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A Tailor's octrinc

Logic, Litcracy and Lovc


Musa amarbaycv
e Posthumous Manuscript
Introduction by Immanuel G. Moon
FRNM!N UN!LCT!C PRSS (N!C 8K, intcrMcdia and thc Martian Communist Party)
SYNY NV YRK LNN ALMATY
iii
A Tailor's octrinc" and Tailoritc Tantra" arc rcgistcrcd tradcmarks ol Fcr
nmind Unilcctic Prosc in jurisdictions intcrnationally, intcrgalactically and in
tcrsubjcctivcly. Fcrnmind Unilcctic Prosc's birthmarks, scrvicc rcndcrings and
psychospiritual garb may not bc uscd in conncction with any hcavy trips or
bad vibcs.
All rights rcscrvcd.
Copyright 2051 thc \crandah \anguard and Fcrnmind Unilcctic Prcss
is book may not bc rcproduccd in wholc or in part, by mimcograph or any
othcr mcans, without pcrmission, cxccpting rcproduction lor cducational or
ritualistic purposcs.
For inlormation addrcss: Fcrnmind Unilcctic Prosc, !nc., just down thc lanc
by thc pool ol rccction and trcc ol undcrstanding.
Publishcd simultancously in thc Unitcd Statcs, Australia, thc Rcpublic ol Kaza
khstan, thc Ancicnt Land ol Albion and thc Vastcs ol Martian H.
Authorizcd by thc Martian Communist Party. Propaganda ccrticd by thc \c
randah \anguard.
iv
A disciplc's notc
Vhat can bc said ol Musa amarbaycv: A giltcd acadcmic. An cnlightcncd
mystic. A bclatcd, tragic cmissary ol thc Light. At thc opcning dccadc ol
thc 21st ccntury, his tcachings dircctly illuminatcd thc laccs ol his lricnds and
astonishcd and darkcncd thc visagcs ol his cncmics. c dctails ol his biography
arc wcll known: his calling lrom thc Tradition ol his birth into thc rcligion
ol !slam, his claim to cxpcricncc ol thc Godhcad, his intuitcd mctaphysical
silsilah to thc Prophct himscll, his conscqucnt (vcry public) attcmpt to promotc
a ncwagc ol marriagc bctwccn his Tradition and thc ummah ol !slamic rcligion
through a modcrnist stancc rootcd in Vcstcrn Philosophy. cn thcrc wcrc
thc sordid gossip and scandals, what can only bc acknowlcdgcd in rctrospcct
as his hugcly mistakcn prosclytization ol a rcading that ought not havc bccn
attcmptcd bcyond his corc circlc ol adcpts. c rcpctition ol all this would bc
rcdundant hcrc.
All ! wish to add is thc tcstimony that ! was privilcgcd to havc known him
as a tcachcr and lricnd.
c book you hold in your hands is his unnishcd magnum opus, Tailors
Doctrine. ! am gratclul to amarbaycv's widow Gauhar lor pcrmitting Fcrn
mind acccss to thc matcrial. !t is likcly that Musa would not havc approvcd ol
thc distribution ol thc work in its currcnt skctchcd lorm: hc was a pcrlcctionist
in all ways. Howcvcr, thc contcxt dcmands wc transgrcss upon that charactcr
out ol ncccssity to honour it: sincc his dcath, thcrc is now a growth ol scc
ondary" matcrial claiming Tailoritc authcnticity, somc with lcss than honcst
intcntion. Gauhar has thcrclorc agrccd to rclcasc hcr husband's notcs. Hcr
hopc is that Fcrnmind providcs thc world with a truthlul, dcnitivc and pri
mary sourcc ol Tailorist thcosophy. Hcr condition, gladly acccptcd, was that
wc makc no cort to changc, augmcnt or rcconstruct Musa's dralt Doctrine.
Apart lrom somc minor spclling corrcctions, thc documcnt rcmains as it was
lound on his hard drivc. Grammatical crrors, unnishcd scntcnccs, omissions
v
vi disciples note
ol words: all rcmain unchangcd. c ordcring ol thc lragmcnts is prcscrvcd as
amarbaycv intimatcd (noting that it is likcly this ordcring would havc bccn
changcd in a nal dralt). Unnishcd though it stands, thc documcnt rcmains
cntircly Musa's, lrcc ol cditorial rclactoring or commcnt. !t is as closc as thc
rcadcr will gct to Musa: to know him lurthcr, to know him as ! kncw him, thc
dicult onus is on thc rcadcr to cxtrapolatc with carclul rcading.
amarbaycv was working on thc nal two chaptcrs whcn hc mct his untimcly
cnd. !t should bc clcar to rcadcr that, by this stagc, thc author had acknowl
cdgcd thc naturc ol his lailurc, il hc had not yct lully graspcd and conlrontcd
its implications. us thc latcr chaptcrs shilt considcrably in mood lrom thc
book's initial chccry optimism (witncsscd most acutcly in thc author's prclacc,
writtcn in thc prcmaturc cxpcctation ol publication with a wcll known Su
publishing housc). Had hc livcd on, pcrhaps Musa might havc rcviscd thc cn
tirc work. Maybc hc would havc bypasscd thc !slamic projcct(ion) complctcly.
r, knowing his charactcr, hc might havc attcmptcd to simply cncodc thc lail
urc within thc procccdings. c chaptcr at ]ihad ccrtainly hints at this, Musa's
own battlc lor hcarts and minds bcing won through thc ironic misprison ol
its acknowlcdgcd lailurc. Altcrnativcly, hc might havc simply rcturncd to thc
womb ol his Tradition, complcting thc divorcc with thc matcrial ol !slam and
crcating somcthing clsc cntircly, somcthing lar grcatcr, somcthing lcss rootcd
in a pretense at rcligious authority.
For amarbaycv's actions wcrc pretense, makc no mistakc. His closcst lricnds,
disciplcs and lovcrs would not dcny this: rathcr, wc mourn it. Hc was a pre-
tender to thc garb ol !slamic Suc authority. Hc (mis)prcscntcd himscll to thc
Muslims and Sus ol London as onc ol thcm. 8ut hc rcmaincd a strangcr,
lrom his vcnturc's joylul initiation to its incvitablc cnd. !l truth bc told, ! know
lor a lact that hc had vcry minimal !slamic background. vcn lcss Suc initia
tion, dcspitc his wild claims to noblc silsilah. Four ycars bclorc hc commcnccd
this work, hc had not cvcn sct loot insidc a mosquc. Hc kncw no Arabic,
workcd lrom ur'an and hadccth litcraturc in translation alonc, basing his ob
scrvations, lor thc most, on his background in Vcstcrn philosophy and upon
thc most cursory intcrnct and library scarchcs. Hc carncd no apprcnticcship
with a Su tcachcr. Hc posscsscd a numbcr ol translations ol Rumi and ibn
Arabi: but opcnly boastcd to mc that hc had ncvcr opcncd thcm, savc to chcck
thc odd rclcrcncc or quotc. Privatcly, hc spokc ol pcrsonal rcvclations that by
passcd thc nccd lor lormal instruction and scholarship, laughing that his day
job policy was to ncvcr rcad thc manual". 8ut that's thc point: this book's truc
valuc dcrivcs lrom thcsc personal rcvclations, dcrivcs lrom somcthing novcl and
individual, not (as hc mistakcnly misrepresented it) standing in any authcntic
lincagc to thc thcological discourscs ol Susm and !slam.
disciples note vii
!n rctrospcct, wc could say that rcal valuc ol amarbaycv lics, not his lailcd
aspiration to rcvolutionizc gcncral !slamic tafsir (intcrprctivc scicncc), but in
thc sidcccct ol his projcct: thc communication ol somcthing uniquc and
ncw. c intimatc, privatc circuitry ol his own soul, at a particular stagc along
its own uniquc path. Vc'rc all on dicrcnt journcys, wc all havc acquircd somc
wcalth along thc way: but it is not oltcn that wc makc such an claboratc and
public cxhibition ol whcrc wc arc at along that journcy. !t is not oltcn that
so much ol that wcalth is sharcd (albcit inccctivcly in an unusablc, lorcign
currcncy). !t is unlortunatc and yct charactcristic incvitablc, hcncc this book
bcing csscntially a tragcdy in thc classical scnsc that Musa chosc to spcak
his own privatc Truth by rcsorting to thc gcncral mattcr, thc vcrscs, tropcs and
mctaphors ol a supcrpowcr amongst world rcligions.
8y its own rulcs ol spiritual lincagc and cultural constancy, by its own naturc
as a 8ook carricr, !slam must ncvcr acccpt thc clothing ol this particular tailor,
lcst shc ccascs to bc. is is not a moral criticismol !slam: it is a lawol (cultural,
gcnctic) physics, onc that Musa (pcrccptivc though hc was in so many othcr
things) chosc to ignorc. !n doing so, hc crcatcd thc garmcnt lor a dicrcnt
ummah cntircly, thc !slam ol somc othcr, absolutcly orthogonal univcrsc.
!mannucl G. Moon, London 2051
Prclacc
Vhat lollows is a spcculation on languagc and our rclationship with God.
! havc writtcn as a Muslim and a Su and, conscqucntly, ! havc cxprcsscd
myscll through an cxcgcsis ol thc holy books ol thc Abrahamic laiths and thcir
associatcd commcntarics. c qucstion ol how wc approach God through lan
guagc is ol ccntral importancc to thcsc laiths in particular, with thcir cmpha
sis on rcccivcd rcvclation through words. c books ol thc Tanakh and thc
Gospcls ol thc Christianity arc all .ritten. c angcl Gabricl appcarcd to thc
Prophct Muhammcd and instructcd him to Proclaim!": what lollowcd was
thc ur'an, a book ol God's vcrscs, narratcd by God, writtcn lrom God's pcr
spcctivc. !t is a ccntral tcnant ol, at lcast, orthodox practicc within thcsc laiths
that thcsc books arc thc inscribcd word ol an ctcrnal God, rathcr than his
torically situatcd rcligious thought ol humans. csc laiths also bclicvc that
God is incablc, csscntially unknowablc, bcyond linguistic dcscription. And
yct somchow thcy havc rcconcilcd thc notion ol an indcscribablc God that is
abovc all crcation with thc idca that this God can spcak to thc prophcts in thcir
own languagc.
is book is my spcculation on why this ccntral tcnant ol orthodoxy holds.
! amnot a thcologian. My background is in mathcmatics and thc philosophy
ol languagc. 8y prolcssion ! am a logician and work within what is known as
thc constructivc school ol logic. Constructivc logic is an approach to thinking
about how wc solvc problcms in lilc: it is groundcd in thc bclicl thcrc is no
absolutc cxtcrnal mcaning or valuc to thc vicws wc hold, and that thc scnsc
or mcaning ol a vicw comcs lrom thc way in which it was arrivcd at. From
its prool. Constructivc logic privilcgcs dcrivationasmcaning ovcr absolutc
mcaning.
So my day job is to think about mcaning and truth: this is my qualication lor
writing what lollows. Mcaning and truth arc also clcarly important in rcligion
ix
x Preface
and a claim to absolutc mcaning would appear to bc ccntral to thc Abrahamic
laiths at lcast. Vhat is rcligion il not a claim on Truth:
! am orthodox: ! bclicvc that God's Visdom is manilcstcd pcrlcctly in thc
Holy 8ooks with thc nal word" going to thc ur'an. ! bclicvc that thc path to
thc Light ol God is ncgotiatcd through carclul study ol thc 8ooks ol Prophccy.
at wc may movc toward God through rccciving this rcvcalcd, ultimatc Vis
dom. And yct ! am a logician working within thc constructivc school: ! bclicvc
that thcrc is no such thing as absolutc mcaning, thcrc is no ultimatc scmantics
to dcnc mcaning, thcrc arc instcad an innitc varicty ol logics, dicrcnt ways
ol approaching thc world, cach no bcttcr or worsc than thc othcr, objcctivcly
spcaking. So what lollows is my attcmpt to rcconcilc thcsc two positions. My
pcrhaps surprising conclusion will bc that thc lattcr position entails thc lormcr.
! will draw on idcas lrom Vcstcrn logic and thc philosophy ol languagc as
much as ! draw lrom thc vcrscs ol thc Holy 8ooks. vcrything said has bccn
pronounccd innitcly morc clcarly by grcatcr minds and it is incvitablc that
! will makc rclcrcncc to socallcd csotcric writing about languagc and God:
spccically !slamic Susm and thc works ol Kabbalah. Howcvcr, ! draw on
this lcss than upon thc Vcstcrn philosophy and modcrn logic, lor a rcason.
crc is alrcady a grcat body ol scholarship on thcsc thinkcrs thought to which
! could ncvcr hopc to makc a mcaninglul contribution. (!n thc casc ol, lor
cxamplc, ibn alArabi, thc importancc ol Villiam Chittick's translations and
commcntarics is monumcntal.) And so, instcad, ! pcrlorm a dicrcnt scrvicc
by dcvcloping a ncw trajcctory ol undcrstanding what clcuzc and Guattari
might call a linc ol ight" lrom thc Vcst to thc ast.
c philosophcrs who havc inucnccd my undcrstanding ol languagc tcnd
to bc lrom thc so callcd contincntal" school ol philosophy: Hcidcggcr, thc
alorcmcntioncd clcuzc and crrida. My approach to logic owcs much to
Vittgcnstcin (in both his carly and latcr phascs), and in a way his attcmpt to
rcconcilc Schopcnhaucrian mysticism with a primitivc logicism in his Tracta-
tus Logico-Philosophicus scrvcs as a poctic prccursor to my work in spirit at lcast.
Psychoanalytic thcorics ol mcaning, particularly thosc ol ]acqucs Lacan, also
provc to bc instrumcntal. c usc ol this philosophy is pcrhaps lcss surprising
than my drawing on modcrn logic: thc (not vcry wcll known) lamily trcc" ol
thcsc philosophcrs that has its roots in Alcxandrc Kojvc's rcading ol Hcgcl.
Kojvc wrotc his disscrtation on \ladimir Solovicv, that grcat Russian Sophi
ologist, who was in turn hcavily inucnccd by csotcric mysticism, including
Kabbalah and Su thought. Not to mcntion thc intriguing (and still largcly
uncxplorcd) dircct conncctions bctwccn thosc mystical scholols and Lacan.
crc will bc a limitcd amount ol symbolic logic: this monograph is a sc
qucl ol sorts to my rst book, Semiotic Frame.ork for Business Systems, which
Preface xi
conccrncd how constructivc logic can bc uscd to solvc problcms in computcr
scicncc. ! rclcr intcrcstcd rcadcrs to that tcxt lor thc gory dctails ol constructivc
logic and typc thcory. Such a rclcrcncc is unncccssary howcvcr, as ! havc cndc
vourcd to kccp thc tcchnical dctails to a minimumand ! bclicvc ! havc managcd
to providc as much background as is rcquircd lor thc sakc ol scllcontaincdncss.
! havc violatcd a numbcr ol constraints that ! would normally abidc by within
convcntional acadcmic writing. ! havc, in particular, adoptcd a numbcr ol po
ctic conccits during thc coursc ol my argumcnt. Somc ol thc chaptcrs involvc
philosophical dialogucs bctwccn charactcrs, othcrs includc short storics. crc
is a point to bc madc through thcsc conccits: thcy arc pcrlormativcs lunc
tioning likc Austin's spccch acts scrving to dcmonstratc thc points ! makc
within thc morc acadcmically sound momcnts ol thc tcxt. ! hopc thcy also
scrvc to cntcrtain.
is work had its bcginnings in a scrics ol lccturcs ! dclivcrcd to thc Ummatic
Rcading Group at !nvisiblc Collcgc London ovcr thc Michaclmas tcrmol 2007
and 2008. ! must thank thc mcmbcrs ol thc group lor lorcing mc to cxplain
myscll and lor rcvcaling dccicncics in my idcas. c blamc lor rcmaining
dccicncics lics, ol coursc, solcly at my lcct. ! am particularly gratclul to thc
convcncr ol thc group lor his continual cncouragcmcnt, dcar lricndship and
most ccctivc scrvicc as Timc's wondrous chaplain!
Musa amarbaycv, London 2009
Contcnts
1 e Cosmic Romance page 1
1.1 A circular inlcrcncc 1
1.2 c Logos: brcathcd, sublimatcd and rcturncd 1
2 Garments 6
2.1 c prophctic voicc, madncss and thc brothcr ol lying 6
2.2 Vomcn, wivcs and daughtcrs 16
2.2.1 Patriarchal mythologics 17
2.2.2 c ar ol Umm Varaqah 19
2.2.3 Mcnstruation 21
2.2.4 Night ol Powcr 22
2.2.5 Vomcn, lallibility within disputc and trinkcts 24
2.3 Clothing to pray 28
3 True Time 31
3.1 Hcidcggcr and crrida on Timc and Signication 31
3.2 Signication, judgcmcnt and authcnticity 42
3.2.1 c 8uildcr's prolcgomcnon 42
3.2.2 Truc timc and mcasurcd timc 43
3.2.3 Timc as signication 44
3.2.4 Signication, languagc gamcs, signs and judgcmcnt 45
3.2.5 c problcm ol nonvaluativc judgcmcnt 50
3.2.6 Authcnticity and lilcasjudgcmcnt 53
3.2.7 !lluminatcd judgcmcnt and thc prophctic cxpcricncc 58
3.2.8 !lluminatcd judgcmcnt and thc sunnah 59
3.3 Timc, logic and thc book ol dccds 60
3.3.1 c proccss ol signication 61
3.3.2 c proccss ol signication in constructivc logic 63
3.3.3 \aluc, prool and mcaning 68
xii
Contents xiii
3.3.4 Timc and thc proccss ol signication 69
3.3.5 Authcnticity rcvisitcd through Lacanian psycho
analysis 71
3.3.6 c book ol dccds and constructivc signication 76
3.3.7 Logic and laith 78
3.3.8 c prolcssor's rcsponsc 80
3.4 c Cavc 81
3.5 Flying north, a blcssing lrom thc tckkc in transit 84
3.6 c history ol rcligion 86
4 Wisdom and the Body 89
4.1 c Fcmininc's rclation to thc Fathcr and thc Son 89
4.2 c lovcr's gilt, inscriptions upon thc body and individual
rcturns 91
4.3 isas 100
4.4 Rcstitution 103
4.4.1 c lcmininc and hcll 104
4.5 Gcographics ol thc 8ody 105
4.5.1 c city 105
4.5.2 Maps and Hcllrc 106
4.5.3 pcn day at thc invisiblc collcgc 109
4.5.4 hularnain's two tcmptations: thc attack
abovc and bclow 112
4.5.5 Ummahs, nomadic and scdcntary 120
4.5.6 !jtihad 121
4.5.7 Muslims in thc Vcst 124
5 e garden party 127
5.1 c Gardcn Party 127
5.2 c 8uildcr's dcscription ol thc hadith ol thc Rabbi and
thc Prophct 129
5.3 c Muslims' undcrstanding 130
5.4 ]udgcmcnt within and ovcr thc Symbolic and Rcal ordcrs 136
5.4.1 rcc ordcrs 136
5.4.2 Ncgotiating thc Rcal through illuminatcd judgc
mcnt: symbolic lunctions 143
5.4.3 Symbolic algcbras 151
5.4.4 c answcrs 155
5.4.5 Vatcr 161
5.4.6 Family rcscmblancc 168
xiv Contents
5.4.7 c Young Tailor and thc Philosophcr: 8iunivo
calization and Faciality 180
5.4.8 c Long 8rcath 187
5.4.9 c womb 189
5.5 Prcdication and cogarmcnting 191
5.6 !ntcrlaith marriagc 195
5.7 c Fiqh ol Mcnstruation 197
5.7.1 Cyclcs ol rcading 197
5.7.2 God and Gcndcr 198
5.7.3 Masculinclcmininc cngagcmcnt 200
5.7.4 8ack to biology 200
5.8 Rcading Al8aqarah 202
5.9 c symbolic 207
5.10 c Tailor and thc Muslim 210
5.11 Fivc brothcrs 212
5.12 Forgottcn trcsscs 213
5.13 c lantcrn 214
6 !ihad 215
6.1 c lcsscr jihad 226
6.1.1 !ncorporcal translormations 227
6.1.2 Rcgimcs and thc scll 230
6.1.3 A gcncrativc cthics 233
6.2 Pcrcnnial cthics 240
6.2.1 A typc thcory ol jihad 247
6.2.2 Sccond ordcr wivcs 252
6.2.3 A lurthcr problcm 255
6.2.4 A corrcction to clcuzc and Guattari: Four wivcs
and crcativity 257
6.2.5 Four rivcrs 259
6.2.6 Four wivcs 264
6.3 Saya 266
6.3.1 Tcrrorism/imprcssionism 268
6.3.2 How ! lcarnt to stop worrying and lovc thc lcsscr
jihad 271
6.4 c Grcatcr ]ihad 281
6.4.1 isncy and thc Grcatcr ]ihad 282
6.4.2 Martyrdom 285
6.4.3 Nccks 287
6.4.4 Praycr and thc 8ody 288
Contents xv
6.5 Statc ol war and statc ol pcacc 294
6.6 Summary 295
6.7 8y Timc's gilt my vagarics rcturncd mc 295
6.8 Apostasy 296
6.8.1 c dicring approachcs ol Ali and ibn Abbas 296
6.8.2 Mastcry ol thc intcrnal and thc cxtcrnal 298
6.9 ialcctics, sinlul and corrcctcd 311
6.9.1 c mastcrslavc dialcctic 314
6.9.2 Vhat your right hands posscss: a moral compass 318
6.9.3 Vhat your right hands posscss: pornography and
inlormation contcnt 324
6.9.4 Anothcr dialcctic: two brothcrs 329
6.9.5 !n othcr words ... Shariah and thc 8ody's Truc
Scicncc 332
6.9.6 Two cats 333
6.9.7 !sracl 335
6.10 Two daughtcrs 341
6.10.1 Aisha and Fatima 342
6.10.2 Autumn song 349
6.11 Tailoritc assumptions: a scll critiquc 350
7 e Self 354
7.1 c Shahada 354
7.2 c bcst ol moulds and thc mcrcy ol asccnsion 355
7.2.1 Surah AlNur 356
7.2.2 Stations ol asccnt 369
7.2.3 Stations, thc Logos and thc Prophct 369
7.2.4 A tcachcr's story: how watcr was crowncd by rc 371
7.3 c Cubc ol Lovc 374
7.4 Southcnd 375
7.5 Prophccy 375
7.6 c Mir'aj 375
7.7 c scvcn and thc lour: a solution to thc problcm ol alicn
subjcctivitcs 379
7.8 ]unior cxplorcrs at thc Natural History Muscum 409
7.9 c authorial lailurc 410
7.10 8cing strangc 411
7.11 8orscht wcstcrns, tcmporary marriagcs, matriarchy in
Sumatra 413
7.12 pcn day at thc !nvisiblc Collcgc 421
xvi Contents
7.13 Sophia, symbolic lunctions and prophcts and lamilics 424
7.13.1 8ccoming Muhammcd 425
7.14 Muhammcd as thc prcccdcnt ol Logos 426
7.15 City ol Souls 430
7.16 c dancc: an cxcrcisc in nonphilosophy 430
7.17 cpictions ol Muhammcd 432
7.18 c Ahl al Kitab, donkcys and thc nals 441
7.19 Fadak and Fatima's hair 442
7.20 !mamhood 444
7.21 Conclusion 445
Postscript: Lo.es Philosophy 447
1
c Cosmic Romancc
1.1 A circular inference
God cxists.
God is Lovc. So thcrc is thc crcation, bccausc Lovc cntails lovcrs. Crcation
is thc lovcr. c mcaning ol lilc is Lovc.
c crcation is an innitc mcrcy. Mcrcy is a rclation, dclivcrcd by a mcrcilul
agcnt. So thcrc is God, bccausc God is thc !nnitcly Mcrcilul. c ur'an
urgcs us to contcmplatc crcation as thc prool ol God's cxistcncc. c crcation
is lormcd lrom signs, and our livcs arc prools that inhabit thcsc signs, activc
paths ol pcrccption that tracc a navigation through thc subsct ol signs givcn
to us during thc coursc ol our cxistcncc. ough thc logics ol thc worlds arc
innitc, thcrc is truth and thcrc is lalsity, immancnt to thc labric ol rcality.
Truth is not an external valuc attachcd to a sign. Truth is thc pcrccption ol cach
sign's internal illuminatcd intimation ol a Mcrcilul Lovcr, in invariant rclation
to thc particular logic wc arc applying. !rrcspcctivc ol thc social, political or
cultural contcxt into which thcy havc bccn placcd. Anyonc who sccks will nd
Lovc within thcir signs. And thcy will know that thcrc is a Mcrcilul Lovcr.
1.2 e Iogos: breathed, sublimated and returned
crcupon shc pointcd to him. cy said, 'How can wc talk to onc who is a child in thc
cradlc:' ]csus said, '! am a scrvant ol God. Hc has givcn mc thc 8ook, and has madc
mc a Prophct, And Hc has madc mc blcsscd whcrcsocvcr ! may bc, and has cnjoincd
upon mc Praycr and almsgiving so long as ! livc. And Hc has madc mc dutilul towards
my mothcr, and has not madc mc arrogant and gracclcss, And pcacc was on mc thc day
! was born, and pcacc will bc on mc thc day ! shall dic, and thc day ! shall bc raiscd up
to lilc again.' at was ]csus, son ol Mary. is is a statcmcnt ol thc truth conccrning
which thcy cntcrtain doubt. (ur'an 19:3035)
\crily, thc likcncss ol ]csus in God's Sight is thc likcncss ol Adam. Hc crcatcd him
lrom dust, thcn said to him: '8c!'and hc was (ur'an 3:59).
1
2 e Cosmic Fomance
Narratcd Abu Huraira: Allah's Apostlc said, 'c Hour will not bc cstablishcd until
thc son ol Mary dcsccnds amongst you as a just rulcr, hc will brcak thc cross, kill thc
pigs, and abolish thc jizya tax. Moncy will bc in abundancc so that nobody will acccpt
it.' (Sahih 8ukhari \olumc 3, 8ook 43, Numbcr 656)
God is thc ultimatc Truth. Truth lovcs. So thcrc is cxistcncc, brcathcd out
ol Lovc, lrom Truth. !n thc bcginning, God brcathcs cxistcncc through thc
Vord. c Logos: thc Vord ol God.
c Logos is with us, but buricd within, sublimatcd. !t walks with us, as thc
prccondition ol Rcason, thc Light within logic, thc loundation ol conscious
ncss, thc intuition ol thc rightcous and upright. c naturc ol thc lovcr is to
scck Truth. crc is a possibility that Truth can bc heard il it is cnunciatcd, il
it is brcathcd. And so thcrc is thc cnunciation ol Logos at thc bcginning ol
crcation. Truth can only bc lound through this cnunciation.
1
Vhcn Truth has
arrivcd, thc Logos has rcturncd.
c Vord is manilcstcd in thc Christ that has comc and will rcturn at thc
cnd ol ays. 8ut it is also thc Vord brcathcd into thc Adam bclorc his lall (thc
cntity known as AdamKadmon in Kabbalah and thc Antropos ol in somc lorms
ol Gnostic cosmology). 8ccausc in God's sight, thc gurcs ol thc Primordial
Adam and ]csus arc ol onc likcncss, onc archctypc ol thc Vord ol Truth:
\crily, thc likcncss ol ]csus in God's Sight is thc likcncss ol Adam. Hc crcatcd him lrom
dust, thcn said to him: '8c!'and hc was (ur'an 3:59).
c primordial Adam has thc likcncss ol ]csus. 8ut thc likcncss is to Adam
bclorc thc lall, thc 8rcath ol Truth, who is taught all thc namcs, to whom thc
angcls arc commandcd to submit.
Vhcn your Lord said to thc Angcls: !ndccd, ! am going to crcatc man lrom clay. So
whcn ! havc lashioncd him and brcathcd into him My Spirit, thcn lall you down pros
tratc to him. (ur'an 38:7172)
Hc taught Adam all thc namcs ol cvcrything. (ur'an 2:31)
8ut First Man falls through cating ol thc Trcc ol Knowlcdgc. !n thc ur'an,
hc is subscqucntly lorgivcn bccomcs thc rst prophct:
8ut Satan causcd thcm to dccct thcrclrom and cxpcllcd thcm lrom thc statc in which
thcy wcrc, and Vc said: Fall down, onc ol you a loc unto thc othcr! crc shall bc
lor you on carth a habitation and provision lor a timc. cn Adam rcccivcd lrom his
Lord words, and Hc rclcntcd toward him. Hc is thc rclcnting, thc Mcrcilul. (ur'an
2:3637)
How docs this comc about: !t is bccausc cvcrything in thc cosmos wor
ships God in Lovc: cvcrything is lashioncd in Lovc, including Mankind. !t is
bccausc thc truc naturc ol Mankind is to lovc, and to lovc through sccking.
1.2 e Logos: breathed, sublimated and returned 3
Mankind's lunction, as a part ol thc crcation, is to lovc. 8ut cach aspcct ol
thc crcation lovcs in a particular modc. c Childrcn ol Adam lovc in thc most
privilcgcd ol modcs: thcir modc is dclivcrcd as a lovc song ol ycarning dircctcd
toward thc Facc ol God.
2
is modc ol lovc, thc dclivcry ol thc lovc song, is
thc most privilcgcd bccausc it is thc dccpcst ol lovcs. thcr aspccts ol crcation
do not sing this song: it is lor us alonc, thc grcatcst ol gilts that God grants us.
is is why Adam was compcllcd to cat lrom thc Trcc: God translorms
Adam's naturc ol ncccssity, to complctc thc crcation ol Man. !t is with thc cat
ing ol thc lruit that thc primordial Adam bccomcs First Man. c primordial
Adam ccascs to bc .ith God (in thc likcncss ol Christ, thc Vord, brcathcd by
God) in ordcr to givc risc to Mankind. AdamasLogos must bc sublimatcd
into AdamasMan, bccausc thc Logos docs not scarch, thc Logos is at rcst
with God. !t is ordaincd that Adam will cat thc lorbiddcn lruit, bccausc thc
Rcalm ol Knowlcdgc is whcrc thc scarch bcgins, and our purposc is to scck,
bccausc that is thc spccial naturc ol Mankind's lovc.
8ut thc Logos is sublimatcd in our hcarts, not takcn away lrom us. c body
ol Christ is with us: lrom thc bcginning ol our lall, wc havc subsistcd on thc
brcad ol Christ. !t ncvcr lclt us. 8ut thc prccondition lor bcing a knowing
agcnt in thc world (thc prccondition ol bcing a human in thc world) is logic
and rcason. c prccondition ol any scarching is logic and rcason. And thc prc
conditon ol rcason is rcading (thc angcl instructs thc Scal to rcad), and rcading
rcquircs words and a tcxt. And tcxts cxist by virtuc ol thc Vord's sublimatcd
within us. ur words dcpcnd on thcrc bcing a Vord. at is, to consumc
lrom thc Trcc ol Knowlcdgc, thc Logos must bc buricd within our hcarts. To
lulll our divinc purposc as lovcrs in thc Scarch, to bc thc pcoplc ol rcason"
addrcsscd in thc ur'an, Adam's primordial naturc is thcrclorc sublimatcd,
but not rcmovcd.
us cating lrom thc Trcc is not a lall lrom gracc, but is rathcr thc origin ol
our swcctcst pain, this gracious unlolding ol Lovc, our Cosmic Romancc (Fig.
1.1). c story ol its Gcncsis is onc ol ivinc Mcrcy to humankind. Mankind's
lovc lor thc 8clovcd is our pain, bccausc wc arc cxpcllcd lrom thc Gardcn. 8ut
it is also our grcatcst blcssing bccausc, through sublimation ol thc Logos, wc
arc aordcd thc powcr ol languagc and Rcason to scarch lor our Lovc. c
grcatcst blcssing is that God lashions us to lovc God. Scparation cntails sub
limation. Sublimation aords Rcason. And Rcason lcads back to thc Lovc.
Pain is intrinsic to this conguration, as thc charactcristic ol scparation and
ycarning is pain. crcin lics thc truc mcaning ol thc Sidharta 8uddha's rst
c common translation. Litcrally, thc phrasc is poscssors ol thc kcrncls". c translation is
appropriatc, howcvcr: thc kcrncls hcrc arc thc cmcrgcnt partial vicws ol thc Logos, rcvcalcd to
us whcn wc rcason corrcctly: whcn wc rcad lilc corrcctly.
4 e Cosmic Fomance
noblc truth that Lilc is dukka", oltcn undcrstood as Lilc is sucring".
