to God, the absolute owner of Property and which
The accuser even pretended that it wasn’t the accused but someone else who had
Sung
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,
Rejoice
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
42
touch of the Devil; this is because they say: ‘Trade is like interest’ while God has
permitted trade and forbidden interest…If 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”
Riba, and its “collection…was 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 individual’s weak economic position and is repugnant of the spirit
of Islam(s) whose underlying philosophies are those of al-‘adl wa’l-ihasan, justice and
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).
and a randomness causing the exchange value itself of money to neither reflect the
170). Riba according to Islam(s) results in “monetary aggregates [that] fail to satisfy the
‘normalcy’ upon which the Slave and temporary recipient of but a portion of that Wealth,
43
a loaned wealth, must subscribe. Riba, Interest, is a Capitalist’s, a Master’s selfless
motive, and offers no hospitality for a Slaves’ tears, sweat (Esposito, 1980: 32). This is
how Riba always has been and always will be a form of guaranteed Wealth power and
privilege for a Capitalist, a Master. Riba therefore denotes “the payment of something
definite in return for something uncertain” and respectively militates against Islamic
values and is differentially different from what Islam(s) allow and refer to as ‘Useful
Profit/Mal,’ Haq Al-Mal, the right to earn a living. Useful Profit/Mal as a worked for
earning is required to be lawful and carries with it due obligations that ought to be duly
discharged to the community (Ahmad, 1991: 39). It, ‘Useful Profit/Mal’, is unlike Riba
because it “is uncertain and [respectively its] actual quantum, positive or negative” is not
predetermined and yet limited within “reasonable bounds in the ‘interest’ of an equitable
“through work that should be just, but it need not be strictly,[though Islam(s) always
strives for it to be,] egalitarian” (Awan, 1983: 31). This lack of full equity arises out of
residual” amongst the Caretakers will always be somewhat different (Awan, 1983: 31).
Communal, creates the conditions that allow “profit-sharing [to] act as the basis of
distributing equally the resources and output of production and are activated in” Islam(s)
Surplus profit is on the other hand, unlike Useful Profit/Mal. Surplus Profit is an
44
and is premised on comparisons of the ‘two equal’ subjects, ‘two equal’ objects and their
(Deleuze & Guattari, 1980: 441). Therefore Surplus Profit is excessively constitutive of,
over and above ‘Useful Profit/Mal’ (Deleuze & Guattari, 1980: 446).
remaining apparatuses of capture in the respective sections to follow: Ground Rent and
Inheritance.
“Ground rent, in its abstract model, appears precisely when a comparison is drawn
exploitations of the same territory” (Deleuze & Guattari, 1980: 440). Therefore, “the
earth…the land has two potentialities of deterritorialization: (1) its differences in quality
correspondence between them and exploitable pieces of land; (2) the set of exploited
monopoly that fixes the landowner or – owners” (Deleuze & Guattari, 1980: 441). The
second postulate here is the necessary condition for the first. “The worst land (or the
poorest exploitation) bears no rent, but it makes it so that the other soils do bare rent,
Islam(s) say then that “to receive rent on [God’s property as] land [that has never
Communal Caretakers within Islam(s) may lay claim(s) to unused resources if they do
45
not put them to use for the community (Esposito, 1978: 36). Contrarily, “ground
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] God’s 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
(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 Caretaker’s desire to request ‘rent’, never absolute ground rent, a
Caretaker receives two conditions: an ‘if’ and a ‘can’ to which obligations arise as the
Caretaker owns not property. A/The Caretaker(s) is/are bound and obligated by Islam(s)
that operate and interpret that “many individual ‘needs’ and…any 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
46
“Islamic inheritance laws are aimed at achieving a wide distribution of wealth
amongst the close relatives of the deceased; at the same time the laws are geared to avoid
hoarding and individualistic discrimination and squabbling within the family unit”
(Esposito, 1978: 35). Therefore Islamic Inheritance laws possess an essence that desires
an emission and a de-centering of the deceased individual, displacing them, for the fabric
of a community is placed “ahead [and above] of the emotional whims of the deceased”
(Esposito, 1978: 35). Islam(s) are concerned with a “dispersal of ‘wealth’ from one to
many, rather than its channeling from many to one” as Eurocentric Capitalism (Esposito,
1978: 35). This is off course unlike Eurocentric Capitalist Societies that desire to
Zakat, alms tax, is an act that ‘works’ against any further potential hoarding
desires seeking to worship Wealth: Zakat through Haqq; a preservation of social justice.
Zakat is the third pillar in Islam(s) and on a personal note and just for you to know there
are five (Esposito, 1990: 26). It is a “divinely revealed requirement for those who wish to
believe [in] eternal salvation (Esposito, 1980: 26-27). Zakat acts as an endogenous money
multiplier and involves “the annual payment of alms [a principled tax] in income and
goods in the current of that [Economic] circulation…[In it] the state finds the means for
47
appropriation of outside exchange” possible (Deleuze & Guattari, 1980: 443). On the
other hand Zakat is 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 of Zakat, Islam(s) demand that it is not to be collected by the state, unlike
Taxation. In other words because Zakat is 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
(Esposito, 1980: 27). Zakat then becomes a form of strategic resistance to Eurocentric
Capitalism and in a way the Eurocentric 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-Fascist state-like agencies. The distortion of Zakat as some sort of free generosity
of some towards others in the hope that the wealth of the rich and the destitution of the
(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). Zakat is 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 Zakat ought to be given willingly, not to be paid
begrudgingly, if the divine law [associated with it] is to be fulfilled” (Esposito, 1980: 27).
48
Because it is a means of reducing selfishness and expiation for past selfishness and a
tomorrow filled with the incentive of having improved oneself, Zakat becomes an act of
having conquered a Micro-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 God’s
way, and the traveler; so God ordains” (Chapter IX: Verse 60). If Zakat 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 widow’s mite to be paid out of duty and distributed as charity…anything but
that…woven 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]”
community, and the social and economic situation” of that community (Ramadan, 2004:
continuously reborn over and over again, as the community becomes more and more
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: the Active 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
49
simply subscribing to the Capitalist one that already exists. These injunctions ‘work’
actively against any further potential hoarding desires directed towards the accumulation
of Wealth.
