anarca islam(s)

8/14/2019 Anarca Islam(s)

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Anarca Islam(s)

War of Dreams: Becoming(s) of a Redeemed Circle A with an Eye and a Redeemed Eye with a Circle A

Written ByMohamed Jean Veneuse


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Acknowledgments:To every being mentioned & never mentioned with a name: How can one speak of Acknowledgments?

How can one pretend to summarize lives and their effects on I? How am I to deliver Eulogy after Eulogy in

the fake gesture that in such deliveries, in such work on work that has already been given and appropriated

by me, someway and somehow, that I absurdly could be regarded as returning a payment, even if partial, of

the debt that I owe others? Somehow I am expected to hierarchically do this, to act as this authority figure

calculating whom and whom not to acknowledge, who and whom are relevant?! No! The energy that I

could spend in lying and deceiving others and myself leaves me abandoned, left only with one possession:

my intentions. Intentions that if I could I would name those met, those never met, those I will meet and

those whom I shall never meet. But how can I? There is infinite debt here at work, more than one can

fathom and mention. An infinite debt, in admiration for those, who in my mind, have given and entrusted

parts of themselves to me; I have forfeited my infinite debts to God because you have all left me trembling.

For how can I not be left trembling if I am sacrificing and betraying at every moment all my otherobligations: my obligations to the other others whom I know or don't know, the billions of my fellows

(without mentioning the animals that are even more other others than my fellows), my fellows who are

dying of starvation or sickness. I betray my fidelity or my obligations to my fellow citizens, to those who

don't speak my language and to whom I neither speak or respond, to each of those who listen or read, and

to whom I neither respond nor address myself in the proper manner, that is, in a singular manner (this is

for the so-called public space to which I sacrifice my so-called private space), thus also to those I love in

private, my own, my family (Derrida).

To Eric: My tongue betrayed my intentions solely onceyou have offered me infinite hospitality

and it isfinitely for that I owe you infinite debt.

To Sean: A friend, a mentor, whom I have come to enjoy from the meanings of the word freedom. You

made me discover how one is capable of stuttering it for what remains of ones lifeI owe you infinitedebt.

To Sajida: I am told that without commitment, love becomes a friendship, an economy of utility and

perhaps even a testament to the impossibility of enduring the experience of earthly pure love. Initially I

presumed mourning had commenced but discovered that my mourning has yet to be given wings. Dearest

Sajida, You need to know that your love gave me tragic wisdom particularly with what now flows through

my life For how can one have anticipated there to be a love left like this? I will always sincerely mourn

that it wasn't enough with youfor that was my love to youand I thank you for it is before I had come to

know your name thatI owed you infinite debt.

To Marwa: When you told me we were always strangersI embarked upon a voyage where you were

physicallyI never felt that you were so private within me as much as I did upon taking that voyage to the

destination in which you chose to residea destination, for I, filled still with horrorsWhat I discoveredthough was that despite the horrors, all I needed to know, even if I could not see or speak to you, was that

you were physically thereI never lost hopeI owe you infinite debt.

To Richard: You taught me the economy and rhetoric of language. You spoke to me and in my

directions. In truth, for I, in asylums were lab-coats are prominent, you abandoned yours. In truth, You

have shown me how to make a very thin file from a sledge hammerand if the reader paused for a moment

and only a moment they would understand that I wrote for You and INousI owe you infinite debt.


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To I: Do you see a reason for yourself? Yes. I am told that like Bartleby I am too smooth for anyone to

be able to hand any particularity on me. I am no one. I am told that I do nothing but take walks, yet am

capable of taking them anywhere, and without moving. I am told that I neither refuse nor accept advances;

that I advance only to withdraw upon advancing, barely exposing myself in the retreat and advance. I was

informed that my formula is such that I do not permit roots to grow or crops to carve out a kind of domestic

space for others and me to reside in. Perhaps because they, these domestic spaces, these tills of land,

continue declaring and proclaiming themselves, at least in my perception, rightly or wrongly, as foreign.

Perhaps I have said everything, exhausting language in the process and so I wander. Perhaps the intensity

of domestication is insufficient to hold me down, or that I see my duty merely to introduce and be

introduced to foreign language constantly; a pure outsider of sorts, to whom no social position could be

attributed. But perhaps, just perhaps, that a reason behind my distancing myself from everything else, save

my sporadic insurrectionary disruptions in the lives of others, is not that I lack a commitment to others.

Rather that I know now how often parts of myself have betrayed and continue to betray other parts of

myself. And so it is that I have come to the realization relatively recently that I only came here, lived and

will die to affirm and testify, to whomever chooses to see, not for my name, for I am no one, but that I had,

throughout my whole life and throughout all of my voyages, but a single possession; good intentions. This

resurgence of Islam(s) - my faith- denoted a leap forward & was never a return to the supposedly

primitive cube house- the Kaba

To Anarchists, Muslims/Muslimas, past, present & future: I never journeyed here to pledge allegiance

to either of you. I also never journeyed here to assimilate/integrate. I came here to negotiate, on behalf ofmyself, for a tactical and hence organic treatise to begin. But any treatise requires ethics because, and

without deceiving ourselves, differences, within and without, will arise; in fact, they already have. Those

differences without come from mutual enemies and thus require that we unceasingly attempt to minimize

our stereotyping of one another, such that we may become more of a force in facing such enemies. Those

within come from our own selves and require that we unceasingly and tirelessly negotiate with our own

selves and rely on good intents. We will never foresee from where we stand now what lies ahead and all

that there is; But again we dont need to, because together and only together will we be able to always

discover, construct and hence catch a glimpse of it

Ila Rabee: haqab qadIshtaqa Ghiyabee ilayk. Asaloaka an tuyasr Le Amri Waintchroha Le Saadri Wanthlol Uqdatan MinLesani ky YaFqahu Le Qawlee.

laqa Alhamd Walaqa Alshukr qat


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Table of Contents

Preface5

Introduction:

The Rhizome, Processes of Becoming(s) and Faith10

Chapter One:

Kapitals Wet Dream: Islam(s) & Post-Anarchisms.............25

Chapter Two:Pedagogical Judicial Orders: Decentralized & Anti-Authoritarian...54

Chapter Three:

Nous..................................................................................................................................70

Chapter Four:

Infinite Thoughts as The End becomes a Beginning becoming an End...83

Bibliography 90


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You will permit me for I am more than revoltedmore than outraged

For Iwanted fresh work

One that would make contact with certainOrganic points of life,

a work in which one feels ones wholeilluminated as if by a miners cap-lamp

with vibrationsBut that is only possible if nothing in the spoken text

happens to shock,happens to damage this desire for glory

And so this

Might infringe on taste, morals, good manners, honorable intentionsor furthermore that might exude boredom,

familiarity and routine

ButThe duty of the writer, of the poet is not to shut himself and/or

herself up like a coward in a text, a book, a magazinefrom which s/he never comes out but on the contrary

to go into the world to jolt, to attack the mind of thepublic, otherwise what use is s/he ?

And why was s/he born?

ThusI had a vision of this in the afternoon

There are some who eat too much, wordsOthers whom never eat, words, at all,

and otherswho can no longer eat wordswithout spitting; parts of themselves betray themselves

Antonin Artaud


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Preface

An Abode & The Three Witnesses

Muslims/Muslimas, claim or allege that the prophetic narrations, The Sunnah, orvarying texts of The Sunnah is/are dead. Others, Muslims/Muslimas as well, have

spoken distinguishing themselves, complaining that The Sunnah, or varying texts of

it, has been in the past and shall remain through endless eternity alive. I am notinterested here in becoming consumed with exactly the reasons behind such talk,

such an allegiance, the lack of it or even an abidance to varying degrees of The

Sunnah or not. Why would I? Why should I, as some Muslims/Muslimas believe it tobe, exercise a necessary desire to put to end such variations, I ask? And for what purpose would an engagement in a discussion of such talk carry in weight and

importance to the discussion here? I answer: Abstractly nothing, for such talk

would merely signify a reflection, a testimony whose testimony testifies to theabsence of attestation that there is a lack of consensus as to the Authenticity

throughout Islams ofThe Sunnah. Nonetheless such talk attains to I a degree of pure

testimony. There is a Pure Testimony namely to the triumphant spirit and fanatical jubilation of such differing testimonies. As for The Holy Koran it remains

consensually Authentic amongst Muslims and Muslimas. The Holy Koran, is believed

to be protected by its first Witness-Author, God: Verily We [God] ourselves have

sent down this exhortation [The Holy Koran], and most surely will be its Guardian(Qurran, Chapter 15: Verse 10).