3
Vc
might translatc thc maxim instcad as Lilc is Romancc", bccausc this cong
uration is thc conguration ol Cosmic Romancc, as it is born ol Mcrcy and is
thc ncccssary condition lor human lovc. c cxpulsion lrom thc gardcn, thc
sublimation ol thc Logos, thc journcy homc: this is thc swcct pain ol human
cxistcncc, our Cosmic Romancc.
Fig. 1.1. c Conguration ol Cosmic Romancc.
So thc Logos is buricd within thc hcart ol thc lallcn Adam, as it is within all
his childrcn. is is what is mcant whcn God relenting toward Adam in vcrsc
2:37 ol thc ur'an. ivinc Forgivcncss, thc Mcrcy ol God, God as l-Fahim,
thc cosmic raprochcmcnt is unlikc human lorgivcncss bccausc it comcs lrom a
Lovcr that is bcyond its subjccts' tcmporality: conscqucntly, lorgivcncss takcs
thc lorm ol a prcordaincd path, a path that givcs risc to our vcry csscnsc as hu
man bcings. is is why thc First Man is also thc First Light ol Prophccy that
will guidc Mankind on thc path. c First Man as thc Vord ol God is as closc
to God as brcath can bc to thc brcathcr. 8ut prophccy is madc within thc spacc
ol Rcason, bccausc thc spacc ol Rcason is thc spacc ol languagc and writing,
and prophccy is spokcn and writtcn. c lall givcs risc to prophccy to guidc
us back and thc ivinc Mcrcy lullls itscll through prophccy. Adam's trans
guration, and our crcation, is complctc whcn hc bccomcs thc rst prophct ol
Mankind. Adam is a prototypc lor all succcssivc prophcts, up to, and includ
ing, thc Scal : thcsc arc thc bcst ol slavcs, thc bcst ol thc scckcrs, bcing thc
1.2 e Logos: breathed, sublimated and returned 5
closcst a human can stand to thc Hand ol God, whilc still rcmaining within
thc spacc ol Rcason in thc Cosmic Romancc.
c Vord was madc cxtcrnal oncc morc, and will bc cxtcrnaliscd again at
thc nd ol Timc in thc incarnation ol thc Christ. An important tcnnant ol
standard Christian thcology is that thc Son ol Man rcdccms" thc action ol
thc original Man. 8ut rcdcmption is thc wrong word. Rathcr, wc should say
thc rcvcaling ol thc Logos cmbodicd in ]csus inlormcd thc pcoplc ol thc Good
Ncws that thc Vord cxists within cach ol us, inasmuch as thc pcoplc ol Rcason
subsist on it in thcir journcy to scck thc Facc.
is is what is mcant whcn ]csus tcachcs us about 8ody ol Christ, and thc
sccrct ol thc ucharist:
! am thc brcad that givcs lilc. No onc who comcs to mc will cvcr bc hungry. No onc
who has laith in mc will cvcr bc thirsty. ( ]ohn 6:35)
c Logos continucs to bc sublimatcd to our status as scckcrs, but thc scarch
lor thc 8clovcd is lcd by !nnitc Mcrcy. c incarnation in thc lorm ol ]csus
scrvcs to rcmind us that wc subsist as branchcs on thc \inc ol Logos, that
Rcason will cultivatc thc Vinc ol Lovc lrom thc lruitlul branchcs, and that
thosc whosc souls arc closcd to Rcason will bccomc dry branchcs, discardcd.
c Son ol Man: thc Truth ol God's Vord brcathcd into thc hcarts ol thc
childrcn ol Adam. c vcry naturc ol thc Son ol Man rcminds us, cstablishcs
and dcmands an allcgancc ol laith that, as childrcn ol Adam, thc Kingdom ol
Hcavcn is within.
And this is why thc Logos appcars again at thc nd ol Timc. !n thc bcgin
ning thcrc was thc Vord and thc Vord was with God: thc word brcathcd into
primordial AdamasLogos. c Vord is latcr incarnatcd as Christ, to rcvcal
thc cosmology ol Lovc, and dcmand us to look toward thc Kingdom ol Lovc
in our journcy. 8ut thc nal coming signics thc nd ol Timc bccausc it is at
this point that thc Logos within is rcaliscd in lully and complctcly.
c Son ol Man: thc primordial Truth that, as Son, cxists in potcntial within
us, to cmcrgc in and though our salvation at thc appointcd Hour.
2
Garmcnts
2.1 e prophetic voice, madness and the brother of lying
c prolcssor and thc buildcr wcrc driving along thc A12 to thc castcrn shorcs.
!t was thcir intcnt to spcnd a day at thc bcach. cy stoppcd at Ncwbury Park
gas station lor somc pctrol.
cy llcd thcir car with lucl, stockcd up on crisps and watcr and wcrc about
to dcpart whcn thc pctrol attcndant stoppcd thcm with a qucstion.
! scc by your drcss that you arc lrom that mystical group known as thc Sus.
! havc always apprcciatcd what ! rcad conccrning Susm. Most ol it sccms likc
a mystical cxprcssion ol divinc truth told skilllully and intclligcntly."
Hc addrcsscd thc prolcssor. 8ut ! scc you wcar a bcard according to thc
traditions ol thc mainstrcam Muslims. ! havc a hard timc undcrstanding how
a Su could takc thc ur'an as thc litcral word ol God, or support things likc
Shariah law. ! undcrstand that thcrc arc 'Univcrsal Su' movcmcnts that scck
to bc lcss dcpcndcnt on !slam, but ! don't know il thcsc arc gcnuinc or morc
NcwAgc inspircd organizations."
To mc, Su tcachings sccm to havc morc in common with mystical Chris
tianity, 8uddhism, and Gnosticism, and thcsc philosophics arc totally at odds
with what Muhammcd wrotc and said. ! know Sus claim that Susm prc
datcs !slam, so is it possiblc that many ordcrs just nominally acccptcd !slam to
avoid pcrsccution:"
c buildcr rcplicd: Not at all. c Pcoplc ol Rcmcmbrancc clcavc to thc
Holy 8ook. c 8ook is thc Mirror ol thc Light, without a mirror wc can't
cvcn call oursclvcs humans, lct alonc Sus or nlightcncd."
crc was an awkward, puzzlcd silcncc.
c prolcssor brokc it: r . my lricnd is somcwhat hungovcr lrom his rcv
clry last night. You know how buildcrs party. 8ut ! agrcc with his point: sincc
thc pcning ol our Swcctcst Mcssagc, thc Su Scicncc has always bccn intc
6
2.1 e prophetic .oice, madness and the brother of lying 7
gral to thc historically situatcd !slamic body ol knowlcdgc and, up until rcccnt
timcs, has bccn rankcd in cqual importancc to thc othcr scicnccs, including
what might thcsc days bc callcd Social and Political managcmcnt, ]urispru
dcncc and thics. Somc, likc my lricnd hcrc, might cvcn go so lar as to say
that thc Su Scicncc, rathcr than bcing simply an csotcric axis ol thc rcligion,
is in lact thc sscncc and Truth ol all othcr rcligious scicnccs, which would
cxplain why so many grcat Sus wcrc also cxpcrts in thc Law."
c attcndant rcplicd: Ycs, ! havc hcard this bclorc: !'vc rcad ibn alArabi
and thc sayings ol Hallaj and thc rcst ol thcm. 8ut it sccms to mc that thcy
pick and choosc thc bits ol thc book as it suits thcir own mystical agcnda. !n
most ol thc book, ! cannot scc any mystical mcssagc, thc mcssagc spokcn ol
by thosc mastcrs. !t sccms to mc that most ol thc book is simply laws. Maybc
thosc laws hclpcd and cvcn improvcd thc livcs ol thc Arabs living back in thosc
morc barbarous timcs. bviously, lrccing slavcs and stopping thc practicc ol
killing lcmalc daughtcrs was a big stcp lorward. 8ut wc don't do that kind ol
stu thcsc days, and, il atrocitics arc committcd within thc world, thc guid
ancc ol humanism and rationality shows thc way lorward. !n lact, many ol thc
atrocitics currcntly bcing committcd arc cxactly by pcoplc who rcally clcavc, as
you say, to thcir 'holy books', bc thcy ur'an or 8iblc or whatcvcr."
c attcndant brought out a battcrcd ur'an lrom his ovcralls and rcad:
Mcn arc thc maintaincrs ol womcn bccausc Allah has madc somc ol thcmto cxccl othcrs
and bccausc thcy spcnd out ol thcir propcrty, thc good womcn arc thcrclorc obcdicnt,
guarding thc unsccn as Allah has guardcd, and thosc on whosc part you lcar dcscrtion,
admonish thcm, and lcavc thcm alonc in thc slccpingplaccs and bcat thcm, thcn il thcy
obcy you, do not scck a way against thcm, surcly Allah is High, Grcat. (ur'an 4:34)
Vhat about that thcn: ! could go on to citc thc vcrscs about killing thc
karoon whcrcvcr you scc thcmand so on but ! just put thc book down thcrc
!'m not going to lollow any book ol law that cspouscs violcncc against womcn!
!'vc got daughtcrs myscll: ! don't want any husband ol thcirs to hit thcm. !
know, !'vc hcard thc argumcnts that thc bcating should only bc carricd out in
cxtrcmc circumstanccs with a lcathcr or somc such nonscnsc. 8ut ! can't scc that
writtcn in this 'holy book'! And anyway, why should mcn havc 'maintcnancc'
ovcr womcn: nc ol my daughtcrs has a Ph in Astrophysics and thc othcr is
a doctor. ! don't scc why any husband ol thcirs should bc considcrcd supcrior
to thcm, just bccausc ol a random Y chromosomc. !'d want thcm to bc likc
mc and my missus: it's always givc and takc with us, and wc'vc ncvcr had any
scrious disagrccmcnt in ovcr 25 ycars."
c prolcssor rcplicd. You wcrc mistakcn in thinking that my bcard makcs
mc a mainstrcam Muslim. ! count myscll amongst thosc who bow down to thc
8 Garments
8clovcd, but as you can scc " hc liltcd his bcanic to rcvcal a rainbow collcctcd
yarmulkc ! amalso onc ol thc Comradcs ol thc Kabbalah. Frommy mothcr's
sidc, you scc."
!ndccd this vcrsc is a good placc to start, as many scc it as a simplc law or
council ol marriagc guidancc. 8ut in ur'an, as in Torah, God docs not givc
us stoncs, but prccious diamonds."
Lct mc ocr you an intcrprctation."
[
e professors speech: Mcn arc thc qawwam thosc who takc carc ol and and
providc lor thc womcn. c good womcn guard thc unsccn which Allah has
guardcd. c womcn to lcar arc thosc who crcatc nushuz discord, hostility,
dissonancc. !l you lcar such womcn, lcavc thcm in thcir bcds and bcat, lorsakc
or avoid thcm (adriboo).
c sccrct ol thc ur'an is thc samc as thc sccrct ol thc Torah, as undcr
stood by my brcthrcn. 'Mcn' and 'womcn', 'husband' and 'wilc' mcan somc
thing much morc than thc physical undcrstanding wc havc.
God brcathcd signs or archctypcs into our bodics to givc us lilc: bccausc wc
arc madc in thc imagc ol God, an imagcs arc lormcd lrom signs.
csc signs that constitutc our bcing havc lcmalc and malc aspccts, in dicr
cnt balancc. So thcsc vcrscs addrcss humanity, physically malc and lcmalc. !l
this sccms implausiblc, thcn it is so only duc to thc groups who so crccly dc
lcnd thc litcral intcrprctation. 8ut this book is a holy book! !t's not a marriagc
manual! 8ut many don't undcrstand.
Vc cach havc masculinc and lcmininc aspccts. Ancicnt knowlcdgc has bccn
rcmcmbcrcd in thc 20th ccntury: Carl ]ung callcd thcsc aspccts thc anima and
animus. 8ut Torah and ur'an tcach thc masculinc and lcmininc aspccts arc
morc complcx: thcy arc multiplc cmanations ol God into thc spacc ol languagc,
ol namcs and archctypcs. God ol coursc transccnds gcndcr: but God has placcd
archctypcs within us, lormcd us out ol archctypcs. And thcsc archctypcs havc
gcndcr, in A twolold scnsc:
cy rclatc to cach othcr via a lorm ol scxual prcdication. nc archctypc
contains or lorms a garmcnt lor anothcr.
cy intimatc ivinc Truth through a scllrclcrcntial propcrty that is csscn
tially scxual (thc spacc ol all archctypcs is csscntially rcccptivc and thcrclorc
Fcmininc, whilc thc Light ol Truth is a Masculinc, cngcndcring Prophccy,
so that to spcak ol this Light is to cmploy a Masculinc archctypc takcn lrom
a Fcmininc cld ol signs, and to spcak Truthlully ol this Light is to scll
2.1 e prophetic .oice, madness and the brother of lying 9
rccxivcly marry this Light to thc Fcmininc, translorming our Fcmininc
spacc ol consciousncss and pcrccption into a 8ridc.
c cmcrgcncc ol a Truthlul, !lluminatcd Fcmininc spacc a 8ridc ol our
consciousncss, rcndcrcd rcccptivc and wcddcd to thc Light ol Prophccy is
callcd Shekhinah in Torah. !n thc Arabic ur'an, thc rclatcd conccpt is Sakina
or ivinc Tranquility.
c conccpt is complcx, but is somcthing closc to thc notion ol thc uncon
scious in psychoanalysis: thc cld ol languagc lrom whcncc all typcs ol signi
cation may play. 8ut lor thc sakc ol our discussion, a simplc way ol thinking ol
this is that thc Fcmininc spacc ol our mind is both rcccptivc and crcativc: our
Fcmininc aspcct is thc sourcc ol all human crcativity. is aspcct, whcn wcd
to Prophccy, bccomcs Shckhinah, thc sourcc ol all Truthlul human crcativity.
crc is lalsc art and Truc art. Vhcn an artist paints a picturc hc or shc is bcing
Fcmininc whcn thc painting is sublimc, ivincly inspircd, Truthlul, thcn
thc artist is cngaging with Shckhinah. !l you do an cquation, similarly. 8ut cs
scntially, praycr and worship arc acts ol crcativity, whcrc wc crcatc an imagc to
oursclvcs ol God (somcthing ultimatcly unimaginablc). As wc scc with thc acts
ol violcncc and hatrcd produccd by pcoplc in thc namc ol rcligion, clcarly this
crcativc namc that has bccn brcathcd into us can bc corruptcd, il our crcativity
is not rcaliscd in a rightcous lashion.
8ut il wc arc sccking God, thcn it is thc lcmininc namc ol crcativity, ol
Shckhinah, that wc must rcalisc within oursclvcs, thc rst gatc that must bc
cntcrcd, in ordcr to asccnd.
So thc Fcmininc namc comcs rst lor thc spiritual travcllcr. c Kabbalists
oltcn call Shckhinah 'poor', bccausc this namc is our crcativc spirit, and, on
its own, is not capablc itscll ol gcncrating any Light lrom God. !nstcad, it
'capturcs' light lrom Ti'lrct, thc sourcc ol Prophccy. c words ol thc ur'an
itscll (and thc othcr holy books) dcrivc lrom this namc, which was rcaliscd to
its lullcst potcntial in mcn likc Moscs and Muhammcd. rdinary lolk such
as us cannot rcalisc this namc, but, through thc crcativc act ol worship, wc
may nd Shckhinah and, through worship as rightcously guidcd crcativity, our
Shckhinah may bc 'marricd' to Ti'lrct, to thc Light ol Prophccy.
8oth Shckhinah and Ti'lrct, rcmcmbcr, arc namcs, archctypcs, placcd within
our 8ody, aspccts ol buricd within thc corc ol our human psychology. cir
lull rcalization is crucial to our spiritual journcy toward God. !n this scnsc, our
Fcmininc aspcct should bc 'maintaincd' by thc light ol our Masculinc aspcct.
Vhcn this is donc, thcn wc may movc closcr to God. !n this scnsc, thc mas
culinc aspccts ol our psychc arc commandcd to 'spcnd out ol thcir propcrty'.
c Shckhinah rcaliscd within us is rightcous il it is obcdicnt in marriagc"
10 Garments
to Prophccy. at is, our crcativitics arc good womcn", obcdicnt" and, im
portantly, guarding thc unsccn as Allah has guardcd". God and thc highcr
spiritual rcalms arc thc unsccn, but thc lcmininc crcativity within us can guard
thcsc rcalms. Guarding hcrc mcans, protccting against thc darkncss that can
ll our crcativc spirit: il wc do not guard this lcmininc aspcct ol oursclvcs, wc
can crcatc cvil in thc namc ol rcligion, as wc scc happcning again and again.
c last part ol that vcrsc thcn is an instruction and warning about how to
trcat oursclvcs, how to trcat thc crcativc cmanation placcd within us. osc
on whosc part you lcar dcscrtion, admonish thcm, and lcavc thcm alonc in thc
slccpingplaccs and bcat thcm, thcn il thcy obcy you, do not scck. !l you lcar
your crcativity will lcavc you and movc to thc darkncss, try to makc it rightcous
again, into thc light. !l that docsn't work, and your praycrs movc you to dark
ncss still or il you cncountcr a scct that cxchangcs lovc lor hatrcd or cntcr
a mosquc whcrc dcath is prcachcd instcad ol lovc thcn crcativity has bccn
corruptcd. mythopoctically, thc turn is lrom Shckhinah into Lilith, thc oppo
sitc ol thc Faithlul Fcmininc (undcrstood by thc Kabbalists to bc companion
ol Samacl or !blis, a corrupt lorm ol undisciplincd, unabatcd dcstructivc Fcm
ininc crcativity). !l this happcns, thcn wc" must bcat this unrightcous, un
laithlul lorm ol crcativity into submission. Stop praying and walk away lrom
that mosquc. God willing, somcthing bcttcr might comc your way.
! know this intcrprctation is quitc obscurc. 8ut this vcrsc is intcrcsting, bc
causc it was writtcn lor you! You indccd havc bccn doubting thc dark crcativc
spirits ol othcrs who rcad this vcrsc, takc its surlacc mcaning, and pcrhaps jus
tily it to do cvil (such as bcating othcr humans). And you arc doing (! hopc)
what thc latcr part ol thc vcrsc instructs: walking away lromthat intcrprctation.
8ut rcmcmbcr thc rst part ol thc vcrsc: thc masculinc light ol prophccy
will providc lor our lcmininc aspcct ol crcativity, and guidc us to a rightcous
worship. So worship with us in this.
May thc wilc within bc wcd happily to thc husband within, that wc might
nd balancc, rightcousncss, and pcrhaps asccnd highcr along our journcy!
[
c prolcssor concludcd his spccch.
c buildcr liltcd his hands in supplication and thcn smilcd at thc attcndant.
c attcndant considcrcd thc prolcssors words lor a whilc, and thcn said: Your
intcrprctation is prctty wild, but lrom what !'vc rcad ol it, thc languagc ol thc
ur'an sccms to bc writtcn prctty litcrally and plainly and not as any kind ol
allcgory. 8ut maybc you arc right. !l wc to intcrprct thc ur'an in such a way
2.1 e prophetic .oice, madness and the brother of lying 11
as yours, and ! was mistakcn in that thcrc was an injunction to takc it litcrally,
thcn thcrc's no problcm at all."
Ah!" thc prolcssor smilcd. So you scc it is possiblc:"
Ycah, causc thcn instcad ol rcading Kill thc unbclicvcrs whcrcvcr you nd
thcm ! can say, oh, Givc hugs to and hclp out thc unbclicvcrs whcrcvcr you
nd thcm. ! rcmcmbcrcd how ! hcard that thcrc was a thcory that Sus wcrc
thc oncs who crcatcd Tarot cards. Vith thc kind ol pcrsonal intcrprctation ol
thc ur'an that you dcscribcd (womcn as anima and whatnot) ! can now rcally
scc how Sus could havc comc up with a systcm likc Tarot cards, in which
archctypcs arc juxtaposcd and intcrprctcd bascd on individual pcrsonalitics and
livcs!"
c prolcssor sighcd, almost dcspairing.
c attcndant continucd. 8ut okay, what you say is strangc and ! gucss
prctty dccp. ! grant you that somconc might bc ablc to squcczc that out ol thc
vcrscs ol this book. 8ut isn't thcrc a vcrsc in thc ur'an cxplicitly stating that
cvcrything writtcn in thc ur'an is to bc takcn litcrally and not mctaphorically
or symbolically:" Hc thumbcd through his copy. Ycs, hcrc it is, vcrsc 3:7."
!t is Hc who scnt down to you thc 8ook. !n it arc vcrscs prccisc thcy arc thc loundation
ol thc 8ook and othcrs unspccic. As lor thosc in whosc hcarts is dcviation thcy
will lollow that ol it which is unspccic, sccking discord and sccking an intcrprctation.
And no onc knows its intcrprctation cxccpt Allah. 8ut thosc rm in knowlcdgc say,
Vc bclicvc in it. All is lrom our Lord." And no onc will bc rcmindcd cxccpt thosc ol
undcrstanding. (ur'an 3:7)
And, assuming you havc thc corrcct mcaning ol thc vcrsc about womcn,
how many Muslims arc going to intcrprct it that way: !l thc only truth ol a
path is in its csotcric branch, thcn any cxotcric manilcstation would bc at bcst
usclcss and at worst cxtrcmcly countcrproductivc."
c buildcr thcn gavc thc lollowing spccch.
[
e builders speech:
c problcm! would likc to addrcss is ol intcrprctation. ur pctrolpumping
lricnd hcrc says that thc prolcssor's undcrstanding ol thc ur'an is an intcrprc
tation, onc that hc sccs to bc lar lctchcd. ! am surc hc would also agrcc that
his vicw ol thc ur'an as a sct ol commandmcnts, storics and worldly lcg
islation is also an intcrprctation ol thc tcxt, pcrhaps a similar intcrprctation
givcn by, lor cxamplc, thc orthodox scholars. 8oth thc orthodox rcadcr and
our pctrolpumping lricnd would say: 'ur intcrprctation is corrcct, bccausc
thc tcxt clcarly appcars this way to us.'
12 Garments
Vhcn it comcs to thc ur'an, our lricnd judgcs thc Su intcrprctation rathcr
insinccrc with rcspcct to thc languagc ol thc tcxt. And vicws his intcrprctation
as thc sinccrc onc. 8y sinccrc, hc mcans: what thc Prophct Muhammcd mcant.
8y an insinccrc intcrprctation hc mcans: an intcrprctation that probably has a
lot ol mystical mcrit, but is most ccrtainly not what thc Prophct mcant!
! would rst likc to say that all intcrprctations arc insinccrc to thc ur'an.
c orthodox vicw is an intcrprctation, whilc thc truc Su undcrstanding is
not an intcrprctation at all! !n this scnsc, only thc Su undcrstanding is sinccrc
with rcspcct to thc mcssagc. ! am a lundamcntalist.
!s thc socallcd mystical intcrprctation ol thc Holy 8ook analogous to thc
divincr's rcading ol Tarot cards:
No. 8ut thc statcmcnt is closc to thc truth.
8ccausc cvcrything in lilc is likc rcading Tarot Cards. vcrything, apart
lrom thc prophctic voicc.
Tarot cards arc likc thc unconscious.
1
And as Frcud and Lacan taught us,
thc unconscious is likc languagc.
Tarot cards, thc unconscious and languagc arc dclincatcd by two axcs: mctaphor
and mctonymy. Cards arc signs, arraycd in scqucnccs and rclations to onc an
othcr (thc card ol dcath lollowcd by thc card ol thc lovcrs). For Frcud and
Lacan, drcams arc signs, arraycd in scqucnccs and rclations to onc anothcr (!
am standing at thc bcach, suddcnly a lion appcars to attack mc). And scn
tcnccs arc also signs, arraycd in scqucnccs and rclations to onc anothcr (likc
this scntcncc, hcrc).
Mctonymy (in thc tcchnical, Lacanian scnsc) is thc propcrty ol signs bc
ing arraycd in scqucnccs and rclations. Lacan associatcs thc mctonymic na
turc ol languagc with what hc calls thc Symbolic ordcr what Hcnry Corbin
has rclcrrcd to in his translations ol ibn Arabi as thc Imaginal. c Sym
bolic/!maginal arc thc spacc ol drcams. All drcams and tcxts arc mctonymic:
signs coming and going, a ow ol lrcc association. c mctonymy ol a tcxt
cvadcs intcrprctation. As soon as thc card ol dcath appcars, it is immcdiatcly
rcplaccd with thc card ol thc lovcrs. ]ust whcn ! am trying to work out why
! am on thc bcach, suddcnly thc lion appcars. ]ust whcn you wcrc about to
proccss this scntcncc, ! will uttcr a ncw onc.
Mctaphor is cmploycd lor signs to bc intcrprctcd. Mctaphor is whcn wc
look at a sign as standing in lor anothcr sign. cath mcans a ncw bcginning,
thc card ol lovcrs mcans a happincss: so thc cards tcll us thcrc will bc ccssation
ol your currcnt situation, a ncw bcginning and happincss. c bcach mcans
dcsirc, thc attack ol thc lion mcans thc lcar ol my lathcr. nc sign stands in
lor anothcr. 8y thc scntcncc 'And scntcnccs arc also signs, arraycd in scqucnccs
2.1 e prophetic .oice, madness and the brother of lying 13
and rclations to onc anothcr', ! mcan 'And languagc is also cryptograms, aligncd
as succcssivc position to cach othcr.'
nc ol thc grcat rcalisations ol 20th ccntury philosophy is thc undcrstand
ing that thcrc is no absolutc intcrprctation: ccctivcly, all intcrprctations arc
rclativc. As Vittgcnstcin said, an absolutc intcrprctation prcsupposcs thc cx
istcncc ol an idcal languagc, an idcal scmantics, to cxplain all our languagc
gamcs". !ntcrprctation is just mctaphor: thc substitution ol onc sct ol signs
lor anothcr. And bccausc signs arc bcing rcplaccd by othcr signs, thc dclcrral
ol any 'nal' mcaning is actually innitc. A ncw sct ol signs cannot absolutcly
'cxplain' anothcr sct ol signs, as thc ncw sct arc also substitutablc and amcnablc
to mctaphor. !ntcrprctation is likc onc sct ol Tarot cards bcing swappcd lor
anothcr sct ol cards. is is intrinsically rclativc.
Vc intcrprct things all thc timc. at's why Shakcspcarc's plays providc such
cnjoymcnt and why nglish prolcssors havc jobs. All this is truc ol tarot cards,
ol thc unconscious and ol languagc. Mathcmatics a mctonymic proccssion ol
signs, whosc mctaphoric potcntial pcrmits thcir valuation within prools.
So intcrprctation is vcry important to humans.
8ut thc valuc ol an intcrprctation is always rclativc. A doctor can hclp a
paticnt by providing a 'good' intcrprctation ol thcir drcams, whcrc thc critcria
lor 'good' is cvaluatcd with rcspcct to thc paticnt's hcalth.
8oth ]udaic tradition and thc !slamic Prophctic narrations said that thc do
main ol drcams contain a lraction ol prophccy. 8ut drcams arc not lully prophctic,
and thcrclorc rcquirc a 'good' intcrprctation, lrom somconc who lovcs you. c
Kabbalah tcachcs that whcn ]oscph told his drcam to his brothcrs (as hc docs in
thc Torah), thcir hatrcd lor him constitutcd a 'bad' intcrprctation that prcciscly
lcd to subscqucnt problcms. Vhcn hc mastcrcd thc ability to nd thc good
intcrprctation, hc was ablc to asccnd.
So intcrprct wcll! 8ut undcrstand that mctaphor is intcrprctation and intcr
prctation is mctaphor. And so an intcrprctation is not absolutc.
8ack to thc ur'an. (Vhat ! say now won't convincc anyonc who docsn't
acccpt that thc ur'an is writtcn with thc prophctic voicc, or who isn't con
vinccd that thcrc is a prophctic voicc distinct lrom our normal voicc, but it will
at lcast cxplain how ! scc things to stand.)
!l you acccpt thc 20th ccntury position, thcn any intcrprctation ol a tcxt is
possiblc, and wc cannot say: this onc is morc 'corrcct' than that onc.
All spccch, all tcxt, all drcams occupy this status. All, cxccpt thosc writtcn
with thc prophctic vision.
For thc ur'an is not mctaphoric. !t has bccn said that mctaphor is thc
brothcr ol lying and God is not guilty ol it. And as our pctrolpumping lricnd
has notcd, thc languagc ol thc ur'an docsn't appcar allcgorical at all thcrc
14 Garments
arc no obvious mctaphors. !ndccd! And morc so. Rcmcmbcr that all intcrprc
tation is mctaphoric, bccausc mctaphors arc signs substitutcd lor othcr signs.
And so cvcn a 'litcral', worldly intcrprctation ol thc ur'an such as that as
sumcd by thc mainstrcam is bascd upon mctaphor. cy substitutc onc sct
ol words lor anothcr. cy say: this is a command about how to trcat your
womcn, not a statcmcnt about thc lcmininc aspcct ol thc human psychc (that
is bidah, an unwarrantcd spiritual innovation). cy say this and so intcr
prct thc mctonymy ol signs as mctaphors. !t is not obvious at rst, bccausc
thcir mctaphors arc not obviously allcgorical. 8ut ncvcrthclcss, thcy intcrprct,
cxchanging onc sct ol signs lor anothcr, worldly sct.
Vhilc this is usclul, and oltcn ncccssary lor all ordinary spccch, lor Tarot
cards and lor drcams, it is not lor thc prophctic spccch:
!t is Hc who scnt down to you thc 8ook. !n it arc vcrscs prccisc thcy arc thc loundation
ol thc 8ook and othcrs unspccic. As lor thosc in whosc hcarts is dcviation thcy
will lollow that ol it which is unspccic, sccking discord and sccking an intcrprctation.
And no onc knows its intcrprctation cxccpt Allah. 8ut thosc rm in knowlcdgc say,
Vc bclicvc in it. All is lrom our Lord." And no onc will bc rcmindcd cxccpt thosc ol
undcrstanding. (ur'an 3:7)
c dcviating path is to scck an intcrprctation. c human is not to intcrprct
thc ur'an.
Vhy: 8ccausc intcrprctation ol thc prophctic spccch is impossiblc: thcrc
arc no signs bchind" thcsc signs, only signs succccding signs.
How can this bc so: Altcr all, prophccy is built lrom words, and thcrclorc
comcs lromthc samc placc as drcams, thc samc placc as Tarot cards. As spccch,
it cmcrgcs lrom languagc.
So, again, how: Considcr madncss. Normal spccch can bc intcrprctcd, bc
causc mctaphor is its potcntial. !l wc do not intcrprct thc signs ol normal
spccch, il wc do not intcrprct thc Tarot cards, wc arc lclt only with mctonymy:
with random scqucnccs ol signs. Vc would livc lilc as in a drcam. is could
bc an innoccnt drcam.
8ut it could also bc a nightmarc ol madncss. c tyrants ol this world arc lit
crally madmcn. cy livc in thc spacc ol nightmarcs, thcir wars arc mctonymics
ol hatrcd, lrccly associating opprcssion, grccd, paranoia and bloodshcd in suc
ccssion, without good intcrprctation, without ocring any good rcason lor thcir
action. Look at thc tyrants ol thc world today: scc how thcy arc slccp walking
a nightmarc ol lrcc association!
8ut thc prophctic spccch is miraculous: it comcs lrom God, lrom thc Cloud
ol thc Rcal that cxists bcyond languagc! at which is bcyond languagc spcaks
to us. God tclls us: thcrc is no mctaphor hcrc, no intcrprctation. c prophctic
spccch is purcly mctonymic. Look at thc languagc ol thc ur'an and scc: im
2.1 e prophetic .oice, madness and the brother of lying 15
agcs, laws, storics blcnd into cach othcr in sccmingly random mctonymic suc
ccssion. !t is not a lincar book. !t is likc a drcam, but onc that cvadcs mctaphoric
intcrprctation.
As such, thc prophctic vision is thc mirror imagc ol madncss. 8oth madncss
and prophccy consist ol lrcc association, signs in scqucncc, cvading mctaphoric
intcrprctation. !l thc Prophct is thc highcst carthly king, thcn Shakcspcarc's
Lcar is his rccction bclow.
Vhcn thc Prophct says womcn, war, hularnain, Mccca, AlMadina,
scx, slavcry hc docsn't lay down signs lor intcrprctation. 8ccausc hc docsn't
scc intcrprctation.
!l ! scc a woman, ! intcrprct hcr somchow, as, say, a lcllow scckcr, a col
lcaguc, as a lricnd, as my wilc, as my daughtcr, as a manilcstation ol thc anima
archctypc. !l ! rcad about hularnain, ! intcrprct him as Cyrus, Alcxandcr
or a mctaphor lor thc potcntial lor human asccnsion. !l ! rcad about AlMadina
and !sracl, ! intcrprct thcm as dicrcnt gcographical towns or as synonyms lor
Sanctuary. at's mc, bccausc ! am not a prophct.