The first act of resistance is Infaq. Infaq of Sadaqah 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 It’am. It’am is the act of voluntary feeding of, again, those in
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 of Infaq is: “as does he [and/or she] who spends his [and/or her] wealth only
to be seen and praised by others…for 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”
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
50
respect for an individual’s dignity in all circumstances, even the most intimate…to give
before the poor who need to beg...to avoid being seen by anyone so that no one has to be
(Ramadan, 2004: 181). Therefore “to bare faith [in Islam(s)] is to bear responsibility for
social commitment at every moment…to possess is [tantamount] to have the duty [and
obligation] to share” (Ramadan, 2004: 182). Unlike Islam(s) we find that Eurocentric
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 and Islamic
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 into
other 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 is a 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
51
the means for themselves and their dependents” (Budak, 2005: 93-96). Sadaqat Al-Fitr is
than the prescribed amount of provisions after giving the charity…to 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
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
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 financing…a [new un-colonial] means” of offering
hospitality, a way out to impoverished communities (Esposito, 2002: 168). The rise of
52
alternatives to a god’s whose Inflations and deflations militate against Islam(s) ideals of
I tell you this I deny altars. “The disinherited (and the rest) will not be mobilized by
just any form of Islam(s); what above all needs to be offered to them, with or without
Islam(s), is a future prospect that means progress in the conditions under which they
live” (Rodison, 1973: 230). I tell you this again I deny altars. There needs to be a
mobilization of Islam(s) under the anti-capitalist conditions and concepts proposed
above. These Islam(s) would operate where the above links, ideas, become forces, where
a new zeal to mobilize commences once more, making Islam(s) ready to sacrifice
immediate interest, individual interests, to the collective once more. I ‘speak’ of a
psychologically individualized ‘agenda’ armed with steel and borrowed from if not
enforced by a god, Eurocentric Capitalism, and whose values and injunctions offer
powerful corruptive forces of possessiveness and love for Wealth, particularly among the
ruling and influential classes in Islams. I ‘speak’ of a psychologically individualized
agenda, starting with the introduction of the dynastic concepts in the aggregate Islams,
“concentrated power and corruptive influences among certain families and their
entourages” and now inherited by succeeding generations after generation (Abdul-Rauf,
1978: 13). I ‘speak’ of a psychologically individualized agenda brought forth by Mongol
wars and the Crusades (Abdul-Rauf, 1978: 13). I ‘speak’ of a psychologically
individualized agenda brought forth by European Colonialism causing a fragmentation
of Islams, the abandonment of traditions in favor of European institutions and a gradual
transition towards nationalism (Abdul-Rauf, 1978: 13). The former two are not
justifications worthy of attention any more for the becoming Anti-Capitalist Islam(s), for
they have been used as excuses for far too long, a blaming game, a sobbing game and a
tautological game. The sacrifices required of these Anti-Capitalist Islam(s) require
neither an evasion of nor a profiting from the sacrifices made, neither a boasting nor a
glorification of such a virtue or piety when made. For Anti-Capitalist Islam(s) to ‘return’
to their lost yet not forgotten essence, for Anti-Capitalist Islam(s) to confront reality,
rather than a mere augmented past, that neither could return nor become redrawn. There
needs to be something new that is translatable into specific, clear and combative slogans
and actions. “Through these slogans, each individual would have to see himself [and
herself] confronted with an immediate duty to perform, each in his [and her] place…all
this might be associated with a denunciation of the privileges of wealth and power
identified with those who had distorted Islams” (Rodison, 1972: 230). “This revolt and
these micro-revolts against the current shapes of Islams have to be linked with the
proclamation of [these] new [Anti-Capitalist] Islam(s)…in which the enemy of this
construction can be denounced as an adversary of the highest values to which these
ideologies appeal” (Rodison, 1973: 231). Even if this adversary becomes the ‘clergy’
themselves. I ‘speak’ of ‘clergy’ who and whom Muslims and Muslimas who supposedly
choose this faith and supposedly follow one form of it or another, have become too
53
reliant on, too attached to, and worshipping of. I’ speak’ of ‘clergy’ who “with the
coming of [nationalist] independence…gradually…[rose] on the social
scale...[alongside] the (more or less exploiting) upper strata [and who] increasingly
proclaim their ‘attachment to Islam[s], in a frenzied search for an ideological guarantee
for their social and material advantages” (Rodinson, 1973: 226). “The more successful
the ‘clergy’ become in raising their standard of living, or even merely in becoming
integrated in the nation, the less will Islam[s] serve as… slogan[s] for the disinherited”
(Rodinson, 1973: 226). For now, despite a few, Islams’ ‘clergy’, the meek, have inherited
this faith and I offer them like the god I ‘spoke’ of here, Eurocentric Capitalism, no
hospitality. Now I speak of authority and now I am becoming Anti-authoritarian and so
are Islam(s).
54
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, “is”
this? “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 of
accompanying 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…
55
History of the Lie: Prolegomena
I ‘speak’ now in this Chapter of Authority. The Islam(s) that I conceive of here
whose claims to universality, wholeness and lucid self-reflection have been sounded
Posed in these terms, the abstract question ‘What ‘is’ Authority?’ would already be
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’ of Authority: the
first is tactical, that is, Micro-political and hence engages in Micro-Fascisms, while the
The Micro lies inside all subjects, the You and the I, the he and the she, the us and the
them, while Macro’s 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 and Macro-
one area as always having implications in others” (Newman, 2001: 98). Micro-Fascisms’
56
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 are Eurocentric, as it 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 our Micro-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
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 of Macro-Fascisms in the
section titled Possible Beyond of Public Events. I will then proceed, in Assalam Alikum &
tendencies within them; very briefly, this is due to their negligence and silence on the
the growth of Post-Anarchisms themselves but instead was ignored. The final section is
titled Without an Alibi, sans délai, 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 like Ijma, Shura and Maslaha, in an effort to
acquaint you with them, as well as carry on with an extensive discussion of the concept
57
Secret Events
I begin then and say that what I denote as ‘secret events’ represent the spaces that
signification, a being’s, 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
subject’s paranoia and the subject’s 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 these Micro-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 today’s world. This
rule comprises the most fundamental principle to being a Capitalist, a lord and prince.
And as this happens an individual’s 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 being’s] freedom, [as] the freedom of [a being’s] 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
58
[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;
and commence a Meta-hierarchy built upon making the “Church, morality and the State
the masters and keepers of all hierarchy” (Perez, 1990: 18). Macro-Fascisms collect all
the Micro-Fascisms that are willing and dedicated to making themselves visible, as well
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).
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
59
from presenting such a claim: ‘Post-Anarchisms as State Philosophy’ when you, a Post-
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
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
metaphysics. However strange this priority may appear, the first aim of your audacious
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 différance. What I thought
You desired was to become in continual movement, prepared to co-exist along with
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,
60
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
Hegemonic Authority, 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
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
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
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 can’t 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
61
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 foregoing
any accusations by anyone that they were made in haste and are deceitful.