Associate then what I address and proclaim here, in this economy of a paper, to

belong to and through The Holy Koran and interpretations longing and belonging toits verses as I put away The Sunnah without delay, obligations to it or even talk of it

here.

Around her: Between Our Vows of Abstinence & Transgression

When I address you, when I speak to you here, each time, twice, it will be

through two narratives.

The first narrative is a transgressing narrativewrapped around and engaged

with an idea signified as becoming. This narrative touches, divides, shares and co-

appears with, yet is distanced from the second narrative, an abstaining narrative. The

abstaining narrative is a body of thought addressing both Muslims/Muslimas andAnarchists.


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somehow their state of purity will be contaminated by anything outside it. This

economy of a paper is written with theseAnti-Religious Anarchists in mindnot somuch as an address to them, but as a distant call to them and a beckoning desire for

them and those Anarchists aware of the hegemonic exclusionary politics that these

Anti-Religious Anarchists practice, based upon dogmatic understandings of Religions,

to speakand reflectwith these Anti-Religious Anarchists regarding what I have to sayhere. Two matters, speaking and reflecting, because in this economy of a paper, in

this prison of a paper, I am bound; I am unable to do either. There is an implicitconsent contained in silence and that ought and deserves to be disturbed, not for a

cemented totalizableAnarchism to be revealed but for an organically totalizable

Anarchism to be realizedand actualized.

As for when I address Post-Anarchists (my own strawpersons constructed for

descriptive convenience) here, I mean to address all those Anarchists who have

embedded Post-structuralism into their practice, but who are still ambivalent towardsreligions. With much confidence and tranquility I say:This is not my plea for your

attention, but a cautionary tale of your irrelevance.

And so it is that the purpose of the existence of the transgressing narrative then is

to contaminate intentionally what supposedly is the sacred event and the state of

purity assumed by Muslims/Muslimas and Anti-religious Classical Anarchists in the

abstaining narrative and who certainly constitute a majority.

As the end becomes the beginning becoming an End (Chapter Four), these heavy,

twisted and morbid thoughts, just expressed, will touch You and You inevitably willfeel embarrassed that , the touch, transgressed your bodys sacred space, brushed

against it, without your knowing, without You noticing.

Theyve Made me an organism! Theyve wrongfully folded me! TheyveStolen my body!

I believe and testify that Islam betrays itself. Islam bears a signature without

which it remains inaudible or weakly perceptible; a signature begetting permanent

difference. Such betrayal testifies that Islam remains indeed alive through themultiplicity of its interpretations where each interpretation is ahead of another,

advancing upon another, towards one another, away from one another and such.

A monolithic Islam is a memory of beatitude and in its memory I begin speaking

of it no longer in the singular form. Rather I speak of it as plural, as an aggregate, as

Islams. There is no singular monolith and thus never more Islam. Such a statementhowever would yet bear false testimony to my intents here. Thus, I tell you this:

Considering that there are a pluralistic series of traditions, perspectives and discourses

radiating from Islams they, Islams, are not all anti-authoritarian and anti-capitalist.Respectively I become bound to address the topic at hand here using the signifier

Islam(s) to refer to a particular reading of Islams that highlights their anti-

authoritarian and anti-capitalist possibilities. And so it is, that Islam(s) then scurry


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maintain this firmly: Texts [at best] are to be read or performed once and then burnt

[including this one] (Perez, 1990: 45).

Instead of the written text and if I had matters in my own hands, my senses, fantasies

and body would come alive in your midst and no longer become mourned. We would

welcome my becoming as director and not an author/creator. A director who hasbecome a kind of manager of magic, a master of sacred ceremonies. And the material on

which [I] work, the themes [I] bring to throbbing life are derived not from [me] but

from God (Perez, 1990: 36). I would be a shaman, not a Creator or hierarchal figure-

but merely the mediator of magic. That said. Forget the theatre. You here have a factory

and its economy in the theatres stead.

All that is left here then is the ushering instead and the offering of an interpretation


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Introduction: The Rhizome, Processes of Becoming(s) and Faith

I think she moved away, still with the feeling of lightness

This economy of a paper does not begin with an alliance or a fluid contract, neither

a familiarity nor a fictional friendship, between Muslims/Muslimas and Anarchists

informed by poststructuralist political philosophy. Rather this paper signals the arrival of

an interpretation that seeks to usher an alliance, a familiarity and a non-fictional

friendship between these parties. I speak here and now and at this instant and say the

character of my speech is signified asIslamic Anarchistic Becomings.

She found herself in a distant forest, named Bois des Bruyres

In Anti-Religious Classical Anarchisms insurrections against the theological

authority, God, You a former Classical Anarchist and now a self-proclaimed Post-

Anarchist -- became, through mere processes of re-inscription, Gods replacement, a

demagogue, a master and a new form of authority. This occurred because You engaged in

an un-statutory process, since the birth of Anarchisms, where You claimed to have

murdered God, while in fact You left the actual place of the divine intact (Newman,

2001: 119). Relatively recently Your deliberate outbursts conveyed that Conventional

Classical Anarchisms have exhibited fragility. A fragility emanating from Classical


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everything that is manipulative and parasitic and this needs to be reconsidered. Your

stance on religions stems from the perception that God [and Gods fettered religion

hold] promises[that according to You are] null and void, since they can only be

fulfilled by mans subordination (Goldman, 1969: 5-7). But such a stance only

illustrates that You are uncommitted to disarming, as You yourself desire and admit to

be, centuries of engrained Euro-centrism that have yet to acquire and require

overcoming(s) (Adams, 2003: 1). In principle it certainly seems that the importance of

[your Classical and Post] Anarchism[s] [lies] in its exposing the authoritarianism[s]

within [Classical] Marxism[s], and the unmasking of the place of power within the state

(Newman, 2001: 159). But in paying attention to and combating Classical Marxisms,

they, Anarchisms, Classical, Post and You, neglected themselves and yourself, and You

both became blind, consciously and unconsciously, to the authoritarian tendencies

within Anarchisms through your exclusion of a non-Eurocentric other (Newman, 2001:

159). This non-Eurocentric other I am referring to are Islam(s).

Because of such exclusion, Your [Classical] Anarchisms pure place of resistance

against power, its uncontaminated point of departurewas [and remains yet with Post-

Anarchisms and You, un-strangely] somewhat impure, and contaminated with power

(Newman, 2001: 159). This exclusion not only has the implication of affecting the

theoretical aspects of Post-Anarchisms but has its effects on the constitution of the

Anarchist subject, You, as well. After all, the identity of the anarchist subject [your

identity] is actually constituted through its subordinated other - the power that it claims to

eschew over me (Newman, 2001: 119). Respectively, You and Anarchism(s) [,

Classical and Post, ought to be]forced to reflect on the authoritarian possibilities within


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[your] own discourses, and develop appropriate strategies of resistance to your Micro-

Fascism(s) (Newman, 2001: 119). In contesting and disarming such authority, your

authority, rather than submitting to its basic and limited jurisdiction, I engage in super-

seeing; seeing in the blind place of the blind Anarchisms, Classical and Post, not to

mention the blind You.

She remained sheltered by trees she never knew well

One of Your and Post-Anarchisms avowed promises to Yourself and others

includes the absolute disarmament of your abstractions. Ignoring such a promise has left

You and Post-Anarchisms respectively infinitely vulnerable due to your exclusion of

Islam(s) and their different strands without knowing much if anything about them.

You have classified heterogeneous religions under the same name and hence your

abstractly extracted view of them is that they are all the same. Your farce remains, it just

changed sides; from Classical to Post and back again to Classical. You, now, a Post-

Anarchist have followed and still follow Classical Anarchisms trajectory towards

religion. You have yet to come to realize, as well, that in choosing such a re-inscription

and the political representation that accompanies it that You have delegated our

supposedly deceased Gods power to yourself. Respectively You run the risk of

exploiting, if You have not done so already, and perpetuating that oppression [formerly a

type of theological oppression, now a Post-Anarchistic oppression] onto other groups or

individuals; Islam(s) and I respectively (May, 1994: 47).


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How [do You, a now self-proclaimed Post-Anarchist] talk religion, talk Islam?

Of religion, of Islams? Singularity of religion, singularity of Islams today? How dare

[You] speak of [them] in the singular without fear and trembling, this very day? And so

briefly and so quickly? (Derrida, 1996: 1). The aggregate Islams is not Islamism and

You should not forget that the latter operates in the name of the former and thus emerges

the grave question of the names of Islam(s) that I have come here to unravel. As for I

such names of Islam(s) emerge out of recognizing that the hyper-orthodox & the

ulemocracy cannot...reduce [them] to a hegemonistic/universalistic ideologyto rule out

divergent forms of sacred politics informed by Sufism [e.g. the Naqshabandis], radical

Shia-ism [e.g. Ali Shariati], Ismailism, Islamic Humanism, Sunni-ism, the Green Path

of Col. Qadafi (part neo-Sufism, part anarcho-syndicalism)the cosmopolitan Islam of

Bosniathere is and will not be a single monolith of Islam (Bey, 1996: 7).