8ut thc prophct docs not intcrprct thc signs and sccs no intcrprctation. His
spccch and actions arc purc mctonymics, without mctaphor. cy arc signs
alonc, not cxchangcablc, not convcrtiblc lor othcr signs. Signs stand as thcm
sclvcs: this is why thc prophctic languagc is callcd pcrlcct. Vhcn hc sccs Al
Madina, hc sccs AlMadina. Vhcn hc sccs Aisha, hc sccs Aisha. Vhcn hc
dwclls in AlMadina with Aisha, hc dwclls in AlMadina with Aisha. Hc
docsn't scc thc dwclling, thc town, thc wilc litcrally, as thc orthodox might, bc
causc that is still intcrprctation, still mctaphor, still signs lor signs. Hc docsn't
scc thc dwclling, thc town, thc wilc as allcgory, bccausc allcgory is mctaphor.
Hc dwclls with his wilc in thc town. And whcn hc ghts a war against thc
karoon ol Mccca, hc ghts a war against thc karoon ol Mccca.
!l you don't havc laith in thc prophccy, you can call his vision madncss. Call it
madncss thcn but don't call it a book ol worldly laws. 8ccausc surcly a spccch
without intcrprctation is likc madncss, and worldly laws arc intcrprctations.
You can bc lcarlul ol this vision, and puzzlc ovcr thosc scckcrs who clcavc to
such a spccch. Ccrtainly Muhammcd himscll was lcarlul ol thc vision whcn
hc rst cntcrcd it: You arc not mad" hc was assurcd.
Vhy do ! hold to thc prophctic voicc: Vhy do ! bclicvc it is lrom a crown
abovc, rathcr than a crown bclow: 8ccausc God grantcd mc thc Kiss ol Ccr
tainty. c philosophcrs wcrc corrcct about intcrprctation: thcrc is no absolutc
human intcrprctation ol languagc. 8ut prophccy is thc limit ol languagc, a
goldcn mctonymy. !ts signs show and indicatc thc Truth, thc Logos ol God,
that which wc wcrc sccking, that which wc hopc to rcalisc. God inlorms us
that his intcrprctation docs cxist: this is thc Kiss ol Ccrtainty. And no onc
16 Garments
knows its intcrprctation cxccpt Allah. 8ut thosc rm in knowlcdgc say, Vc
bclicvc in it. All is lrom our Lord." c idcal languagc at thc cnd ol days. And
no onc will bc rcmindcd cxccpt thosc ol undcrstanding.
8ut what about all this languagc ! am using right now: !s it not intcrprcta
tion: Ah, not. at's thc sccrct ol my masonry. ! build my houscs lrom mud
instcad ol bricks. A sccrct sharcd anothcr day pcrhaps.
[
c buildcr nishcd his spccch.
You sccmto knowa lot about psychoanalysis lor a buildcr," rcplicd thc rathcr
astonishcd attcndant.
! changcd jobs: morc moncy in thc construction industry, matc."
c day was gctting latc, so thc prolcssor and thc buildcr shook hands with
thc attcndant and continucd thcir journcy cast.
2
2.2 Women, wives and daughters
8ut prophccy is always accompanicd by wivcs, in all instanccs ol prophccy, thc
wivcs havc bccn ccntral. Vivcs, in plural. And not simply lour wivcs (though
this is thc maximum pcrmittcd lor a bclicvcr, Prophccy is grantcd and rcquircs
morc). So lct us dclvc morc dccply, onc nal timc, into thc naturc ol thc Fcm
ininc and Prophccy.
Prophct, tcll your wivcs and your daughtcrs and thc womcn ol thc bclicvcrs to draw
thcir cloaks closc round thcm. at will bc bcttcr, so that thcy may bc rccogniscd and
not annoycd. Allah is cvcr Forgiving, Mcrcilul." (ur'an 33:59)
Vc arc havc lcmalc and malc aspccts. So this vcrsc addrcsscs humanity, malc
and lcmalc.
Vho arc thc wivcs ol thc Prophct ol Unlolding: cy thosc who arc marricd
to thc Prophccy (ol whom Khadija is an archctypc). Vho arc thc daughtcrs:
c succcssors, thc substitutcs (ol whom Fatima is an archctypc). Vho arc
thc womcn ol thc bclicvcrs: cy arc thc lricnds. All arc lcmininc namcs,
bccausc thcy rccct Sakina, thc Comlort ol God. c namcs includc that arc
rccctcd in us arc Prophccy and thc 8ridc ol Prophccy. c Sakina is marricd
with prophccy to grant asccnsion.
c wivcs, by rcccting Sakina and thc Law, will bccomc marricd to prophccy
ol Ti'lrct. 8y cmbodying thc womb and brcast, thcy lorm thc mothcr ol thc
bclicvcrs. c daughtcrs asccnd bcyond thc dialcctic ol thc matcrnal unclc and
lathcr through Sakina. c womcn ol thc bclicvcrs arc clcvatcd abovc othcrs
2.2 !omen, .i.es and daughters 17
according to thc multiplication, thc dicrcnt rcpctition, ol thc innitc individ
ual lorms ol tranquility cmbodicd in human crcativity.
Vhat is conccalmcnt: !t is a lorm ol constraint, a modcsty. 8ut what is thc
cosmic modcsty: c Sakina must bc conccalcd, bccausc without conccalmcnt
thcrc cannot bc rcvclation. Conccalmcnt is thc ncccssary condition ol rccog
nition by you who marry prophccy, you who asccnd to Unlolding, you who arc
comlortcd. Conccalmcnt lcads to Truth.
And what clsc: Conccalmcnt is to abidc within a sccrct. Vrap yoursclvcs in
thc cloak, to abidc with that which is conccalcd.
c oppositc ol a wilc is Lilith. Lilith is opcn and without conccalmcnt: as
thc scrpcnt, shc providcs acccss to knowlcdgc, bringing us to thc Trcc ol Sakina
(rcmcmbcr Sakina is also imagination). 8ut hcr opcn way is a promiscuity ol
lrcc association, whcrc words matc with words ad innitum. is is thc naturc
ol conlusion. is is thc dcmonic aspcct ol thc lcmininc, thc aspcct that lcads to
Aridsidc. is dcmonic aspcct is thc rcason lor thc hadith that statcs hcllrc is
lull ol womcn: it is through thc lcmininc that dcmonic imagination is possiblc
c sakina should bc conccalcd, and dclity should bc to prophccy, so words
procrcatc daughtcrs ol Truth.
8ut thc sakina is thc dominating archctypc within all our womcn, lroma bio
logical pcrspcctivc. So this vcrsc also addrcsscs our womcn spccically. Vomcn
scck thc Sakina as an cntry point, just as mcn do. 8ut bccausc human scxuality
cmbodics thc Cosmic Romancc, thcir Sakinanaturc is conccalcd, so thcrc can
bc rcvclation in union with thc Prophccynaturc ol thcir mcn in thc cxpcricncc
ol human lovc. Physically, within thc Rcality ol thc Rcal.
2.2.1 Patriarcha/ mytho/ogies
crc arc argumcnts that patriarchal powcr undcrlics thc scxual tcrms running
through thc mythopocic naturc our discussion. crc havc bccn lcminist at
tcmpts to opcn up thc archcological thrcad that runs through thcsc storics, to
invcstigatc thc situatcd naturc ol thc tcrms in rclation to masculinity/lcmininity
as a sociohistorical powcr strugglc. c patriarchal powcrs thcmsclvcs crc
atc" or situatc a lcmininc lantasy that is cithcr an cxtrcmc Fcmininc ivinc
(thc Shckhinha), a gloricd mothcr gurc or thc cvil Girl ol Lilith. csc
lantasics scrvc to subjugatc any possibility ol a rcal" lcmininc rclationship to
thc ivinc cmcrging.
Vhat havc thc lcminists proposcd in opposition: c Foucaldian dilcmma
is that cvcrything is ultimatcly a powcr strugglc, so to mcrcly cstablish ncw
lcmininc myths (a Fcmalc Goddcss cult, lor cxamplc) would simply play into
that strugglc and bc no bcttcr than thc patriarchal cstablishmcnt. Howcvcr,
18 Garments
a scllconscious opcning ol thc tcrms, a scllconscious playlul rcinvcntion ol
thc tcrms has bccn suggcstcd as a mcans to cstablish an authcntic lcmininc
rclationship to thc storics. For cxamplc, somc havc attcmptcd to rcclaim thc
Lilith as thc archctypc ol lcmininc indcpcndcncc. is is an unrcading ol thc
myths that assists in undcrstanding thcir situatcd naturc and undcrstanding that
all storics arc, ultimatcly, an ongoing historical ncgotation, containcd within
thcm a cultural tracc.
!n othcr words, thcrc is no such thing as a midrash or hadith in isolation
rathcr, it is a cultural artilact that can only bc comprchcndcd by mcans ol
an unrcading and, in particular, in thc lcminist contcxt, an unrcading that
displaccs thc patriarchal situation ol thcsc tcrms.
! prclcr to takc a dicrcnt vicw. c ur'an itscll contains masculinc and
lcmininc gurcs, that scrvc dicrcnt rolcs that might wcll bc rcad lrom a pa
triarchal pcrspcctivc. crc arc no lcmalc prophcts in any ol thc Holy 8ooks,
lor cxamplc. 8ut ! takc this as absolutc. ! bclicvc that rathcr than our so
cially constructcd/cvolution scxuality lorging thc scxualizcd storics instcad,
thc scxuality ol thc storics is lundamcntal, absolutc and Rcal. at scxuality is
Rcalcr and morc physical than our scxuality in lact, it is that primordial scx
uality which givcs risc to our scxuality, that prccccds and grounds our scxuality,
rathcr than thc othcr way around.
! undcrstand thc unrcading argumcnts: ! can't do any kind ol apology lor
thc patriarchal naturc ol thc Lilith storics. (!n onc narration, it is actually an
argumcnt about a dominant scxual position that lcad to thcir divorcc. !n an
othcr, thcrc wcrc scvcral attcmpts at crcating a matc lor Adam. Gcncrally, shc
has to go bccausc shc docsn't takc Adam's nonscnsc. Gcncrally Prophcts don't
gct divorccd Adam is onc, il you takc this story thc othcr would bc !smail
according to thc hadiths !brahim tclling him to movc thc gatc", mcaning
gct a divorcc.)
crc is a ip sidc to thc Masculinc archctypc ol coursc: this bcing (Musa's)
Pharoah. 8ut in saying this ! am almost sounding likc onc ol thcsc Muslim
lcminist apologists who go on about how mcn and womcn arc dicrcnt and
with dicrcnt sins and so on Pharoah gcts a worsc wrap than thc Lilith, ctc
...
at said, adultcry and zina ctc gurc within thc Shariah: lor mc thc law on
adultcry is conccrncd with this cosmic" sin ol indclity to thc Marriagc ol thc
Mind. Going on with my scllrccxivc rcading, to rcad thc vcrsc conccrning thc
punishmcnt ol adultcrcrs (malc and lcmalc) in a litcral lashion is prcciscly to 8
an adultcrcr (malc and lcmalc) in our marriagc to Prophccy. As a conscqucncc,
lor all litcral rcadcrs, thc 100 lashcs must apply ... but thcy arc cntircly invisiblc
within my Caliphatc and no bruising is apparcnt.
2.2 !omen, .i.es and daughters 19
For mc, Lilith makcs an appcarancc hcrc and thcrc latcr lor cxamplc, as
thc wilc ol Lut who lookcd back rathcr than in lront. cn thcrc is thc prctty
awlul hadith conccrning hcllrc bcing lull ol womcn ... !'vc tricd to rcscuc thc
that hadith lrom adultcrous rcadings hcrc. !n tcrms ol thc crcation ol vc
!'mactually with you (and with thc Rabbinical litcraturc) in that ! bclicvc Adam
and vc wcrc crcatcd togcthcr. 8ut thcy wcrc sort ol Siamcsc twins it is in
this original statc that God taught Adam all thc namcs and thc angcls wcrc to
prostratc. c scparation happcncd somc Timc altcr (actually it happcncd via
Timc).
is is not to say thcrc arc no morc myths to bc madc, that thc authcn
tic !slamic lcmininc voicc rcimagining ol Lilith and (in thc 8loomian scnsc),
strongcr poctry than thc othcr (dcnitcly wcakcr) lcminist vcrsions. 8ut !'d
havc to gct hold ol thc book to asscss il it is rcally strong or not thanks lor
thc tip. ! wondcr why thc author's daughtcr is callcd Sophic, lor cxamplc. is
sccms wrong to mc. !l ! had writtcn this, thcir daughtcr would havc bccn callcd
Norca.
Considcr now Samacl: thc cmiurgc our" lorbiddcn imagc ol God wc
kccp in our hcads that is so hard to gct rid ol, cvcn lor iconlcss Muslims. ]u
daic midrashim oltcn associatcs Samacl with Lilith as consort. Going back
to thc Nag Hammadi Gnostic litcraturc, Samacl's voicc and actions actually
map dircctly onto thc Crcator God ol gcncsis in a sort ol nightmarish twist
though, not in thc bcncvolcnt prcscntation givcn hcrc. c ld Man/Samacl's
dcccption hcrc to hidc his wilc lrom thc crcation would again ccho thc
cmiurgic lalsctawhid ol thc Gnostic scripturcs.
Considcr thc Hypostasis ol thc Archons. c tcxt is a rcimagining ol Gcncsis
a ncw mythology, that appcars rst blasphcmous. Samacl's tawhid cchos
thc rcal onc. 8ut thc tcxt's ivinc Truth lics in its scllrclcrcntial blasphcmy
thc tcxt constitutcs an act ol cmiurgc/Lilith in adultcry. ! bclicvc thc
Gnostics wcrc pcrlcctly awarc ol this in thcir rcimagincd Gcncsis(cs) and so
wcrc Tailoritcs.
8ut !'m too much ol Gnostic not to rclcr to thc rcimagining as a gcnuinc
blasphcmy ... Storics ol rcminagination arc part ol a ivinc plan. 8ut thcrc is
somcthing unknowablc (and absolutcly Loving) abovc" all ol this and bc
twccn this unknowablc and thc tcxt ol misprison, thcrc is Pistis Sophia, crying
out You arc mistakcn, Samacl!"
2.2.2 e Dar of Umm Waraqah
Vhcn you buy a malc Hcbrcw slavc, hc shall scrvc six ycars, but inn thc scvcnth hc shall
go out a lrcc pcrson, without dcbt. !l hc comcs in singlc, hc shall go out singlc, il hc
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comcs in marricd, thcn his wilc shall go out with him. !l his mastcr givcs him a wilc
and shc bcars him sons or daughtcrs, thc wilc and hcr childrcn shall bc hcr mastcrs'
and hc shall go out alonc. 8ut il thc slavc dclcarcs, ! lovc my mastcr, my wilc, and my
childrcn, ! will not go out a lrcc pcrson," thcn his mastcr shall bring him bclorc God.
Hc shall bc brought to thc door or thc doorpost, and his mastcr shall picrcc his car with
an awl, and hc shall scrvc him lor lilc. (xodus 21:27)
c noblc Mcsscngcr , along with his Companions, would go to visit Umm Varaqah
(ra) at hcr homc on thc day ol Friday. Vhcn thc noblc Mcsscngcr (pcacc and blcssings
ol Allah bc upon him) announccd his dccision to go to war at 8adr, Umm Varaqah (ra)
humbly rcqucstcd, Grant mc pcrmission to go to war with you. ! will look altcr thc sick
and woundcd. Maybc Allah (most high) will honour mc with martyrdom." c noblc
Mcsscngcr (pcacc and blcssings ol Allah bc upon him) rcplicd, Stay at your homc.
Ccrtainly Allah (most high) will grant you martyrdom." For this rcason shc bccamc
known as Shahidah (lcmalc martyr) lrom thcn on.
Shc rcqucstcd pcrmission lrom thc blcsscd Mcsscngcr that il somconc could pcr
lorm thc Adhan in hcr homc. (Pcrhaps shc had dicultics in dctcrmining thc timcs ol
Praycr, or wishcd to gain blcssings lrom thc Adhan, as shc did not rcqucst pcrmission
lor pcrlorming thc !mamah). vcntually, thc noblc Mcsscngcr appointcd an old man as
a Mua'dhdhin (callcr to thc Praycr) lor hcr and also grantcd Umm Varaqah (ra) pcrmis
sion to lcad hcr houschold in Praycr. Umm Varaqah (ra) had alrcady inlormcd hcr malc
and lcmalc slavc that thcy would go lrcc upon hcr dcath. 8ut this slavc and slavcgirl,
during thc Caliphatc ol Umar, by strangling Umm Varaqah (ra) martyrcd hcr. us,
in compliancc with thc prophccy ol thc noblc Mcsscngcr (pcacc and blcssings ol Allah
bc upon him), shc dicd as a Shahidah in hcr own homc.
Vhat is thc ar ol Umm Varaqah: !t is thc Housc ol thc namcs ol God.
c prophct (pbuh) visitcd hcr Housc, and asccndcd thosc namcs, and his as
ccnt is our possibility. And prophct brought thc companions to hcr Housc in
]ummah: that was how closc thc companions arc to thc prophct's ]ummah.
c Lady ol thc Housc lcads thc Housc in praycr, bccausc praycr is thc gatc
ol thc Housc.
So undcrstand that a pcrson may lcad thc praycr, man or woman, il thcy scck
thc comlort ol that Guardian ol thc Housc. c good shcikh will rccct thc
guardian.
Vho is Umm Varaqah: Shc was indccd just" a woman at thc timc ol thc
Rcawakcning.
Vho is Umm Varaqah: A playcr in our guidc's parablcs. And thc parablcs
arc lor thc lricnds.
You who bclicvc, mcn and womcn!
csist in your arguing, lcst you mirror thc malc and lcmalc slavcs ol Umm
Varaqah. cy indccd gaincd lrccdom lrom thc guardian ol thcir housc, and
so will you may gain divorcc lrom thc Housc ol Truth with your dcbatc, il that
is what you dcsirc.
2.2 !omen, .i.es and daughters 21
cir actions mirrorcd thc original lall, thc scxual lall, thc lall into manhood
and womanhood. 8cwarc, lcst your dcbatc mirror that action.
on't dwcll on your manhood or womanhood, cvcn though this is thc naturc
ol our lall.
Look instcad to thc path ol unity. !n thc path, thcrc can bc comlort. Risc,
don't lall, stand bchind a good shcikh, onc who sccks thc comlort ol thc Guardian
ol thc Housc!
[
! am at odds with Amina Vadud and ! am vcry much opposcd to hcr lcading
thc praycr. at said, in my Caliphatc, thcrc arc only lcmalc shcikhs (although
actually, to bc prccisc, all arc transgcndcr, with thcir lcmalc aspccts lorming thc
actual jummah praycr itscll ).
8ut ! opposc hcr lcading thc praycr bccausc ol hcr rcading ... !n particular,
hcr Lilithian rcading ol thc Prophctic narrations cmploycd to justily lcmalc
imams. Spccically, shc has a litcral rcading ol thc story ol Umm Varaqah
a woman whosc housc Prophccy uscd to visit cvcry jummah. Umm Varaqah
would lcad hcr slavcs in praycr latcr a malc and lcmalc slavc killcd hcr (this
bcing Prophcsizcd) in ordcr to gain lrccdom". From my pcrspcctivc, it is clcar
that thc Housc ol Umm Varaqah is thc" Mosquc (why clsc arc thcy visit
ing it cvcry jummah:) and that Umm Varawah is ... c Fcmininc/Sakina
that that dcsccnds upon thc MalcFcmalc whcn in a siamcsic posc, but that
is martyrcd/sublimatcd whcn wc drop our dclity to thc ivinc and bccomc
adultcrcrs in pursuit ol lrccdom: ! couldn't pray bchind an imam who docsn't
gct that!
2.2.3 Menstruation
cy ask you conccrning mcnstruation (mahid) Say: it is an adha. crclorc kccp away
lrom thcm during thcir mcnstruation and go not unto thcm until thcy havc bccomc
clcan (Tahara). And whcn thcy havc clcanscd (Tatahhara) thcn go into thcm as Allah
has ordaincd lor you (ur'an 2:222)
ur crcativity, our lcmininc aspccts ol judgcmcnt and spccch, is such that
ivinc Comlort is providcd to us, and thcn withdrawn, in cyclcs. Provision
and withdrawal: thc light cmcrgcs, drawn out, dcsccnds, rcccting thc ivinc,
and is thcn sublimatcd, drawn in, sacriccd, raiscd up, lcaving us.
Vhy is thc Fcmininc likc this: 8ccausc GodasSubtlc is a scnsc that ncccs
sarily takcs thc lorm ol a glimpsc, and glimpscs arc occasional. !l thcrc wcrc no
withdrawals ol light, thcn thcrc could bc no guidancc, thcrc could bc no logic.
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!l thc light ol thc signs wcrc constantly manilcst, thcrc would bc no dicrcnccs,
and a cld ol languagc would not bc givcn to us.
c prophct always madc illuminatcd judgcmcnts upon this cld. 8ut rc
mcmbcr that making thcsc judgcmcnts was playcd out tcmporally. 8ut judge-
ment itscll is loundcd on dicrcntiation, and so dil
Provision is whcn thc light cmcrgcs lrom our dccds, and wc cxpcricncc thc
cmcrgcncc ol thc ivinc Fcmininc within oursclvcs. 8ut bccausc thc Fcmininc
is a cld, its naturc is cyclical: it is to bc plowcd bclorc thc whcat is plantcd,
and thc whcat must cmcrgc bclorc bcing rcapcd, and rcapcd bclorc thc cyclc
continucs.
Allah has ordaincd that wc rcturn to thc womcn whcn thcy arc clcanscd.
!s not thc Fcmininc pcrmancntly marricd to Prophccy: Marriagc is still
subjcct to thc scasons. c Prophctic is subjcct to thc scasons ol thc Fcmininc
wilc. c prophct did not constantly rcccivc rcvclations: thcsc camc occation
ally. c light shonc down upon him in lull, and thcn was withdrawn. is is
thc glimpsc, and Prophccy is still subjcct to it.
8ut his mastcry ol thc Fcmininc, his control ol his rclationship to his Fcm
ininc, is what distinguishcs thc Scal lrom thc ordinary scckcrs.
!t is rclatcd that 'A'isha said, Vhcn onc ol us was mcnstruating and thc Mcsscngcr ol
Allah, may Allah blcss him and grant him pcacc, wantcd to carcss hcr, hc would tcll hcr
to put on a waistwrappcr whcn shc startcd hcr mcnstrual pcriod and hc would carcss
hcr." Shc said, Vho among you would bc ablc to control his dcsircs as thc Prophct,
may Allah blcss him and grant him pcacc, controllcd his:" (8ukhari, 8ook 6:296).
So cvcn in withdrawal, thc Prophct is still intimatc, still carcsscs this Namc,
somcthing wc arc not capablc ol.
2.2.4 Night of Po.er
!t has bccn scvcn ycars sincc my wcdding
And in this timc ! havc grown wcalthy
on mind's inspiration born ol hcr kiss,
My markct stall bccamc an cmporium within this city.
My rctail, cxpandcd,
My stock, oncc monosyllabic and dull in my antipodcan slumbcr, within this northcrn
hivc ol commcrcc, a lruitlul lractal ol ncry now,
garmcnts ol harmonious huc,
garmcnts chicl, choicc, bravc and ncw,
lrom owing robcs ol 8uddhist saron to a poct's ycllow host,
cmbroidcrcd oricntal, so rarc and nc,
Almost molccular in
countcrpoint lrills that ccho Spanish anccstors.
2.2 !omen, .i.es and daughters 23
! havc grown wcalthy: all lrom
mind's inspiration born ol hcr kiss.
And prots havc bought mc a housc in this city, whcrcin
my daughtcrs play in comlort, shcltcrcd, knowing no hardship,
altcr school sparkling shricks and pcarls ol laughtcr ll this spacc,
gamcs and T\ and lairy talcs ll this air,
and ! trip ovcr thc toys and trinkcts that lay about in thc joylul carclcss spoilt provision
ol parcnts who rcmcmbcr what it was to havc not.
c sccnt ol hcr nomadic cookcry, that ! rst tastcd in our Sibcrian courtship:
And shc lccds thc girls this swcct mcat lrom hcr hand,
and thcy know no hardship,
sccurc against autumn winds that bcgin to incct a cold rcturn.
!t has bccn scvcn ycars sincc my wcdding,
and today, suddcnly, lcar ovcrtakcs mc, so that ! cannot brcathc:
thc city incrcascs its insccurity by thc momcnt,
and, at last, ! lall victim to its changc in modc.
!l all this wcrc lost:
My stock, burnt.
My housc, mortgagcd.
cir schooling, unnanccd.
And my lamily, cxilcd lrom thc city:
c lcar ol cxilc ovcrtakcs mc, and ! now cannot brcathc lor lcar,
A lathcr's lcar ol lalling.
Vhat ! havc built, might cvaporatc, lcaving thcmwith nothing: synchronicity's dcmonic
twin takcs hold ol my mind
with thc ccrtainty ol lailurc's incvitablc mistiming.
! brcak my last prcmaturc, a lamcd tailor's disciplinc snapping likc a dry branch
a wcak man's disciplinc:
not brokcn by physical disastcr, not by dcath or war, not cxcuscd by rcal pain and loss,
(not brokcn by a rcality that a truc Muslim will maintain in succcss, maintain in praycr)
but by an uncxpcctcd onslaught ol . a shopkccpcr's sclldoubt:
Vcakncss! c biggcr thcy think thcy arc, thc hardcr thcy will incvitably lall.
Go outsidc to thc gardcn and light up a cigarcttc, spluttcring in its
cxistcntial ocnsc, against night's darkncss, against a powcrlul rain.
cn ! lall to thc ground and supplicatc:
lor thc dawn ol ncw clarity dcsccnds upon mc.
Vhilc thc lcar is trivality and abstract, unrcal, invcntcd
is mistiming, doubt's origin, is concrctc, rcal, a physical position.
A man that turns his back: physically.
So ! turn thc othcr chcck now and ivinc provision oods thc city ol its Vatchcrs:
My stock was always burnt.
And thc schooling is minc, not thcirs.
And cxilc is thc lorm ol all du'a.
24 Garments
And thc shcltcr was ncvcr minc to givc, lor thcy arc my shcltcr
And thc provision is not minc to givc, lor thcy arc my provision.
! turn and wc now stand, lacc to lacc:
Shc comcs to hold mc now, succor lor a Tailor's Falsity,
All prot, all truth, all acons ol song and logic and lovc compoundcd within
is cxquisitc complcmcnt, this charm ol my lilc:
And ! grow wcalthy oncc again
on mind's inspiration born ol hcr kiss.
2.2.5 Women, fa//ibi/ity .ithin dispute and trinkets
At thc risk ol running lurthcr alicnation with malc rcsponscs to thc languagc
ol scxuality in thc ur'an, ! wondcr il you (or anyonc clsc hcrc) could suggcst
how thc conccpt ol a truly, authcntically lcmininc voicc might work in rclation
to thc languagc ol thc ur'an.
Lct's ignorc thc usual points rcgarding thc bcating ol wivcs, ctc in thc intcr
csts ol a plcasant convcrsation.
How about somcthing likc this vcrsc:
Yct thcy attributc to somc ol His scrvants a sharc with Him (in his godhcad)! truly is
man a blasphcmous ingratc avowcd! Vhat! has Hc takcn daughtcrs to Himscll ol what
Hc Himscll crcatcs and choscn you to havc sons: And il onc ol thcmhath tidings ol that
which hc likcns to thc 8cncccnt nc, his countcnancc bccomcs black and hc is lull ol
inward ragc. !s thcn onc brought up among trinkcts, and unablc to givc a clcar account
in a disputc (to bc associatcd with Allah): And thcy makc thc angcls thcm who arc
thc scrvants ol thc 8cncccnt Allah lcmalc (divinitics). Vhat! did thcy witncss thcir
crcation: cir cvidcncc shall bc writtcn down and thcy shall bc qucstioncd. (ur'an
43:1519)
Ouestion: Is this not a chastisement of duality ascribed to the Source of all Being, the
One.
You arc corrcct, this is thc mcaning ol that particular vcrsc wc arc not to
ascribc duality (which is thc ontological csscncc ol gcndcr) to thc Sustaincr.
First and lorcmost it is a chastiscmcnt ol idolatry, particularly gcndcrcd idol
atry (goddcss and god worship): no problcms thcrc.
8ut, cvcn in this contcxt, pcoplc usually intcrprct thc linc !s thcn onc brought
up among trinkcts, and unablc to givc a clcar account in a disputc:" to rclcr
to womcn". crc is anothcr vcrsc in thc ur'an that implics womcn arcn't
particularly good at rcmcmbcring dicult things (likc lcgal agrccmcnts). !'vc
pcrsonally hcard Muslims usc thosc vcrscs to opposc lcmalc mcmbcrs ol par
liamcnt in my lathcr's country.
For mc, thc mcaning is clcar: it is a univcrsal mcssagc to all scckcrs, physically
malc or lcmalc alikc:
2.2 !omen, .i.es and daughters 25
(i) on't takc idols.
(ii) !n particular, do not adopt lcmininc idols an idol or imagc ol Rc
ccptivc Crcativity is not to bc cquatcd with God.
(iii) 8ut thc Fcmininc (not idolizcd, but cmcrgcnt lrom within oursclvcs)
is somcthing to cmbracc. !dolatcrs bccomc dark, cnragcd, with thc
dcsccnt ol thc Fcmininc (Rcccptivc Crcativity), whcn thc idolatcr is
givcn tidings ol thc aughtcr's cmcrgcncc. 8ut thc scckcr undcrstands,
through knowing this Fcmininc through knowing this aughtcr
wc can asccnd.
(iv) Finally, thc issuc ol ability to disputc is important.c rst Fcmininc ol
which wc spcak (Rcccptivc Crcativity) is not sucicnt within thc spacc
ol judgcmcnt, it is dccicnt in a scnsc. lscwhcrc, God's law(2:282) dc
clarcs that a sccondary Fcmininc is ncccssary in lcgal disputc. is scc
ondary lcmininc acts as a logic that inscribcs rightcously upon thc primc
Fcmininc, just as a mathcmatician rcquircs both a pcn and a blackboard
in ordcr to work out a prool. cy arc a binary systcm in thc spacc ol
disputc and conict (ol any lorm, lrom mathcmatics to world politics,
to dcciding whcthcr to cat at homc or go out to a rcstaurant). 8ut thcy
ol coursc still rcquirc a masculinc to accompany thcm: Prophccy itscll,
which wc call masculinc bccausc ol its csscntially inscminatory qual
ity. (Two mcn arc cquivalcnt bccausc that is thc Prophctic dialcctic ol
thc 5th and 6th hcavcns, whcrcin is thc answcr to any kind ol conict,
conict bcing thcir rccction bclow.)
is is what ! bclicvc, in summary. You might havc a dicrcnt undcrstanding,
but ! assumc you must havc an undcrstanding that is dicrcnt lromoh, womcn
arc just dizzy littlc things, who shouldn't bc bothcrcd with stu likc law and
politics, blcss 'cm".
8ut thcrc is a problcmrcmaining: why must this cosmic structurc bc couchcd
in a Shariah that cmploys a gcndcrcd languagc: And assuming you subscribc
to a kind ol hypcrShariah", as ! do, so that cach vcrsc has a univcrsal mcssagc
to both physical scxcs, thcn what ol thc naturc (il any) ol a particular mcssagc
to cach ol thc gcndcrs:
o wc, lor cxamplc, wish to litcralisc this vcrsc (whilc at thc samc timc bcing
awarc ol its dccpcr cosmic implications): !'d prclcr not to.
8ut il wc do not do this altcr somc lashion that is, attcmpt to nd somc
biological implications in somcthing that ! scc as univcrsal and hypcrbiological
how can a uniquc, authcntic lcmalc voicc cvcn bc possiblc:
Ouestion: !hen you say the Spirit of God is masculine (engendering) and the creation
26 Garments
(the fragile mirror) is feminine (recepti.e) it is, perhaps, a separation, a psychological
strategy to a.oid Unity, all the .hile maintaining it is the path to Unity.
You arc corrcct about stratcgy.
8ut ! amuncomlortablc with cquating thc masculinc with God nor thc dircct
Spirit ol God, which cxists bcyond humanity. ! say that Prophccy is masculinc
but Prophccy is complctcly human and always maintains a scparation lrom
God. 8ut as you say, ycs, prophccy is callcd masculinc bccausc it cngcndcrs and
brings Light down into thc lragilc mirror ol Crcation. Psychologically, human
Crcation is Fcmininc prcciscly bccausc ol its propcrty ol bcing rcccptivc to this
light and also, importantly, bccausc it is scllcrcativc and productivc. 8oth a
wilc and a mothcr, so to spcak.