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
State. Shura counterattacks authority and hierarchy, if they exist, and both have been
complemented with two new creations and significations: Ijma, community consensus,
strangers or are traveler(s), their decisions alternate, with degrees of difference, and are
Maslaha, all of which require always-evolving ‘states’ of Ijtihad that are unbound by
ideological or literal interpretations of day to day life. There are two Koranic verses to
62
illustrate this: “Not all of them [beings] are alike” (Chapter 4: Verse 113) and so “unto
every one of you We [God] have appointed a different law and way of life and if God had
pleased, God would have made you in a single Ummah [community], but that God might
try You in what God gave you. So vie with one another in virtuous deeds. To God you
will all return, so that God will inform you of that wherein you differed” (Chapter 5:
Verse 48). Both these verses affirm the divine decree that the Ummah’s essence is
difference. The consequence of this is that Muslims/Muslimas are reminded that they will
always become something different than what they perceived themselves to be. This
occurs as they begin once more to embrace the heterogeneity that comes with basking in
difference regardless of whether that difference comes from within the Muslim
Muslims/Muslimas exhibit both nomadic and migrant traits. The nomad is the one who
enjoys both autonomy and a path of their own, as every point is a relay and exists only as
a relay (Deleuze & Guattari, 1980: 380). Muslims/Muslimas adopt on the surface a
seemingly contradictory identity that “cannot…belong to one person alone, and no one
Citizen, Nomad & Smith Political Spac, 2003). Every identity in part is a nomadic
identity like that of barbarians who ‘sow not, nor have any tillage…[are] without
habitation, having no dwellings but caves and hollow trees” (Day, Citizen, Nomad &
Smith Political Spac, 2003). Nomadic identities have a trajectory that “distributes people
(or animals) in an open space” (Deleuze and Guattari, 1980: 380), or even distributes
Divine attributes upon viceroys, in this case Muslims/Muslimas who are opposed to
Fasasd-Al-Ard, the blasphemous act against God by destroying God’s creation, cutting
63
“asunder what God has bidden to be joined” (Qurran, Chapter 2: Verses 26-27). But as
highlighted, Muslims and Muslimas are migrants as well. “A migrant identity [is one]
that goes from one point to another, even if the second point is uncertain, unforeseen or
not well localized” because they, Muslims/Muslimas, rely solely, first and foremost, upon
God for everything (Deleuze & Guattari, 1980: 380). “Nomads and migrants can mix in
many ways, or form a common aggregate; their case and conditions are no less distinct
for example, from those who joined [Prophet] Mohammed [, SAW,] at Medina, those
who had a choice between a nomadic pledge, and a pledge of Hegira [, migration,] or
emigration” (Deleuze & Guattari, 1980: 380). All this illustrates that at the Micro-
political level, Muslims and Muslimas are not fixed, revolving around a single axis in
their identities or the ways in which they live. Therefore they are anti-authoritarian
towards their own selves, performing Ijtihad as they try and ward off their Micro-
Fascisms.
Further proof, but now on the Macro-political level, that Islam(s) are anti-
society based on good will and cooperation” (Esposito, 1996: 28). The Koran furthermore
“laid down the principle of Shura to guide the community’s decision-making process”
[and that] was in error…[as] it viewed consultation as the process of one person, the
Khalifah, asking other people for advice” (Esposito, 1996: 28). Quite the contrary, “the
Koranic understanding of Shura does not mean that one person ask others advice, but
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The signifier Khalifah, is a Non-Eurocentric signifier, that historically has
monarchical terms” (Esposito, 1996: 26). Now this signifier could and ought to be
term would obviously undermine the anti-authoritarian practices like Ijma, Maslaha and
Therefore, this new conception of Khalifah “is [of] a profoundly different meaning
of the term [, than what that term signified historically and now signifies, as it has]
received [and continues to receive] increasing attention [during] the second half of the
twentieth century (Esposito, 1996: 26). “In addition to the connotations of ‘successor’
that the Arabic term Khalifah involves there is also a sense in which a Khalifah is a
deputy [or] representative” and hence a ‘caretaker’ of sorts (Esposito, 1996: 26). The
Khalifah is no Malik, no king, but rather someone whom is supposedly chosen by the
may have occurred “by means of elections, a representative system or any other original
ideas…[provided that] all the conditions that allow one the opportunity to choose with
full knowledge of the facts [are present]” (Ramadan, 2001: 148). The other criteria for
opinion,” is unacceptable (Ramadan, 2001: 148). These two criteria however assume that
people within the community are capable of participating in the decision making process
of choosing itself having had knowledge of all the ‘facts’ regarding those who are
candidates to be ‘chosen’ in the first place. However with ignorance, illiteracy, corruption
and misery which are many social phenomena very much predominant in contemporary
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societies this assumption cannot be fulfilled Islamically, and thus obstructs the real
supposedly to lead (Ramadan, 2001: 148). What becomes even of more importance is
that in no way do Islam(s), through the Koran or otherwise, justify or endorse strictly this
were given in the field of politics and social affairs…but the Koran does not mention
details and particulars which have been left for the Ummah to formulate to the needs of
the time and space” (Ramadan, 2001: 148). Given therefore the lack of the conditions
necessary for the choosing of the Khalifah and the non-binding nature of the idea of the
Khalifah itself there have been more ‘radical’ interpretations posited. The interpretation I
choose is the one bound with my former discussion about the necessity that all beings of
the Ummah are bearers of God’s trust. Hence, they, all beings, are all equally
Muslims and Muslimas are Caretakers of one another; God’s vicegerents and therefore
[Khalifahs, multiple, as opposed to its singular form, Khalifah,] on earth and human
stewardship over God’s creations” (Esposito, 1996: 26). This is because this reading “lets
us now consider [further that] ‘Khalifah’, which according to the Arabic lexicon, means
authority in this world [is] within the limits prescribed by God” (Esposito, 1996: 26).
“The implications of this [is that] after subscribing to the principles of Tawheed,
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subscribing only to God’s Absolute Authority, Muslims/Muslimas in the Ummah are then
one another (Esposito, 1996: 26). “Such an…Ummah…carries the responsibility of the
Ummah enjoys the rights and powers of the Khilafah and in the respect all individuals are
equal” (Esposito, 1996: 26). The identification of Khilafah with humanity as a whole,
rather than with a single Khalifah or political institution, is affirmed even further in
Islams’ Universal Declaration of Human Rights. These rights are defined in “a document
[, that emphasizes that the objective of the Ummah]…is to ‘reach the level of self-
democracy” through Eurocentric traditions and that of Islam(s) (Esposito, 1996: 26). Re-
iterating then, it is possible to see that the obligations of bearing the communal right to
self-govern and which “do[es] not fit into the limits of Eurocentrically based
however is not merely theoretical but practical as well. It is visibly identifiable that in
some Muslim communities there has been a “growth of …and the gradual formation of
legislative assemblies” (Esposito, 1996: 27). This indeed “constitutes a…step…[in] the
Muslim legislative assemblies which in view of the growth of ‘opposing’ sects [and] is
the only form of Ijma (Esposito, 1996: 27). A form of Ijma that “will secure contributions
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to…discussion[s] from [lay individuals]” who desire, have a right to and are keen in
participating in the political decision making processes and which are necessary in
Islam(s) (Esposito, 1996: 27). Therefore and as illustrated with Inheritance there is
always the desire within Islam(s) whether regarding Wealth and even more so with power
and hence authority, Micro and Macro, that there be a dissipation from the singular to the
plural.