Furthermore, these names emerge because the Quran by means of its pulverization of

human language, isAvant-garde...Post-modernIn its structure, its allusiveness, its

ambiguities, its imagery, and its poetry (Cheethan, 2005: 122). The Qurran reveals

human language crushed by the power of the divine word; Gods word unmakes all

human meanings, all the proud constructions of civilization, of high culture, and returns

all the luxuriant cosmic, imagery back to the lowly and the oppressed, so that in their

imaginations it can be made anew (Cheethan, 2005: 122). Made anew through Ijtihad.

Islam(s) offer Muslims/Muslimas this Ijtihad, a kind of wandering in the vertigo of the

past, present and future. Ijtihadtranslates to an Islamic right and duty to track, identify,

intercept, pick up, translate, interpret and re-interpret Islamic principles and values to

meet the social conditions of the past, present and future (Esposito, 2002: 159). This


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Ijtihad allows for the Islamic imagination, [as] Massignon has written, [to testify to

difference and] should not be seen as a desperate regression back to the primitive, the

eternal pagan substrate of all religions-that proteiform cubehouse, the Kaba- as well as to

a primitive pre-Mosaic monotheism of AbrahamThe Dome is built upon the Rock

(Cheethan, 2005: 122). The meaning of this is that whatever our relation to religion may

be, and to this or that religion, we are not priests bound by a ministry, nor theologians,

nor qualified, competent representatives of religionas such, in the sense the certain so

called Enlightenment philosophers are thought to have been, but we simply seekIjtihad

(Derrida, 1996: 7). I believe that it is through this Ijtihadtherefore that the world must be

imaginalized, must be interpreted along with the soul. After all, if the balance between

the visible and invisible worlds and if the balance between the material and the spiritual

is tragically lost, caught in an instant of death, creativity dies. Religion needs to be

conceptualized as a spiritual bond, a reflecting faith[and] opposed to dogmatic

faithin so far as the latter claims to know and thereby ignores the difference between

faith and knowledge (Derrida, 1996: 10). And for this to happen not only should

interpretation be allowed, but rather these interpretations should be encouraged and

embraced as opposed to Post and Classical Anarchisms assumptions that all there is to

know regarding the aggregate Islams is that they are supposedly all dogmatic,

authoritarian and capitalist. For how else can they, Classical and Post-Anarchists,

continue to be silent or not have reconsidered their stance regarding religions? I deny thus

that there is any a priori reality to the signifier: words, and specifically certain words,

are nothing more than elements within an established semiotic field, and thus we repeat

(Perez, 1990: 116). And it is because of this denial that I can follow through and say that


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there is no universal structure of the mind, of relationships, of sexuality, etc. any more

than there is an eternal essence of Woman-or Man. In the end we together say: we are

becomingWomanManAnimalall. (Perez, 1990: 119).

She was never bound to death by my surreptitious friendship

As a consequence of all this it is easy to see how You, now a Post-Anarchist, may

understand my skepticism regarding any gesture of friendship from You. It is because

You have not given the Islam(s) I am about to unleash here infinitely respectful attention

in the past. Even if your friendship and attention came here now, I am skeptical that it is

merely premised on the intention that we may hypothetically have the same enemies. You

ask of my friendship? My friendship came here in the knowing that the differences

between us would never leave anything else for us but friendship. Such friendship further

differs in that it is premised in infidelities that occurred prior to us trying to relate here, if

that is at all a possibility. My friendships with others were and are premised on open

theatres outside this economy of a paper. Open theatres are where the written text is

replaced with the body. After all is the theater, the real world that is beyond the pages of

these written words, not the only place in the world where a gesture, once made, can

never be made the same way twice? The theater is the only place where one can escape

the violence of inscription which kills the human spirit (Perez, 1990: 47). Subsequently I

ask You:How many Muslims/Muslimas have you befriended or at least did you strive to

know, without first assuming that you know everything there is to know about them, in the

open theatre?


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Unlike Your unfounded views regarding Islam(s) I am not going to pretend to know

You fully. What I propose to know about You becomes this though. In more ways than

one, You are a Post-Anarchist and a Muslim/Muslima. You are both? Yes you. Why?

You know neither. Even had You ascertained knowledge of both You forget that any

claim to a universal structure of the mind stems from the reactive desire to make life

mathematical, calculable and simple, as in a story with a necessary beginning and a

necessary end (Perez, 1990: 112). It is easy to claim that I know everything there is to

know or need to know about the way someone else chooses to live their life , but in reality

relationships between human beings are a lot richer than that. There are as many kinds

of relationships as there are individuals. (Perez, 1990: 112). Henceforth if You seek not

the richness of knowing about Islam(s) and Muslims/Muslimas and hence Yourself then

perhaps You do not belong here.

At the moment when the shooting was no longer, but to come

This economy of a paper is built through language. Language whose essence is

friendship and hospitality (Derrida, 2000: 98). But language is political [as well], and

while it can participate in political domination, it can also be used as a tool against it,

like against your jurisdiction(s) upon my religion(s), my faith(s), my Islam(s) (Newman,

2001: 106). My intention is then to use Your language, that of Post-Anarchisms, and

introduce to You some of the concepts in Islams language such that we can relate to one

another. The points where we are able to relate and which I create here signify points of

resistance; resistance to us engaging in stereotyping one another any further. However

this resistance always comes with the realization that one can never destroy stereotyping,


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but merely seek to minimize it (Sajida & Irrit interview conducted in Brooklyn).And thus

we can begin the processes of getting to know one another from these grounded points of

resistance that I offer here. For this to happen, though, it is necessary that Post-

Anarchisms liberate themselves from their own self-ascribed authority, from their own

Micro-Fascism(s). This authority and power must respectively take into account the

kind of resistance that is being engaged in [here, in my economy of a paper], on pain of

repeating that which it is trying to escape; its authoritarian position regarding Islams in

general and Islam(s) in particular (May, 2004: 73). And

In the dense forest, suddenly, after how much time, she and I rediscovered aSense of the real

So I take it upon myself, here in this economy of a paper, to invoke and draw new

contours of what You perceive as illicit and impossible but fear admitting publicly for if

you did you would be engaged in othering me further than I already am; Islamic

Anarchistic Becomings. There are three nodes of congruence between Islam(s) and Post-

Anarchisms and, respectively, three plateaus or chapters that are unveiled here. I speak of

plateaus that unfold here all three reasoning(s) one might insist that one can be a

Muslim/Muslima and a Post-Anarchist: Anti-Capitalist Islamic Anarchistic Becomings;

Anti-Authoritarian Islamic Anarchistic Becomings; and Islamic Anarchistic Becomings of

Nous. Here, with instances on every plateau, I open and teach You of Islam(s). The first

two plateaus consist of two sacred enemies we, You and I, are averse to; Capitalism and

Authority.


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like the Eurocentric-ally conceived State. What I refer to as Micro-political authority is a

type of authority that is not necessarilyEurocentric and whose power finds its site in the

observation that: power does not operate as many people believe from the top down

(Call, 2003: 66). It is a power whose form is capillary: it is everywhere, it flows through

every social relation (Call, 2003: 66). Micro-political power has both its means and

presence in everyone and everything and is not solely constrained, confined, or shackled

to oppressors but to those who suffer under oppressions as well (Call, 2003: 66). In other

words, power passes through the hands of the mastered no less than through the hands of

the masters. Furthermore it is produced from one moment to the next, at every point, or

rather in every relation from one point to another (Call, 2003: 66). What this means is

that there is Micro-political power that is within You and within I. A Micro-political

power that is not utopian or dialectical in its pursuit(s), as it is always becoming

something else, and neither is it confined or locked in definite relationships or Micro-

Fascisms, but rather is spiraling as it creates and re-creates itself. They are always there.