So ! try to bc carclul not to ascribc thcsc propcrtics to God. uality and
gcndcr is part ol our psychological makcup and structurcs our rclation to rcality,
unavoidably.
!s this problcmatic: No, bccausc all comcs lrom God, lor a rcason. Hcncc
thc othcr implication ol thc vcrsc: thcrc arc somc who, whcn conlrontcd with
a daughtcr, bccomc dark. itto lor othcr vcrscs rcgarding thc killing ol daugh
tcrs. At all lcvcls (lromdaily lilc and socicty to cosmic travcls), wc arc lorbiddcn
lrom 1) giving gcndcr to thc Sourcc and, importantly, 2) attcmpting to oblit
cratc gcndcr in our statc ol crcation. God is unity. 8ut gcndcr is thc naturc ol
languagc and crcation: and it is through crcation that wc travcl back to God
through gcndcrcd crcation, mind you, not through attcmpts at oblitcration.
Ouestion: is seems like a .ery specic esoteric reading. Surely there are a multiplic-
ity of .ays of relating to the text, the most important being the complete immersion
in the re.elation itself, transcending its normati.e meaning and making the reciter
drunk in rememberance.
l coursc thcrc is not onc mcaning. 8ut thcrc arc dcgrccs ol accuracy. ! do
bclicvc that Gnosis cxists within thc 8ook and that thcrc is Light and darkncss
in our rcadings.
! am surc wc arc in agrccmcnt: thc bcst" rcading is onc that yiclds an intru
sion ol thc Rcal, so to spcak.
! wouldn't say that my rcadings or comparably csotcric" oncs arc prc
ciscly thcrc yct, but ! do bclicvc that thc kcy aspcct to yiclding intrusion must
bc through undcrstanding thc scllrccctivc aspcct ol thc vcrsc.
at is, intrusion always takcs thc lorm ol a gotcha" momcnt whcn you
rcalisc that thc vcrsc is talking about your pcrccption ol cvcrything, including
thc vcrsc itscll.
! think !'d likc to say that thcrc arc a multiplicity ol such gotchas", but thcn
thcrc arc cvcn morc nonintrusivc", !maginary rcadings, which arc thc root ol
all rcligious cvil, basically.
2.2 !omen, .i.es and daughters 27
8ringing it back to this vcrsc, wc cxpcricncc thc intrusion ol thc Rcal
always as tranquility/Visdom/thc Crcativc Fcmininc/Sakina.
Now, what il this physical, comlorting, cnlightcning physical contact with
thc Rcal is thc "daughtcr" bcing spokcn ol hcrc. A psychotic will gricvc and bc
comc darkcncd in spirit whcn conlrontcd with thc daughtcr. Vhilc thc scckcr
should rcjoicc at this good ncws.
at is, wc rcad lilc and, in particular, rcad this vcrsc in thc bcst" way
whcn wc rcccivc a gotcha", an intrusion ol thc Rcal whcn wc rcccivc thc
good ncws ol thc daughtcr.
8ut thcn thc dangcr is il wc start to worship thc daughtcr likc thc tribcs
ol old did indccd do, bccausc that is thc dccpcr mcaning ol thcir cults, thcrc
is a rcal spirituality to thc mothcr/daughtcr goddcss worship cults. !t is to bc
avoidcd bccausc wc nccd to kccp moving in our salat: thc lact thc indivisiblc
unity ol God (thc thing wc Lovc) that is thc mcaning bchind it all.
Notc that this charactcrisation ol thc Rcal's intrusion as Fcmininc tranquility
is problcmatic il wc wish to cquatc thc Rcal's intrusion with bcing touchcd
directly by thc unity ol God (but still within thc jihadic spacc ol dicrcntiation.
8ut my "gotcha" cxpcricnccs havc always bccn oncs mct in marriagc.
!hy .ould God choose the metaphors of .omen and men to make this point .ould.
I am not looking into .hat a .oman is and .hat a man is esoterically ... because to
me once again, .hat is ob.ious, attracti.e here, transcends that reality.
Now, importantly, ! do not bclicvc thcrc arc any mctaphors in thc ur'an at
all. ! bclicvc only in a litcral mcaning.
Vhat docs this mcan lor any rcading ol this vcrsc: Vc must takc daughtcrs,
idolatry, good ncws, God and so on all litcrally.
8ut lor mc, thc boy/girl distinction wc scc bclorc us dcrivcs lrom thc Rcal's
"lunctions" or archctypcs ol thc masculinc and lcmininc. at is, thcy arc not
symbols but masculinity and thc Fcmininc arc rcgulating "lorccs" that guidc
our journcy and, ycs, arc thc sourcc ol thc physical distinctions wc scc bclorc
us.
8ut lct mc suggcst somcthing now in rclation to thc malc/lcmalc dcbatc.
Vhat il our scxualitics (our "physical" scxualitics) arc in lact !maginary, as psy
choanalysts and philosophcrs ol thc 20th ccntury cndcd up concluding. at
is, wc imaginc that wc arc uniqucly malc and lcmalc but that's a construct.
crc is a physical masculinc and lcmininc (thcsc lunctions and archctypcs
ol thc Rcal): but wc don't rcally know thcm. And it is thcsc unknowablc scx
ualitics that this vcrsc addrcsscs. Vc don't know thcm, but through looking at
thc vcrsc in thc right way (thc "bcst" way), thc unknowablc bccomcs apparcnt
and lclt corccursivcly, as thc tidings ol thc daughtcr in thc vcrsc itscll ! And
28 Garments
thcrc arc somc who, conlrontcd with this rcading, will havc laccs that turn dark.
And othcrs who will havc laccs that rccct thc (masculinc) light ...
2.3 Clothing to pray
c tailor was discussing !slamic drcss codc with a customcr.
c customcr said: Hcrc in thc Vcst, thc Muslims arc undcr so much
scrutiny, and our stylc ol drcss docsn't hclp. !t is takcn by many as a politi
cal statcmcnt against intcgration with thc rcst ol socicty. Not just thc womcn
in thcir scarvcs, but all thc mcn on thc strcct, insisting on thcir bcards and pc
culiar stylcs. 8ut maybc thc commcntcrs arc right. Ccrtainly us Muslims arc
gctting ridiculous with our prcoccupation lor clothcs. !t's what is insidc that
counts, surcly, not thc clothcs wc wcar!"
c tailor smilcd: You arc talking to thc wrong pcrson: as a Tailor, it is
cxactly thc outsidc that is most important to mc!"
c customcr laughcd and said Ycs, ol coursc. You arc thc ncst in London
and that is why ! always comc hcrc to gct my busincss suits madc up: ! could
ncvcr gonc back to othcrack. 8ut you knowwhat ! mcan about thc Muslims
and clothcs. For cxamplc, at our last hutba (Friday praycr scrmon), thc shcikh
spcnt thc bcttcr part ol 40 minutcs arguing that it was a mortal sin to wcar
trouscrs that cxtcnd bcyond thc anklcs! Hc madc it sound almost as bad as
adultcry. And all bccausc ol somc obscurc hadith: it's not cvcn mcntioncd in
thc ur'an. ! work as a busincss consultant in thc city: so now ! havc to wcar
my suits abovc thc anklc and look ridiculous lor lcar that God will gct angry
with mc il ! do not:!"
c tailor said thc lollowing in rcsponsc.
[
! don't know your shcikh, so ! cannot judgc thc intcnt ol his hutba. 8ut hc is
corrcct: wcaring a garmcnt bclow thc anklcs is a mortal sin, and lcads to hcll.
Vhy can't thc worshippcrs pccl thc skin ol thc hadiths to rcvcal thc truc
lruit and havc thcir thirst qucnchcd lor a momcnt: For within thc csh ol
thc lruit is nourishmcnt and juicc that will last thc cntirc span ol thc travclcr's
journcy. Travcllcr, stop by thc praycr housc and pccl this lruit! Rcad thc hadiths
rcgarding thc good garmcnts, and pccl thc skin:
c Prophct (pcacc and blcssings ol Allah bc upon him) said: !sbaal (wcaring onc's
garmcnt bclow thc anklcs) may apply to thc izaar (lowcr garmcnt), thc shirt or thc
turban. Vhocvcr allows any part ol thcsc to trail on thc ground out ol arrogancc, Allah
will not look at him on thc ay ol ]udgcmcnt."
3
2.l Clothing to pray 29
!bn 'Abbaas rcportcd that thc Prophct (pcacc and blcssings ol Allah bc upon him)
said: Allah will not look at thc onc who wcars his lowcr garmcnt bclow his anklcs."
4
Cosmologics arc thc ordcr wc crcatc in our undcrstanding ol scll, lilc and
God. All is crcatcd by God, but wc arc uniquc in that our crcation has thc
ability to activcly rccct thc Crcator, thc ability to imaginc and crcatc an un
dcrstanding ol God, howcvcr approximatc. Carl ]ung has many usclul things to
say about thc human aspcct ol crcativity that lcads to a cosmology (in an slight
abusc ol Hindu/8uddhist tcrminology, hc uscs thc tcrm mandala instcad ol
cosmology).
8ut thc cosmology is psychological, as it comcs lrom man. Cosmologics arc
thc ordcr wc crcatc in our undcrstanding ol rcligion and lilc. All is crcatcd by
God, but wc arc uniquc in that our crcation has thc ability to activcly crcatc an
undcrstanding ol God, howcvcr approximatc. is crcativc undcrstanding is
a cosmology. Cosmologics arc crcatcd to guidc our scllrcalisation through an
attcmpt to rccct thc divinc within languagc. cy arc about thc scll: scarching
and (by God's gracc) awakcning, asccnding and balancing thc divinc namcs
cncodcd within our body.
vcryonc has a cosmology lrom which thcy undcrstand thcir rcligion and
thcir lilc, no mattcr how minimal or baroquc its stylc. A cosmology can bc
ugly or it can bc a bcautilul cosmology. 8ut all cosmologics arc garmcnts.
c pcoplc arc oltcn indcccnt in thcir undcrstanding, rcvcaling thcir scxual
ity to all on thc strccts! !ndcccnt, thcir clothing ol words is promiscuous, and
wc can scc thcir uglincss barcd nakcd. Somc ol thcsc pcoplc arc cvcn prcach
ing to us, almost nakcd, in houscs ol praycr. c hutbas arc bcing dclivcrcd
without any garmcnt! c dangcrs ol wcaring an ugly garmcnts can bc rcadily
claboratcd upon.
8ut what ol thc bcautilul garmcnts: !n bcautilul garmcnts, thcrc is also
dangcr.
Somc groups wcar a bcautilul garmcnt: an csotcric, rcncd and glorious
garmcnt.
8ccausc cosmology is situatcd within thc human bcing, in languagc, and
languagc is part ol thc lall.
Cosmologics arc garmcnts. cologics arc garmcnts. Your thoughts arc your
garmcnts. Your mandalas arc your garmcnts. c talsir is a garmcnt. Poctry is
a garmcnt
Vc arc to takc our garmcnts with us to thc masjid. !n prostration, our gar
mcnts must also bc suitablc lor prostration. A cosmology must also submit in
lovc to thc mastcr. c hands, hcad and lcct must bc in prostration. Takc your
garmcnt to thc masjid!
30 Garments
at is thc garmcnt ol rightcousncss.
Garmcnts conccal scxuality, and scxuality was what !blis rcvcalcd. Garmcnts
covcr dicrcncc, thc garmcnts ol thc world is wovcn ovcr dicrcncc. An ordi
nary garmcnt hidcs your scxuality. 8ut a rightcous garmcnt unics and makcs
rightcous marriagc out ol your scxuality.
To wcar a rightcous garmcnt is to balancc scxuality, balancc thc gatcs within
thc hcart. Rcmcmbcr, thc wilc is a garmcnt lor thc husband.
!t is lawlul lor you to havc intcrcoursc with your wivcs on thc night ol thc Fast: thcy arc
garmcnts lor you whilc you arc garmcnts lor thcm. (2:187)
So thc rightcous garmcnt is balancc ovcr scxuality, it is a marriagc ol balancc
that conccals thc Plcasurc ol thc Hcart.
crc arc many dicrcnt lorms ol rightcous garmcnt, but all achicvc balancc
bctwccn malc and lcmalc and takc thc lorm ol dircctcd lovc, thc oppositc ol
promiscuity.
c rightcous garmcnt bccomcs rightcous only in prostration.
And hc said: my sons, do not cntcr by onc gatc and cntcr by dicrcnt gatcs and !
cannot avail you aught against Allah, judgmcnt is only Allah's, on Him do ! rcly, and
on Him lct thosc who arc rcliant rcly. And whcn thcy had cntcrcd as thcir lathcr had
biddcn thcm, it did not avail thcmaught against Allah, but a dcsirc in thc soul ol Yaqoub
which hc satiscd, and surcly hc was posscsscd ol knowlcdgc bccausc Vc had givcn him
knowlcdgc, but most pcoplc do not know. (ur'an 12:6768)
And so ]acob's sons could not avail thcmsclvcs against Allah, as thcy cntcrcd
through dicrcnt gatcs, cach not in prostration. Scparatcd lrom thcir lathcr,
untruc to his son and thcir brothcr, thcy lormcd a cosmology that did not yct
prostratc.
So lct thosc who prolcss to know, know this! Your cosmologics should bc
worn to thc masjid.
c mcaning ol thc commandmcnt to ncvcr drag thc garmcnt in conccit or
pridc. Garmcnts ol thc world, il not takcn to thc masjid, can lcad to thc rc.
Purication ol thc garmcnt is only in thc masjid.
Vcar thc garmcnt to thc anklc, cxposing thc anklc. c joints ol thc human
cosmology cnablc thc prool ol thc Final corcm. c joints ol our cosmology
arc angcls that scrvc us. So don't obstruct thcmwith thc wrong kind ol garmcnt.
3
Truc Timc
Narratcd Abu Huraira: c Prophct said, Allah said: 'c son ol Adam hurts Mc by
abusing Timc, lor ! am Timc, in My Hands arc all things and ! causc thc rcvolution ol
night and day.'" (Sahih al8ukhari, \olumc 9, 8ook 93, Numbcr 583)
Malik rclatcd to mc lrom Abu'zZinad lrom alAraj lrom Abu Hurayra that thc
Mcsscngcr ol God said, Lct nonc ol you complain about timc, lor Allah is timc."
Vhocvcr docs not lovc docs not know God, bccausc God is lovc. ( ]ohn 4:8)
Timc is Lovc: bccausc Timc is a movcmcnt toward thc 8clovcd. Christ says
God is Lovc, thc Scal said God is Timc. cir statcmcnts arc cquivalcnt: Truc
Timc is cxactly Lovc.
3.1 Heidegger and errida on Time and Signication
c prolcssor was running latc lor thc mccting. Gcncrally abscnt mindcd and
organizationally dccicnt, thc birth ol his daughtcr, Latila Alima, had thrown
into uttcr chaos whatcvcr littlc hc posscsscd ol timc managcmcnt. Hc was
bchind on all dcadlincs: a conlcrcncc papcr, duc ycstcrday, lay dormant within
his laptop, hc had lailcd to gradc any ol thc cssays ol his studcnts (who wcrc now
complaining to thc sta studcnt liaison committcc), cmails lrom Phs crying
out to him likc hungry baby birds to thcir mothcr, urgcnt grant applications
wcrc incomplctc and administration had zcrocd in his casc about any numbcr
ol problcms with undcrgraduatc admissions.
8ut thc dcadlinc prcssing most upon his consciousncss was lor his mono
graph on Time and the Body, thc thcmc ol which was an cxcgcsis ol Timc and
thc individual's journcy to God through thc ur'an, via thc tcmporalitics ol
Hcidcggcr and Lacan. Hc intcndcd dcvclop a rcading ol this Vcstcrn philos
ophy to scrvc as an cntry point lor undcrstanding thc Timc ol thc Holy 8ook,
thc Timc that undcrlics thc unlolding ol thc cntirc Cosmos, lrom Causc to
Rcturn and, lrom thc psychological pcrspcctivc ol thc individual, thc Timc by
31
32 True Time
which all human journcys arc mcasurcd. His book was to arguc that thc na
turc ol this Truc Timc is csscntially onc ol logical inlcrcncc, in a scnsc uscd by
Lacan, and, as a pcrhaps surprising corollary, onc ol Lovc. And lurthcr, that
acquaintancc with this Truc Timc an authenticity ol bcing is ncccssary lor
thc scckcr to takc thc straightcst ol paths to thc 8clovcd within thc lramcwork
ol thc Cosmic Romancc. Hc argucd that thc strcngth ol our passion thcrcin is
dctcrmincd by thc dcgrcc ol acquaintancc. 8ut what is cxactly mcant by this
Truc Timc, and what cxactly is its rclationship with thc individual, that thcrc
can bc acquaintancc: Lilc in hcsitation. Hc had writtcn nothing in months.
c Collcgc was duc lor an audit by thc Govcrnmcnt's uality Assurancc
Agcncy and thc prolcssor was mcant to prcscnt a rcport on tcaching standards
to a prcparatory committcc. At lcast this had bccn complctcd. Hc cntcrcd thc
mccting room. c othcr prolcssors wcrc alrcady scatcd.
ur bclatcd lricnd," noddcd thc hcad ol thc dcpartmcnt, sarcastically. Snig
gcrs lrom thc collcagucs.
c prolcssor mumblcd an apology, sitting down and scarching lor his rcport
in his briclcasc. h no, whcrc was it:
c sccnc changcs.
c battlc hardcncd prolcssors arc rcplaccd by lrcsh laccd studcnts. Not his
studcnts: this is rcadily apparcnt by thcir drcss, which was vcry much carly 90s:
on onc sidc ol thc class, ravcrs in orcsccnt tracksuits, girls with pink and or
angc strcaks in drcadlockcd hair, dummics in thcir mouths and cigarcttcs in
thcir hands, and boys with bald hcads and stockings undcr long shorts, and on
thc othcr, thc young conscrvativcs, all twccd blazcrs and button down shirts.
(is is in stark contrast to his London classcs, with its largc proportion ol cast
cnd rcvivalist Muslims, in thcir lull nikabs, long bcards and owing robcs. 8ut
young pcoplc always drcss to provokc, whatcvcr thc contcxt.) c prolcssor's
usual prolcssional attirc ol suit and xlords arc rcplaccd by a camouagc ovcr
alls, clunky doc martins and a tshirt with a lrcczc lrom Goddard's Bout de
Soue. His bcard is now black, not grcy. Hc has gaincd a nosc ring and has
lost a pound or two.
Hc is back in Australia, at thc Southcrn Univcrsity, somc 20 ycars ago. Un
dcrgraduatc philosophy class. c cxact momcnt whcn hc rst undcrstood thc
trcatmcnt ol Timc in 20th ccntury philosophy.
c tutor, Miroslava SolovicvaRusscll (mad Miroslava", thc morc unkind
ranks ol studcnt likc to call hcr), hcr luscious lips curvcd in manic scarlct grin,
bcgins to discuss Hcidcggcr's notion ol Timc through hcr cxtravagant Scrbian
acccnt.
[
l.1 Heidegger and Derrida on Time and Signication 33
e tutors speech:
A unilying thcmc across 20th ccntury philosophy is thc obscrvation that, in
thc history ol scicncc and philosophy, tcmporality has bccn largcly ncglcctcd,
whcn, in lact, it is undcrlics all cxistcncc. Any 20th ccntury conccption ol
cxistcncc, bcing and signication is a charactcrisation ol tcmporal movcmcnt.
Schclling, 8crgson, Vhitchcad, Lacan and Hcidcggcr dcvclopcd wildly dil
lcrcnt philosophical systcms. 8ut all arc groundcd in thc conccpt ol a lunda
mcntal, univcrsal Timc, that grounds bcing, to which scicntic, mcasurcd timc
is subordinatc. !t can also bc argucd that ]ung, a thinkcr who currcntly rcsts at
thc lringc ol thc acadcmy, but has had a largcr impact on popular undcrstand
ing ol thc scll, pursucs an undcrstanding ol 8cing as a a path to individuation,
whcrc thc subjcct crcatcs stagcs ol scllhood lor him/hcrscll. So this journcy
ol sclldiscovcry" that all thosc hippics in thc 60s, and, morc rcccntly, all thc
ncw agc groups arc into is also, howcvcr unconsciously, part ol this modcrn
philosophical projcct to rclatc tcmporality to cxistcncc.
c scicntic conccption ol timc is a timc that can bc mcasurcd with a clock
or calculatcd according to a mathcmatics: scicntic timc uscd whcn chccking
a calcndar, waiting lor a particular cvcnt to arrivc, mcasuring thc vclocity ol
passing cars. Ncwton and instcin havc dicrcnt vicws on thc ratc ol timc.
According to thc lormcr, timc passcs at a constant ratc. According to thc lattcr,
timc passcs at a ratc that is linkcd to gravity's pull and to thc spccd at which wc
travcl . So timc is slowcr thc lastcr wc travcl, or thc closcr wc arc to a planct.
8ut in both cascs, timc is somcthing computcd and mcasurcd. c timc ol any
scicntic thcory has thc samc ontological status as thc timc wc mcasurc whcn
counting thc scconds ol clock.
c rcconstitutcd, univcrsal Timc ol 20th ccntury philosophy is dicrcnt. !t
is not mcasurablc and is csscntially loundational to mcaning, signication and
bcing. is Timc is cmploycd by philosophcrs to cxplain why and how wc cxist
as humans in thc cosmos. !t is thc prccondition lor movcmcnt in dicrcncc.
!n thc phcnomcnology ol Hcidcggcr, our lundamcntal modc ol cxistcncc is
bcing toward dcath."
1
Hc calls our activc scllhood dasein (bcing thcrc"), thc individual cxisting
thc world, moving through timc. c dascin is shapcd by making choiccs, pcr
lorming actions, lollowing a path through lilc. ach choicc is cxactly what
lorms scllhood. A man is thc sum ol his actions. A path through lilc is Hci
dcggcr's Timc. c path is constructcd by making choiccs and so it is choiccs
that constitutc our tcmporality: it is not thc scicntic, mcasurcd ticking ol thc
clock, but thc thc momcnts ol choicc that constitutc thc passing ol Timc. Hci
dcggcr's cthics is simplc. A dascin can bc cithcr authentic or inauthentic about
its choiccs.
2
34 True Time
Vhat is authcnticity: !t dcrivcs lrom making our choiccs in thc light ol
undcrstanding thc prccisc naturc ol Timc. Hcidcggcr is, ol coursc, athcist:
thcrc is no God that stands in absolutc judgcmcnt ovcr us. crc is no altcrlilc:
our cxistcncc in Timc is nitc and limitcd. c rcligions that Hcidcggcr's vicw
rcplaccs took an inauthentic, dishoncst position: thcy tcll us that our choiccs
arc bcing judgcd by an absolutc, and that thc naturc ol thc altcrlilc is an ctcrnal
continuation ol our lilc in rcward lor thcsc choiccs.
8ut thcrc is no absolutc cxccpt cath. Authcnticity is charactcriscd by an
undcrstanding ol cath's rclationship to thc choiccs wc makc, and, consc
qucntly, to Timc and to thc way wc movc through Timc.
cath, unlikc a rcligious God, is a ccrtainty. And dcath, as thc ccssation
ol cxistcncc, is absolutc. cath is thc ultimatc, rcsolving mcaning ol dascin,
in thc scnsc that, without an absolutc innitc cnd, thcrc can bc no dascin.
crc can bc no cxistcncc without ccssation ol cxistcncc, just as thcrc can bc
no truth without lalsity, no black without whitc and no spccch without silcncc.
Vhcthcr unconsciously or consciously, wc all undcrstand that dcath, thc big
lull stop, lramcs thc cnunciatcd scntcncc ol our cxistcncc. 8ut, says Hcidcg
gcr, thc philosophy ol thc past and ordinary pcoplc alikc havc lailcd to com
prchcnd thc implication ol this. 8ccausc dcath is an absolutc, innitc nality,
says Hcidcggcr, cxistcncc is nitc and tcmporary and so temporal, in thc scnsc
that tcmporality is givcn its mcaning by its possibility ol tcrmination. c dc
limitation ol lilc is thc ultimatc, lundamcntal mcaning ol lilc: thc incvitablc
march toward thc cnd. !t is this march toward thc cnd, this movcmcnt ol thc
individual toward cath, that is thc truc naturc ol Timc.
Again, rcmcmbcr that this Timc is not mcasurcd scicntically, bccausc sci
cntic mcasurcmcnt is likc rcligion's Timc (only with practical uscs): it lcnds
thc illusion that timc gocs on lorcvcr. 8ut thc Timc ol cxistcncc is thc unfolding
ol thc individual, an unlolding dcncd by thc choiccs that an individual makcs
in thcir lilc. ascin can movc through this Timc, makc cnact thcsc choiccs
authcntically guidcd by an awarcncss ol thcir cxistcntial condition. r thcy
can turn a blind cyc to thc csscncc ol thcir cxistcncc, and makc choiccs in an
inauthcntic modc, bchaving as il lilc will go on lorcvcr.
ur passagc ol unlolding in Timc consists ol choiccs to dclimitcd by in
cvitablc tcrmination ol choicc. Scicntic mcasurcmcnt dcrivcs lrom this march
to thc cnd. So do social systcms. A socicty may bc constructcd according to thc
assumption ol univcrsal, absolutc laws that dictatc what is pcrmittcd and what
is not, what is moral and what is immoral. 8ut thcsc arc inauthcntic illusions,
illusions bccausc thcy givc thc imprcssion that thcy arc absolutc, whcn in lact
thc only absolutc is our cath, our ccrtain possibility ol Timc's cnd. An thc
l.1 Heidegger and Derrida on Time and Signication 35
samc lor rcligion: thcrc is no God, no rcsurrcction, no altcrlilc, no cxtcrnal
judgcmcnt that guidcs our choiccs.
Vhat arc choiccs lor Hcidcggcr cxactly: Choiccs arc relational: thcy conccrn
howsomc things stand in rclation to othcr things. cir rclational naturc mcans
thcy arc cnactcd within thc logical cld ol Rcason, ol languagc, ol writing, ol
actions that might bc or actions that might not bc. Fromthc cthical pcrspcctivc,
Hcidcggcrian choicc is what wc might imaginc it to bc (somcthing that thc
cxistcntial cthics ol that inlcrior thinkcr Sartrc pickcd up on): thc kinds ol
actions wc do to oursclvcs and to othcrs. ! am in lovc with a marricd man: do !
choosc to lollow through with my dcsirc lor him or not: !t's still a dicrcntial
cld ! amplaying upon in my actions, but it is onc whcrc somconc may gct hurt,
or pcrhaps whcrc somc joissance might bc situatcd! 8ut rclational choiccs nccd
not bc rcstrictcd to pcrsonal cthics. All human cndcavour is built upon choiccs
in this widcr scnsc, choiccs as logical, rclational structuring built within thc cld
ol dicrcncc. Scicntic laws (that providc a lramcwork ol mcasurcmcnt lor
hctcrogcncitics ol domains, including timc with a small t) arc such a structurc.
History (that providcs lramcworks lor analysis ol cvcnts that occur to groups
ol pcoplc, a dicrcnt conccption ol timc with a small t) is also such a structurc.
So arc social systcms. So arc rcligious crccds.
All systcms ol human cndcavour, lrom nc graincd, individual bchaviour
to largcr, ground brcaking scicntic or humanitarian works, arc all lorms ol
choicc. 8ccausc thcy construct rclational structurcs, situatcd within a cld ol
dicrcncc.
8ut in this way, thcy all occupy thc samc ontological status, as a rclational
cxpcricncc ol dascin, a possibility ol cxistcncc's movcmcnt through Timc. cy
arc not absolutc, and to act as il this wcrc not so, to prctcnd onc lramcwork ol
choiccs is an absolutc totality ovcr us abovc all clsc ... wcll, it's lilc in illusion, a
ncgation ol thc rcal mcaning ol cxistcncc. 8ccausc thc mcaning ol bcing thc
only absolutc totality, thc solc nonrclational cxpcricncc ol dascin is Timc, a
movcmcnt toward dcath.
8cing has no ultimatc mcaning apart lrom thc march toward thc cnd. So
Timc alonc providcs thc absolutc mcaning ol bcing. As an individual moving
toward an incvitablc ccssation, wc alonc arc wholly rcsponsiblc lor our choiccs
and actions. Authcnticity in lilc is making choiccs lully conscious ol our total
rcsponsibility, with our undcrstanding that thcrc is no absolutc law to which
wc may dclcr rcsponsibility ol judgcmcnt.
ur choiccs, and our own judgcmcnts, arc lor us alonc to makc, and us alonc
to bc rcsponsiblc lor. cir mcaning dcrivcs lrom thc lact that thcy arc madc
in rclation to thc tcrmination ol our capability lor making thcm.
|c onc Christian Union studcnt in thc corncr, a mousy looking bruncttc
36 True Time
has bccn looking morc and morc uncomlortablc. vcryonc wondcrs why shc
bothcrcd signing up lor this class, thcrc's so much hcrc to ocnd hcr. Somc
kind ol martyr complcx, no doubt," obscrvcd onc ol thc studcnts to thc proto
Prolcssor on onc occasion. Miroslava hcrscll has no sympathy lor this girl and
opcnly rolls hcr cycs whcn shc objccts to thc suicidal morbidity" ol thc Hci
dcggcrian worldvicw. c tutor, whosc pcrsonal spirituality is ambiguous but
inconscqucntial to our narrativc, continucs in dclcncc.|
Hcidcggcr's philosophy is cmpowcring and lilcarming. !l lilc wcrc to
continuc lorcvcr without dcath, thcn thcrc would bc no mcaning to it, bccausc
it is nitudc that givcs valuc to our choiccs. !l wc bclicvc in an cxtcrior absolutc
to judgc us, thcn our livcs would bc cnslavcmcnt to illusion. !n Hcidcggcr's
world, dcath is ncccssary lor a living mcaning to arisc. A living mcaning, in
thc scnsc that .e crcatc it through our own powcr ol lilc in thc lacc ol dcath,
as wc makc our choiccs, as wc construct our pcrsonal chain ol signication in
thc lacc ol thc nal lull stop. 8ut in a world whcrc wc livc undcr thc illusion
ol an absolutc God, wc will bc slavcs to an illusion, and, ultimatcly co.ardly in
our dclcrral ol signication.
! know which world ! would prclcr to livc in.
|Vhat about cthics," asks thc mouscy intcrlocutor, undctcrrcd by thc prctty
hcavy vibcs now bcing scnt hcr way lrom a sizablc scction ol thc audicncc, in
solidarity with thcir tutor, not to mcntion thc cntirc body ol wcstcrn philosophy
sincc Ncitzchc. !t sounds to mc likc Hcidcggcr is saying it is okay to, likc,
commit murdcr as long as thc murdcrcr just acccpts rcsponsibility lor it in thc
lacc ol dcath. !n lact, hc's empo.ering thc murdcrcr with this: thc murdcrcr
bccomcs likc God!" Miroslava sighs and countcrs.|
kay, whcrc docs cthics stand hcrc: Vhat is good and bad: For Hcidcggcr it
bccomcs a qucstion ol charactcr. crc arc two modcs ol cxistcncc, ol living, an
inauthcntic onc and an authcntic modc. c inauthcntic modc is to lcar dcath
and avoid it, sccing dcath only in tcrms ol somcthing that occurs to othcrs,
cxpcricncing dcath only in othcrs, not undcrstanding dcath as thc only absolutc
to thcir own nitc bcing. c authcntic modc is to comc lacctolacc with
dcath, to undcrstand thc total lrccdom cntailcd by our movcmcnt. ur own
lrccdom to dctcrminc our own dcstiny as wc wish.
!nauthcntic choiccs, lollowing thc practiccs ol thcy" ol thc othcrs. is is
whcrc wc Authcntic choiccs lcad to an authcntic, hcroic scll. c kcy to au
thcnticity, lor Hcidcggcr, is thc undcrstanding ol, thc conlrontation with, thc
tcmporality ol cxistcncc, thc nitc naturc ol thc movcmcnt toward bcing, and
thc dccpcr implications this has with rcspcct to thc choiccs that arc bcing madc.
!l dcath is trcatcd as somcthing that wc only cxpcricncc in tcrms ol what hap
pcns to thc thcy", to othcr pcoplc, thcn thc inauthcntic implication is that wc
l.1 Heidegger and Derrida on Time and Signication 37
can dclcr rcsponsibility lor our actions on to somc cxtcrnal, authoritarian body
(socicty, parcnts, thc latcs). cy arc thcn not lacctolacc with thc lrccdom
ol thc hcro. To lacc dcath is to comc lacctolacc with thc lrccdom ol choicc
and thc rcsponsibilitics this lcads to: thc scll 's gcncrativc, crcativc potcntial in
its journcy.