In summary then if the conditions pertaining to the ‘choosing’ of the Khilafah fail,
as they do in contemporary society, and the fields pertaining to the political are
unspecified, as I proclaimed above, then the political ought to be replaced with a form of
the Eurocentric Fascist State. Islam(s) see that “there are significant problems with
Islam(s)], [and]…entitled to interpret the law of God” (Esposito, 1996: 25). “The theory
that the influential persons could represent the general public was [and still is] operative
of consultation…it is essential that this theory should give place to the formation of an
assembly…[a] real [representational] of the people” and this is what Islam(s) advocate
for (Esposito, 1996: 25). “People are the rightful bearers of the trust…within this
impossible, since before God all humans are equal” (Espostio, 1996: 25). It is important
to note that theologically speaking every “hierarchal, dictatorial system has been
condemned as non-Islamic” (Esposito, 1996: 25). Furthermore “the label ‘king’ (Malik) [,
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in the past, has and continues till this day within Islam(s) to be regarded as] a negative
term for arbitrary personal domination” (Esposito, 1996: 25). Because there is no proof of
the necessity for a Eurocentric Civil Society in Islam(s) and because God is the sole
Authority based on Tawheed, the interpretation I posit here insists that there are Islam(s)
Authority is a problem and thus upon this recognition there is an effort on their part in
finding and seeking ways to minimize the domination effects of Authority both on the
There are two more brief matters pertaining to Islams’ perspectives on Authority
that require addressing. You may approve of what was and has been claimed above but
without hesitation that a prophet signifies prophecy. He, the prophet in Islam(s), is
neither a Malik nor God, as opposed to what exists with Isa, Jesus, often interpreted as
‘The King of all Kings’, at least in the majority of contemporary forms of Christianities.
Furthermore the signifier prophet itself does not necessitate its association with your
a messenger, for a religious call, purely for the sake of religion, unblemished by any
[necessary] tendency to rule or call for the formation of a nation [or state]” (Abdul-Al-
As with regards to the second matter it is critical that I reiterate that although Anti-
Religious Classical and Post-Anarchisms may contest and detest God’s Absolute
Authority it is important to realize that Islam(s) advocate that there is la ikrah Fi’d-din;
“there is no compulsion in religion” (Qurran, Chapter 2: Verse 26). In other words, “God
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has not been completely usurped…as has always been claimed [in Anarchistic
discourses]…God has only been reinvented in the form of essence” (Newman, 2001: 6).
Just because you claimed that God is dead does not imply that you have annihilated God
or that ‘that’ God does not exist any longer; you have no proof as such to your claim.
[will] continue to believe in God” (Newman, 2001: 6). God is not dead and Classical as
well as Post-Anarchisms have “not ousted God …[but rather] the place of authority of the
category of the divine remains intact, only re-inscribed in the demand for
So I tell you this: If it had not been found in one way or another that You, a Post-
Anarchist, are justified in certain matters then your existence to me would have been
nothing more than an abject drifting. But all of those who know You including I over the
course of the years would agree with this assertion in mind: When I began to know of
You, You Classical Anarchist becoming Post, I learned about the unbelievable difficulties
in which you found yourself and which finally caught up with you. No one would have
wanted and still no one wants to be in your place. It is then that I began thinking of
myself and I too felt the same regarding Islam(s). In a sense I felt pitiless for you. I had
wanted to see both our existence intertwined like grapevines, even though and let me be
frank I knew You to be guilty of certain charges and perhaps you felt the same regarding
I, though it must be admitted on your end that you have never ever ‘justly’ justified such
charges. I did not feel pity because like you I continue to find you and I very ‘strong’,
always up to the ordeal, without wondering to much where we both found our strength.
But a quick look into your resolved eyes, with the quick assurance of what was needed
from us both, and any doubts that I had were put to stop, though I must admit that the
curiosity remains, at least on my part, to everlastingly and strangely wander about for
Nous…
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Chapter Three: Nous
Step of Hospitality
An “us”, “Nous”, is unavoidable. The passion, the endurance, the patience of work
towards an emanation of a referent, “Nous” is recorded here. Together forever. I am a
Post-Anarchist and a Muslim/Muslima. Contrary to your wishes, our faces, “Nous”, the
You and the I, are not “states” confined solely to difference. Let us assume an open
theatre. You walk past me and I past you. You merely capture a surface me. If you believe
in chance, and I decide to stand still, you may watch me, as the spectacle you seek. If not
by chance then you are blessed. Your captured image of a surface I, begs me to think that
you think me, hideous, indecent and wretched? But you are the starting point for such a
reflection and judgment upon me. You recognize me as an infidelity and betrayal of you.
Here you opened, naively, the prospect for an “us”, “Nous”. On the other front, I am too
wretched for you so I blind you. There remains a discreet means for you to interrupt my
radiations or ugliness. My eyes. My eyes are hollow black holes. My eyes are doctrines
that testify to something beyond my surface and stand for depth. A depth inaugurated by
interpretations without beginnings and without ends. A depth that irrupts with
unconditional hospitality; A depth that desires an “us”; An unconditional hospitality that
consists of welcomes without reservations and calculations to all new arrivals. You
picked me out. You singled me out. You think me an anomaly in your equation for
believing in religion? You have not come here to be friends. You know nothing of my
depth. You know nothing of Islam(s). You know nothing of Post-Anarchisms. You, a
becoming Post-Anarchist, have treated me, a becoming Muslim/Muslima, as a receptacle
and allowed me to be treated as a receptacle for others through your prescriptive merely
surfacing and cryptic, at best, reservations on Islam(s) (Perez, 1990: 63). You see no
“Nous”, no us. Now I tell you of my discovered depth and “Nous”, an “us”.
From the beginning of this economy of a paper and throughout this text I reminded
You that if anyone including You insisted on replying to the subject matter ransacked
here, that it ought to be taken into consideration more or less that “there are friends to
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whom one abandons the ‘empirical’ and friends to whom one confides the essential”
You need to account for any mute witnesses in your Classical and Post-Anarchisms
without speaking for them, in place of them or drawing all sorts of consequences in truth
from an abandoned or inadequate search of them. As for I, I ‘speak’ with the pretext of
sparing You this former complaint of You upon I. Let us not forget what I had come to
do. The testimonies addressed here, make clear that your complaint that Islam(s) confine,
bind, are unceasingly dogmatic and seek to torment everyone and everything outside their
Muslims/Muslimas it is ironic that I am the one incidentally going far to associate with
You, a formerly Classical and present Post-Anarchist because I feel that I am bound to
Micro-Fascist ego or your unintentional and somehow involuntary belief that somehow
your castle of a dwelling place is vulnerable if it decides to approach Islam(s), the fact is
that we need to build something here together. You have not benefited from knowing
Islam(s) and I, but instead placed Islam(s) and I at fault and expect an impossible
redemption of what in your eyes connotes a sin and an illegitimate temptation because of
our passion and belief in God. But in condemning Islam(s) You have given rise to every
passion that I espouse here and that is indeed now resulting in my desire to relate to You.