As a result of this; Micro-Fascisms grow not, perhaps out of the fact that[they] can

seize power at the macro-political level; any state can do that[but rather they are

horrific fascisms that penetrate] the smallest nooks and crannies of the social organism

(Call, 2003: 52). There is rural [Micro] fascism and city or neighborhood [Micro]

fascism, [Micro]fascism of the Left and [Micro]fascism of the Right, [Micro]fascism of

the couple, family, school and office (Call, 2003: 52). These Micro-Fascisms rise out of

the positions of privilege we often enjoy as individuals and that we often overlook and

take for granted. These Micro-Fascism(s) require overcoming(s) and resistance on an

individual basis through becomings. I see becoming(s) as connoting and necessitating a


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kind of radical personal responsibility and permanent revolution against our own selves

with every waking moment of every day in retaliations to these Micro-Fascism(s)

(Guattari and Negri, 1985: 116). After all political organizing signifies first, work on

oneself, in as much as one is a collective singularity (Guattari and Negri, 1985: 116). If

these Micro-Fascisms are not fought then their presence will provide the necessary

breeding ground for the germination and conditions of thinking which makes the state

possible in the first place (Call, 2003: 51). This is because Micro-Fascism(s) stand on

their own, then communicate with other [Micro-Fascisms] before resonating in a great,

generalized central black hole (Call, 2003: 52). The central black hole is the Macro-

Fascism of Eurocentric Capitalism and intertwined with it the Eurocentric State. The

authority subsumed by and through the modern Eurocentric State and Capitalism, takes

on an abstract and generic form, that is strategic and centered as it is a prudent

institution [that proclaims that it is for] the protection of individuals against one another

but at any rate invites the dissolution and enfeebling of the individuals within it; that is its

function (Call, 2003: 50). As Eurocentric Capitalism attempts to exhaust our every

disorderly desire, not allowing us to even lie down as subjects, the Eurocentric State

concurrently collaborates with it and absurdly proclaims that it is there to order the

disorder. TheEurocentric State is aMacro-Fascist institution, an organized bureaucracy,

whose desire is to enforce the creation of a homogeneous political culture, eradicating

difference as opposed to liberating it and repeating everything as opposed to creating

anything (Call, 2003: 46). It is hierarchical and its eco-political frameworks are set up,

put into place and protected by those who cannot lead or obey it themselves (Perez, 1990:

20). The modern state is infinitely bound up with [Eurocentric] Capitalismas part of


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(Guattari and Negri, 1985: 127). It becomes a way of living, that rejects binary divisions

and hierarchies, does not privilege one thing over another, [You over I or I over You] and

is not governed by a single unfolding [governing] logic [but rather innocent becoming(s)

and hence the continual recreation of relationships (Newman, 2001: 105-106). This is

how the story begins, now lets us discover together how it ends

Chapter One: Kapitals Wet Dream: Islam(s) & Post-Anarchisms

No Hospitality Has it become that easy for you to proclaim that you are just a Classical/Post-

Anarchist? Has it become easy for me to admit that I am just a Muslim & Muslima? What

do you and I know about either? I admit. You proclaim otherwise. Tell me then, what and

who is a Classical/Post-Anarchist? What and who is a Muslim & Muslima? What is?

If you are proposing that these signifiers are something to be taught and just are, think

again. You are assuming they can be. Taught by whom, You and I? Defined by whom,

You and I for everyone else? These signifiers, Islam(s) and Classical/Post-Anarchisms,

do not signify theories, they are ways of living, ways of being in the world; attitudes

(Perez, 1990: 67). Sylvere Lotringer is an an(archist). The Italian autonomists are

an(archists). And the Rastafarians, with their own language (patios) and lifestyle, arealso an(archsits). An(archy) takes as many forms as there are individuals (Perez, 1990:

67). If You choose otherwise then Your desire, Your yearning is for a solitary identity.

Your desire would traverse few lives. I on the other hand? I desire a taste for the

grandeur, a desire for addressing those who have come before I, those who will come

after I, or are already after I, a desire of promises interrupted, broken all of a sudden,

and yet still indestructible. A desire where the subjectivities of a we, Nous, the You,

the tu, and the I, transgress the is and race instead, in haste, with, through, in and


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out of un-despairing fluxes. Un-despairing fluxes? Yes, un-despairing fluxes of

becoming(s). My movements that I arrogantly presumed were spoken are now speaking

The only other thing is the opening attack on Eurocentric Capitalism

Islam(s) interpret, unlike Eurocentric Capitalism, that everything [subject and

object] ultimately belongs to GodHuman beings are simply Caretakers, or Vicegerents,

for Gods property [subject and object] (Esposito, 2002: 165). Therefore You and I and

every other subject are Caretakers of ourselves; You and I and every other subject are

Caretakers ofone another; and we are all equally Caretakers of all of Gods objects. I

will begin this Chapter with a section titled Proudhons Second Coming: What is

Property, in which I willdiscuss the difference between Public and Private conceptions

ofProperty, according to my interpretation of Islam(s), and compare this to Eurocentric

Capitalism. I will follow this by a discussion, in To become done with the Judgment of

gods: A kind of Deliverance, of how Islam(s) are opposed to not only Eurocentric

Capitalism but to Despotic Eurocentric Socialism as well. This will be followed by an

outline of how Islam(s) envision an alternative economy, and will consist of three

sections: Through an Innocent Child sentenced to death by drowning,An Individualized

Caretakers Face wears its emptiness openly andAlmost all the witnesses had a different

opinion. But let me briefly say this: The alternative economy that Islam(s) seek is

opposed to the individualistic accumulation of Wealth and secondly opposed to the

Involuntary Labor Relations that are associated with the accumulation of that Wealth in

Eurocentric Capitalism. Respectively I will be introducing and discussing three main

concepts: The first is that ofCaretakers, of which there are two types: Communal and/or

Individual; the second concept is what is referred to as small borrowed firms; finally


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the third is Mudarabah/Musharakah. I will then proceed to discuss both practical and

symbolic measures that are forms of Reactive Resistance towards Eurocentric

Capitalism, in the sections titled Rejoice, An Exodus without Enunciations, Class

Struggle already permeates the family and I sacrificed my nights to your business.

Islam(s) use these reactive resistances to ward off Eurocentric Capitalist Wealth and its

accumulative tentacles: interest, surplus profits not profits, ground rent, inheritance and

taxation. I will conclude the chapter by highlighting three Active Resistances in the last

three sections, which are again of both symbolic and practical value, for the active, rather

than just reactionary restoration of any inequalities in income that may arise between

individuals within a given community.

Proudhons Second Coming: What is Property

A Koranic verse emerges to respectively iterate and remind You and I of what this

Chapter proclaimed at the very beginning, that everything ultimately belongs to God: O

believers, expend of the good things you have earned, and of what We have produced for

you from the earth; and intend not the corruption of it for your expending, for you would

never take it yourselvesThose who expendnight and day, secretly and in public, their

wage awaits them with their Lord, and no fear shall be on them; neither shall they

sorrow (Qurran: Chapter II, Verse 269). God creates Gods Property, the object,and all

objects that are of this world are available in abundance and Gods intention is that such

Property, such objects, becomes shared in equity (Esposito, 1980: 37). Property signifies


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then abstractly through Islam(s), unlike through Eurocentric Capitalism, bonds that are

communal, Public, rather than personal, Private. Individuals according to this

interpretation of Islam(s) therefore have claims to at leastthat which suffices in creating

a decent quality of life rather than just a standard of living (Esposito, 1980: 37).

Public Objects, through this interpretation of Islam(s), become a collective and

communal concern and access to such objects is a right such that these objects become

divided equally amongst the community (Esposito, 1980: 32). The public sphere [here

then and through Islam(s)]characterizes the objective nature of Property as opposed

to theprivate appropriation ofProperty inEurocentric Capitalism (Deleuze & Guattari,

1980: 451). A new non-Euro-centric meaning ofProperty emerges as a result. Property,

through Islam(s) and with this new conception, isabsolutely owned by Godand with it a

new type of economic relationship: God-Caretaker(s).

ConverselyEurocentric Capitalism is an idea that appropriates Property solely to suit

the interests and desires belonging to a Master; a capitalist. The capitalists desires, which

will be discussed in more detail further in the subsections to follow, are in a continual

quest and thirst for the maximization, hence quantification, of surplus objects and

subjects (Abdul-Rauf, 1978: 17). Islam(s) associate these individualized desires with

selfishness, cruel individualism, and greed[and because of that they, these desires, are

always] bound to create an environment of loneliness and isolation (Abdul-Rauf, 1978:

17). Subsequently Eurocentric Capitalism has no regard for the importance of the

collective and communal caretaking ofProperty as Islam(s) do.