So in answcr to your qucstion, no, you arc wrong. You will scc that morc
murdcrous hatrcd has comc lrom inauthcntic living than lrom thc authcntic.
Look at thc bloodshcd that camc lrom thc Cold Var in \ictnam, or oil in thc
Gull, or land and rcligion in !sracl. at blood was shcd bccausc war makcrs
and soldicrs alikc livc inauthcntically, making choiccs that lollow thc hcrd, rc
alising thcir rclational possibilitics, not lrccly with rcsponsibility, but in slavcry
to thc illusion ol an absolutc right. Communism, capitalism, dcsirc lor powcr,
racial prcjudicc. c holy wars committcd in thc namc ol an illusory absolutc.
All arc cowardly rctrcats lrom thc rcality ol dcath into slavcry to illusion.
And thcn comparc this to thc hcros, who livc indcpcndcntly, lrccly lrom thc
hcrd, who rcalisc thcir possibilitics indcpcndcntly ol thc othcrs. csc arc thc
grcat artists and pocts: thcy arc not thc villains in our thcatrc ol lilc. c villains
arc always thc cowards.
8ut anyway, thc qucstion is unintcrcsting, bccausc pcrsonal cthics is just a
minute part ol what Hcidcggcr cntails. As wc said, our choiccs can bc oncs
ol pcrsonal dccisions, oncs that acct othcr human bcings. 8ut, importantly,
as choiccs arc any kind ol rclational ccct upon thc cld ol dicrcncc, choiccs
in gcncral arc logical, linguistic cccts. cy arc, most importantly, modcs
ol signication, lorms ol structuring rcality. c choiccs ol thc dascin arc, in
gcncral, a lorm ol .riting.
is rcading cmcrgcs as wc movc thc clock lorward to crrida. Rcmcm
bcr, in crrida, cvcrything is tcxt. crc is nothing outsidc languagc. 8ccausc
choiccs arc rclational, a linguistic rcading ol Hcidcggcr is availablc, and cr
rida brings it out by dcpcrsonalising thc tcrminology. c dascin bccomcs thc
what is callcd thc trace ol signication. All actions wc makc arc acts ol signi
cation. Choice, as movcmcnt through rclational spacc, is a lorm ol .riting, ol
inscription. So in placc ol thc cxistcntially loadcd tcrminology ol choicc, cr
rida says signication or .riting. Hc dcpcrsonaliscs thc problcm ol mcaning,
cmphasising its ultimatc tcxtual aspcct.
c tcrminology ol cath is also rcplaccd by an absolutc thcr, an absolutc
silcncc, a black holc ol incxprcssivity. A litcral lull stop. All acts ol signi
cation arc limitcd by this thcr. My words always want to posscss something
complctcly, somcthing that my words, laid down in a scntcncc, can ncvcr pos
scss. !l ! draw a picturc ol a pipc, ! do not capturc thc pipc, ! havc writtcn
down somc symbols that dclcr thc absolutc ol pipcncss" to anothcr timc and
38 True Time
placc: to thc thcr. vcrything wc say is an attcmpt to capturc and cxprcss
this absolutc thcrncss. 8ut it always cvadcs capturc, rcsulting in a dclcr
ral ol mcaning. Vc only substitutc othcr signs lor this thcrncss. Vc havc
mctaphors lor mctaphors. From thc pcrspcctivc ol thc tcxt, thc dcsircd thcr
is ncvcr achicvcd, so wc ncvcr gct to say what wc want, only to substitutc a sign
in placc ol what wc want to say.
c thcr is still dcath bccausc it is only in this impossiblc ccssation ol our
dcsirc to signily something that wc would havc nally rcachcd thc lull stop ol our
cxprcssion. ]ust as dascin's rclational choiccs arc always lramcd by impcnding
dcath, all writing, all signication is lramcd by thc brcaking point ol signi
cation, thc absolutc limiting impossiblc altcrity that our signication can not
achicvc, but movcs toward constantly. is movcmcnt ol signication (lay
ing down signs in placc ol cach othcr in dcsirc ol thc thcr) is Time. 8ut
thc cthics changcs somcwhat. c dialcctic ol lcar/couragc and inauthcntic
ity/authcnticity is now compromiscd by crrida. Altcr all, our signication
wants, nccds and desires thc thcrncss. !l ! draw a pipc, ! am dcsirous ol
pipcncss" and am not alraid ol it as an altcrity to mc, cvcn il ! cannot achicvc
it. At worst, my dcsirc is that ol a lrustratcd lovcr.
8ccausc mcaning is dclcrrcd always, tutoring is thc proccss ol dclcrral. So lct
mc dclcr crrida a sccond timc, cxchanging signs again lor signs in an attcmpt
to cxplain.
Vriting is a continual, dclcrrcd attcmpt to articulatc dcath. All commu
nication, all crcativity, all modcs ol bcing arc a temporal play ol tcrms within
thc space of dierence (thc rclational, logical spacc ol languagc): a simultanc
ous logical dicrcntiation and tcmporal dclcrral ol mcaning. Hc calls this play
dierance.
Atcmporal play: Anothcr cxamplc. Vhcn ! say: thcrc arc ninc applcs in thc
baskct, ! am making a logical statcmcnt, cmploying thc mathcmatics ol natural
numbcrs (to count thc applcs) and a rclational prcdicatc (in). Logically, ! am
saying somcthing likc:
x : set(Apple).Size(x) = 9 y : Apple.y x.y basket
is looks likc a logical statcmcnt that is situatcd in thc spacc ol dicrcncc (thc
spacc ol signs and rclations bctwccn signs. 8ut cach tcrm is actually a dclcrral
ol mcaning, bccausc it is subjcct to intcrprctation. Vhat do ! cxactly mean
by a baskct: !t is a containcr ol somc sort. And what is a containcr: Vcll,
c notation is that ol rst ordcr logic and is casily transcribcd: mcans thcrc cxists", mcans
and" and is a rclationship mcaning is an clcmcnt ol ". c colon : mcans is ol typc". !l wc
writc y : cat.Black(y), wc mcan thcrc cxists a y that is ol typc (or may bc catcgorizcd as a)
cat, such that y stands in thc rclationship ol bcing black" So thc tutor's logical statcmcnt says
thcrc is a sct ol 9 applcs x such that cach applc y in thc sct x is in thc baskct.
l.1 Heidegger and Derrida on Time and Signication 39
somc concavc objcct that can hold things. And what is concavc and what arc
things: And so on. c intcrprctation rcquircs intcrprctations which rcquirc
intcrprctations, mctaphor lor mctaphor, ad innitum: but whcn wc makc a
statcmcnt, wc dclcr this intcrprctation to anothcr timc. Ultimatcly thc dclcrral
is to that which wc can ne.er cxprcss prcscntly. c ultimatc notyct, a dcath ol
languagc: thc thcr. So thc statcmcnt is not in a static position ol signilying a
situation at all, but in play bctwccn a logical positioning (sctting thc signs and
rclations down in this ordcr) and tcmporal dclcrral (thc dclcrrcd signication).
is play is callcd dierance, and it is thc naturc ol all attcmpts to signily, to
convcy mcaning.
3
8ut wc havc not straycd lrom Hcidcggcr hcrc. cath still lramcs dclcrral
and, conscqucntly, dirancc. Timc lor crrida is a movcmcnt toward thc
thcr that prcccdcs thc signilying agcnt. c thcr is just a dcpcrsonalisa
tion ol Hcidcggcr's cath: but it has thc samc conscqucncc. c thcr is thc
innitc, absolutc, nonrclational possibility ol impossibility, thc incxprcssiblc
ccssation ol writing that all writing dclcrs its signication toward. Again, thc
implication lor discoursc rcmains thc samc: wc cannot claim any systcm ol
thought to bc absolutc, bccausc it is a rclational structurc and anything wc add
to it will bc rclational, it will bc inscribcd via dierance. 8ut thc movcmcnt
ol dclcrral lrccs up our signs. A philosophcr's job is to acknowlcdgc that this
movcmcnt balanccs rclational statcmcnts, to lorm an inscription. Acknowl
cdgcmcnt is a sort ol authcnticity, as it lcads to a scllconscious modc ol writing
as play.
8ut bccausc this play is cxplicitly textual, crrida docs somcthing that might
havc surpriscd Hcidcggcr. Hc concludcs that authcntic Timc is mcasurablc
Timc: it is exactly somcthing likc thc scconds on a clock.
How did this comc about:
crc is an aspcct ol transccndcncc that wc could rcad in Hcidcggcr's trcat
mcnt ol Timc. Timc is a movcmcnt toward cath, and cath is a non
rclational absolutc, all choiccs arc rclational, and thc mcaning ol Timc is thc
loundation lor all rclational choiccs. As thc loundation, wc might rcad cath
and Timc as transcending rclational choiccs. 8ut this is a problcm, as our dis
cussion ol Timc thc vcry discussion that Hcidcggcr has sct up to brcak apart
inauthcnticity in choiccs, to providc an authcntic apprcciation ol our rclation
ship to choicc is also a rclational structurc, somcthing that Hcidcggcr chose to
writc down. So thc discussion is scllrccxivc. No transccndcncc can bc got
hcrc. Nothing can cscapc languagc.
So crrida's Timc is that ol Hcidcggcr, but with a vital corrcction to Hci
dcggcr's usc ol languagc. Hc also ocrs a typc ol cthics". ]ust as Hcidcggcr
considcrs an apprcciation ol our Tcmporal cxistcncc to bc thc naturc ol au
40 True Time
thcntic bcing, crrida considcrs a scllrccxivc appreciation of the appreciation
ol tcmporal signication as thc dcsirablc charactcristic ol thc philosophcr. His
Timc now cvadcs thc problcm ol authcnticity by a scllrccxivc play on thc
dialcctic ol authcnticity. crc is nothing outsidc thc tcxt. !ncluding Timc.
And so, hc concludcs, whatcvcr wc considcrcd to bc authcntic tcmporality is
still tcxtual, still situatcd in thc spacc ol what wc supposcd wcrc inauthcntic,
dicrcntial structurcs. !t docs not transccnd thcm. And yct it is not capturcd
by thcm complctcly cithcr. !nstcad, it pcrsists as both a nonloundational and
nonrcprcscntational movcmcnt ol cvasion. c conccpts ol timc, bcing and
dcath dclcrrcd by crrida to dirancc, tracc and thc thcr must also bc
subjcct to this vcry cxcgcsis crrida cmploys thcm to ocr signication and
rcprcscntation in gcncral. cy arc thcmsclvcs subjcct to dirancc.
Hcidcggcr writing about Timc is a tcxtual situation ol thc concept ol Timc,
and a scllrccxivc onc at that, as writing is a tcmporal act, an act ol dclcrring
what wc mcan to anothcr datc. So thc crridcan notion ol authcntic tcmporal
cxistcncc, is givcn in his conccpt ol thc trace, thc dcpcrsonaliscd dascin. c
tracc is thc tcmporal movcmcnt ol signication toward thc thcr across thc
spacc ol dicrcncc. !t is simultancous dclcrral in timc and dicrcntiation within
thc spacc ol dicrcncc. Vhatcvcr wc thought ol as authcntic tcmporality is
mcasurablc, bccausc it cannot cscapc its inscription: il wc think about it, or
philosophizc about it, wc inscribc it. So it is somcthing likc thc scconds on
a clock. Hc says this bccausc hc bclicvcs that tcmporality is still tcxtual, this
authcntic Timc that Hcidcggcr talks about, it is still situatcd in thc spacc ol
languagc it docs not transccnd rcprcscntation, and languagc is, altcr all, likc
a big ticking clock (but onc that cvadcs capturc).
Vhatcvcr Hcidcggcr thought ol as an authcntic, couragcous cxistcncc that
cmbraccs its tcmporality, is hcrc rcplaccd by thc trace, a playlul, cvasivc movc
mcnt ol dclcrring and dicring, onc that e.en defers its self-reexi.e appreciation
of its authenticity. Anothcr way ol sccing it is to say that all loundational thco
rics, including thosc that invokc a loundational Truc Timc likc onc Hcidcggcr
proposcs, arc still built within languagc, thcy arc still inscribcd. And so thcir in
scription is limited by thcir tcmporality, by thcir dclcrral to thc thcr. c trace
is thcrclorc vcry important whcncvcr wc talk about truth, whcncvcr wc dcvclop
a thcory ol truth bascd in Timc. 8ccausc its inscribing truth to tcmporality is
dclcrrcd and limitcd by virtuc ol its tcmporality. And so such a thcory can
ncvcr bc callcd a loundation. 8ut il it is scllawarc, ol its dclcrrcd apprcciation,
ol its basis in dicrancc, its simultancous dclcrral and limited inscription, ol
its inhcrcnt e.asion, thcn it is playlul. And so acccptablc somcthing likc thc
propcrty ol authcnticity to crrida. Somcthing like an authcntic cxistcncc,
l.1 Heidegger and Derrida on Time and Signication 41
but a playlul, cvasivc scllrccxivc onc, rathcr than a loundation. is is thc
tracc.
!t is this rcading that ! want to cmphasizc to you all, not thc pcrsonal rcading,
with its rathcr tircd cthical rcpcrcussions and thcological objcctions. Lcavc all
that to thc minor philosophcrs. 8ccausc il thc univcrsc is tcxtual, thcn whcn
wc undcrstand thc Timc ol thc crridcan Hcidcggcr, wc grasp thc naturc ol
thc univcrsc itscll.
Vc rctain Hcidcggcr's undcrstanding ol a Timc as ccntral to bcing (but makc
cxplicit thc truth that thcrc is no bcing outsidc thc rcalm ol rcprcscntation), but
arc morc cautious with its transccndcntal/loundational aspccts. Vc rctain Hci
dcggcr's Timc, but arc carclul not to say that Timc grounds all rcprcscntation.
!nstcad, Timc is a movcmcnt within thc spacc ol signs, but not onc that tran
sccnds or grounds signs. c timc ol thc tracc is a movcmcnt ol playlul dcsirc:
dcsirc lor a tcrmination, a lull stop, a dcath, an unobtainablc thcr. Vhcn
cvcr wc writc somcthing down, wc dcsirc lulllmcnt ol cxprcssion, wc dcsirc
complctc communication, but wc put o our mcaning ultimatcly to thc dcath
ol signagc.
8ut our tcmporal aair is no longcr pcrsonal: it is simply a movcmcnt, a play
bctwccn positioning ol signs: making choiccs and movcmcnt bctwccn signs.
cctivcly, it bccomcs writing. c univcrsc is thc tcxt. And cxistcncc is a tracc:
a rccord and rccording, an inscription upon thc univcrsc. And timc is a play ol
dirancc, thc ow ol writing and rccording, a sccking, dcsiring articulation ol
and simultancous dclcrral ol signication to thc thcr, thc dcath ol signs.
[
Shc rcally ovcrsimplics cvcrything. Particularly crrida," onc ol thc ravcrs
says to thc young tobcprolcssor as thcy dcpart lrom thc tutorial.
! still don't gct crrida," hc rcplics. 8ut this movcmcnt to dcath stu. !t's
basically csotcric 8uddhism in modcrn guisc, no: c ccssation ol all sucring,
thc ccssation ol action. Nirvana."
Ycah, but thc 8uddhists wcrc prolcssional nihilists, Hcidcggcr was an ama
tcur," dcclarcs Monk, an intcnsc Norwcgian cxchangc studcnt who is currcntly
thc prolcssor's closcst lricnd (thcy latcr lcll out badly). Vhcn hc scts up this
dialcctic ol couragc and lcar, hc is implying that dcath is somcthing to bc lcarcd
anyway, and a lcar to bc ovcrcomc! 8ut lor thc 8uddhist thcrc is no lcar to bc
conqucrcd in thc rst placc: thcrc is only lilc and dcath, and dcath is what wc
dcsirc. Lilc gocs on lorcvcr in sucring: lilc is what wc should lcar. Action is
sucring. Hcidcggcr's choiccs arc sucring and crrida's writing is sucring.
Commit suicidc: thc karmic cyclc ol lilc still gocs on, your actions will continuc
42 True Time
to pcrpctuatc othcr actions in cndlcss cyclc. cath is thc cnd to thc cyclc ol
sucring: this is thc rclcasc wc dcsirc! crc is nothing morc dcsirablc, and
nothing that rcquircs thc ovcrcoming ol lcar or any kind ol couragc. crc is
not couragc in choicc, in thc lacc ol dcath or not: thc noblc path is to movc to
ccssation ol choicc! c crcvada cthics is nothing but thc desire lor dcath,
thc ccssation ol all sucring. is dcsirc is thc nal dcsirc, to bc abandoncd
only altcr nirvana is achicvcd.
4
c Sidharta 8uddha says: wc should stop and
bc rclcascd lrom thc burdcn ol thought!"
3.2 Signication, judgement and authenticity
c prolcssor is transportcd again, this timc to thc ncxt wcck lromnow: his trip
to thc bcach. Hc is in thc passcngcr scat ol his lricnd thc buildcr's van, travcling
along thc A127 toward thc castcrn shorcs, having just passcd thc M25 and lclt
Grcatcr London, thc rays ol thc altcrnoon sun playing down glorious upon thc
handspan grccn lcavcs ol thc arrays ol oak that ank cithcr sidc ol thc road.
And thcn on to widc rolling clds, crops ol whcat and rows ol vinc, tcrritorics
ol grccn upon which cattlc grazc, dcmarcatcd by thick littlc hcdgcs in nglish
ordcr.
cy arc discussing thc rclationship bctwccn Logic and Timc.
c buildcr argucd as lollows.
3.2.1 e Bui/ders pro/egomenon
c Cosmic Romancc is playcd out through Truc Timc. c lovcr's journcy
to thc 8clovcd is tcmporal. God is Lovc. And as thc propcrty ol Lovc cntails
thc rclationship ol loving, thc rclationship ol Crcation to 8clovcd must hold,
and thus thc proccssion ol Crcation lrom Crcator, lollows lrom this axiom.
is rclationship is tcmporal, bccausc it is a journcy lrom scparation to rcturn.
And just as thc loving rclationship is thc implication ol thc axiom ol Lovc, wc
scc that its tcmporal csscncc in turn cntails that Lovc is Timc. Lovc cntails
Loving. Loving cntails a tcmporal journcy. c tcmporality ol thc journcy
is nothing but thc dcsirous movcmcnt ol thc scparatcd lovcr lrom 8clovcd.
Loving tcmporality bclics LovcasTimc. And so God is Timc.
bviously Hcidcggcr is up to no good. cath, thc possiblc impossibility ol
absolutc nothingncss. A navc rcligious rcaction to Hcidcggcr would bc most
appropriatc. !t's a paranoid, unloving vision, bccausc movcmcnt toward noth
ingncss can only takc thc lorm ol hcroic latalism. !l thc absolutc cnd is dcath,
thcn thc only lorm ol authcntic movcmcnt through timc can bc nothing but
hcroism: making all dccisions with thc undcrstanding that cvcrything cnds in
l.2 Signication, judgement and authenticity 43
absolutc nothingncss is nothing il not hcroic! 8ut ]udas rccognizcd ]csus lor
what hc was, Pharaoh undcrstood Moscs and !blis knows thc truth ol our sit
uation. So in thc talk ol dcvils thcrc is still truth.
Hcidcggcr, particularly Hcidcggcr through crrida, is corrcct on scvcral ac
counts.
3.2.2 True time and measured time
First, Hcidcggcr, along with many othcr philosophcrs ol thc 20th ccntury, arc
corrcct to prioritizc tcmporality in rclation to bcing, and to distinguish tcmpo
rality lrom mcasurcd, scicntic timc.
For Timc is thc mcaning ol thc ccn.
ach lilc in thc world is nitc in its duration, and is limitcd by an appointcd
hour, an incscapablc appointcd timc ol nal judgcmcnt:
!l Allah wcrc to takc Mankind to task lor thcir wrongdoing, Hc would not lcavc a singlc
living crcaturc on thc lacc ol carth, but Hc rcpricvcs thcm to an appointcd timc, and
whcn thcir appointcd timc comcs, thcy cannot put it o an hour nor can thcy advancc
it. (ur'an 16:61)
n thc ay whcn Hc will call you, and you will answcr with His Praisc and bcdi
cncc, and you will think that you havc staycd (in this world) but a littlc whilc! (ur'an
17:52)
c Timc ol God is not thc mcasurcd timc ol daily usagc:
Yct thcy ask thcc to hastcn on thc Punishmcnt! 8ut Allah will not lail in His Promisc.
\crily a ay in thc sight ol thy Lord is likc a thousand ycars ol your rcckoning. (ur'an
15:47)
Hc will say: 'Vhat numbcr ol ycars did you stay on carth:' cy will say: 'Vc staycd
a day or part ol a day: but ask thosc who kccp account.' Hc will say: 'You staycd not but
a littlc, il you had only known!' (ur'an 23:112114)
osc who kccp account" arc not using a calcndar or a clock. cir account
is undcrstood clscwhcrc in thc Holy 8ooks as an account ol dccds, not thc
mcasurc ol a scicntist.
Vhcn prophcts' agcs arc cnumcratcd in thc Torah, it is not a scicntic timc
that is invokcd, lor thcrc is no wisdom to bc lound in such a cataloguc. c
Zohar talks about a robc ol days that wc asscmblc as wc pass through lilc: a
day livcd rightcously bccomcs part ol thc garmcnt wc wcar at thc cnd.
5
A day
is an action, a thought, a dccd. Vhcn somconc collccts many ycars, it mcans
thcy havc gathcrcd many rightcous actions. c Prophct Abraham rcalizcs his
dcstincd station as prophct and cntcrs into days (Gcncsis 24:1): hc wcars a
radiant garmcnt ol days. Hcncc thc saints and prophcts livc lor hundrcds ol
ycars.
44 True Time
c rcligion spcaks ol thc cstablishmcnt ol thc Final Hour, thc commcncc
mcnt ol which will bc signalcd by thc rcturn ol thc Mcssiah. And ol thc im
pcnding Day ol Rcsurrcction, thc Ya.m al-Oiyamah, whcrc our book ol dccds,
thc rccord ol our cndcavors within thc world, will bc judgcd and our position
in ]annah (Hcavcn) or ]ahannam (Hcll) will bc dctcrmincd. Muslims arc oltcn
instructcd in thc masjid to pray as il is thcir last praycr. c rcligious arc to
movc through lilc in constant, tcmporal anticipation ol thc impcnding Yawm
aliyamah.
Vc havc hcard thc hadith whcrc thc Prophccy cquatcs God with Timc.
ays as dccds, an hour, an appointcd timc, anticipation, a calculation, a jour
ncy that cnds in judgcmcnt. Tcmporality grounds thc mcaning ol thc ccn.
8ut what is thc Timc ol thc ccn, il it is morc than thc datcs on a calcndar or
thc ticking ol a clock:
3.2.3 Time as signication
is is undcrstood through our sccond point ol concord with thc philosophcrs:
Hcidcggcr is corrcct to idcntily Timc with making choices within thc rclational
spacc ol thc cosmos. crrida is corrcct to idcntily tcmporal movcmcnt with
thc proccss ol signication.
cy arc corrcct bccausc thc crridcan Hcidcggcr's undcrstanding ol thc
linguistic naturc ol thc univcrsc is sharcd with thc Fricnds ol csign. c
world is tcxtual: it is a cld ol dicrcncc. is lollows as a conscqucncc ol
thc sublimation ol thc Logos within thc Cosmic Romancc: wc arc initially
thc Vord brcathcd lrom God, but our potcntial lor lovc is grcatcr than othcr
crcaturcs, so wc arc scparatcd. !n scparation, thc Logos is sublimatcd. Truth
is sublimatcd. Scparation through sublimation placcs us within thc cld ol
dicrcncc. Vhcrc thcrc was Truth apparcnt, its occultation mcans thcrc arc
truths and lalsitics. Vhcrc thcrc was thc Vord, thcrc arc now words. Vc
cntcr into thc cld ol rclational possibilitics, ol contingcnt thcorics, ol logic and
rcason. c cosmos as cxpcricnccd by thc playcrs within thc Cosmic Romancc
is nothing but a cld ol signication, in thc broadcst scnsc uscd by crrida. Vc
choosc, wc act, wc think, wc pcrccivc, wc makc mistakcs, wc crcatc, wc pausc,
wc movc, wc rcst, .e signify.
ur cxistcncc in thc Cosmos, our movcmcnt through Timc is exactly signi
cation. 8ut what cxactly is signication: To undcrstand thc implication ol
this, wc draw on idcas lrom modcrn logic and crrida's dclcrral to thc thcr.
l.2 Signication, judgement and authenticity 45
3.2.4 Signication, /anguage games, signs and judgement
Signication is thc manipulation ol signs: thcir arrangcmcnt and judgcmcnt.
Vhcncvcr wc signify, wc judge. ]udgcmcnt: a loadcd tcrm within our rcligion.
A dclibcratcly loadcd tcrm, as wc shall scc, at thc conclusion ol my spccch.
8ut ! usc thc tcrm judgement in cxactly thc scnsc cmploycd by thc scicncc
ol modcrn logic. ]udgcmcnt is not simply a prcscription ol a particular law
lrom, say, thc thc lcgislation ol Australia or !ran. Nor is it a simplc valuativc
statcmcnt about what is truc or lalsc in, say, mathcmatics.
To discuss thc manipulation ol signs and signs in a vcry rcligious scnsc, as
wcll as signs in thc scnsc ol gcncral linguistics it is not sucicnt to usc thc
philosophy ol crrida who is, lor our purposcs, too cvasivc. ! nccd to draw on
advanccs in modcrn logic. Logic, thcology and philosophy wcrc incxtricably
intcrtwincd until comparativcly rcccntly. Somchow thc thrcc branchcd into
scparatc sphcrcs ol inquiry, philosophy and thcology into thc laculty ol hu
manitics, logic into thc cpartmcnts ol Computcr Scicncc and Mathcmatics.
So lor thc thcologian or philosophcr, lct alonc thc lay population, it is pcrhaps
a surprisc to lcarn that modcrn logic considcrs logical judgcmcnt to lulll a
hctcrogcncity ol intcntional rolcs: a judgcmcnt can bc an action, an nccd, a
pcrccption, an cngagcmcnt with othcrs.
is hctcrogcncity ol judgcmcnts lollows lrom thc philosophy ol, lor cxam
plc, Austin's thcory ol pcrlormativc spccch acts.
6
. His work lcad to an cntirc
ncw dcvclopmcnt ol lormal logic, whcrc logical statcmcnts judgcmcnts arc
undcrstood not to simply makc asscrtions about thc world, but to actually havc
an acct on thc world, by virtuc ol thcir uttcrancc. For cxamplc, takc thc pcr
lormativc Sit down!": it has no truth or lalsity, but its uttcrancc will rcsult in
its listcncr sitting down, il thcy obcy.
So judgcmcnts arc somctimcs an asscrtion ol truth or lalsity, but not always.
Signication is a simultancous conguration ol and judgcmcnt with signs.
Signication is thc arrangcmcnt ol signs in rclation to cach othcr, togcthcr with
a sho.ing and indication ol intcnt according to a givcn language game.
7
! usc languagc gamc, Vittgcnstcin's tcrm, to mcan an open collcction ol signs
and rulcs or constraints lor thcir combination. c playcrs ol thc gamc arc
agcnts who usc thc signs according to thc rulcs.
A simplc languagc gamc might bc onc lor ordcring a pizza on thc tclcphonc.
c signs ol thc gamc arc thc dicrcnt typcs ol topping (pcppcroni, hawaiian
or magarhita), thc addrcss ol thc ordcrcr, numbcrs lor dcclaring cost and crcdit
card dctails, togcthcr with a numbcr ol variant commands and statcmcnts
judgements, in our widcr logical undcrstanding ol thc word lrom thc ordcrcr
(! would likc to ordcr a pizza ol typc ... , plcasc", My addrcss is ...", My
46 True Time
crcdit card numbcr is ...", K", No"), and qucstions lrom thc pizza makcr
(So to summarizc your ordcr, you want a pizza ol typc ...", is will cost
you ... pounds", Vhat is your addrcss:", Vhat is your crcdit card:", !s that
nc:"). c rulcs ol combination lor thc signs arc thc ordcrs in which thcsc
signs may bc combincd. For cxamplc, onc rulc is that wc must combinc thc
command lor ordcring a pizza with a pizza topping typc, and not with any
othcr sign. So this rulc will allow an ordcrcr to say
! would likc to ordcr a magarhita pizza, plcasc
but not to usc a numbcr in placc ol a pizza typc
! would likc to ordcr a 3000 pizza, plcasc
(bccausc numbcrs arc only to bc uscd in combination with signs lor moncy
and crcdit card dctails). c gamc should also includc rulcs lor thc scqucnccs
ol particular combinations ol signs. For cxamplc, ! must ordcr thc pizza, thc
makcr must conrm my ordcr, and ! must say "K" bclorc thc makcr asks mc
lor my crcdit card numbcr. csc rulcs lor scqucncing lorm a kind ol systcm
lor deri.ing, demonstrating or pro.ing, in a scnsc, thc intcntion ol a particular
scqucncc ol signs. (Vc will havc much morc to say about such prool stcps
latcr.)
!mportantly, a languagc gamc is an open systcm. c way ! havc just dc
scribcd my systcm, it would appcar that thc gamc ol ordcring a pizza" is quitc
rcstrictivc. Not so: bccausc thc systcm is opcn, thc playcrs ol thc gamc (thc
ordcrcr and thc pizza makcr) arc lrcc to add and dclctc rulcs and signs as thcy
scc t. !t is a gamc whcrc thc playcrs can makc up thc rulcs as thcy go along.
!maginc ! am playing this gamc, and thc pizza makcr hcars my voicc and says
Arcn't you that buildcr: You xcd my housc last wcck". Hc has just addcd a
ncwsct ol signs to thc gamc. And so wc nccd to cstablish a ncwrulc to our play,
which wc do without cvcn thinking about it. ! rcply Ycs, ! rcmcmbcr", adding
ncw signs to thc gamc, and pcrhaps wc continuc in this lashion. cn at somc
point, thc pizza makcr rcturns to thc original rulcs ol our ordcring gamc. !n this
ad hoc improvisation, wc still managcd to communicatc ccctivcly, by allowing
a rulcs lor pcrsonal convcrsation to bc spliccd into thc proccss ol ordcring.
Vhilc all signication involvcs rulcs, constraints and givcn signs, in whatcvcr
wc do, wc arc always laccd with a multiplicity ol dicrcnt modcs ol spccch,
thought and action that wc might want to do during thc coursc ol what wc
arc currently saying, thinking or doing. And somctimcs wc choosc lrom this
multiplicity in thc midst ol a currcnt gamc, splicing, intcrrupting or mutating
thc currcnt aims ol thc gamc: but still thc gamc managcs to continuc, with all
its playcrs still undcrstanding what is going on.
l.2 Signication, judgement and authenticity 47
!t is thc opcnncss that allows thc idca ol a languagc gamc to apply across thc
cntirc cld ol signication.
c idca ol a languagc gamc is thus cxtrcmcly gcncric and its anarchy would
sccm to dcny much in thc way ol logical undcrstanding. 8ut wc can makc a
lcw logical obscrvations. Vhcncvcr wc say, think, do, crcatc or pcrccivc somc
thing, wc do two things simultancously: wc arrangc signs in rclation to cach
othcr and makc a judgcmcnt, indicatc an intcntion in thcir arrangcmcnt. c
originator ol modcrn symbolic logic, Gottlicb Frcgc,
8
in his carly attcmpt to
lormalisc thc laws ol mathcmatical rcasoning, undcrstood thcsc two aspccts ol
a judgcmcnt in should bc distinguishcd cxplicitly. About 60 ycars altcr Frcgc,
a Swcdish philosophcr ol mathcmatics namcd Pcr MartinLl attcmptcd to
complctc Frcgc's projcct with a lormalismhc namcd !ntuitionistic Typc cory,
whcrc wc nd thc most cxplicit trcatmcnt ol this dual aspcct ol signication.
9
Lct mc summarizc and thcn cxtrapolatc. (As wc progrcss, it will bccomc signil
icant that MartinLl is a logician in what is known as thc constructi.e school.)