Eurocentric Capitalism I seek that Islam(s) be there as well. I am not dreaming for them,
Anarchisms but rather for them to be with it, not before and not after it, as that would
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suggest a privileged order, a prioritizing of one over the other. And it is this passion for
space(s) in search for an us, a Nous. Respectively and abstractly this Chapter exists for us
to begin thinking about how we can build a community together and for me to show You
that Islam(s) affirm differences within themselves and without. These two matters:
building and acceptance of the other are intertwined. Why? Because for any building to
free themselves, as they prepare to build with others something creative, without them
formally recognizing first that there is a possibility that others, those choosing to remain
as non-Muslims, ought to reserve the right, as they have, to translate the world in their
own ways and through their own eyes; and that such a world indeed could be a
Therefore I will begin in When my gaze meets you, our Bodies are in touch by
discussing what I call elective affinities. In other words, how Islam(s) perceive their
associations to be with what I refer to as plurality without is; those who do not identify as
promise, with a specific discussion that addresses the logical and contextual practical
corpus or voice of Nous as well as addressing the difference between it, Nous, and
Incarnation.
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At the beginning and in the instant when Muslims/Muslimas and Post-Anarchists
begin to discuss anything with one another they begin the processes of seeking to
understand one another. It is this will to understand one another that permeates what may
vacuum or space between them is alive and hence its power lies in it ability to distance
both communities, under the illusion that they do not belong together. The result of this
distancing is that ideological differences and similarities are feared and as a result
egoisms associated with Micro-Fascisms begin to incubate and foster themselves within
both communities. This occurs because both communities begin to presume to know
everything about one another when in fact they know really very little if anything of one
another at all. Islam(s) do not believe that these fears ought to exist and they demand that
there be an affirmative desire to always characterize and examine any depth – thus, not
merely the surface – but rather everything that is different, inside its own selves and
outside them. Therefore Islam(s) proceed from the affirmation of difference individually
and communally. A Koranic verse that illustrates this is: “We have created you tribes and
nations so that you may know one another. In the eyes of God, the noblest among you is
But what does to ‘know one another’ mean and entail in the verse highlighted
above, bearing in mind as I said at the beginning that there always have been and that
there always will be varying degrees and intensities associated with any form of
understanding? What it entails and means is that there are infinite processes and ways
that are involved in one getting to ‘know’ someone and something else. In other words
‘knowing’ is not an instance of elective affinity and hence finite. Rather, it is infinite and
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hence involves movements on behalf of any party involved in always seeking and
striving to know the ‘other’ someone and/or something. Elective affinity’s occurrence is a
consciously or unconsciously motivated relation or connection that You and I share and
whose instance is created when the rhizomatic You intersects and is capable of
accommodating the rhizomatic I or vice versa. That is, it occurs when paths cross, like
when people first meet, whether people meet because of fate or luck. But Elective affinity
is ‘elective’ in the sense that it is selective of the traces, the points of relation that it
chooses to relate through. In other words at the instance when people first meet they
either see or seek a theme reflected in each another or not. If the theme exists the
relationship may survive but if it does not, then in all likely hood the relationship will
fail. But this is problematic because it assumes that relationships are simple and that if at
first glance nothing supposedly appears on the surface to be common then efforts into the
building of the relationship subside all together. But as I highlighted earlier, Islam(s) seek
depth and not merely the surface. Therefore any acts directed towards the choosing of
themes on which individuals and communities relate to ‘others’ outside them involve the
choosing what can or cannot be considered as a point and/or points of relation but how
one knows whether that that point and/or points of relation can exist or not. This is
because elective affinity seeks the acknowledgment that ‘I have something common’ or
‘of interest to You’ and that You and I share. Elective affinity is premised upon judging
the surface without going much in depth. This causes misleading assumptions as those
associated with Anti-Religious Classical and Post-Anarchisms’ perception that there are
no points of relation or intersecting nodes between Islam(s) and themselves, and which
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evidently this economy of a paper is seeking to prove otherwise. Ought this imply
therefore that efforts towards building a ‘real’ relationship between Islam(s) and Anti-
Religious Classical and Post-Anarchisms not have been attempted because on the surface
things appeared a certain way, when if one looked at matters more in depth one would
find enough to at least see that Islam(s) do share with Anti-Religious Classical and Post-
You are supposedly endowing upon I the privilege of ‘knowing’ something of You or I
am endowing upon You such a ‘privilege’. But this endowment is premised on the
assumption that somehow we ‘own’ what we know and are privileging someone else by
the disclosure of such knowledge. This only leads again to Micro-Fascisms that re-
enforce the spaces and distances that already exist between individuals and communities.
Islam(s) disagree with this perspective with regards to the ownership or endowment of
knowledge. This is because everything upholds its testimony to God again through the
concept of Tawheed. Therefore Islam(s) see You and I as Caretakers that are occupying
places of autonomy, of choice, of a will if such a will exists and God opens and binds our
hearts together, towards us knowing one another. This could be illustrated in this
Koranic verse: “And if God had pleased, God would have made you in a single Ummah
[community], but that God might try you in what God gave you. So vie with one another
in virtuous deeds. To God you will all return, so that God will inform you of that wherein
you differed” (Chapter 5: Verse 48). Regardless of whether it is God or not who binds
hearts together, there are two points that I wished to illustrate here by using this verse.
The first is that there are no single homogenous communities and thus there lies the
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necessity and acknowledgment of difference existing within and without Islam(s). The
particular ethical and political principles and commitments is required to vie with every
other. But for this to take place communities need to get to know one another and the
doors to a potential relationship between them ought not be shut. This is because the
potential for a point of relation and the processes involved in getting to know never really
end. Hence there will always be the possibility for relating. We need something that goes
beyond just isolated instances of elective affinity. There needs to always be a continuous
meet. It is also where you and I find similarities as well as differences. Elective affinity
carries with it the initial advent and the opportunity for the discovery and perhaps the
partial emergence of a line of flight towards a fictional friendship between You and I; a
fictional friendship that is not yet Nous and therefore not yet a community. Thus elective
affinity is not sufficient, it is merely a beginning and denotes only a form of initial contact
between You and I, premised upon the common themes above: Anti-Capitalism and Anti-
exhausted yet always exhausting line of flight or processes of always getting to know one
another so that Nous can emerge. It is important to note however as I mentioned above
that this implies that the building of Nous does not imply that anything goes. This point
will be discussed in the final section An Echo of my Incarnation. Thus fictional friendship
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In a silent instant…the touch of a promise
Nous is not selective. Nous is not elective. Rather, Nous is a negotiation. Nous
requires the lengthening, prolonging and relaying of its line of flight. Nous is not
aggravated solely upon lines of alliance between You and I, as that denotes You and I
becoming selective or elective of what You and I specifically desire from one another.