To become done with the Judgments of gods: A kind of deliverance


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Eurocentric Capitalism is a decentralized system that provides individuals

with[an] atmosphere of severe competitiveness [through private appropriations, unlike

Islam(s), and which [are]bound to lead to deep tension[s] and depression[s][as well

as acts of] criminality, corruption on a large scale and a [birth of a] deep fear of insecurity

since there can be no limit of an individuals discard of the communal (Abdul-Rauf,

1978: 17). This has been rightly noted. There is a dialectically opposed alternative to this

Eurocentric Capitalism. I am speaking of course ofEurocentric Socialism. I am referring

to an unbridledEurocentric Socialismwhose conception of the communal has no limit in

its disregard for the individual, and hence becomes the opposite of Eurocentric

Capitalism. This disregard for the individual is signified through the forbiddance of

desires belonging to that individual. This forbiddance is born through the complete

impossibility of becoming a borrowerorcaretaker of any kind, ushering in, instead,

centralizing and regulating mechanisms where infinite desire(s) is/are controlled, kept in

line and bound to nepotism (Abdul-Raud, 1978: 18-19). This nepotism is a usurpation of

an individuals autonomy, agency, liberties of economic action(s), desensitizing any

potential desires in the process to innovate, to create, to work, all of which could be done

in moderation and without depriving subjectivities of their dignity, through a deprivation

of their multiple desires. Islam(s) are opposed toEurocentric Socialism on these grounds.

That is, on the grounds that Eurocentric Socialism forgets the singular, the unique, the

always differential and the always other in favor of the artificial homogeneous pack of

oneness in the communal. Eurocentric Socialism then is as destructive as Eurocentric

Capitalism. Islam(s) are in defense of what they perceive to be necessary individualized

desires that ought to be left to flourish so long as these individualized desires do not


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owner themselves. Hence s/he becomes like all other and any other Caretaker(s) equal

and never privileged over others. Ownership is correlated, through Islam(s), solely with

God while caretaking is premised upon community volunteering in the caretaking

processes. Therefore the participatory acts are of a Voluntary essence unlike the

Involuntary Relations born out ofEurocentric Capitalism. Therefore, Islam(s) are in

opposition to coercion. Eurocentric Capitalisms abuse of laborthrough surplus labor

through the monopolistic appropriation of labor by the entrepreneur and whom is no

longer the landowner, in Islam(s) then is unacceptable (Deleuze & Guattari, 1980: 442).

Islam(s) are opposed to Involuntary Relations because Communal Caretakers are

to be born out ofIkhtiyar, the voluntary relations and associations(Wilson, 1997: 134),

It is a Fardh, a religious obligation, that there is a guaranteed degree and expected quality

of life amongst the members of a community, and for this to happen Caretakers and the

community at large ought to be able to choose and voice their opinions freely. Governing

the relationship, the association amidst Communal Caretakers becomes an ethical

conduct. A conduct that neither perceives a Communal Caretaker, a voluntary worker,to

be in a position of enjoying any innate moral superiority over another voluntary worker

(Esposito, 1980: 44). Communal Caretakers are accorded a dignity in keeping with

[their] status asvicegerent[s] of God on earth[whose] return[s] can take the form

of wages or a share in the Useful Profitof enterprise (Ahmad, 1991: 37). Islam(s) are

therefore strongly opposed to [the] exploitation of [Caretakers by one another] and

[they instead] seek to promote the greatest amity between Caretakers (Ahamd, 1991:

41). A Koranic verse iterates this: Withhold not things justly due to others (Chapter 29:

Verse 183). Another reason that Islam(s) are opposed toEurocentric Capitalist actions is


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end of this chapter(Esposito, 1980: 31). AnIndividualizedand CommunalCaretakerfor

that matter is/are encouraged therefore through these measures to never be rooted and

fixated in their lust for money. That is faith and these are the Islam(s) I speak of here. If

a segment of society is without [a reasonable quality of life which includes] shelter,

clothing, food, and adequate economic opportunity, then societal needs [and thus that

which is communal]take[s] priority over these small borrowed firm inhabited by an

Individualized Caretakersdesires.

An Individualized Caretakeris therefore not a creator, but one whose position is

necessary to rightly maintain the conditions for the creativity belonging to the

Individualized Caretakers autonomy and desires. Instead of seeing this Caretaker as a

capitalist, it is important that the desires belonging to the former be allowed to become

ignited and subtly kept in line through overriding tactics such as Islam(s) propose. It is

time for You to think in reverse and to suddenly revile your thoughts .

Almost all the witnesses had a different opinion

Because dual ownerships, through Islam(s), guarantee equal [indiscriminate]

division of initial[Mal and Public Property] among all members of a community it

becomes important to ask who supplies the initial capital for these small borrowed

firms, individualized and/or communal (Awan, 1983: 32)? The answer to this is that

because the availability of [communal] capital [is] at zero interest rate [, since interest as

I will discuss later is forbidden in Islam(s),][there is the guarantee] that an individual

or community would be better off by providing their monetary assets for investment,

rather than keeping them in thebanks and paying costs on these assets (Awan, 1983:


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32). One might ask why the communal would be inclined to do this? They are inclined to

do this to prevent a Monopoly and an Oligopoly. I discussed this briefly in the former

section distinguishing between small borrowed firms in Islam(s) and

Monopolies/Oligopolies in Eurocentric Capitalism. I proved that Monopolies and

Oligopolies are not permitted, at least theoretically, in Islam(s) and that the growth of

small borrowed firms cannot lead to a monopolistic control of Caretaker(s)

(Choudhury, 1997: 108). The firms and community, through the tactics described, have a

way of regulating, in one or a combination of ways, the size of these firms such that they

can never get an opportunity to achieve too much economic power. This is because if

Property is temporally used primarily for the service of the community, and if its

availability is through God first, then there are no artificial obstacles [that] prevent new

[small borrowed] firms from entering or existing [small borrowed] firms from leaving

(Awan, 1983: 33).

It is also important to note that Eurocentric Capitalisms Monopolies and

Oligopolies cannot exist because of the presence of Mudarabah/Musharakah.

Mudarabah/Musharakah is an external financial structure, communally established in

Islam(s), completely devoid ofInterest, that encourages joint ventures. It calls for the

extension of existing Caretaker relationships and creation of new Caretakers.

Furthermore it commences, or at the very least, provides the potential for, the

commencing of new borrowed small firms, raising them to the surface as independent

offshoots of existing small borrowed firms (Choudhury, 1997: 110).

There are obviously two positive effects of such an impetus,

Mudarabah/Musharakah. The firstpertains to the creation of a greater number of small


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borrowed firms, more diversified small borrowed firms, with subsequently greater

effective complementary inter-linkages appearing and hence more adequate resource

allocation amongst these small borrowed firms occupying and occupied by an Ummah

(Choudhury, 1997: 110). The second positive effect is a minimization of Israf

(Choudhury, 1997: 110) In other words Mudarabah/Musharakah seeks more adequate

resource allocation by minimizing waste in production, consumption and commodity

exchange value, all of which occur because of stockpiling and which results in what

Islam(s) refer to asIsraf.

More plainly Islam(s) desire to minimize the gap ofstockpiling, the surplus of object

and subject; to prevent unnecessary depletion or destruction once a threshold, the

threshold in which stock begins to pile, is reached (Deleuze & Guattari, 1997: 440).

Islam(s) seek to minimize the production of shit that you dont need and that You and I

will never consume.Islam(s) try and do this by proposing that the threshold becomes the

exchange limit, in which exchange is of interest to both parties, consumer and producer.

Therefore it, the exchange limit, is one of temporal succession[s] because[it]

preserves itself [from Israf]by switching territories [of what is produced and what is

consumed in a joint collaboration by both parties] at the conclusion of each period

(itinerancy, itineration)[and it is] this iteration [that] will govern the apparent

exchange (Deleuze & Guattari, 1997: 440). Conversely Eurocentric Capitalism desires

such stockpiling to occur, since its law and concern is that of the simultaneous

exploitation of different territories; or, when the exploitation is successive, the succession

of operation periods bares on one and the same territory (Deleuze & Guattari, 1980:

440).


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There are other, specifically three, Islamic symbolic effects of

Mudarabah/Musharakah. The first is a desire that belongs to the fact that it illustrates

Ehsan, kindness and generosity to another subject, a member of the community. The

second is that it symbolizesHuquq al-Ibadah, duties to another subject, a member of the

community therefore enhancing the spirit of a communitys cohesiveness. Furthermore it

affirms Huquq al-Allah, duties to God, the absolute owner of Property and which

Caretakers have temporarily borrowed from, through a fulfillment of Gods request of

preservingHuquq al-Ibadah; the caretaking of Gods Property.

The accuser even pretended that it wasnt the accused but someone else who hadSung

I am about to speak of IslamsReactive strategic resistances towardsEurocentric

Capitalist Wealth. Capitalist Wealth is accumulated and hence is comprised from four

apparatuses of capture:Interest, Surplus Profits not Profit, Ground Rent,Inheritance and

Taxation.Islam(s) and this economy of a paper address all these apparatuses of capture,

all these tentacles.