Mathcmatical logic is thc basc casc, bccausc hcrc thc intcntional aspcct within
signication is exactly a judgcmcnt ol truth or lalsity. Vhcn a mathcmatician
writcs
y.y > 10
on a piccc ol papcr, shc docs two things implicitly. First, shc arrangcs thc signs
ol thc variablc y, thc numbcr 10, thc incquality > and thc cxistcntial thcrc
cxists" in a conguration ol signs that shc dccms to bc acceptable. Shc dcclarcs
that thcsc things lorm a proposition that is wclllormcd according to the rules
she .ishes to play by. is dcclaration is implicit in hcr inscription ol thc signs
on a piccc ol papcr. Vithout hcr tacit apprcciation ol this, thc actual intcnt
ol thc statcmcnt cannot cvcn cmcrgc. MartinLl tclls us, importantly, that
mathcmatics is an cntircly open gamc. c mathcmatician's conguration ol
signs is complctcly open to hcr: shc is lrcc to crcatc ncwsigns and composc signs
in whatcvcr ordcrs shc wishcs, and to givc whatcvcr rulcs lor thcir manipulation
shc wishcs. c possiblc signs availablc to us, and thcir ordcr ol composition is
not xcd by an inductivc dcnition, it is not somcthing that is prcscribcd to us
prior to commcncing thc gamc ol mathcmatics.
10
nly altcr thc dcclaration
ol thc wclllormcdncss ol thc proposition is undcrstood (albcit implicitly), thc
mathcmatician's statcmcnt lullls its second rolc, as thc intcntion to assert thc
truth ol thc statcmcnt. us thc mathcmatician is doing two things: dcclaring
that
y.y > 10" is an acccptablc conguration ol signs within numbcr thcory
48 True Time
and judging
y.y > 10" is truc
!n thc widcr rcalm ol languagc, whcrc intcntions nccd not bc asscrtions,
thc samc implicit dual lunction bclics all signication. Supposc a pacist is
rcprcscnting his bclicls at a T\ dcbatc on his govcrnmcnt's intcntion to go to
war. Hc statcs
Vc should not ght bccausc war is absolutcly wrong
Hc implicitly do two things. First, shc dcclarcs that Var", absolutc" and
wrongncss" can bc acccptably comparcd togcthcr within his discoursc. His
world vicw, his languagc gamc, is an absolutc pacism, and so hc probably has
no intcrcst in historical or political contcxt, or cultural variation in morality.
8ut, cxtrapolating MartinLl to othcr systcms ol signication, this congu
ration ol signs still rcmains open to thc dcbatc: thc dcbatcrs arc lrcc to crcatc
ncw signs and composc signs in whatcvcr ordcr wc wish, in discussing war and
morality. c dcbatcrs arc lrcc to changc thc rulcs" ol our discoursc, ol our
languagc gamc, and indccd this is what wc oltcn do whcn talking to cach othcr
and is, arguably, what kccps philosophcrs cmploycd. His opponcnt in thc dc
batc might, lor instancc, chosc to add history, or notions ol cultural rclativity
to thc discoursc, saying
Your usc ol absolutc" is a construct ol culturc and history, as is war".
8ut thc pacist docs not want cngagc in a philosophical dcconstruction ol war
and absolutcncss: hc wants to arguc whcthcr or not his govcrnmcnt should
ght or not! His opponcnt has not cngagcd with him according to his rulcs and
assumption, and has instcad changcd thc rulcs ol thc discussion, introducing
prcviously lorcign signs lor construct", "culturc" and "history" into thc dcbatc.
Pcrhaps thc opponcnt makcs it morc intcrcsting lor thc audicncc, pcrhaps thc
opponcnt inluriatcs thc pacist. !rritating or not, thc ability to changc thc
rulcs ol dcbatc is, ncvcrthclcss, a propcrty ol ordinary signication. c T\
audicncc can still undcrstand what is going on. c possiblc signs availablc to
us, and thcir ordcr ol composition is not xcd by an inductivc dcnition, it is
not somcthing that is prcscribcd to us prior to starting a dcbatc about war.
nly altcr thc pacist has madc his dcclaration that his signs arc in an ac
ccptablc conguration according to his rulcs (albcit implicitly), thc pacist's
statcmcnt lullls its sccond rolc in thc proccss ol signication, that ol making
a judgement that
Vc should not ght bccausc war is absolutcly wrong" is truc
l.2 Signication, judgement and authenticity 49
An artist might paint a black rcctanglc within a rcd rcctanglc on a canvas,
stcp back, stop and light up a cigarcttc. c artist is doing two things. First, hc
is dcclaring that thc juxtaposition ol thc two rcctanglcs arc acccptablc within his
currcnt ocuvrc. Again, his systcm lor producing art is an open systcm. Kandin
sky's work is not random colours and lincs. Hc scts rulcs and boundarics lor
his work. As hc cvolvcs lrom thc 8lauc Rcitcr works to thc 8auhaus phasc,
hc adds and dclctcs rulcs and constraints to his palcttc ol colours, signs and
tcchniqucs. Art is ncvcr lrcc and random: it is always about what limitations
and rulcs thc artist chooscs. 8ut, thc ccntral rcalisation ol modcrnity was that
this systcm ol limitation is an cntircly opcn systcm: thc artist is lrcc to add and
dclctc whatcvcr and whcncvcr thcy wish.
nly altcr thc artist has madc his dcclaration that his signs arc in an acccpt
ablc conguration according to his thc scllimposcd constraints ol his currcnt
ocuvrc, thc artist's statcmcnt lullls its sccond rolc in thc proccss ol signica
tion, making an acsthctic judgcmcnt that
is painting" is now complctc, ! havc cxprcsscd what ! wantcd to cxprcss.
!n holding a ric, ngcr on thc triggcr, pcrcciving an cncmy in lront ol his
ric, and pulling thc triggcr, a soldicr dcclarcs two things. First, that thc signs
ol ric, ngcr, triggcr, cncmy, pulling, combat arc all acccptablc in this juxta
position within his world vicw, within his language game ol war. Pcrhaps thc
soldicr is gasscd by his cncmy with a powcrlul narcotic that givcs him thc in
noccncc ol a two ycar old: hc might loosc his ability to play this languagc gamc
ol war, and thc conguration ol signs will makc no scnsc to him. 8ut assuming
this docs not happcn, thc sccond aspcct ol his signication is also manilcst, thc
intcntion to kill his opponcnt, to judgc thc cncmy as an opponcnt that should
bc killcd, within thc rulcs ol warlarc.
c dual lunction ol signication accounts lor variation in judgcmcnt lor
supposcdly thc samc cvcnts: wc will judgc thc world dcpcnding on thc signs
wc bclicvc to bc in conguration.
Vhcn ! scc two birds ying ovcrhcad in thc sky, ! am doing two things:
implicitly acccpting that thc sight ol two birds ying togcthcr in thc sky is a
valid conguration ol thcsc lour things (birds, ying and sky), and also making
an intcntion to bclicvc what ! scc as thc casc. n thc othcr hand, whcn an
mystic sccs two birds ying ovcrhcad in thc sky, shc will also do two things,
but within a dicrcnt systcm ol signication: shc will pcrccivc morc signs in
conguration, say, thc two birds, dualitics ol lilc, thc sky, thc cosmos, thcir
ight, our journcy, and will makc a dicrcnt intcntion, to judgc thcsc things to
intimatc to hcr that thc journcy ol is thc ght ol thc two birds ol duality against
thc sky ol thc mind's cosmos.
50 True Time
So signication is rst a dcclaration that a sct ol signs may stand rclation to
onc anothcr, according to a ncccssarily opcn systcm ol acccptability. Signi
cation is, sccondly, a judgcmcnt, which may lulll any kind ol intcntional rolc,
dcpcnding on thc contcxt.
3.2.5 e prob/em of non-.a/uati.e judgement
You will noticc ! havc cxpoundcd littlc upon thc sccond aspcct ol signication,
as judgement, in my cxamplcs. ! havc simply said, upon arranging thc signs
according to thc rulcs and constraints availablc within a givcn opcn systcm,
signication is ablc to rcsult in somc lorm ol judgcmcnt.
Vhat is thc naturc ol a judgmcnt within a signication: ! will attcmpt to
answcr part ol this qucstion now, using crrida's csscntially ncgativc rcading to
show that judgcmcnts actually havc no valuc. And thcn to discuss a dialcctic ol
ivinc authcnticity ol judgcmcnt in thc light ol this rcalisation. (Altcr this is
donc, ! shall rcturn to thc qucstion again, to cxplain thc way making judgcmcnts
rclatcs to timc.)
c intcntion ol a judgcmcnt is to indicatc a mcaning bchind its arrangcd
signs. Vhcn thc paintcr judgcs his painting to bc complctc, hc intcnds to
indicatcs a mcaning (whatcvcr hc wishcd to cxprcss) in its constitucnt signs.
Vhcn a mathcmatician judgcs thc lormula y.y > 10 to bc truc, shc intcnds
to indicatc a mcaning that wc can nd a numbcr y grcatcr than 10.
8ccausc wc arc bclicvcrs, wc holds to a morality and cthics, and so wc would
likc to say judgcmcnts arc good or bad, right or wrong, corrcct or incorrcct,
authcntic or inauthcntic. Vc would likc our judgcmcnts to havc a valuc ol
truth or lalsity. vcn il wc hold to a cthical rclativism, wc would still likc to
say that that our judgcmcnt has a relati.e valuc within thc contcxt ol our world
vicw.
8ut a spanncr is thrown into thc works, with our third point ol concord with
thc crridcan Hcidcggcr: all judgcmcnt is an ultimatcly dclcrrcd attcmpt to
dcscribc thc indcscribablc altcrity. As a rcsult, thc ascription ol any kind ol
valuc" to a judgcmcnt is problcmatic. is should bc cspccially problcmatic il
wc wish to say somc judgcmcnts arc bcttcr than othcrs (which surcly all rcligious
thought assumcs).
All judgcmcnts arc inadcquatc in thc scnsc that judgcmcnts inadcquatcly
capturc and position constitucnt signs. crrida convinccs us that this is a ncc
cssary propcrty ol languagc. Lct us rcvisit his argumcnt lrom thc pcrspcctivc
ol thc ccn.
Vc congurc thc signs and judgc with thcm, signilying whatcvcr wc wish
to signily. All choiccs, all actions, all thoughts and dccds arc thc construction
l.2 Signication, judgement and authenticity 51
ol rclationships bctwccn things in thc world, thc lormation ol scntcnccs built
lrom words, actions committcd that placc onc thing in a ncw standing to an
othcr thing, togcthcr with an intcnt, a judgement, an dcsirc to achicvc something
(truth, succcss, communication). Going to buy a bottlc ol milk, writing a lcttcr
to a lricnd, picking up thc kids lrom school, lalling in lovc, travcling into spacc,
computing thc cxpcctcd trajcctory ol a missilc using Ncwtonian mcchanics, cx
amining thc human gcnomc. Vc placc signs sidc by sidc in a way wc dccmto bc
acccptablc within whatcvcr languagc gamc wc arc playing, and through thcm
wc pronouncc a judgcmcnt: wc takc it lor grantcd that thc intcndcd meaning ol
our judgcmcnt will bc apparcnt. To ordinary cars, it is a trivial and indisputablc
statcmcnt to say wc usc signs to convcy somc mcaning.
Vhcn wc judgc, wc bchavc as il wc havc explained a property ol thc signs
within our judgcmcnt For cxamplc, thc mathcmatician has cxplaincd that thcrc
is indccd a valuc y grcatcr than 10. 8ut prcciscly bccausc hcr judgcmcnt is
built upon signs, it cannot havc an absolutc, immcdiatc valuc. 8ccausc signs
arc intrinsically dclcrrcd, and all judgcmcnt is built upon shilting sands. As
crrida cxplains, thc act ol judgcmcnt is in lact thc construction a chain ol
innitc deferral to an incxprcssiblc thcr. A judgcmcnt is an explanation ol its
constitucnt signs. Vc cxplain thcrc is a numbcr that can stand lor thc variablc
y that is grcatcr than 10. 8ut an cxplanation is ncvcr complctc, ncvcr absolutc.
! can still ask: what is 10", what is a variablc", and what is thc propcrty ol
standing in lor lor:". So thc cxplanation is dclcrrcd to anothcr cxplanation
to answcr thc qucstions. c mathcmatician might usc a ncw group ol signs
in array, say, 10 applics. Shc might thcn cxplain thc naturc ol 10, providing
mc with a ncw, clarilying judgement about 10, by thc action ol counting 10
applcs in lront mc and saying at thc cnd, this is 10". 8ut ! might thcn ask
hcr to cxplain what thc action ol counting is and what an applc is: ! might,
lor instancc, misintcrprct, your cxplanatory act ol counting in rcvcrsc, as thc
act ol subtraction, that placing an applc on thc tablc actually mcans a numbcr
is takcn away, and thus somchow takc 10 to mcan 0. So thcn shc will nccd to
cxplain that thc act ol counting always procccds lorward. And thcn shc will
nccd to cxplain what procccding lorward mcans. ach ol thcsc cxplanations
arc judgcmcnts, in our particular scnsc, ol an cxplanation and clarication ol
propcrtics ol constitucnt signs. And this chain ol cxplanation, this dclcrral ol
judgcmcnt to othcr judgcmcnts, is ncvcr cnding.
l coursc wc usually ncvcr takc a chain ol cxplanation lurthcr than onc stcp.
Most ol thc timc wc simply makc a judgcmcnt likc
crc is a numbcr grcatcr than 10" is truc
and simply assumc thc listcncr undcrstands. 8ut, whilc thcrc is undcrstand
52 True Time
ing, an absolutc .alue ol this judgcmcnt is ncvcr actually achicvcd, bccausc its
constitucnt signs dclcr thcir absolutc mcaning to an absolutc altcrity, crrida's
thcr, that is complctcly indcscribablc. 10" mcans somcthing likc 10 applcs
countcd, counting" mcans placing thc applcs down in a lorward ordcr, a lor
ward ordcr" mcans ... ad innitum.
11
!n making a judgcmcnt, wc bchavc as il wc havc somchowcapturcd thc valucs
ol our constitucnt signs, xcd thcir position through pronouncing a truth about
thcir propcrtics. 8ut nothing likc this has bccn achicvcd. Vc can ncvcr abso
lutcly capturc thc valuc ol signs by mcans ol a judgcmcnt, bccausc cach attcmpt
to fully cxplain a sign's propcrtics will rcquirc lurthcr a ncvcrcnding scqucncc
ol clarication. ]udgcmcnt is built on shilting sands: thc absolute meaning ol
a judgcmcnt is always dclcrrcd. !n this scnsc, wc say that judgcmcnts do not
havc a .alue.
8ut this is all alrcady apparcnt in thc prophctic vision! As wc cxist in thc
cosmos, navigating thc signs, living through signication, wc arc unawarc that
all things (linguistic, physical, objcctivc, subjcctivc) arc signs that havc within
thcm, ultimatcly, an indication ol thc thcr. crrida's thcr is nothing but
thc !ndcscribablc 8clovcd who stands to Crcation in Total Altcrity:
crc is nothing likc Him, but Hc is AllHcaring, AllSccing. (ur'an 42:11)
crc is nothing comparablc to Him. (ur'an 112:4)
c unnamablc YHVH, thc 100th namc ol Allah, thc unknowablc innitc n
Sol.
\ision cannot grasp Him, but His Grasp is ovcr all vision. (ur'an 6:103)
And whcn Moscs arrivcd at ur appointcd timc and his Lord spokc to him, hc said,
'My Lord, show mc that ! may look at You.' (God) said, 'You will not scc Mc, but look
at thc mountain, il it should rcmain in placc, thcn you will scc Mc.' 8ut whcn his Lord
appcarcd to thc mountain, Hc rcndcrcd it lcvcl, and Moscs lcll unconscious. And whcn
hc awokc, hc said, 'xaltcd arc You! ! havc rcpcntcd to You, and ! am thc rst ol thc
bclicvcrs.' (ur'an 7:143)
Nothing is comparablc to thc thcr. 8ut all things dclcr to thc thcr.
All signs arc in submission, and submission is intimation. c !ndcscribablc
8clovcd is intimated by all signs, whcthcr wc arc awarc ol it or not. is is thc
pcrccption ol thc Prophccy: all things submit to God. !ndication is submission
and all namcs indicatc thc unnamablc:
o thcy scck othcr than thc ccn ol Allah, whcn all things in thc hcavcns and thc carth,
willingly and unwillingly submit to Him, and to Him thcy will bc rcturncd. (ur'an
3:83)
Most surcly in thc crcation ol thc hcavcns and thc carth and thc altcrnation ol thc
night and thc day thcrc arc signs lor mcn who undcrstand. (ur'an 3:190)
l.2 Signication, judgement and authenticity 53
Vc will soon show thcm ur signs in thc Univcrsc and in thcir own souls, until it
will bccomc quitc clcar to thcm that it is thc Truth. !s it not sucicnt as rcgards your
Lord that Hc is a witncss ovcr all things: (ur'an 41:53)
!n daily, unprophctic lilc, wc unawarc ol this propcrty ol thc signs. c light
ol thcir deferral to thc thcr, thcir submission to thc incxprcssiblc, is hiddcn
lrom most ol us, most ol thc timc. Vc usc thc signs in our judgcmcnts and
bchavc as though wc havc prcciscly positioncd thcm through cxplaining thcir
propcrtics. Vc bchavc as il our judgcmcnts havc an absolutc valuc. is is our
spiritual lallacy.
c cosmos consists ol signs and nothing clsc but signs. xtrapolating Martin
Ll, all that is said, thought, sccn, actcd is thc dual lunction ol arrangcmcnt
ol signs and thc attcmptcd cxplanation ol thcir mcaning through judgcmcnt.
8ut judgcmcnt is not absolutc, bccausc all signs arc in dclcrral and cannot bc
absolutcly capturcd. ]udgcmcnt is an attcmpt to capturc signs whosc truc sig
nication is in innitc dclcrral. So judgcmcnts cannot bc said to posscss an
absolutc valuc. Vhcn wc makc judgcmcnts, in aiming to cxactly situatc a sign
through cxplaining its propcrtics, wc attcmpt to signily with somcthing whosc
truc signication is bcyond judgcmcnt: thc absolutc thcr, our 8clovcd, our
nd Goal.
3.2.6 uthenticity and /ife-as-judgement
So in this scnsc, il our livcs arc thc proccss ol signication and signication is
thc arrangcmcnt ol signs to makc a judgcmcnt, thcn submission to thc 8clovcd
occurs within cvcry action and thought wc commit. Vhatcvcr judgcmcnts wc
makc havc, thc propcrty ol submission to thc 8clovcd is within thcir constitucnt
signs: thcir constitucnt signs arc illuminatcd, thcir ultimatc valuation bcing
dclcrrcd to thc !nnitc !nvaluablc. ocs this makc all judgcmcnt, all human
activity, all human thought and pcrccption, in csscncc, illuminatcd: !bn al
Arabi talks ol all human lovc bcing a vcilcd lovc lor God: at thc nd, thc vcil
is liltcd and wc scc that whatcvcr wc lovcd in this lilc was, in lact, this thcr.
ocs this mcan that thc way wc signily is all ol cqual valuc: c way wc
choosc to livc our livcs, thc mcanings wc attcmpt to lorm lor oursclvcs: arc
thcsc all cquivalcnt in valuc, whcn thc chips arc down: !l all judgcmcnts arc
lormcd lrom signs that submit to thc 8clovcd thcr, thcn arc all judgcmcnts
cqual bclorc God: r clsc, il all judgcmcnt is an attcmpt to cxplain, to attributc
a xcd valuc, to signs that dclcr to thc innitc, thcn is judgcmcnt itscll a kind
ol lollow, to bc avoidcd through a hypothctical silcnt mysticism that somchow
dcnics signication:
8ut again and again, thc Holy 8ook inlorms us ol a critcrion, a mcasurc, an
54 True Time
cthics that distinguishcs onc subjcct lrom anothcr, raiscs onc human's judgc
mcnt abovc anothcr human's judgcmcnt. At thc Yawm aliyamah, wc arc
rankcd according to thc judgcmcnts wc havc madc, in thc scnsc that thcrc is
a ]annah and a ]ahannam. And cvcn within ]annah, thcrc arc arc lcvcls ol
asccndcncy that rank our journcys:
Somc ol thcsc apostlcs havc Vc cndowcd morc highly than othcrs: among thcm wcrc
such as wcrc spokcn to by God, and somc Hc has raiscd yct highcr. (ur'an 2:253)
Prophccy comcs to us with a critcrion that distinguishcs good lrom bad.
How is this rcconcilcd with what wc havc said: For it would sccm that, il
our cxistcncc is thc proccss ol signication, il our cxpcricncc ol Timc is signi
cation, thcn thc only way in which onc lorm ol signication might bc raiscd
in station abovc anothcr would bc il thcrc wcrc an absolutc valuation at thc
cnd ol Timc that valucs our signication. !t would sccm to dcmand a Yawm
aliyamah in which our judgcmcnts arc rankcd according to an cxtcrnal sys
tcm ol good and cvil. !l no such valuation is possiblc, thcn how can thcrc bc a
critcrion lor ranking thc subjccts:
c nd lor Hcidcggcr is a dcath and lor crrida is an absolutc altcrity. !t
is not a suprcmc cntity standing in judgcmcnt ovcr us. !s not thc nd Goal un
dcrstood in rcligion as a nal judgcmcnt upon our livcs and dccds, a judgcmcnt
passcd down upon us lrom abovc, a judgcmcnt outside ol Timc (Fig. 3.1): !s
thc judgcmcnt at thc nd ol Timc such a thing:
Fig. 3.1. nc vicw ol thc nd ol ays: God's ]udgcmcnt is an cxtcrnal valuation is
passcd on thc judgcmcnts wc havc madc during our livcs.
No.
And hcrc is our lourth point ol concord with thc philosophcrs: Hcidcggcr
l.2 Signication, judgement and authenticity 55
(along with his prcdcccssors including Nictzschc with his lamous proclama
tion) is right to rcjcct an absolutc God ol cxtcrnal judgcmcnt. crc is no
judgcmcnt, no lorm ol law that is external to thc cosmos. crrida is corrcct
to say that all is tcxtual. c cntirc cosmos is tcxtual. And thc tcxtual is thc
logical: a cld ol dicrcncc, ol rclations, ol possibilitics, ol things that can bc
or can not bc.
So to imaginc such a thing as law external to cxistcncc is to imaginc a logic
outsidc ol thc logical, bccausc law is logic and cxistcncc is logical. To imaginc
a languagc outsidc ol thc linguistic, bccausc law is languagc and cxistcncc is
tcxtual. !t is to imaginc somcthing ol thc samc lorm as this univcrsc, somchow
transccnding this univcrsc.
8ut thc univcrsc is a cld ol dicrcncc, and thcrclorc cncompasscs all dil
lcrcntiation. And law is dicrcntiation, so law cannot transccnd it. Vhatcvcr
you think ol as transccndcnt, it cannot bc a dicrcntiation, bccausc dicrcnti
ation is always containcd within thc cosmos. 8ut logic cannot stand outsidc ol
thc logical. !l ! makc a ncw logic to cncodc a smallcr logic, ! am still working
within a languagc: ! havc not cscapcd languagc. All that is logical, all that is
linguistically positioncd, all that is imaginablc and sayablc is rcasoncd, posi
tioncd, imagincd and said .ithin this cosmos.
God is thc Lord ol ]udgcmcnt: but God's ]udgcmcnt is internal, not cxtc
rior or transccndcnt to thc cosmos, bccausc thc cosmos (as wc cxpcricncc it)
is judgcmcnt. c cosmos is thc spacc ol dicrcncc, it is tcxtual, thc spacc ol
signication, it is thc spacc ol logic, thc spacc ol what is and what is not, what
is possiblc and what wc choosc to makc possiblc.
So again, within this lramcwork, il our livcs arc nothing but a proccss ol
signication, so that our cxistcncc is, in a scnsc, thc sum ol our judgcmcnts,
thcn how is it possiblc to havc an cthics ol signication: How is it possiblc to
say: this subjcct has judgcd bcttcr than this othcr subjcct. For surcly, il such a
distinction wcrc not possiblc, thcn God's judgcmcnt is simply thc cntirc spacc
ol all possiblc judgcmcnts wc can makc. Again wc arc inspircd by Hcidcggcr,
as our answcr takcs thc lorm ol a dialcctic ol authcnticity, but with thc samc
qualications taught by crrida.
!l lilc is thc proccss ol signication, wc would likc to lramc our cthics ol
signication as in tcrms ol authcnticity, and distinguish ccrtain lorms ol signi
cation as bcing morc authcntic than othcrs.
8ut placc ol Hcidcggcr's authcnticity in thc lacc ol dcath, wc will cmploy a
bcttcr choicc ol words lor our rcligion and say illumination by thc gracc ol thc
8clovcd.
Rccall that authcnticity is csscntially making choiccs with a lull scllawarcncss
ol our lilc as dascin moving toward dcath. Similarly, illuminatcd signication
56 True Time
can bc distinguishcd lrom an inauthcntic, dull signication in tcrms ol how
self-a.are it is ol thc light within its signs, how awarc it is ol its constitucnt
signs in thcir dclcrral to thc 8clovcd.
All signs ultimatcly dclcr to thc thcr. is dclcrral is a ncccssary compo
ncnt ol thc spacc ol languagc, ol dicrcncc, ol scparation lrom thc 8clovcd. !l
signs did not always indicatc back to thc 8clovcd, thcrc would bc no scparation,
and without scparation thcrc would bc no languagc or dicrcncc.
Vc call this dclcrral, this submission ol thc signs thcir light. c propcrty
ol dclcrral is ncccssary lor signication to work. Vithout dclcrral to an thcr,
thcrc would bc no languagc. Vithout a lull stop, scntcnccs cannot cnd and
signication cannot takc placc. So il thc Comic Romancc is our bcing thrown
into a linguistic spacc ol scparation, thcn thc Romancc has lashioncd signs in
this way lor us.
So wc can lcgitimatcly mix mctaphors hcrc and say that a sign's propcrty ol
submission is likc a spark that is placcd as a potcntial within it.
Vhcn wc signily, wc arrangc signs and pronouncc a judgcmcnt with thcm.
is judgcmcnt is mcant to cxplain and position thc signs in somc way. For
cxamplc, thc sign ol 10" is a numbcr that has anothcr numbcr grcatcr than
it. Absolutc cxplanation is ultimatcly impossiblc, bccausc all signs dclcr to
thc thcr and judgcmcnts as cxplanations can ncvcr absolutcly capturc thcir
constitucnt signs and arc thcrclorc ncccssarily incomplctc and ultimatcly non
valuativc.
8ut considcr a judgcmcnt that, in scllawarcncss, rcccts and cxplains (how
cvcr incomplctcly) thc spiritual, submissi.e propcrtics ol its constitucnt signs:
Such a judgcmcnt would, in a scnsc, makc cxplicit and apparcnt thc sparks lrom
within its signs, albcit in a limitcd lashion, still opcn to lurthcr dclcrrcd cxpla
nation. Such a judgement .ould be an authentic, illuminated judgement.
Considcr two statcmcnts. c rst is intcndcd as an ordinary, dull judgc
mcnt, and is writtcn without any attcmpt at positioning any submissivc prop
crty ol its signs:
! am going to thc shops to buy a litrc ol milk.
c sccond is intcndcd to bc an illuminatcd judgcmcnt:
A polythcist was thc gucst ol thc Prophct Muhammad . c Prophct gavc thc gucst
thc milk ol scvcn goats. c Prophct did not stop ocring thc gucst milk until hc was
satiscd. (Sahih Muslim 23:5120, a narration attributcd to Abu Huraira)
8oth statcmcnts involvc thc sign milk". Following crrida, thc sign lor
milk" is not xcd, and has a mcaning that is ncccssarily dclcrrcd to thc abso
lutc thcr. 8oth scntcnccs havc madc an attcmpt to position and attributc an
l.2 Signication, judgement and authenticity 57
absolutc valuc to milk" in thc contcxt ol thcir languagc gamc (onc gamc might
bc a convcrsation with a lricnd, thc othcr might bc thc gamc ol hadith tclling)
and both can bc takcn in a way that is not illuminatcd.
8ut thc sccond scntcncc is rcadily takcn as illuminatcd, bccausc thc csscn
tial, dclcrring, submitting naturc ol thc sign milk" is hcrc uscd in a modc ol
scllawarcncss. c hadith narrator is awarc that milk" is a sign that, likc all
othcrs, dclcrs to God, and utilizcs this in thc story by providing an cxplication
ol milk that judgcs (howcvcr partially) according to a modc ol submission to
thc 8clovcd. All signs arc arc Godly in a way that cannot bc xcd absolutcly
by judgcmcnt. c story could bc undcrstood as an attcmpt to position milk"
as Godly according to a particular modc (say, as indicating a conduit ol i
vinc gnosis). All positioning ol signs is ultimatcly inadcquatc: but in this casc,
bccausc thc judgcmcnt and positioning is scllawarc, bccausc milk" is indccd
Godly, thc inadcquatc attcmpt at positioning milk, whilc not valucd as truc",
is still conductcd in an illuminated way bccausc thc propcrty ol thc sign's ulti
matc dclcrral to God is madc manilcst to thc rcadcr as a guest of Prophecy. (c
hadith tcllcr docs thc samc thing with thc numbcr 7).
c valuc ol thc judgcmcnt is, ol coursc, still subjcct to innitc dclcrral.
Somconc might ask: what exactly is mcant by milk" in thc story: And an in
tcrprctcr might thcn makc an cxplanatory judgcmcnt ol thc lorm: in thcsc ha
diths, milk" mcans a channcl ol ivinc Visdom to us. And thcn thcy might
bc askcd: but what is a channcl" and what is ivinc Visdom", and so on,
ad innitum. 8ut in spitc ol thc judgcmcnt bcing csscntially nonvaluativc,
it is scllawarc and illuminatcd, bccausc it has utilizcd thc implicitly submis
sivc propcrty ol thc signs to bring out, explicitly, a modc ol submission to thc
8clovcd in its limitcd cxplanation.
Vhat wc call God's ]udgcmcnt ol right and wrong is thc placcmcnt ol sparks
within thc signs (within all signs) ol cosmos. c sparks arc thc light of indica-
tion to Truth. A spark is hiddcn within a sign in thc scnsc that its dclcrral is
implicit in thc ordinary ways wc judgc with signs. 8ut, through an illuminatcd
judgcmcnt, wc can bring out, makc cxplicit, a thc modc by a sign indicates or
submits to thc 8clovcd. cpcnding on whcrc wc stand, on how wc judgc, wc
locatc this light, rccctcd in thc signs, as sparks rcvcalcd. !l thcir submission,
thcir dclcrral thc thcr, is a lorm ol hiding, thcn our illuminatcd judgcmcnt
is thcir restitution. c rcpair ol thc world is cxactly thc proccss ol making
illuminatcd judgcmcnt.
And so illumination, how much ol our signication takcs thc modc ol illu
minatcd judgcmcnt, is thc cthics by which wc navigatc thc signs.
58 True Time
3.2.7 I//uminated judgement and the prophetic experience
!lluminatcd judgcmcnt happcns rarcly in ordinary cxpcricncc. !t happcns con
stantly to thc prophcts. !l thc prophcts arc closcst to thc 8clovcd, and thc
mcaning ol lilc is to lovc thc 8clovcd, ccrtainly wc should dcsirc to to cultivatc
somcthing likc prophctic modc ol judgcmcnt, so that wc might acquirc morc
light.
c prophctic station is onc in which all judgcmcnts passcd arc illuminatcd.
c prophcts arc cro.ned by God's Judgement, thcy bring God's ccnasRcligion
through God's ccnas]udgcmcnt.
12
Moscs brings thc law. c Scal ol thc
Prophcts is a lawmakcr.
!t is said that Abraham rcaliscd thc namc ol Lovc, but was complctcd as
a prophct whcn hc was commandcd to sacricc, to judge !ssac and/or !sh
macl. c mystical intcrprctation ol this act, lound in thc Abrahamic mystical
schools, lrom thc Zohar and to thc works ol thc Su pocts, is that this sacricc
was a spiritual sacricc, an asccnsion or initiation ol thc sons, to crown thcm
with Lovc (bccausc thc cnd ol thc story is that God scnds Lovc in thc lorm ol
thc shccp). 8ut thc mcaning ol thc sacricc lor Abrahamwas that, through bc
coming thc agcnt ol God's ]udgcmcnt, his Prophccy ol Lovc was thcn crowncd
by thc namc ol ]udgcmcnt, rcalising a highcr prophctic station.
Lilc is thc proccss ol signication. So il wc wcrc to pcrlorm a logical analy
sis ol how prophctic judgcmcnt gurcs in thc livcs ol thc prophcts, wc would
cxaminc how thcir judgcmcnt rclatcs to thc signs thcy utilizc in judging.