Nous is not built solely upon an intent, for You and I, to ‘meet and greet’, supposedly
[Nepotistic] Socialist [or even Eurocentric Authoritarian] orders” (Guattari & Negri,
1985: 19). Nous therefore from a “molecular point of view [is not premised upon places
where] each attempt [becomes] at [achieving] ideological unification” for such a desire
“is an absurd and reactionary operation” (Guattari & Negri, 1985: 108-109). We can’t
agree on everything so we teach our selves and one other to negotiate. Why? Because
or with a worker’s movement, etc…” (Guattari & Negri, 1985: 108-109)? Therefore it is
not necessary as the Koran testifies that individuals share everything in common for a
community to be built: “If your Lord had willed, all those on earth would have believed
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together. Would you then compel people to become believers?” (Chapter 10: Verse 99).
And so “ideology shatters; it only unifies on the level of appearance [as fictional
capable of unleashing irreversible molecular revolutions” (Guattari & Negri, 1985: 108-
109). Perhaps I should insist on this difficult and decisive point: These molecular
Nous then becomes a pluralistic form of affinity that requires that Anarchists,
Classical and Post, and Muslims/Muslimas ward off fear, egoism and vanity within them,
particularly regarding all that lies outside them. It requires that both communities turn
their abstract love for humanity into a concrete act directed towards flesh and blood
individuals (Dostoevsky, 1989: 224). It requires not pretending to know and not just
wanting to know someone else but actually getting to know someone else without any
malicious intent behind this act of knowing. Such an act, necessitates that the act itself
becomes void of self-righteousness and thus requires a process of honesty with oneself
and the other. Nous’ act is void of any intent to coerce or compel someone else and
therefore is respectful of the other. Acts of debasing, degrading, coercion and conversion
exemplify compulsion and are Micro-Fascisms that ought to be fought. That is why “the
Koran…does not look at faith in terms of what divides and disperses, ignoring the
wisdom of diversity and objectives of having faith to begin with” (Esack, 1997: 171).
“Righteous deeds… recognized [in Islam(s)] are not the monopoly of any single
competitor…as the judge God, has to be above the narrow [and divergent] interest of
participants…claims of familiarity with the [sole] judge [God] with any particular ‘team’
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will not avail the participants” (Esack, 1997: 175). As the Koran highlights: “Unto us our
works and unto you your works; let there be no dispute between you and us. God will
bring us together and to God we shall return” (Chapter 42: Verse 15 & Chapter 2: Verse
139). To exist, to indulge upon such an existence through not yielding and proclaiming
the right of way to other dignitaries of God indeed denies God’s sole Authority according
government, no assembly can restrict, abrogate or violate in any way these rights”; rights
ordained, asserted and which belong solely to God not demagogues (Arkoun, 1994: 106).
“Contempt for [the] other, the Koran suggests, was [, is and continues to become]
rooted in notions of being the chosen [ones] of God” (Esack, 1997: 158). Therefore
Islam(s) cannot themselves claim that Muslims/Muslimas are the chosen ones, at least
theoretically. This is because, according to the Koran: “Nay, but it is God who causes
whomsoever God wills to grow in purity; and none shall be wronged by even a hair’s
breadth” (Chapter 5: Verse 49). Therefore a new concept emerges in Islam(s): Al-Haqq,
‘the just’, and which “applies to God as a transcendent being to whom [any]one as [a
human] being has not a privilege of accessing but rather a right to” access (Esack, 1997:
158). The idea behind Haq is that it “takes on the movement from the singular
transcendental form to a pluralistic one on this earth through its multiplicitous form;
therefore if they deprive rights established by God unto others. This is why Islam(s)
cannot as social entities display superiority over anyone because only God grants
everyone’s Huquq. Anything otherwise would mean that Islam(s) and their parochial God
are above everyone else (Esack, 1994: 175). Such a claim, if it were to occur by Islam(s),
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would place Islam(s) in the same positions as certain hegemonic individuals and
communities that were encountered historically and whom have monstrously exaggerated
their crimes of vanity in the name of their God; those whom plunge in a savage and
solitary desire to appropriate and negate God all together for their individual or
here lays with the Koranic verse: “Freedom from (all) obligations (is declared) from God
and God’s Messenger (SAW) to those of the Mushrikûn (polytheists, pagans, idolaters,
disbelievers in the Oneness of Allâh), with whom you made a treaty” (Chapter 9: Verse
1).
An echo of my Incarnation
Islam(s)’ are not naïve to request the “[dissolving of all] power relations in the
law…the ethos, the practice of self, which would allow these games of power to be
played with a minimum of domination” (Foucault, 1987: 129 cited in Day, 2001: 30).
Islams’ roles become directed instead towards the cultivation of a spirit in respecting ‘the
others’’ customs and practices as they accept that the faithful adherents of all traditions
will also attain salvation and that “no fear shall come upon them neither will they grieve”
(Qurran, Chapter 2: Verse 262). Conversely an unjust desire on part of Islam(s) would be
for them to strike fear upon and thus transgress another community that supposedly does
not testify to or pledge allegiance to Islam(s) because this would be an absolute brevity
upon Tawheed; upon God. This is illustrated in these Koranic Verses: “O you who
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believe! Let not a group of you be-little [and hegemonize] another; it may be that the
latter are better than the former… Nor let some women belittle other women; it may be
that the latter are better than the former… Nor defame one another, nor insult one another
with nicknames… How bad it is to charge someone with iniquity after they have
believed… And whosoever does not repent, such are indeed transgressors…O you who
believe, avoid much suspicion; indeed some suspicions are sins. And spy not, nor
backbite one another” (Chapter 49: Verse11). The root is here made clear, a root of
tireless responsibility for ‘the other’; a “‘responsibility without limits’ in the face of the
other” (Derrida, 1992: 22 cited in Day, 2001: 27). “The infinity of this demand means
that, justice cannot be reduced to any particular system of injunction – it remains always
to come (à venir)” (Derrida, 1992: 26-27 cited in Day, 2001: 27). This commitment to
social justice and even more precisely social jurisprudence, so long as particular ethical
apparent because in Islam(s): “if two parties or groups are inclined to fighting, then make
peace between them both, but if one of them rebels against the other, then fight you (all)
against that which rebels till it complies with God’s command for justice; then if it
complies, then make reconciliation between them justly, and be equitable. Verily! God
loves those who are equitable”(Qurran, Chapter 49: Verse 9). Therefore it is not a matter
Without an interest but to attest to God’s creativity, the Koran invents and does
not prevent Islam(s) from engaging if not competing with ‘others’ and each other
themselves in the spirit of that which is just and that which recognizes the mutual benefit
of neighboring communities (Esack, 1997: 179-203). Nous for Islam(s) “is not based on a