Rejoice

Interest, belonging to Wealth is referred to through Islam(s) as Riba. It, Riba, is

forbidden thrice, at least, throughout the Koran. A verse illustrates this: Those who

benefit from interest shall be raised like those who have been driven to madness by the


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touch of the Devil; this is because they say: Trade is like interest while God has

permitted trade and forbidden interestIf the debtor is in difficulty, let him [and her]

respite until it is easier, but if you forego out of charity, it is better for you if you realize

(Surat Al-Baqarah: Verses 275-281).

Riba, and its collectionwas and is forbidden because it served [and serves] as a

means of exploiting all who experience bare poverty (Esposito, 2002: 163). It, Riba,

takes advantage of an individuals weak economic position and is repugnant of the spirit

of Islam(s) whose underlying philosophies are those of al-adl wal-ihasan, justice and

benevolence (Ahmad, 1991: 36). Riba is an apparatus of capture. Islam(s) perceive

Ribas essence to be anticipation-evaluation-calculation, and as such it offers an unfair

gain to the lender [of a loan, Qard-e-Hasanah], [and] whom receives money without

working for it (Esposito, 2002: 166). Therefore it imposes an unfair burden on the

borrower, who must repay the loan and a finance charge regardless of whether his

[and/or her] money grows or he [and/or she] suffers a monetary loss (Esposito, 2002:

166).

Islam(s) forbid Riba because its fluctuations perpetuate monetary disequilibrium

and a randomness causing the exchange value itself of money to neither reflect the

properties of store of value in money or stable valuation ofProperty (Choudhury, 1998:

170).Riba according to Islam(s) results in monetary aggregates [that] fail to satisfy the

essential conditions of stability, exchange and convertibility of monetary numeraire

(Choudhury, 1998: 170). Furthermore, Riba is created, hegemonically determined and

imposed by a Capitalist, a self-declaredMasterof Wealth,as the condition of economic

normalcy upon which the Slave and temporary recipient of but a portion of that Wealth,


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not put them to use for the community (Esposito, 1978: 36). Contrarily, ground

[absolute] renthomogenizes, equalizes different conditions of productivity by linking the

excess of the highest conditions of productivity over the lowest to a landowner[whom is

not a Caretaker] (Deleuze & Guattari, 1980: 441). However, if [through Islam(s) and

bearing in mind that] the [Caretaker(s), are never absolute owners but rather

borrowers] of such a property, [that it happens that] Gods property, has improved the

land or resources, through labor or other resources, rent [never absolute, never ground

rent] can be levied [only] in proportion with such improvements; not in proportion

and through association-comparison apparatuses of capture to other territories

(Esposito, 1989: 34). Furthermore it, rent, is subject to a conditional if and a

conditional can as opposed to a must. Hence there is never absolute ground rent

through Islam(s), rather a possible rent and that is not preferred, as opposed to a must

and absolute ground rent through Eurocentric Capitalism. Respectively and even in

such a case of a Caretakers desire to request rent, never absolute ground rent, a

Caretaker receives two conditions: an if and a can to which obligations arise as the

Caretakerowns not property. A/The Caretaker(s) is/are bound and obligated by Islam(s)

that operate and interpret that many individual needs andany excess[were and are]

not permissible (Esposito, 1980: 37). A/The Caretaker(s) is/are therefore bound and

obligated as I asserted formerly in the use of such Property through the requirement that

such Property be borrowed for the benefit of the communal.

Class Struggle already permeates the family


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appropriation of outside exchange possible (Deleuze & Guattari, 1980: 443). On the

other handZakatis not merely a conventional source of nourishment supposedly for the

poor, like that associated with governmental revenue and taxation (Esposito, 1980: 27).

That is, it is not used for the appropriation of an outside exchange as a means for foreign

trade nor could and should it be a source for Monopolization. To prevent the

appropriation ofZakat, Islam(s) demand that it is not to be collected by the state, unlike

Taxation. In other words becauseZakatis an obligation to the community as a whole and

therefore is to be made specifically and directly to those in more need of it, it should

never be paid to an impersonalized government nor to it a revenue-collecting agency

(Esposito, 1980: 27).Zakat then becomes a form of strategic resistance to Eurocentric

Capitalism and in a way theEurocentric State because it is premised on the Islamic belief

that poverty is not normal, all the mean while dismissing even practically the role of

Macro-Fasciststate-like agencies. The distortion ofZakatas some sort of free generosity

of some towards others in the hope that the wealth of the rich and the destitution of the

poor may somehow miraculously find a point of balance furthermore is inadequate

(Ramadan, 2004: 178). This is because both symbolically and practically Zakat is a

disassociation of a being from their accrued Wealth and therefore from their

hoarding self; from their Micro-Fascism. Zakat in this way is a full and ethical

conception of human relations (Ramadan, 2004: 178). Zakatis the right of the poor over

the rich and not a privilege being bestowed by the rich over those in poverty. It is for

those in whose Wealth is a right known for the beggar and the outcast (Esposito,

1980: 27). And it is because of this that Zakatought to be given willingly, not to be paid

begrudgingly, if the divine law [associated with it] is to be fulfilled (Esposito, 1980: 27).


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Because it is a means of reducing selfishness and expiation for past selfishness and a

tomorrow filled with the incentive of having improved oneself,Zakatbecomes an act of

having conquered aMicro-Fascism within oneself even if but temporally, until the next

time it is paid again, again and again (Esposito, 1980: 27). A Koranic Verse to support

this is that: The free will offerings are for the poor and needy, those who work to collect

them, those whose hearts are brought together the ransoming of slaves, debtors, in Gods

way, and the traveler; so God ordains (Chapter IX: Verse 60). IfZakat is not sufficient

to restore equality then it is repeated until the sufficient qualities of life of those who

claim assistance are met (Esposito, 1980: 28). It is in this way that Zakat becomes not

just a widows mite to be paid out of duty and distributed as charityanything but

thatwoven into the very fabric of society, that aims at freeing the poor from their

dependence so that eventually they themselves will pay Zakat [to help others]

(Ramadan, 2004: 189). Therefore it demandsknowledge of the environment, the

community, and the social and economic situation of that community (Ramadan, 2004:

193). In the seeking of such knowledge a sense of communal responsibility is

continuously reborn over and over again, as the community becomes more and more

aware of its own self and its own conditions.

Here you are starting to comprehend what this chapter is pursuing in my place

To put an end, to indicate, to express what I wandered here to do I am left with what

remains: theActive resistances endorsed by Islam(s) and that work not merely as practical

forms of resistance, as the Reactive ones above, against Eurocentric Capitalism but as

complementary measures to each other in the generation of a new economy rather than


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simply subscribing to the Capitalist one that already exists. These injunctions work

actively against any further potential hoarding desires directed towards the accumulation

ofWealth.

The first act of resistance is Infaq.Infaq ofSadaqah is the act of voluntary spending

of charity but unlike Zakat it is un-obligated. However, like Zakat it is directed to the

welfare of those in more need and is always encouraged. Then there is the second act of

resistance and which is Itam. Itam is the act of voluntary feeding of, again, those in

need of sustenance. Again Itam is un-obligated, strongly encouraged and acts as a

practical force of resistance launched towards Eurocentric Capitalism (Ahmad, 1991:

42). If You need more of a clarification, more of a stance, more a vengeful act to

illustrate the points I raised regarding Wealth, the Koran offers You and I this verse: As

for all who lay up treasures of gold and silver and do not spend them for the sake of God-

give them the tiding of grievous suffering [in the life to come]: on the Day when that

[hoarded wealth] shall be heated in the fire of hell and their foreheads and their sides

and their backs branded therewith, [those sinners shall be told] these are the treasures

which you have laird up for yourselves! Taste, then, [the evil of] your hoarded

treasures! (Chapter 9: Verses 34-35). Another Koranic verse that illustrates the

importance ofInfaq is: as does he [and/or she] who spends his [and/or her] wealth only

to be seen and praised by othersfor his [and/or her] parable is that of a smooth rock

with [a little] earth upon it-and then a rainstorm smites it and leaves it hard and bare

(Chapter 2: Verse 264).