Vhcn a prophct spcaks, hc works within thc contcxt ol his languagc gamc:
a sct ol signs and rulcs lor asscmbly ol signs that comc lrom thcir culturc, thcir
rcligion and thcir timc. !t is said that thcrc havc bccn 124,000 prophcts lor thc
nations ol thc carth. ach would havc had a dicrcnt contcxt. c Scal ol thc
Prophcts spokc lrom within thc contcxt ol 7th ccntury Arabian lilc, within a
widcr middlc castcrn rcligious languagc, in a particular political climatc. Hc
pcrccivcd, actcd, said and arrangcd signs lrom thc languagc gamcs ol that par
ticular cra, culturc and rcligion. ]ohn thc 8aptist actcd, thought, pcrccivcd and
spokc using signs lrom a similar middlc castcrn rcligious languagc to thc Scal ,
but within thc radically dicrcnt contcxt ol Roman occupation. And so on.
!n cach casc, thcy opcratcd with a dicrcnt sct ol tools, cncountcrcd, navi
gatcd and crcatcd lrom within dicring languagc gamcs, using dicrcnt rulcs,
constraints and signs. 8ut what thcy havc in common is that cach took thcsc
signs and, scllrccxivcly, rccognizcd thc implicit dclcrral ol thcir signs to thc
8clovcd, making thc dclcrral pcrlcctly manilcst, so that all judgcmcnts thcy
committcd wcrc in a modc ol pcrlcct submission to thc thc 8clovcd, shaping
l.2 Signication, judgement and authenticity 59
a spccch whcrc thc submissivc propcrty ol all constitucnt signs is thc unilying
lcaturc.
Two things strikc us whcn rcading any ol thc Holy Scripturcs. First, that
thc signs in and ol thcmsclvcs arc dicrcnt, dcpcnding on thc culturc and
historical contcxt: somctimcs thcrc arc intcrscctions ol signs, somctimcs thcy
arc wildly dicrcnt. Sccond, that in spitc ol this, thc rcgistcr ol thc song is
thc samc: thc judgcmcnt is pronounccd with thc samc tonc. An illuminatcd
modc. 8ccausc thc prophcts spcak God's rcvclation and navigatc thc signs ac
cording to thc samc path. cy all say: ! spcak thc Truth", cxpounding a
judgcmcnt/shariah/law in which thc Light within thc law's constitucnt signs is
brought out in lull scllawarcncss, to manilcst lrom within law thc Truth its
signs dclcr to. cir signs vary, but thcir illuminatcd modc ol judgcmcnt is in
isomorphism.
3.2.8 I//uminated judgement and the sunnah
And thc goal ol rcligious practicc spccically, thc purposc ol lollowing thc
sunnah ol Prophccy is to rccovcr as much light as wc can, by attcmpting to
judgc in thc samc modc. To attcmpt to cngagc in thc proccss ol illuminatcd
judgcmcnt. c rcligion is ccctivc across all culturcs and timcs, bccausc whilc
thc languagc gamcs vary, thc modc ol illumination docs not. c signs and
thcir rulcs lor combination vary ovcr timc and culturc: thcy arc opcn systcms.
! travcl to work in thc city cvcry day by train, ! do not travcl across thc dcsscrt
on scasonal caravan in tradc. Pcrhaps ! havc travcllcd to London, rathcr than
Mcdina, to scck sanctuary lrom conict. ! spcak nglish, not Arabic as a rst
languagc, and pcrccivc clds ol whcat hcrc, not oascs and dcsscrt. c signs
and thcir possiblc congurations lorm languagc gamcs that arc innitc in thcir
mutability. Howcvcr, thc modc ol illuminatcd judgcmcnt docs not vary across
thc languagc gamcs.
As a lollowcr ol thc rcligion, my practicc is to asscmblc thc signs ! am givcn
in such a way as to lorm illuminatcd judgcmcnts. To attcmpt to spcak, to
pcrccivc, to act, to do, to lorm judgcmcnts altcr thc lashion ol prophccy.
As a lollowcr, ! most oltcn lail.
8ut whcn ! succccd, pcrhaps in praycr, in dhikr or maybc buying a litrc ol
milk, ! havc arrangcd my signs to judgc in a lashion that harmonizcs thc illu
minatcd modcs ol intimation, our signs' modc ol dclcrral to thc 8clovcd, and
! havc obtaincd a portion ol prophccy. At this momcnt, ! havc discovcrcd (or,
rathcr, rccovcrcd) an aspcct ol Sophia in thc scnsc that Solovicv uscs thc notion
in his trcatmcnt ol Visdom in astcrn rthodox thcology.
And thc goal ol rcligious practicc spccically, thc purposc ol lollowing thc
60 True Time
sunnah ol Prophccy is to rccovcr as much light as wc can, to rcalisc thc Sophia
whcrcvcr wc journcy.
3.3 Time, logic and the book of deeds
e builder continued:
! bcgan by talking about Timc and, as thc proccss ol signication is Timc
lor crrida, ! spokc about signication. And so on to judgcmcnt. ]udgcmcnt
brought us back to an undcrstanding ol God's ]udgcmcnt, and how it gurcs
in rclation to signication. Vc undcrstand that thc God's ]udgcmcnt is not
cxtcrior to thc cosmos and that human judgcmcnt cannot bc givcn a valuc. So,
at thc nd ol Timc, at thc Yawm Aliyamah, thcrc is no cxtcrior ]udgc prc
siding ovcr us, .aluing our good and bad choiccs. God's ]udgcmcnt is, in lact,
thc modc ol lully illuminatcd judgcmcnt, and wc arc capablc ol cngaging with
this judgcmcnt no.. nly thc prophcts achicvc lully illuminatcd judgcmcnt,
but wc aspirc lor a portion ol this, and attcmpt to achicvc it through lollowing
thc sunnah.
An illuminatcd judgcmcnt occurs whcn thc signs arc arraycd in such a way
that thcir implicit dclcrral to thc 8clovcd thcr is rcndcrcd cxplicit in scll
rccctivc cxplanation. is illumination lorms a kind ol authcnticity, but not
a valuation. !t cannot bc a valuation, bccausc all judgcmcnt cvadcs valuation,
irrcspcctivc ol whcthcr it is thc illuminatcd judgcmcnt ol a prophct, thc math
cmatical judgcmcnt ol a numbcr thcorist or thc ordinary choicc to purchasc a
bottlc ol milk today.
c dialcctic ol illumination might appcar to inlcr an an cvaluativc lramc
work. Vc might imaginc an angcl at thc Yawm aliyamah chccking all thc
judgcmcnts wc havc madc, and ticking o how many wcrc conductcd in thc
modc ol tikkun olam, cnumcrating howmany timcs in lilc wc conductcd judgc
mcnts whcrc thc light lromthc signs was rcndcrcd cxplicit. Such an angcl could
count thc numbcr ol dull, nonilluminatcd judgcmcnts wc madc, and thc ratio
would dctcrminc how much light wc rccovcrcd, and whcthcr, pcrhaps wc arc
admittcd to paradisc or not.
8ut to picturc such a thing is not to undcrstand thc naturc ol thc robc ol
days, thc naturc ol thc book ol dccds. To undcrstand thc Yawm aliyamah is
to undcrstand thc way God's ]udgcmcnt rclatcs to thc book ol dccds, not as not
cxtcrior valuation but as the dening characteristic ol our temporal movcmcnt ol
signication through thc cosmos.
8ccausc thc book ol dccds is cxactly our bcinginTimc: somcthing wc havc
yct to cxplain lully. c robc ol days in thc Zohar is thc inscription ol our dccds
l.l Time, logic and the book of deeds 61
in thc ur'an. n thc impcnding Yawm aliyamah, our robc ol days is callcd
a record, a book ol dccds, thc inscription ol our cndcavors within thc world
And cvcrything thcy havc donc is in books. vcry mattcr, small and grcat, is on rccord.
(ur'an 54:5253)
So whocvcr docs rightcous good dccds whilc hc is a bclicvcr , his corts will not bc
rcjcctcd. \crily, wc rccord it. (ur'an 21:94)
is rccord dctcrmincs our position in ]annah or ]ahannam.
All books arc an inscription or signication ol somc sort. 8ut thc book
ol dccds is thc inscription ol our livcs as the process of signication. !t is livcd
through Timc and rccordcd simultancously. c robc ol days is lashioncd and
.orn in Timc. Vc wcavc it and wcar it simultancously.
! havc misscd somcthing in my trcatmcnt ol authcnticity. Vc havc said thc
hadith about thc Prophct and milk may bc taken and intended in an illuminatcd
lashion, but it might wcll bc takcn in a dull lashion as wcll. !t is thcrclorc
thc intcntion, thc .ay in which thc judgcmcnt is madc that is kcy to whcthcr
it cxhibits thc propcrty ol illumination. c hadith's illumination hingcs on
whcthcr thc tcllcr (and thc listcncr) havc thc intcntion to takc thc sign ol milk
in such a way as to makc manilcst a modc ol its inhcrcnt ivinc submission.
Intention ol judgcmcnts in this scnsc is a vital aspcct ol our dialcctic ol authcn
ticity. 8ut ! havc not cxplaincd what this mcans, lcaving it up to intuition to
supposc, lor cxamplc, a psychological intcntion in thc mind ol thc spcakcr. 8ut
! can makc it prccisc. ! can makc it prccisc by clucidating thc temporal aspcct
ol making judgcmcnt.
Vc havc said that tikkun olam, thc rcpair ol thc world is cxactly thc process ol
illuminatcd judgcmcnt. !n gcncral, thc proccss ol signication, whcthcr lorm
ing illuminatcd judgcmcnts or not, is thc crridcan Hcidcggcr's Timc. So lar
! spokc about signication, but littlc about thc proccss. So to undcrstand thc
book ol dccds is to undcrstand thc proccss ol making judgcmcnts and, consc
qucntly, to undcrstand Truc Timc.
3.3.1 e process of signication
Lct's now talk about this proccss. First, lct us charactcrisc it. Vc callcd it
Rcason bclorc. Vcrc wc right, in thc light ol what wc havc just said rcgarding
judgcmcnt:
Rcturn to our axiom that thc 8clovcd is Lovc. c immcdiatc conscqucncc
lor us, as thc most clcvatcd ol God's lovcrs, is that wc arc thrown into a movc
mcnt lrom Scparation to a Rcturn thc 8clovcd through thc Cosmic Romancc.
62 True Time
c cosmos into which wc lall is a cld ol dicrcncc, thc rcalm ol languagc and
spccch. A tcxtual, rcprcscntational spacc.
And this is why wc say that our livcs arc thc proccss ol signication, ol mov
ing through this spacc. c crridcan Hcidcggcr's Timc thcrclorc grounds
our cxistcncc, as a movcmcnt charactcriscd by choiccs, by signication, by jux
taposition ol signs and conscqucnt judgcmcnts. Timc is not mcasurcd by thc
ticking ol thc clock, but by thc choiccs ol thc subjcct. Timc is cxactly thc process
ol signication.
!n lraming thc Cosmic Romancc, wc said charactcriscd this movcmcnt lrom
Scparation to Lovc as Rcason. 8ut il thc movcmcnt is thc proccss ol signi
cation, thcn thcrc might bc a rcading in which Rcason is thc worst possiblc
charactcrisation.
Rcading crrida, ! might concludc that Rcasoning through judgcmcnt is a
a lost causc. !l judgcmcnts havc no absolutc valuc, how can wc call thcm truc
or lalsc: !l signication ol an absolutc truth is impossiblc, thcn how can logic
cvcn bc said to cxist: And it would appcar that thc notion ol authcnticity
asillumination is ol no hclp hcrc, bccausc illuminatcd judgcmcnts somchow
intimatc ivinc ]udgcmcnt through bcing scllrccxivc with thcir constitucnt
signs, not through any proccss ol Rcason.
Should you stop tcaching logic at your univcrsity: And, innitcly morc im
portantly, should not Rcason bc rcplaccd with Chaos within thc Cosmic Ro
mancc: Pcrhaps our cxistcncc itscll, in thc linguistic spacc ol thc Cosmos, onc
ol dclcrrcd Chaos, and thc movcmcnt towards thc 8clovcd ultimatcly onc ol
cscapc lrom Chaos:
13
No.
c proccss ol signication is cxactly Rcason. !t is Logic. 8ut Logic in a
scnsc that might not bc rcadily apparcnt: it is Constructi.e Logic, conccptu
ally cxtrapolatcd lrom within thc mathcmatical Constructivc School ol Logic,
spccically cmploycd in MartinLl 's lormalism. 8ut also, pcrhaps surpris
ing, wc will also considcr thc Logic ol Lilc that lollows ]aqucs Lacan's psy
choanalytic trcatmcnt ol logical timc. Psychoanalysis and constructivc logic
arc pcrhaps unlikcly companions, and pcrhaps thc juxtaposition ol thc signs ol
MartinLl and Lacan havc hithcrto ncvcr bccn madc, but ncvcr mind: lollow
ing MartinLl 's philosophy, judgcmcnt's prccondition is to takc signs lrom an
opcn systcm ol signagc, so wc arc lrcc to combinc whatcvcr schools ol thought
wc wish bclorc wc makc our judgcmcnt about this issuc!
8oth Constructivc Logic and Lacanian psychoanalysis agrcc with our char
actcrisation ol judgcmcnt as bcing nonvaluativc. crc is no absolutc, immedi-
ate valuc that can bc ascribcd to a judgcmcnt. And yct thcsc schools undcrstand
l.l Time, logic and the book of deeds 63
that thc movcmcnt through languagc is Rcason. ur vcry naturc, as thc proccss
ol signication, is Rcason.
How can wc havc Rcason without thc ability to ascribc absolutc valuc to
judgcmcnts:
!n lact, Rcason is alrcady undcrstood in mathcmatical logic as lundamcntally
nonabsolutc in its trcatmcnt ol truth valucs. Mathcmatical logic has alrcady
undcrstood lor almost a ccntury that it is impossible to dcrivc an absolutc, im
mcdiatc valuc lor an arbitrary judgcmcnt.
c impossiblc drcam ol a Rcason ol absolutcs truth has a long history. !
cannot nd it in thc Grccks, but at lcast wc can scc it cspouscd by Gottlricd
Lcibniz in his lormalisation ol thc algcbra ol human thought. Lcibniz hopcd
lor a positivc answcr to thc lollowing qucstion: givcn any judgcmcnt, is it pos
siblc to immcdiatcly calculatc il thc judgcmcnt is truc or lalsc. is is thc
Entscheidungsproblem (ccision Problcm"). !n computcr scicncc, il ntschci
dungsproblcm could bc solvcd, thc application would bc cnormous. !t would
mcan that a computcr program could bc writtcn such that, givcn any statc
mcnt in any lormal systcm ol signs and rulcs lor thcir manipulation, thc pro
gram would bc ablc to dctcrminc thc truth or lalsity ol thc statcmcnt without
a human's assistancc. !l thc drcam wcrc truc, it would makc mathcmaticians
rcdundant, and radically improvc ccicncy ol all cnginccring.
8ut thc impossibility ol this was lamously dcmonstratcd indcpcndcntly by
Alan Turing
14
and Alonzo Church
15
in thc 1930s. ! cannot know immcdi
atcly il an arbitrary judgcmcnt is truc or lalsc thcrc is not automatcd way ol
dctcrmining this. c ChurchTuring thcsis shows that no such automation
can cvcr bc lound. nly a human's guiding, handmadc" prool will allow us
to dctcrminc this.
Church and Turing showcd thc impossibility ol absolutc valuation lor math
cmatical judgcmcnts, and thcsc judgcmcnts arc a subsct ol thc innitc numbcr
ol othcr kinds ol judgcmcnts wc can makc in lilc, so wc can gcncralisc thc im
possibility ol absolutc valuation to all signication. So mathcmatical logic is in
agrccmcnt with our rcading ol crrida.
Vhat is it thcn, to Rcason in a way that judgcmcnts do not havc immcdiatc,
absolutc valuc: !t is to undcrstand that proof is thc rcality ol Rcason, not .alue.
3.3.2 e process of signication in constructi.e /ogic
A bricl tutorial in logic may hclp.
Constructivc logic undcrstands that, lollowing thc ChurchTuring thcsis,
judgcmcnt is ncvcr an immediate aair. c truth ol a judgcmcnt not somc
thing that can bc dctcrmincd by somc univcrsal schcmc. Vhcn cmploying
64 True Time
Rcason, wc do not arrivc at truth univcrsally. c notion ol an absolutc valuc
lor judgcmcnts would cntail that thcrc is a vantagc point lrom which wc can
scc all at oncc", and ascribc truth or lalsity immcdiatcly and absolutcly.
8ut Constructivc Logic bcgins with thc simplc obscrvation that a mathc
matician ncvcr has such a vantagc point and, in lact, pro.es things, using logical
steps.
crc is, howcvcr, in mathcmatics, in philosophy and thcology, a tcndcncy
to beha.e as il such an immcdiacy is possiblc, whcn discussing Truth and thc
mcaning ol judgcmcnts. Vc bchavc as il thcrc is a position ol Rcason lrom
which thc truth ol a statcmcnt is apparcnt. is bchaviour dcrivcs lrom our
habit ol spccch. For cxamplc, il you arc tcaching logic to a group ol studcnts,
you might prcscnt statcmcnts ol thc lorm
All mcn arc mortal Truc
Socratcs is a man Truc
And thcn you might imply that thcrc arc laws ol logic that immcdiatcly cntail
Socratcs is mortal Truc
bccausc thcrc can bc no possiblc world whcrc thc rst two statcmcnts and thc
ncgation ol thc third statcmcnt hold. 8ut to writc Truc is to bchavc as il
statcmcnts havc truth .alues. And no such valucs cxist. c notation Truc
is an abbrcviating shorthand lor a dccpcr proccss.
Nothing is immcdiatcly truc. crc is no truth .alue lor a statcmcnt. !nstcad,
at lcast within thc approach to logic known as thc Constructi.e School, thc truth
ol a statcmcnt dcrivcs lrom its demonstration, lrom its proof. So constructivc
logic is not a thcory ol truth, but a thcory ol prools.
16
Vc writc thcrc is a prool p ol a statcmcnt A" thus:
p : A
A statcmcnt can havc morc than onc prool, so wc can think ol a statcmcnt
as somcthing likc a set or type, that contains its possiblc prools as inhabitants.
!n MartinLl typc thcory, wc call thc prool p thc inhabitant ol A. Vhilc
judgcmcnts havc no absolutc valuc, wc might say that thc p providcs a rclativc
mcaning or scnsc ol A, and, without an inhabitant, thc A has no mcaning. !l
A is an cmpty typc, it has no scnsc.
!n gcncral, wc always provc things lrom assumptions. So thc gcncral lorm
l.l Time, logic and the book of deeds 65
ol a prool is a function lrom what wc assumc (A) to what wc can concludc (B):
Y : A
.
.
.
.
f(Y ) : B
! cannot point to any statc ol aairs in thc univcrsc and say immcdiatcly,
this is Truc". !t is not accuratc to say (S R) is Truc", bccausc it implics
that truth is immcdiatcly apparcnt. Rathcr, such a statcmcnt is shorthand lor a
dccpcr proccss ol arri.ing at a truth. !t is shorthand us saying thcrc is a prool
lunction f that dcmonstratcs R lrom S." Vc cannot say
All mcn arc mortal Truc
bccausc it implics that truth is immcdiatcly apparcnt in thc cld ol dicrcncc.
!t is shorthand lor us saying "thcrc is a prool lunction f that dcmonstratcs,
lrom thc assumption that x is a man to thc knowlcdgc that x is mortal", which
wc would writc
Y : x is a Man
.
.
.
.
f(x, Y ) : x is mortal
criving ncw knowlcdgc is thc proccss ol navigating thc spacc ol logical pos
sibilitics. !t is thc task ol combining prools ol statcmcnts:
Y : x is a Man
.
.
.
.
f(x, Y ) : x is mortal
.
.
.
.
p : Socratcs is a man
f(Socratcs, p) : Socratcs is mortal
So it is inaccuratc to say Socratcs is mortal". is is shorthand lor saying: thcrc
is a prool involving thc application ol a lunction f to both a tcrm Socratcs"
and a prool p ol Socratcs is a man", such that thcir combination yiclds an
inhabiting prool, a constructi.e judgement that Socratcs is mortal".
Vhat cxactly is an inlcrcncc in a prool : Vhat possiblc lorms can thc f takc
in a prool ol 8 lrom A:
Y : A
.
.
.
.
f(Y ) : B
c prool f is lormcd by stcpping through and applying rules ol logical inlcr
cncc.
8ut importantly, lollowing MartinLl, thc rules by which wc pcrlormprools
66 True Time
arc also an open system. csc rulcs havc thc samc status as thc rulcs and con
straints lor combining signs with thc choscn languagc gamc that thc judgc
mcnts arc madc with rcspcct to. Vc arc lrcc to add or dclctc rulcs as wc scc
t.
So, lor cxamplc, in rcasoning and making judgcmcnts ovcr a languagc gamc
about thc modalitics (rclationship bctwccn prcscnt and luturc possiblc worlds),
! might crcatc a rulc ol thc lorm
a : ACw
1
b : w
2
is a a possiblc luturc ol w
1
f(a, b) : ACw
2
whcrc w
1
and w
2
rcprcscnt possiblc worlds (lor cxamplc, thc way thc world
might bc on Monday and thc way thc world might bc on Tucsday, rcspcc
tivcly), thc conguration ol signs ACw mcans A is truc at world w" and thc
conguration ol signs A mcans A will always bc truc lrom now on". Adding
such a rulc to a languagc gamc crcatcs a so callcd modal logic, uscd to rcason
about possibilitics and ncccssitics.
cn, within this modal languagc gamc, ! could inlcr judgcmcnts such as thc
lollowing
sa : c sun will risc C Today next :
Tomorrow is a a possiblc
luturc ol Today
f(sa, next) : c sun will risc C Tomorrow
!n othcr worlds, givcn a prool sa that thc sun will always risc lrom today on
wards, and a prool next that tomorrow lollows lrom today, ! will havc a prool
f(sa, next) that thc sun will risc tomorrow. crc is no absolutc cxtcrnal valuc
lor thc thc statcmcnt c sun will risc tomorrow": but thc judgcmcnt does havc
a rclativc validity with rcspcct to thc rulcs lor combining signs and inlcrring
prools that ! havc sct up lor myscll in this particular languagc gamc ol modal
logic.
According to thc constructivc philosophy, wc ne.er makc a judgcmcnt ol thc
lorm c sun will risc tomorrow" alonc. Vc al.ays, howcvcr implicitly, makc
a judgcmcnt with rcspcct to a prool p:
p : c sun will risc C Tomorrow
is prool is indicatcs thc mcaning ol thc judgcmcnt with rcspcct to thc lan
guagc gamc thc judgcr is playing: thc opcn systcm ol signs, rulcs lor combin
ing signs and rulcs lor making prools. c prool acts as a rccord lor how thc
judgcmcnt is is arrivcd at within this systcm. Vithout an inhabiting prool, thc
judgcmcnt mcans nothing.
xtrapolating MartinLl, thc languagc gamc nccd not bc lormal, and thc
l.l Time, logic and the book of deeds 67
rulcs ol inlcrcncc nccd not involvc mathcmatical judgcmcnts. Rccall thc pizza
ordcring languagc gamc. !t includcd rulcs lor thc scqucnccs ol particular com
binations ol signs. For cxamplc, ! must ordcr thc pizza, thc makcr must conrm
my ordcr, and ! must say K" bclorc thc makcr asks mc lor my crcdit card
numbcr. csc rulcs lor scqucncing lorm a kind ol systcm lor deri.ing, demon-
strating or pro.ing, in a scnsc, thc intcntion ol a particular scqucncc ol signs.
Two rulcs to pcrmit such a dcrivation would bc:
o(T) : rdcrcr says ! want a pizza ol typc T"
check(o(T)) : Pizza makcr says You want a pizza ol typc T":
c : Pizza makcr says You want a pizza ol typc T":
confirm(c) : rdcrcr says K"
Now, combining thcsc two rulcs will allow us to dcrivc a dcmonstration or
prool ol thc ordcrcr's conrming a rcqucst lor a magarhita pizza:
o(magarhita) : rdcrcr says ! want a pizza ol typc magarhita"
check(o(magarhita)) : rdcrcr says K"
confirm(check(o(magarhita))) : rdcrcr says K"
Givcn thc lull sct ol rulcs lor constraining thc ways in which thc playcrs in thc
pizza ordcring gamc can procccd, wc could providc a similar inhabitant lor thc
nal statcmcnt in thc proccdurc ol ordcring.
Noticc, importantly, it is thc inhabiting prool that sho.s thc intention ol thc
judgcmcnt. Vithout knowing whcrc in thc convcrsation wc arc whcrc in
thc proof ol thc judgcmcnts thcn thc intcntion ol a statcmcnt likc
rdcrcr says K"
will bc complctcly unclcar. !l thc pizza ordcrcr had pickcd up thc phonc, dialcd
thc pizza makcr and said K" bclorc any ordcr or transaction had bccn madc,
his scnsc will not bc clcar. !t is only whcn placcd in thc tcmporal contcxt ol
thc ncgotiation bctwccn makcr and ordcrcr that thc ordcrcr's intcntion can bc
clcar. !l wc havc a prool ol inhabitation
confirm(check(o(pepperoni))) : rdcrcr says K"
thcn wc undcrstand thc sense and intent ol thc ordcrcrs' conrmation. Hc is
conrming to thc makcr his ordcr ol a pcppcroni pizza.
]udgcmcnts havc no absolutc valuc. c ordcrcr's conrmation has no abso
lutc valuc: thcrc is no highcr scmantics ol pizza ordcring that dctcrmincs thc
validity or invalidity ol thc ordcrcr saying K". 8ut judgcmcnts do stand in
rclation to inhabiting prools, and il a judgcmcnt has a prool, thcn it can bc said
68 True Time
to posscss a sense, intent or cndgroup charactcr ] ol corrcctncss purcly with
rcspcct to thc rulcs ol thc languagc gamc lrom which it is pronounccd. And
rcmcmbcr that thc languagc gamc is opcn, so thc playcrs arc ablc to add and
dclctc ncw rulcs and signs as thcy wish. Vc could, lor cxamplc, add a rulc
lor allowing othcr convcrsations, intcrrupting momcntarily thc proccss ol or
dcring. So this scnsc ol a judgcmcnt is also opcn. 8ut it is, lundamcntally, a
logically positioncd scnsc.
3.3.3 Ia/ue, proof and meaning
So, by thc argumcnts ol thc crrida, Church and Turing, thcrc is no immc
diatc, absolutc valuc ol judgcmcnts. 8ut il lilc is thc proccss ol signication,
ol making judgcmcnts within languagc gamcs, it is not a lilc ol chaos cithcr.
]udgcmcnts havc a scnsc givcn by thcir inhabiting prools, and Rcason is thc
manipulation ol prools. So lilc is Rcason, not Chaos.
Vhcncvcr wc appcar to valuc a judgcmcnt wc arc, in lact, manipulating
prools. Vhcn thc mathcmatician appcars to makc an absolutc valuation in
a judgcmcnt likc
y.y > 10" is truc
in lact shc is using it as shorthand lor saying, in MartinLl 's notation
p : y.y > 10
mcaning
thcrc is a prool p ol y.y > 10"
is prool p is a dcmonstration ol thc judgcmcnt, not a truth valuc. To bclicvc
that judgcmcnts havc truth valucs is to bclicvc that thcrc is an absolutc vantagc
point an cxtcrnal scmantics lrom which all judgcmcnts can bc cvaluatcd.
8ut lollowing thc constructivc approach, no such truth valuation cxists, thcrc
arc only demonstrations ol judgcmcnts. Vitncssing prools and dcmonstrations
ol judgcmcnts.
Vc ncvcr simply .rite or enact or declare a judgcmcnt, cvcn il wc beha.e
as though this wcrc thc casc. !l wc did dcclarc somcthing to bc thc casc, wc
havc movcd through a scqucncc ol stcps to dcmonstratc thc judgcmcnt's ac
ccptability to oursclvcs. !l wc arc mathcmaticians, wc do this prool cxplicitly,
but somctimcs lorgct about its importancc, and say, lor shorthand this statc
mcnt is truc". !l wc arc making othcr kinds ol judgcmcnt, wc may pcrlorm our
dcmonstration in somc othcr implicit lorm, but it is, ncvcrthclcss, still prcscnt.
l.l Time, logic and the book of deeds 69
!n thc casc ol gcncral judgcmcnts, wc cquatc prools with meaning, intent or,
pcrhaps, to usc thc Arabic tcrm with its rcligious ovcrtoncs, niyat.
!n a scnsc, thc prool is thc closcst thing to a valuc" that thc judgcmcnt gcts,
but it is a dcmonstration within thc lormal systcm ol signs out ol which thc
judgcmcnt camc. c prool is thc mcans thc intcnt ol thc judgcmcnt, posi
tioncd within thc rulcs ol thc languagc gamc thc judgcr is playing.
Lct mc cmphasizc onc last timc thc rclativc naturc ol thc prool itscll. Vc
arc still lollowing crrida, in which all judgcmcnts havc no absolutc valuc.
8ut, you might ask, is not a logical prool a kind ol absolutc valuc: an absolutc
justication ol truthhood: No. !l a prool can bc said to hold any valuc, it is a
rclativc valuc. MartinLl tcachcs us that a prool is dcvclopcd using rulcs that
arc providcd by thc (opcn) languagc gamc ol thc constitucnt signs uscd by its
provcn judgcmcnt. csc rulcs arc part ol thc gamc sclcctcd by thc spcakcr to
manipulatc thc signs.
Vhcn thc mathcmatician judgcs
p : y.y > 10
shc communicatcs thc intcnt ol thc judgcmcnt through thc prool, by, lor in
stancc, providing a dcmonstration in p that thcrc is a witncssing numbcr 12 lor
thc y that shc shows to bc grcatcr than 10.
!l a paintcr arri.es at his judgcmcnt that his painting is complctc, hc has gonc
through a proof whosc stcps wcrc dictatcd by his (potcntially opcn) scqucncc ol
rulcs lor painting. His judgcmcnt that thc painting is complctc did not simply
occur, hc lcd himscll to this conclusion through a scqucncc ol stcps ovcr timc.
So ! havc cmploycd all this complicatcd logical apparatus to justily a vcry
obvious point: that judgcmcnts ol all kinds arc ne.er immcdiatc, thcy arc con
clusions that wc arrivc at through somc lorm ol inlcrcncc.
!l thc mathcmatician provcs that y.y > 10, hcr prool only uscs thc rulcs ol
thc languagc gamc ol mathcmatics and is nothing outsidc ol thcm.
So a prool is not an absolutc valuc: it is a scqucncc ol stcps that justily thc
judgcmcnt only with rcspcct to thc rulcs ol thc languagc gamc thc judgcmcnt
comcs lrom. And wc cannot say anything clsc: but havc no nccd to say anything
clsc, to comprchcnd thc naturc ol our cxistcncc as thc process ol signication,
thc naturc ol thc book ol dccds and why Timc is thc naturc ol Rcason.
3.3.4 Time and the process of signication
Lct us rcturn to thc process ol signication: which wc havc alrcady cquatcd
with our pcrsonal cxpcricncc ol Timc, lollowing crrida. c proccss ol sig
nication is thc thc proccss ol doing two things: 1) combining signs in a ccrtain
70 True Time
way, according to thc rulcs and constraints ol our choscn languagc gamc, 2)
making judgcmcnts ovcr thcsc combinations. And what wc gain lrom rcading
MartinLl is thc undcrstanding that, whcn wc make a judgcmcnt, wc arc in
lact performing a prool. So thc pcrlormancc ol prools charactcriscs thc proccss
ol signication.
is is whcrc psychoanalysis cntcrs into thc picturc.
Lacan says thc pcrlormancc ol a prool cxactly constitutc our cxpcricncc ol
Timc (a Logical Timc")
17
Lacan charactcriscs thc cosmos, in agrccmcnt with
crrida, as a linguistic spacc ol signication. 8ut usclully lor us, hc explic-
itly undcrstood as this spacc as a cld ol Rcason, onc ol Logic. Hc rcaliscd,
indcpcndcntly but in prccisc agrccmcnt with thc Constructivc School, that sig
nication is nonvaluativc, but that thcrc is no immcdiatc valuation in Logic.
c Logical spacc is not onc ol valucs, but ol Timc, ol proof.
All prools lormcd in whatcvcr systcm wc choosc arc temporal scqucnccs
ol stcps to justily a judgcmcnt. cir application constitutcs thc proccss ol sig
nication and, il wc agrcc that wc arc nothing but this proccss ol signication,
thcn our prools arc cxactly our cxpcricncc ol timc.
ur undcrstanding is a corollary ol thc charactcrisation ol judgcmcnt as
a statcmcnt and a prool ol thc statcmcnt, thc Constructivc insistcncc that a
judgcmcnt must always bc associatcd a rccord ol its temporal modc ol arrival
lrom within thc rulcs and constraints ol thc opcn languagc gamc lrom which
thc spcakcr comcs.