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vague and undefined desire for peace and quiet…rather it is based on a struggle against
injustice and for the creation of a world wherein it is safe to be human and people are
freed from enslavement” (Esack, 1994: 179-203). Such non-elective affinity with the
“oppressed, furthermore, implies the recognition of them as agents of their liberation with
Nous is then not where You and I ‘fictionally’ conform through abstract
associations but where everything is and always continues to be done, lived according to
the principal: ‘to know one other’. It, this principal, is where with each episode we
become drawn closer to one other. This ‘knowing’ ought to be complemented un-
regrettably with the conscious impossibility that we shall never be one another and
accordingly Muslims/Muslimas and Post-Anarchists are always seeking the decay of the
based on their shared commitments need therefore to long and work together for the
cited in Day, 2001: 35). Through these coming communities, comprised of Nous, there
comes a challenge to “the false dichotomy between the ‘ineffability of the individual and
the intelligibility of the universal’ by appealing to [the] singular rather than mass poles of
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Chapter Four: Infinite Thoughts as The End becomes a Beginning becoming an
End
Mourn Nous, not these words whose analytic show that both Your understandings
and imaginations have entered into a contractual agreement constituting your judgment
and taste regarding this economy of a paper? A ‘beautiful exposition’ is here, certainly
not for “I” but perhaps for You, and that you insist in destroying through this infinite
hold on its language and which is always retractable. You leave no imagination on the
other hand for the extraordinary violence, not of language, not of the word, words,
striated segments, but rather for any flights of thought that accompany this economy of
paper. I could take leave forever from that which has been ‘spoken’ here; what you think
to be and believe is my voice. But that which has been thought can never be said again
(Agamben, 1982: 108). Language was never my voice here, rather my voice here
accompanies my thoughts and that belongs to an “I”. An “I” that is neither fascist nor
paranoiac; an “I” that is rhizomatic and anarchical; an “I” that requires… no… no…it
creates without even needing to demand Nous; a rhizomatic ‘us’. You came as close as
possible to language, but never to “I”, though you almost brushed against it,
encountered it but turned back. You could though reach the ‘depth’ of “I” as opposed to
merely trying to correspond with the ‘surface’. In a further move undeniably You could
alternatively take the shortest way, walk away towards your home untroubled. That
would become pity and an act of terror, but I desire that you flap your wings and think
like a pheasant lifting off and then disappears instantly among the trees, as a porcupine
buries in the thick underbrush, and dry leaves crackle as a snake slithers away
(Agamben, 1982: 108). There is something that is ‘said’ here in your flapping, as it does
not communicate through language with the porcupine or the snake that slithers away yet
somehow has a voice. A voice that is something else, not language for that “is not my
voice”, but rather infinite thoughts and which are here, and that require you to go
beyond your limits, to think beyond, to over-think (Agamben, 1982: 108). You need to
understand why you and I came here and why I rose from depth only to surface to tell you
of my depth. You need to think why it was “I” whom initiated this and what “I” initiated
here. Was there a distant proximity occupying the spaces between You and I, that I was
not aware of, or was there a negative secret animosity, upon unfounded foundations, that
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made you remain in your infantile dwelling place while “I” became and am still
becoming a you and “I”; Nous? This is not mysterious and sacrificial wisdom that I am
trying to make you conceive of here and bestow upon myself. “I” initiated this. “I”
initiated this noise, I chose and choose noise oriented towards and for you to reflect
upon, while you remain in your ever yet infantile dwelling, your looking glass; glace. It is
worth being reminded that again a noise, a noise I say, castrated your glace while you
covered your ears. Now you are delirious and for a start you recognize that to this debate
there is no side to take, but the declaration of Nous. Everything else becomes cinder.
(Badiou, 2003: 141). When the Towering cements temporarily departed on 911 a
Yesterday the word terror was associated with abuses associated with “the exercise
of State power[s]” (Badiou, 2003: 144). Now, terror has come to mean something else. It,
terror, is no longer associated with ‘the state’ but rather it is now invented with a
relentless faceless invisible enemy. The towering cements departed and terror now has
come to “designate…from the position of the dominant, [the State,] all those who engage
in a combat [militant or any other] using whatever means at hand, against a given order
which is judged to be unacceptable” (Badiou, 2003: 144). “Anti-Nazi resistors for Pétain
and his militia” [are terrorists]; “Algerian patriots of the NLF for every French
government without exception between 1954 and 1962” [are terrorists]; “Chechens for
Putin and his clique” [are terrorists]; an always becoming terror (Badiou, 2003: 145).
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Terror now is a spectacular performance; a play whose predicate and habitual dwelling
place, from the perspective of many, has become, at least for now, Islam or should I say
Islams or better yet Islam(s)? Terror’s point(s) of departure have become the aggregate
Islams and the extraordinary complex relations they have to the “manna of…[black
gold]” in a Monarchy of Meccan Kingdoms of Sheikhs (Badiou, 2003: 149). But what is
truly interesting is that terror’s motif signaled and announced that I, a Muslim/Muslima
and Post-Anarchist, can never again become excluded. Rather I am now emancipated.
This is because, and I have recently come to realize this: If I am signified abstractly with
a given name that I ‘carry’ and which can always become replaced with another name by
imperial machines, Eurocentric Capitalism and State, when they don’t like it, doesn’t suit
them, then what holds the space of my name intact? If these imperial machines dare to
take another name and place another in its place then the space occupied by my first
name, and that has now come to be known as terrorist, was always inhabited by symbolic
name resigned to these imperial machines on pain of returning to its habitual dwelling
Surely, if my name chose to hide then I would not hold its choice as being far from being
innocent. But I believe that my name that now signifies terrorism has never and could
never become threatened, because it and what it signifies remains anonymous to imperial
machines. My name, I say, was always an emancipated name. It was free to be what it
desired to be in all its ferocity, in all its Terror from itself and unto itself.
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We, You and I, are becoming acquainted and I feel there is a need for Nous to take
action, to grow roots, not for fun but to incapacitate two uninvited guests, Eurocentric
Muslim/Muslimas and Anarchists, Classical and Post, surface, to discuss their depths, to
accept, to receive, to invite Nous. That is my wish. One might as well say that I came here
not to assimilate with Anarchisms, while others believe that I am already an Anarchist.