This last verse gets something out that is of vital importance. This attitude, this duty

to be discreet in acting charitably is more important than it appears: it bears the mark of


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respect for an individuals dignity in all circumstances, even the most intimateto give

before the poor who need to beg...to avoid being seen by anyone so that no one has to be

embarrassed[to give members of a community what they] are entitled to have

(Ramadan, 2004: 181). Therefore to bare faith [in Islam(s)] is to bear responsibility for

social commitment at every momentto possess is [tantamount] to have the duty [and

obligation] to share (Ramadan, 2004: 182). Unlike Islam(s) we find that Eurocentric

Capitalism comprises an inhumane economy that organizes, produces, and structures

injustice, discrimination, exploitation and famine and is a jungle and no jungle on earth

[ought to be] home to such horror (Ramadan, 2004: 182). This represents a

contradiction, for Islam(s) whose pledge is that they believe that the roots of everything

on earth belongs to God alone, and people are only merely entrusted with managing these

belongings amongst themselves. There are two more injunctions, Ramadan andIslamic

Banks. Then what? Then nothing. There is nothing left for I here but these further two

acts.

It is calculation, rationalization, that causes you to fall with open eyes intoother relations instead of reaching a turning moment

in my foreign thought

Ramadan, is a fast, a Sawm, from dusk till dawn for a month. Ramadan is a

symbolic and practical act of worship in itself[that is supposed to] lead Muslims to

perceive, and to feel inwardly, the need to eat and drink and, by extension, to ensure that

every human being has the means to subsist (Ramadan, 2004: 89). Ramadan isa fast

whose end commences with Sadaqat Al-Fitr, another [obligatory] charity [in addition to

Zakat and all others I mentioned above]imposed on every Muslim/Muslima who has


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the means for themselves and their dependents (Budak, 2005: 93-96). Sadaqat Al-Fitris

related to Property and is obligatory on every Muslim/Muslimas that possesses more

than the prescribed amount of provisions after giving the charityto be given in person

into the hands of those who are eligible to receive[not] the wealthy (Budak, 2005: 93-

96). Ramadan is practical because it reduces surpluses and hence excessive consumption

and respectively production, discourages the extravagant spending and wasteful use of

resources even if but temporally for a month. I speak of Ramadan, a disruptive

resistance to a god,Eurocentric Capitalism.

Now, lastly,Islamic banking is a resistance that does not allow unrestricted access

and use of the financial resources of the banking system primarily with reference to the

criterion of creditworthiness (Ahmad, 1991: 46). It is a resistance that rose to

Eurocentric Capitalismsbanking institutions, established in the mid-nineteenth

centuryend of the twentieth centuryfunding trading activitiessaving accounts with

no interestwhose patrons [credit worthy or not] participate in investments and either

earn a share of the profit on the return or suffer a portion of the losses sustained by the

bank (Esposito, 2002: 168). Islamic banks aim at [socially] empowering grass-root

levels by extending their social funds towards developing a diversity of small firms to

generate a rhizome, inter-linkages, to benefit and uplift the grassroots (Choudhury, 1997:

178). They developed to bring forth and about inter-communal economic cooperation,

participation and restoring agencies back to whom these agencies belong to, You, I and

the rest of the community (Choudhury, 1997: 178). Transactions involving risk, the use

of equity sharing, rather than debt financinga [new un-colonial] means of offering

hospitality, a way out to impoverished communities (Esposito, 2002: 168). The rise of


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Movements of Speaking

Pleading with you, I ask you once more, tell me what is? Is signifies what

you are? Is, present indicative and singular. Is this, not that. Is not that, isthis? Is, an un-litigated totality. Is, the presumption of a firm metaphysical ground,

an essence. Is, the presumption of a fixed being, and center, where the meaning of

your life remains constantly unchanged. Is, an oppression (Call, 2003: 50). Is,

exclusionary of everything outside it. Is, a negation unparalleled to affirmation. Is,

a propositioned mandatory un-porous membrane, a way of life that permits no

movement(s). Is, a solitary haven from Nous, us, everything and everyone

dispersed. Dispersed from that which we do not know and have not experienced, would

not like to know and experience and that which we refuse to know and experience. Is,

a demarcation of a You and an I. Is, a state between the You and I and any potential

propositions towards becoming(s) of Nous. Nous, a symbiosis, an alliance that

brings to play parts of a you and a me, varying in degrees and intensities, and void ofaccompanying possibilities for filiations. Look for a Nous, a third party, here, in this

factory of a paper, and in the theater (Deleuze & Guattari, 1980: 238). I am not

suspending my demystifying of Nous yet. Deleuze and Guattari propose that tu, you,

have two axes within a social space, significance (surface) and subjectification (depth).

You, tu, have very different semiotic systems (Deleuze & Guattari, 1980: 167). What

does this imply for Nous? Picture your face no longer an is but exhibiting

possibilities of becoming(s) part(s) of something and someone other. Your self-

proclaimed beautiful face, mine, infinitely wretched. Our skin, a canvas, a surface but

really maps comprised of colors, facial traits, wrinkles, lines, different shapes, fonts and

sizes. Any scars? Forgive my indecency. No scars. Recall now your face is a self-

proclaimed beautiful. I ask you. Has your face not become an other between today and yesterday? Or have you witnessed no signs of aging yet? Or have you achieved

immunity? You resist, I know. You desire your face to always remain an is, for

temporarily your is is most beautiful. It protects you. I? Wretched, yes, but never

mourned my face. I, unlike you, never greeted farewell what I saw in the mirror. I felt no

despair. Instead I wrote its eulogy and buried it. I, unlike you, embrace my distance from

your beautiful face. I unlike you bask in the difference of my ugliness. I unlike you bask in

difference, period. I, unlike you, bask in organic deepening separations, through my

facial maps and coordinates. I, unlike you, value my face in its incompleteness even more

than for its fragmentations, and even more for its pronounced incompleteness, for its

punctuated yet open interruptions. I desire my face to always remain as becoming(s). You

propose a singular. Absurd. Singular implies is. I propose multiple upon multiple. I

propose Nous in steps of hospitality


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History of the Lie: Prolegomena

I speak now in this Chapter ofAuthority. The Islam(s) that I conceive of here

were, are, and shall continue to remain, determined -- like Post-Anarchisms -- to

undermine structures of [ Eurocentric conceptions of] authority and [Eurocentric

conceptions of] hierarchy[through the employment of] a war model of writing to

expose the suppressed antagonisms and differences within[Eurocentric] discourse

whose claims to universality, wholeness and lucid self-reflection have been sounded

since the time of Plato (Newman, 2001: 115).

Posed in these terms, the abstract question What is Authority? would already be

caught up in a series of presuppositions that demand dismantling. This proposed oneness,

this inaccessible is in the question posited above, envelops a web, as there is always a

surprise in store for the anatomy or physiology of any signifier [, here, Authority,] that

thinks that it mastered the game, deluding itself, creating its own myth, wanting you to

look at it without touching it (Derrida, 1972: 63). There are two types ofAuthority: the

first is tactical, that is, Micro-political and hence engages in Micro-Fascisms, while the

second is strategic, that is, it is Macro-political and hence engages in Macro-Fascisms.

TheMicro lies inside all subjects, the You and the I, the he and the she, the us and the

them, while Macros origins are Micro-Fascisms themselves, set into resonances that

multiply their powers and points of applicability. I am speaking then of two Fascisms

though I would have longed for a collapse of distinction between the Micro andMacro-

political spheres, seeing one as always referring to the other-seeing a transformation in

one area as always having implications in others (Newman, 2001: 98). Micro-Fascisms

essence neither necessitates their becoming conceived ofEurocentrically or/and non-


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Eurocentrically because they take place in private or secret events, inside subjects

themselves. In other words they take place inside all of us. Macro-Fascisms, on the other

hand,become visible as they take the form of public events and areEurocentric, asit is

Eurocentricity that has given birth to them. I am of course referring to the public events

abstractly known as the Eurocentric State and Capitalism. I will repeat this statement

soon enough: You and I owe ourMicro-Fascisms to the Macro-Fascist Eurocentric State,

but the Eurocentric State owes its inception from our thought and hence the relationship

between Micro and Macro-Fascisms becomes important to examine. From this point on

Authority becomes The Other Trial.

I will first begin this chapter by discussing Micro-Fascisms in the first section titled

Secret Events, only to follow this with a very brief account ofMacro-Fascisms in the

section titled Possible Beyond of Public Events. I will then proceed, inAssalam Alikum &

Salut to You, with a discussion on why Post-Anarchisms possess Micro-Authoritarian

tendencies within them; very briefly, this is due to their negligence and silence on the

discussion of religions, and specificallyIslam(s), that conceiveMacropolitical Authority

in a non-Eurocentric light. It is this conception that may have respectively contributed to

the growth ofPost-Anarchisms themselves but instead was ignored. The final section is

titled Without an Alibi, sans dlai, and it will discuss how the Islamic interpretation used

here is Anti-authoritarian and thus very much in line with Post-Anarchisms. In this

section I will introduce again new concepts likeIjma, Shura andMaslaha, in an effort to

acquaint you with them, as well as carry on with an extensive discussion of the concept

ofKhalifah in Islams and its re-interpretation in Islam(s).