Instead I say I came here in away to alienate Post-Anarchisms from themselves, and thus
You a Post-Anarchist from yourself, so that it and You lament back at Your beginning,
Anti-Religious Classical Anarchisms and to respond to Islam(s) and what I have written
here. I came here to say that in this economy of a paper and following this, the next, and
every other I write, that throwing Your head first, like your former Classical Anarchisms,
is very near alienating and offer instead that You always remain immediately conscious;
for you to be light on your feet; for these blows here to create us both. I without question
came here, instead of staying with my secret, to this supposedly inaccessible place; War
of Dreams: Becoming(s) of a Redeemed Circle A with an Eye and a Redeemed Eye with a
Circle A. I do not belong here though, in this economy of a paper, nor am I interested in
worshiping just the boundaries of its supposed nodes of elective affinities; Anti-
Capitalism, Anti-Authoritarianism and the creation of Nous. Like you, I am engaged both
individually and collectively, both in theory and praxis, in re-creating myself like when I
In this re-creation I believe that I am becoming what I will call for now and without
tried to elaborate non-figuratively and literally giving Islamic Anarchism(s) through Nous
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a way, a practice, an alternative, another painting, a clarification and explanation. I did
this through rigorous points belonging to both ways of life being related to one another;
thereby even giving myself a new way to live. I have tried to remind You that every day
and Authority. I told You of matters partially belonging to my depth instead of merely
giving You a surface effect. I have tried to bring You to admit that You yesterday, an
Anti-Religious Classical Anarchist, have historically and politically exiled all religions
and here particularly Islam(s). Islams’ testimonies therefore are absent from both your
I tried to illustrate that “in order to think religion abstractly, we [You and I collectively]
will [have to] take these powers of abstraction as our point of departure, in order to risk
eventually, the following hypothesis: with respect to all these forces of abstraction and of
Therefore it does not serve You or I right to classify religions under the same name
because there is no right, no concept, nor even a word corresponding to perhaps the last
two monotheisms, Islam(s) and Judaism(s), that does not “revolt against everything that in
the Christianizing of our world, signifies the death of God, death in God, two non-pagan
monotheisms that do not accept death any more than multiplicity in God…two
I also admitted that the “surge of Islam(s) will be neither understood nor answered
as long as the exterior and interior place…have not been called into question,” and this is
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my life long promise to You (Derrida, 1996: 20). That is, to conduct such questioning
(Derrida, 1996: 20). This passageway would require ‘an other’ already absent here, in this
economy of a paper, the interior, and out there, in the open theater, an exterior. What I am
talking about is ‘an other’ that is personal and that involves an establishment of social
connections through our commitments to values towards obstructing the two imperial
machines in the real world, not here in the written word. Correspondingly I have tried to
interest and tempt You to looking for such opportunities. I tried to give these thoughts
and their bodies some flesh. Our values, our inferential structures, and our daily
exemplary competence will they, these Imperial machines, and without difficulty sustain
such a will over Nous; my moves towards Post-Anarchisms; Your moves towards
territorializing, de-territorializing and capturing Nous increases. After all it is the Imperial
machines that seek to expand the distances and spaces between us. Nous is manifested in
Nous, inscribed within itself from itself, and whose birth brings with it a thought by
Imperial machines whose only insight regarding Nous upon seeing it is that ‘there is
something more to them [Nous] than what is seen’. Nous’ carries with it two affirmations;
simultaneously it plays two sides. An affirmed offering in that it can only be understood
from within, by those whom choose to circulate ‘through’ it; I could be saying that I
relate to You here ‘through’ You, to be more precise, a part of You for You are becoming
You and I becoming I. You and I, our individualized always becomings, are always
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released in an affirmation of differences, a separation, belonging to You and I; a
resistance to assimilation.
The other affirmed offering could be conceived of as a protection against the danger
of incorporation whereby our Nous is never identical to another Nous elsewhere, due to
the formers’ affirmation of becoming; no two friendships are identical. It is in this way
that Nous encrypts itself from itself and others, amounting to a fusion of ties within itself
haunting any instants for introjections made by imperial machines. Nous is a negotiated
“The playing of transgression and being is fundamental for [the construction and] constitution of philosophical
language…[a language folded onto itself]- as if it were nothing more than a small night lamp that flashes with a
strange light, signaling the void from which it arises and to which it addresses everything it illuminates and touches.”
Michel Foucault
Contrary to your expectations this body of text has taken time, shuttling between
thoughts and now that I am nearing ‘the end’ I utter that all this creation, this
interpretation from origin to its in between, is but a stray hair denoting a line of flight.
The disturbance that took place in both traditions, in these ways of living here
began at the instant in which both these traditions were born from thoughts that work;
working thoughts. Thoughts un-appropriated by claims like that associated with property
and thoughts that do not take up residence in neither You or I. You, like I, are merely
introduced here as strangers and wanderers, always legible and always there. By fate or
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In a step beyond me now, Islam(s) and Post-Anarchisms are the discovered and
surfacing becoming(s) which I have chosen to testify to thus far. But it is, as often the
case is, that there is no prohibition against me copulating like an animal and thereby
recognizing that these two conjoined modes of living are merely discovered becomings.
And it is so that I remind myself before You that “animal copulation leaves behind itself
no monument, no burial place, no institution, no law that opens and assures any history”
(Derrida, 1974: 12). Respectively I am not naive to think that I am passively confined to
these discoveries and therefore as I must, attest to ‘being’ associated with all that resides
I possess no abode to hide now so as to remain a secret, nor would I desire for such
an abode’s possibility. Such a wish corresponds to an avowed desire to distance Nous and
to attest to all the manufactured oppressions that I feel I detest. Such a wish, even if but
for an instant, in principal renders that I possibly belong to imperial machines and that
somehow this interpretation ‘belongs’ to me. On the contrary, my name, and I believe I
myself, am free. I believe only in God and for me to testify to an Imperial order, my own
self or even someone else would imply that I have contradicted Tawheed. I am only left
with mourning solely God’s absence from our, God’s and mine, Nous. And so the End
As such the taste of the lemon and the words have coursed my veins…As such I
ate the words and lemon and spat the seeds…for when yesterday I supposedly ‘woke’ up I
found myself sucking what you and they might call a ‘lemon’…now a dried
‘lemon’…whose seeds are like these words which I just spat…perhaps now they, the
seeds and their company of words may sprout into inverted trees of half red, half green
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and partially rotted black apples…As such my duty for now, but for now, becomes
something new…This was the vision I had sometime in the afternoon…call it poetic
terrorism if you like….all I propose to know is that it was but a combat-like portrait of
two dreams, redeeming one another, because they are never complete and hence always
partially rotten…
If you don’t admire something, if you don’t love it, you have no reason to write
about it. But there are No castles on the Rhine to be enshrined here. Read this once. Read
this once. Read this once, tempt Nous, cry Brûle then Burn it.
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On Silence…
The 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 magazine
from which s/he never comes out but on the contrary
to go into the world to jolt, to attack the mind of the
public, otherwise what use is s/he ?
And why was s/he born?
…the concepts that have come to pass here…that were given a voice are not
particularly nor strictly due to the supposed creativity of an individual ego or even two –
for; whose testament to is currently lacking in the world today…the role due to every
creation around this I (& everyone)…that which always resists the present…it is due to
all that which was created around me that Islamic Anarchism(s) was started up…the
thought… this open declaration of the infinite responsibility I have for any and every
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Muslima(s)…& this open deceleration that I am always an other to everyone including
myself.
A mediation of magic…
and, “it is by magic that the abominable institutions which enclose us: country, family, society, mind, concept,
perception, sensation, affect, heart, soul, science, law, justice, right, religion, notions, verb, language, don’t
correspond to anything real”…they no longer mean shit… as for those who propose to be descendents of literary
intellectual tribes that conjured these institutions…you are all rubbish-mongers… i prefer humbleness and organized
anarchy.
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