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Secret Events

I begin then and say that what I denote as secret events represent the spaces that

are occupied by Micro-Fascisms. I posit that these Micro-Fascisms rhizomatically emit

two significations, though not necessarily constrained to such significations: A first

signification, a beings, the You and the I as well as any other subject, intent(s) of

worshiping ones own self. This intent takes on dramatic form(s) of growing egoisms

struggling with one another and that wage war on one another resulting in the birth of a

subjects paranoia and the subjects subjugation of others (Levinas, 1987: 4). I speak of

Micro-Fascisms exhibiting the state of always wanting the resurrection of themselves and

hence the very egoism of the ego (Levinas, 1987: 137-138). The second signification

and which is a result of theseMicro-Fascisms is that the individual always pushes them-

self to the forefront without a regard for anyone or anything else in their path. It is the

war of each against each and this becomes the rule of surviving in todays world. This

rule comprises the most fundamental principle to being a Capitalist, a lord and prince.

And as this happens an individuals feeling of responsibility for the freedom of others

disappears (Levinas, 1987: 136). It disappears because the individual no longer really

comprehends the necessity or importance for bearing responsibility towards anything and

anyone but themselves. Individuals who love themselves so much tend to feel that

responsibility is a burden; a poisoned limb that ought to be severed at any cost so that the

rest of the body does not become contaminated. But responsibility is far from being a

limitation or negation of[a beings] freedom, [as] the freedom of [a beings] neighbor

is instead its precondition and confirmation (Bakunin, 1916: 151). It is these two

significations that result in Micro-Fascisms within us, Micro-Fascisms where the weak


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[egos] have conquered, where the strong [human spirits] are contaminated, where the

slave who has not appeared prevails over the master who has stopped being one: the reign

of law and virtue; all this gives rise and birth to Micro-hierarchy, a genesis and rule;

Micro-Fascisms of Micro-hierarchies (Perez, 1990: 17).

Possible Beyond of Public Events

The second type ofAuthority isMacro-Fascism.Macro-Fascisms mark, evoke

and commence aMeta-hierarchy built upon making the Church, morality and the State

the masters and keepers of all hierarchy (Perez, 1990: 18). Macro-Fascisms collect all

theMicro-Fascisms that are willing and dedicated to making themselves visible, as well

as their Micro-hierarchies only to recompose them into a Meta-hierarchy. The Meta-

hierarchy that I am speaking of here is the hier(archy) of institutions and eco-political

frameworks set up by those who cannot lead or obey themselves: of the weak and the

slaves and of those who need an outside hier(archical) authority in order to act (Perez,

1990: 18).

Wailkum Assalam unto & Salut to you!

Before I proceed further it is important that one calls oneself to judgment, that one

evaluates ones choices and decisions and the implication of all the above on others. But

what happens when one does not garner the courage to do so? Your thoughts as a Post-

Anarchist, your way of living through Post-Anarchisms, as it stands safely here and now

unfortunately are both complicit in state domination, as they remain to varying degrees

state philosophy and you have not called yourself fully to judgment. How could I refrain


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from presenting such a claim: Post-Anarchisms as State Philosophy when you, a Post-

Anarchist, and Post-Anarchisms, have become blind to religions, particularly Islam(s),

and thus they face a state of obscurity in your inventions as You vanish them from all

the schemas that constitute your Post-Anarchisms. The annals of Eurocentric State

philosophy signify a way of thought characterized by and through Western metaphysics:

a rational, calculable foundation of order premised on identity, truth, justice and

negation (Deleuze & Guattari, 1994: 99).

That said, Post-Anarchisms never greeted Islam(s), premising this lack of hospitality

to Islam(s) on the same foundations and themes that resided in Anti-Religious Classical

Anarchisms: religion is possessed by possibilities of domination. Post-Anarchisms

continues to be silent regarding Islam(s), though they claim to dismantle Eurocentric

metaphysics. However strange this priority may appear, the first aim of your audacious

re-interpretation of Anti-Religious Classical Anarchisms to Post, I had thought, for

You, was to posit even if but by expression and make necessary, through any means

necessary, contact with Islam(s). This contact would be with the intention towards it of

taking some pleasures from it, through your appreciation of diffrance. What I thought

You desired was to become in continual movement, prepared to co-exist along with

multiple ideological dimensions, all the while developing an analysis and a

confrontation which, without trying to overcome specific differences, nevertheless tries to

prevent them from degenerating into passive and mute divisions (Guattari & Negri,

1985: 111). Once more I ponder how such an arrangement may commence subsequently

if Post-Anarchisms and you have not killed, or at least sought or had the intent to kill,

your inner Micro-Fascisms regarding both of your presumptions, expressed or


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unexpressed when it comes to religions, particularly Islam(s), and without any delay .

Your single minimal limit has not yet opened up incomprehensibly vast vistas of

becoming. The nerve of my argument becomes that there are surely a billion ways to

fulfill this prescription; a prescription of comprehending, thinking of, and resisting

HegemonicAuthority, Micro and Macro-Fascisms that impose limits and constraints

upon individuals. Consequently You, now a Post-Anarchist, have not acknowledged nor

given adequate respect to singularity: a respect for what is different [with respect to

Non-Eurocentric conceptualizations and interpretations], for what is singular (Newman,

2001: 170). The consequence of which is that you have not risen alongside, let alone

greeted with the slightest gesture, a kindness, a hand lifted or laid on shoulders or

foreheads of Islam(s) (Derrida, 2004: 313).

It is then in this respect that Post-Anarchisms become a rational thought, become a

coded thought , and become penetrated by state thought and whose dependency [lies]

upon rational discourses for its legitimization and functioning, while, in turn, making

these discourses possible (Newman, 2001: 99). Here I wish to segment albeit briefly and

characterize a distinction, for it is a thing with value, as You will undoubtedly see. I wish

to clarify something for You.

I despise authority, Micro and Macro, but if I do then it becomes a duty for me to

seek a different way of living that merely becomes a way and never the shortest way. A

necessity arises then for me to discover the answer to these series of questions: Am I to

become content with a single line of flight, an Interpretation here in this economy of a

paper towards an Islamic Anarchistic Becoming premised in its singularity to Resisting

based on becoming and acting as an Anti-Capitalist Muslim? Should I be content with

that line of flight as the only maxim of importance or relevance here between Post-

Anarchisms and Islam(s)? Ought this maxim become where I want to be, as a Muslim

because I cant fly anymore? Is it deceitful to say that there is no appeal to claim an Anti-

Authoritarian Islamic Anarchistic Becoming before trying? It would become a crime I

say to extricate myself from difficulty now, for my maxims here throughout this economy

of a paper and which I never could or would expect to be complete nor be held as a


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universal law, as that would necessitate them destroying themselves, would have been

made in bad faith; without the intention to fulfill promises I promised to fulfill. I could

proclaim that I did not lie but that instead my promises were misstatements. But such a

claim would be taking refuge in the shorter path to your houses, the shorter way to

potential hospitable hosts to Islam(s); Post-Anarchisms, and off course equally

hospitable hosts, Islam(s), to Post-Anarchisms. I am here to fulfill my promises foregoingany accusations by anyone that they were made in haste and are deceitful.

Without an Alibi, sans dlai

A mutual consultation was referred to earlier in Chapter Two, during my discussion

of relationships and associations amongst Caretakers; I signified such a consultation

using the Islamic signifier Shura. But Shura cannot be considered merely a signifier as it

occupies an entire Chapter, Surat Al-Shura, in the Koran and therefore it is of the utmost

importance if I am to discuss Authority and in particular Macro political Authority; the

State. Shura counterattacks authority and hierarchy, if they exist, and both have been

historically condemned in Islam(s) (Esposito, 1996: 25). Shura is a practical process

comprised of mutual consultation amongst Muslims/Muslimas and which is

complemented with two new creations and significations: Ijma, community consensus,

and Maslaha, public interest (Esposito, 2002: 159-160). Because Muslims/Muslimas

perceive themselves to be in a temporal state of existence in this world, as if they are

strangers or are traveler(s), their decisions alternate, with degrees of difference, and are

always in flux. Hence mutual communitarian decision-making processes are dependent

upon the communitys circumstances and environmental conditions. These temporal

states of existence, then, in Islam(s), are bound by principles of Tawheed, Ijma,

Maslaha, all of which require always-evolving states ofIjtihad that are unbound by

ideological or literal interpretations of day to day life. There are two Koranic verses to


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The signifier Khalifah, is a Non

anarca islam(s)

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