So this givcs us a kcy to undcrstanding signication as a proccss, thc rcla
tionship bctwccn rccording our livcs, and thc tcmporality in which wc movc.
ur tcmporality is givcn by thc languagc gamc within which wc opcratc.
And thcn, lollowing Lacan, wc havc a kcy to ho. wc can intend illuminatcd
judgcmcnts. !l intcntions rcally mcan prools, thc qucstion is how wc can provc
illuminatcd judgcmcnts. !t must occur through a emergence ol scllawarcncss in
prool. An awarcncss ol thc logical proccss itscll. Rcading lacan, thc qucstion
is, how wc can bccomc lully awarc subjccts.
So, within thc cld ol Rcason, thcrc is no absolutc valuativc vantagc point.
8ut it is not a cld ol Chaos, bccausc wc arc still ablc to communicatc intcnt,
as dcmonstrativc prools.
Rccall ! dcncd signication as a simultancous conguration and judgcmcnt
and said that, in modcrn logic, signication is thc arrangcmcnt ol signs in rc
lation to cach othcr, togcthcr with a sho.ing and indication ol intcnt through
judgcmcnt. ! was hazy about what constitutcs a judgcmcnt. Now ! havc clar
icd thc position using Constructivc logic: a judgcmcnt is thc arrangcmcnt ol
signs in rclation to cach othcr togcthcr with a prool. Aprool is howwc indicatc
intcnt and show thc purposc ol thc judgcmcnt. ur process of signication, our
l.l Time, logic and the book of deeds 71
proccss ol making judgcmcnts is thc proccss ol lorming proofs using logical steps
within thc spacc ol Rcason. csc stcps arc not immcdiatc, thcy arc tcmporal,
thcy arc li.ed through.
c implication lor thc our undcrstanding ol lilc as a proccss ol signication
is as lollows. Vithin our currcnt statc ol Rcason, in our corts to rcturn to thc
8clovcd within thc Cosmic Romancc, wc cxist within a Logical spacc. And so
our vcry cxistcncc, our play ol signication, is a movcmcnt through this spacc,
a movcmcnt through Timc, a movcmcnt ol making judgcmcnts. A movcmcnt
ol prools ol thcorcms:
p : T
Vc simultancously provc, dcmonstratc and intcnd thc prool p in Time and
inscribc, sct down, proclaim, communicatc thc thcorcm T in space.
Continuing with crrida, this cntirc systcmis built upon an ultimatc dclcrral
to thc thcr: thc signs within a judgcmcnt ultimatcly dclcr to thc 8clovcd
thcr. c logical situation ol thc signs within thc coursc ol a prool is our
cxpcricncc ol Timc.
us, thc movcmcnt ol Truc Timc toward thc 8clovcd, thc thcr to which
all signs dclcr in submissivc, tcmporal intimation may bc charactcriscd as exactly
Logical Timc. is is why wc say Rcason lollows lrom Scparation within our
Cosmic Romancc: Rcason is thc Timc ol our bccoming.
3.3.5 uthenticity re.isited through Lacanian psychoana/ysis
Vc havc charactcrcd our tcmporal cxistcncc as signication in proccss. cn wc
showcd how, in spitc ol our signilying judgcmcnts having no absolutc valuc, this
cxistcncc is csscntially onc ol logical prool. So our cxpcricncc ol thc Cosmos is
onc ol Rcason: this is our clucidation ol this phasc ol thc Cosmic Romancc.
Vc havc alrcady providcd a dialcctic ol authcnticity, whcrc wc csscntially
lollowcd thc philosophcrs, privilcging self-a.areness ol judgcmcnt as thc au
thcntic modc ol signication. 8ut rathcr than arguing that it is an awarcncss
our choiccs bcing madc in a movcmcnt toward death, as Hcidcggcr lramcs his
authcnticity, wc lollowcd a rcligious misrcading ol crrida, and said that an il
luminatcd judgcmcnt is onc in which a judgcmcnt is made or intended in which
thc constitucnt signs' naturc ol dclcrral ol thc 8clovcd thcr is manilcstcd
according to somc modc.
8ut at that momcnt, wc did not lully undcrstand what it mcant to make a
judgcmcnt. To intend a judgcmcnt. Now wc know: it is to providc a prool,
within our givcn languagc gamc.
c charactcrisation ol Timc as onc ol logical prool, as a psychoanalytic char
72 True Time
actcrisation, scrvcs us in a practical lashion now. 8ccausc it allows us to undcr
stand how this dcsirablc, illuminatcd self-a.areness can arisc in thc making ol
judgcmcnts. For wc will cxtrapolatc a rcading ol Lacan which illustratcs this
movcmcnt as onc ol intersubjecti.ity: thc lormation ol scllawarc, illuminatcd
judgcmcnt ariscs lrom our vcry naturc as social cntitics.
A parablc.
A ]cwish, Muslim and Christian princc havc comc to a palacc to scck thc
hand ol thc princcss. c king has dcclarcd that thc wiscst ol thc princcs is to
bc grantcd his daughtcr in marriagc, and hc tcsts thcm in thc lollowing way.
Hc puts thcm in a room, with a door that lcads to thc princcss. Hc shows thc
princcs lour markcrs: thrcc whitc and onc black. Hc placcs a markcr on thc
back ol cach princc: cxplaining that thc markcr will bc cithcr black or whitc.
Hc discards onc markcr. c princcs can scc cach othcr's backs, but cannot scc
thcir own back. c king dcclarcs that thc clcvcrcst princc is thc onc who rst
opcns thc door to thc princcss and tcll hcr corrcctly thc colour ol thc makcr on
his own back. !l hc tclls hcr incorrcctly, hc is to bc banishcd lrom thc kingdom.
Howcvcr, thc king has sccrctly placcd only whitc markcrs on cach ol thcir
backs. c princcs do not know that thcrc arc actually no black markcrs.
c Muslim princc rcasons as lollows:
(i) ! can scc thc othcr princcs havc whitc markcrs. So cithcr ! havc a black
markcr or a whitc markcr on my back.
(ii) c othcr princcs arc not moving to thc door. cy can scc my back.
(iii) Lct mc imaginc what my ]cwish compctitor sccs. Hc can scc that thc
Christian has a whitc markcr. !l hc saw a black markcr on my back, hc
could immcdiatcly concludc that his o.n markcr is whitc, and would
bc moving to thc door. 8ut hc is not moving. crclorc, ! must havc a
.hite markcr.
So hc starts to movc to thc door to claim thc hand ol thc princcss.
c problcm is, both thc othcr princcs havc rcasoncd exactly the same .ay
and also start to movc to thc door, all at thc samc timc!
And bccausc cvcryonc rcaliscs that cvcryonc clsc is moving, thcy all immc
diatcly stop, puzzlcd.
c Muslim princc rcasons again:
(i) My prcvious rcasoning was bascd on imagining what thc ]cwish princc
saw on my back, and thc lact that both princcs wcrc not moving.
(ii) 8ut now thcy arc both moving ... So pcrhaps ! do havc a black markcr
on my back.
(iii) 8ut cvcryonc has now stoppcd! So cvcryonc hcrc has thc samc doubt
l.l Time, logic and the book of deeds 73
as mc. 8ut il e.eryone is in doubt in this way, no onc can havc a black
markcr on thcir back.
So hc starts to run to thc door, ccrtain this timc hc is corrcct. 8ut thc othcr
two princcs rcason in thc samc lashion, so all rush to thc door to claim thcir
bridc.
Vhat wc havc lramcd as parablc is, in lact a variant ol a story Lacan cm
ploycd to illustratc thc lormation ol scllhood in Logical Timc. (!n his vcrsion,
thc thrcc princcs arc prisoncrs, thc King is thcir wardcn and thc door lcads to
lrccdom. 8ut wc choosc a somcwhat lcss Gnostic mctaphors lor our cxistcncc
within thc spacc ol Rcason.) c story is uscd by Lacan to charactcriscs Logical
Timc as consisting ol thrcc momcnts ol self lormation:
(i) moment of seeing. At thc bcginning ol thcir story, all thc princcs apprc
hcnd thc naturc ol thc problcm and its givcn axioms. cy arc thrown
into a languagc gamc, cquippcd with signs (black and whitc dots, thc
King, thc princcss, thc thrcc princcs, thcir backs, thc door), rulcs ol
sign lormation (thcrc arc dots on cach back, thc aim is to gct to thc
door to marry thc princcss) and rulcs ol logical inlcrcncc (standard laws
togcthcr with mcans ol hypothcsis about othcr princcs). c languagc
gamc has yct to commcncc. At this point, importantly, cach princc is a
presubjcct: Lacan would say, thc Muslim princc, lundamcntally, does
not kno. .ho he is. At thc momcnt ol sccing, thc subjcct is simply ar
bitrary, nonsituatcd onc" ol a statcmcnt ol thc languagc gamc's sctup:
onc knows that ...".
(ii) moment of comprehending. Vhcn cach princc applics thc rulcs ol thc
languagc gamc to rcach his rst judgcmcnt, that hc docs not havc a
black dot on his back, hc is making an intersubjecti.e judgcmcnt. Hc
has lormcd a prool in rclation to his undcrstanding ol thc othcr princcs'
prools. is movcmcnt is intcrsubjcctivc in that its prccondition is
that hc undcrstands thcrc arc othcr subjccts who arc always playing thc
gamc, who arc also making judgcmcnts. Hc undcrstands that othcr
subjccts cxist in Timc, and uscs this undcrstanding to lorm his stratcgy.
Hc undcrstands subjecti.ity, bccausc hc has objectied thc cxistcncc ol
thc othcrs as logical movcmcnts through Timc, as proving subjccts.
(iii) moment of concluding. Vhcn thc princcs hcsitatc in doubt, cach thcn
movcs through a ncw logical prool to rcach a sccond judgcmcnt, onc
whcrc thcy arc now ccrtain that thcrc arc no black dots. is nal
movcmcnt ol judgcmcnt is whcrc lull scllhood ol thc rcasoncr cmcrgcs,
bccausc hcrc thc princc rcaliscs that his subjcctivity is also subjcct to
objcctication on thc part ol thc compcting princcs. Hc undcrstands
74 True Time
that his logical movcmcnt through Timc, his logical inlcrcnccs, arc also
subjcct to thc samc trcatmcnt hc gavc thc othcrs. rough thc mirror ol
thc othcr princcs, hc is now self-a.are ol his own cxistcncc as a makcr
ol judgcmcnts, scllawarc ol his naturc as a logical movcmcnt ol prool
through Timc. Hc bccomcs awarc ol his own proccss ol logical inlcr
cncc, and thcn uses this scllawarcncss to makc a sccond judgcmcnt. Hc
is now a lull scll, a scll ol scllawarc action.
So wc scc that a proving subjcct bccomcs only scllawarc ol his cxistcncc as
a proving subjcct through making a prool that involvcs othcr proving subjccts.
Vc cannot bc scllawarc unlcss wc play a languagc gamc in which thcrc arc
othcr subjccts, unlcss wc arc ablc to rcason about thcir rcasoning, and unlcss
wc rcason about thcir rcasoning about our rcasoning. 8ut all thcsc things arc
possiblc in thc languagc gamcs ol lilc, bccausc wc havc bccn thrown into thc
Cosmos ol Rcason with othcr subjccts. Vc can call this intcrsubjcctivc lorm ol
languagc gamc a compctition or racc, bccausc it involvcs its playcrs rcccting
upon cach othcr, gucssing how othcrs arc sccing us. !l scllawarcncss is thc
naturc ol illumination, thcn illuminatcd judgcmcnt cmcrgcs through this racc.
And thus, intcrsubjcctivity, thc race ol intcrsubjcctivc undcrstanding, is kcy
to thc lormation ol illuminatcd judgcmcnt.
8ut this has all bccn said in thc Holy 8ook:
Mankind, Vc crcatcd you lrom a singlc ol a malc and a lcmalc and madc you into
nations and tribcs, that you may know cach othcr. \crily thc most honorcd ol you in
thc sight ol God is hc who is thc most rightcous ol you. (ur'an 49:13).
vcryonc has somc coursc hc stccrs by, so compctc in good dccds. Vhcrcvcr you
may bc, God will bring you all togcthcr, God is Capablc ol cvcrything. (ur'an 2:148)
Vc now undcrstand how thc illuminatcd judgcmcnt ol thc hadith rcgarding
milk and prophct ariscs as illuminatcd. Vc wcrc not clcar bclorc, bccausc wc
spokc ol a hadith teller. 8ut ol coursc, lor thcir to bc a narrator, thcrc must also
bc a listener. At lcast two subjccts arc cngagcd in thc languagc gamc ol hadiths.
c hadith in isolation is simply a sct ol arrangcd signs. 8ut it is ncvcr givcn
in isolation: all judgcmcnts arc accompanicd with a dcrivation, a tcmporality,
a prool. And thcrc arc two subjccts, say a narrator in thc 7th ccntury and a
listcncr in thc 21st.
8oth havc arrivcd at an illuminatcd judgcmcnt, this hadith, togcthcr with rc
spcctivc dcrivations. c listcncr will havc arrivcd at hcr judgcmcnt, through a
morc complcx and mallcablc languagc gamc, moving through stcps ol rcligious
undcrstanding, thc scicncc ol hadiths, hcr pcrsonal study ol ivinc Visdom in
thc rcligion, a knowlcdgc ol thc Prophct's charactcristics, thc languagc ol thc
ccn and hcr mystical training. Shc will arrivc at a judgcmcnt writtcn in an
l.l Time, logic and the book of deeds 75
abusc ol MartinLl that would look likc this:
p :

A polythcist was thc gucst ol thc Prophct Muhammad . c Prophct


gavc thc gucst thc milk ol scvcn goats. c Prophct did not stop ocring
thc gucst milk until hc was satiscd.

c statcmcnt on thc right hand sidc has no absolutc valuc.


8ut it is ncvcr madc without an arri.al or demonstration ol thc lorm p. is
prool p will bc thc rccord ol hcr movcmcnt through thc scicncc ol hadith to
arrivc at thc judgcmcnt shc makcs whcn hearing thc hadith. p will cncodc hcr
lilc's rclationship to thc languagc gamc ol hcr rcligion. Hcr movcmcnt will bc
govcrncd by rulcs, by thc social, philosophical and thcological constraints shc
pcrmits hcrscll to bc govcrncd by, and thc cntirc sign systcm ol hcr rcligious
world (including thc prophcts, thc rcst ol thc ummah, thc narrator ol thc hadith
and hcrscll ). csc signs and rulcs will, ol coursc, bc an opcn systcm ol rulcs,
as our journcy also involvcs discarding old rulcs and taking on ncw oncs.
8ut no illumination will bc prcscnt in hcr judgcmcnt il shc has simply cx
changcd thc sign milk" lor ivinc Visdom" bascd upon thc undcrstanding
ol othcr scholars' rcligious tcxts. is would bc a prool that lcads only to thc
momcnt ol comprchcnsion, in thc Lacanian scnsc: shc will havc inlcrrcd hcr
position lrom imagining what othcr subjccts havc attcmptcd to provc. And shc
would bc a protosubjcct within thc gamc ol rcligion.
!l it wcrc simply a proccss ol cxchangcs ol signs and rcading othcr pcoplc's
judgcmcnts, thcrc will bc no cmcrgcncc ol thc rcquircd modc ol deferral ol thc
sign ol milk to thc ivinc thcr. For this to occur, thc listcncr must also makc
hcr prool in lull self-a.areness ol thc naturc ol hcr own subjcctivity as signi
cation in tcmporal proccss. And this can only comc about lrom hcr rcalisation
that thc narrator is spcaking to her, has considered hcr movcmcnt, hcr judgcmcnt
making, within his judgcmcnt making, within his narration.
From thc narrator's pcrspcctivc, hc undcrstands that thcrc will bc dicrcnt
dcgrccs ol listcncr: thosc who makc illuminatcd judgcmcnts, thosc who do not
and thosc who grasp somc sparks ol Visdom through thc signs, but not all.
Hc undcrstands that a hadith is an ocring ol Truth lrom Prophccy, to thosc
who do not posscss illumination, to lcad thcm, through thc proccss ol rcason,
to illuminatcd judgcmcnt. And so, in ivinc scllrclcrcntiality, hc has cncodcd
this .ery process within thc signs thcmsclvcs: as thc milk ol Prophccy ocrcd to
thc uncnlightcncd gucst!
c hadith listcncr rcaliscs that it is she who is thc gucst ol Prophccy. !t is she
who drinks thc milk ol scvcn goats in judging thc hadith. c judgcmcnt ol thc
narrator has objccticd her proccss ol rcasoning. Vhcn shc rcaliscs this, shc
bccomc scllawarc, shc bccomcs a lull scll, and hcr judgcmcnt is illuminatcd.
!n tcrms ol constructivc logic, hcr prool takcs thc lorm ol what is callcd a
76 True Time
co-recursi.e term, a prool that dcpcnds itscll to bc provcn:
a :

c narrator intcndcd that it is I who am thc gucst, drinking thc milk ol


Prophccy. !isdom is a modc ol illumination within thc dclcrral ol thc
sign lor milk", proof is a modc ol illumination within thc dclcrral ol thc
sign lor drinking", and my .ery deri.ation ol this knowlcdgc, f(a), is
thc what thc narrator has intcndcd as a modc ol illumination within thc
signs lor thc Prophct sharcs with a gucst".

.
.
.
.
f(a) :

A polythcist was thc gucst ol thc Prophct Muhammad . c Prophct


gavc thc gucst thc milk ol scvcn goats. c Prophct did not stop ocring
thc gucst milk until hc was satiscd.

c listcncr has arrivcd at this dcmonstration, this intcnt, this prool ol hcr
judgcmcnt through rcccting upon thc narrator's undcrstanding ol hcr vcry
prool: through rcalising that, in his dcrivation, through his act ol narrating
thc hadith, thc narrator has considcrcd her dcrivation, my undcrstanding ol thc
hadith, f(a). Hcr prool f(a) is arrivcd at through an undcrstanding that thc
narrator's prool a is ultimatcly about f(a)!
Scllrclcrcntial statcmcnts likc this arc dicult to handlc mathcmatically, as
thcy can lcad to inconsistcnt systcms. Circular argumcnts arc usually awcd
within thc logic ol mathcmatics. 8ut in rcligion, scllrclcrcntiality ol prool,
corccursivc prool, is thc kcy to illumination.
A corollary ol this is that all rcligious tcxts, to bc judgcd in an illuminatcd
lashion, arc about a narrator dclivcring a mcssagc to you, or at lcast, about you
asaproccssolsignication, about your tcmporal cxistcncc as judgcmcntin
prool.
3.3.6 e book of deeds and constructi.e signication
c naturc ol bcing is thc proccss ol signication. is is a movcmcnt within
thc spacc ol Rcason: it is making judgcmcnts, and judgcmcnts arc madc through
logical dcrivation with rcspcct to whatcvcr thc languagc gamc wc play. As wc
havc charactcriscd thc movcmcnt as a logical onc and, through Lacan, wc un
dcrstand that thc movcmcnt is cxactly Truc Timc.
Lilc is thc proccss ol signication: ol choiccs ol dccds, ol actions, ol thoughts,
ol crcations, ol arranging signs and forming judgements. is proccss is both
static and tcmporal. Vhcn ! arrangc signs and lorm a judgcmcnt, ! position
thc signs in such a way and bchavc as il ! havc cxplaincd thcir propcrtics, cap
turcd thcir valuc in somc lorm. ! bchavc as though this is a static, nontcmporal
positioning. Vriting
y.y > 10
l.l Time, logic and the book of deeds 77
has thc appcarancc ol an asscrtion that is is truc right no.. Howcvcr, in isola
tion, without a dcmonstration ol its intcnt through a prool, it has no scnsc at
all: without a mathcmatician's prool it has no life moving through it. !t has no
scnsc bccausc it is not situatcd in Timc. Vhcn thc mathcmatician makcs this
judgcmcnt, shc is givcs it lilc, bccausc shc has arrivcd to it through a proccss ol
rcasoning. Shc dcrivcs thc judgcmcnt in Time.
c proccss ol signication involvcs an intcrplay bctwccn thc dual axcs ol a
recording, thc static attcmpts to position signs according to thc convcntions ol
thc judgcmcnt's languagc gamc and thc csscntially tcmporal naturc ol making
or arri.ing at thc judgcmcnt.
Vc can utilizc MartinLl hcrc to illustratc this dual aspcct. Vhcn wc makc
a judgcmcnt J through a prool p, it is .ritten, recorded in thc lollowing lorm
.
.
.
.
p : J
c prool p is, on thc onc hand, a tcmporal movcmcnt through thc spacc ol
Rcason on thc part ol thc judgcr. n thc othcr hand, thc prool p is also a rccord
ol thc stcps that wcrc takcn to arrivc at J. So p occupics thc status ol bcing
both a tcmporal proccss and a rccord ol this proccss. c prool p is cxactly what
crrida calls thc trace ol signication.
!l our livcs arc thc proccss ol signication, our csscncc is a simultancous
rccord ol our judgcmcnts and a movcmcnt through Timc to makc thcm. ur
livcs arc cxactly what crrida calls thc tracc, a play bctwccn thc tcmporality ol
writing down thc signs (procccding through Timc) and thc static rcprcscntation
ol thcir scnsc. crrida originally invokcd thc tcrmto dcpcrsonalizc Hcidcggcr's
trcatmcnt ol dascin as bcingintimc. Vc rcpcrsonalisc crrida's rcading and
cquatc our naturc as human subjccts with thc tracc: wc arc cxactly thc tcmporal
proccss ol signication in Timc, and thc rccord ol this signication.
Vc arc now ablc to ocr a charactcrisation ol thc book ol dccds.
c book is an inscription ol our livcs as signication. c book is a rccord
ol how wc madc judgcmcnts, choiccs, thoughts, dccds, actions, pcrccptions
through Rcason in Timc. 8ut wc havc sccn that our livcs arc cxactly thc proccss
ol making thcsc judgcmcnts: our livcs arc cxactly prools. So thc book ol dccds
is a rccord ol our livcs: thc book ol dccds is a rccord ol our prools throughout
Timc.
c tracc is both thc rccording ol prools and thc acting through ol prools.
And il wc arc thc tracc, thcn wc arc our cxistcncc ol Timc and also our own
book ol dccds. ur cxistcncc is prool and thc inscription and rccord ol prool:
78 True Time
thc tracc. ur lilc is cxactly ol thc lorm
p : J
whcrc p is both a movcmcnt in Timc and thc static rccord ol how wc judgcd
J.
us it is not corrcct to say ! am thc sum ol my judgcmcnts, but this statc
mcnt is not lar lrom thc truth. My book ol dccds is cxactly thc simultancous
rccord ol my judgcmcnts and my movcmcnt in Timc. ! am my own autobi
ography, and lilc is thc proccss ol autobiography. us, it is inaccuratc to say
my book is a simplc rccord ol my judgcmcnts, as thc book is intrinsic to my
csscncc as a tracc. !t is inaccuratc to considcr thc book as a simplc cxtcrnal
valuation ol whcn ! was nicc" and whcn ! was naughty". Rathcr, bccausc it is
thc inscription ol thc prools ! makc as ! movc through Timc, and bccausc it is
in dcmonstration and prool that a judgcmcnt is said to posscss intcnt or scnsc,
thc vcry illumination prcscnt in my lilc is dctcrmincd .ithin thc tracc ol my
lilc as a book ol dccds.
]udgcmcnts do not posscss immcdiatcly apparcnt truth valucs. cir scnsc
and intcnt lics in thcir accompanying, li.ed through, tcmporal prool. c usagc
ol a group ol signs within a human subjcct's judgcmcnt can cithcr rcconstitutc
thc sparks to dcvclop an illuminatcd intcntion, or thcy can simply dcmonstratc
an ordinary mcaning. !t all dcpcnds on how thc prool was conductcd. !t all
dcpcnds on Timc. is is why tikkun olam is undcrstood as a continual, un
lolding undcrtaking, not an immcdiatc cnlightcnmcnt.
A robc ol days, a rccord ol dccds. c rccord is thc book ol our bccoming. !t
is thc rccord ol our rcalisation. c inscription ol our individuation. c tcrms
arc synonymous: lor thc robc is both an carncd, uncovcrcd, rccovcry ol light
within thc signs ovcr timc (a tcmporal acquiring) and an inscription, a rccord.
!t is both a movcmcnt and a book.
3.3.7 Logic and faith
Vc havc providcd a dialcctic ol authcnticity bascd upon an !slamic undcrstand
ing that thc dclcrral ol signs to an thcr is thcir submission to thc 8clovcd, and
that making this propcrty manilcst within our judgcmcnts is dcsirablc, bccausc
such judgcmcnts arc our only mcans ol sccking thc 8clovcd. cy arc our only
mcans to scck thc 8clovcd bccausc wc cxist within thc spacc ol Rcason: cvcry
thing wc do, say, think, crcatc or pcrccivc is a lorm ol a logical judgcmcnt. c
cannot cscapc thc Logic ol Lilc, and so thc closcst wc can bc to thc 8clovcd is
through using thc Logic in an illuminatcd lashion.
is dialcctic ol authcnticity ol coursc dcrivcs lrom thc lramcwork ol thc
l.l Time, logic and the book of deeds 79
Cosmic Romancc. Vc assumc an axiom that thcrc is a 8clovcd and that thc
scarch ol thc Lovcr lor a rcturn to thc 8clovcd is our solc mcaning in lilc. !l
wc do not havc laith in such a lramcwork, thc rcst ol our undcrstanding docs
not lollow.
Howcvcr, within this lramcwork, wc scc that thc signs submit in lovc to thc
8clovcd, and, il an illuminatcd judgcmcnt's purposc is to somchow manilcst
a modc ol this submission, thcn its purposc is also to manilcst submission.
!ts purposc is to ultimatcly cxprcss lovc lor thc 8clovcd. is cxprcssion is
always ncccssarily limitcd bccausc cxprcssion is capturc and judgcmcnts can
ncvcr capturc thc thcr.
Ncvcrthclcss, an illuminatcd judgcmcnt is a lorm ol lovc. An illuminatcd
judgcmcnt is ncvcr madc without a prool. A judgcmcnt is always a tcmporal
dcrivation, an unlolding ol thc stcps ol a languagc gamc in Timc. c naturc
ol a prool is Timc. And so thc proccss ol dcriving an illuminatcd judgcmcnt
is onc ol scarching, ol dcriving, ol prool in Timc. c naturc ol our scarch lor
thc 8clovcd is logical prool in Timc.
God's namcs arc rclational: thcy arc how God stands in rclation to our cxis
tcncc. Vc arc thc lovcrs and our rclationship to thc 8clovcd is Lovc. So God
is Lovc. ur rclationship to thc 8clovcd is onc that is playcd out through Rca
son, through our livcs as prools ol illuminatcd judgcmcnt. is rclationship to
thc 8clovcd is our cxpcricncc ol Timc. So God is Timc.
!t might bc argucd that Faith in Lovc, and thc conscqucnt rcliancc on thc
Cosmic Romancc to our undcrstanding ol lilc as prool, is an articial, imagincd
cxtcrnal valuation wc assumc holds ovcr cvcrything. 8ut our cxpcricncc ol Faith
docs not prcsumc such a valuation.
Vithout thc undcrstanding ol Rcason wc havc just givcn, a scckcr might say
somcthing likc: laith ol thc hcart is incompatiblc with, or at lcast transccnds
logic. 8ut wc say Faith is a propcrty ol logical prool.
Faith is thc tranquility ol prool. !t is a propcrty ol thc hcart, as Faith cmcrgcs
within us il wc lccl thc prcscncc ol ivinc Lovc in our prools ol judgcmcnt.
Faith is not thc bclicl in an cxtcrnal valuation that wc will ncvcr bc ablc to scnsc
as long as wc livc. Faith is thc lccling ol thc prcscncc in our thc vcry livcs wc
livc right now: thc lccling ol thc Lovc lrom within thc prools ! construct now.
is is thc naturc ol rcvclation: it is lovc bccoming apparcnt to us from.ithin
language.
And wc lccl Faith or wc do not. !l wc lccl such a Faith, thcn cvcrything wc
havc said will havc scnsc. !l wc do not lccl such a Faith, thcn our judgcmcnts
and prools litcrally do not havc a scnsc at all.
vcrything wc havc said so lar, rcgarding thc Romancc, rcgarding judgcmcnt
and prool has also bccn a scrics ol judgcmcnts ! havc madc in timc through
80 True Time
logical prool. And what ! havc said, what ! havc judgcd, in ccct has no valuc
itscll. !ts authcnticity rcquircs Faith is prcscnt in my prools ol spccch and in
your listcning and judging mc (bccausc listcning is also a prool ). !l wc both
havc Faith, thcn communication is possiblc and thc light ol rcvclation has thc
potcntial to cmcrgc in scllrccxion.
!n Faith wc pass through Timc lrom Scparation to Truth:
8y Timc, ccrtainly man is in loss, xccpt such as havc Faith, and do rightcous dccds,
and in thc mutual tcaching ol Truth, and ol Paticncc and Constancy. 103:13
Combining and wcaving in thcir navigation toward thc our Final corcm.
And all prools arc inscribcd in our thc book ol dccds.
3.3.8 e professors response
c buildcr nally concludcd his spccch.
c prolcssor said: Ycs, this is Truc Timc, as ! tcach it. May studcnts
and tcachcrs movc through thc Logic ol Lilc with Faith to inhabit that Final
corcm."
Hc continucd: 8ut ! supposc wc nccd to invokc crrida onc last timc, to
avoid a nal trap. You havc bccn speaking about thc acquiring ol light, about
thc robc ol days, about signication and navigating signication to nd thc
light. And, as you spcak, you havc, yourscll, bccn navigating thc spacc ol logic,
moving through timc in prool ol this particular judgcmcnt to intimatc to mc.
And il it holds, thcn your spccch is also scllrclcrcntial. Surcly this must bc a
religiously a.are tracc, undcrstood as thc self-reexi.e ncgotiation bctwccn rcp
rcscntation and dclcrral. is is what our robc ol days must bccomc as wcll: as a
bccoming in Timc, it must satisly a calculus of becoming, whcrcby it is scllawarc
ol itscll as a cosmology built upon built upon manilcsting limited aspccts ol thc
dclcrral to God limitcd in thcir ivinc intimation and yct still managcs to
inscribc illuminatcd judgcmcnt. Scllawarcncss ol thc proccss, and an cvasivc
inscription must bc kcy hcrc."
c buildcr noddcd. You spcak lrom thc loundation ol judgcmcnt, with a
lincagc ol wisdom. 8ut wc must ncccssarily dclcr thc mcchanics ol this scll
awarcncss to latcr, in Scction ?? ol this Chaptcr 7. !n scllawarc prool ol this
point, wc havc much to do rst. Most prcssing lor thc rcmaindcr ol this chaptcr
is that you must must dclivcr your talsir on thc Cavc tomorrow on pagc 81, and
visit thc dcrvish lodgc 10 ycars ago, during that trip to your ancc on pagc 84."
Ah ycs, ol coursc. Mustn't jump ahcad ol myscll."
c prolcssor thought a momcnt and thcn complaincd: 8ut you know, high
l.4 e Ca.e 81
school mathcmatics is constantly bcing watcrcd down, and it bccomcs incrcas
ingly dicult lor studcnts to lollow. And ol coursc thcsc days, cducation is
vcry much a vocationally oricntcd aair. Socicty is so protoricntcd, and uni
vcrsitics chargc high lccs, and il studcnts arc paying, thcy always think about
thc nd Goal, and hurry ovcr thc bcauty ol thc journcy. cy always ask mc,
what about thc nal judgcmcnt as undcrstood in thc Holy 8ook, thc judgcmcnt
at thc cnd ol thc path: Vhat about thc rcsurrcction: o wc disrcgard thcsc
vcrscs il wc say that judgcmcnt is ncvcr outsidc thc cosmos:"
c buildcr rcplicd Ncvcr: thc Prophct's rcvclation is Truth in spccch, it is
thc spccch ol an illuminatcd human pcrlcction. And so thc larmcrs will nd
thcir harvcst within cach phrasc, cach vcrsc. Vc arc dcdicatcd larmcrs and
nccd no othcr cld. 8ut thc kcy to undcrstanding rcsurrcction is qisas: and !
think it is timc lor Asr, so lct's also that dclcr discussion to anothcr timc ... thc
cnd itscll, pcrhaps."
3.4 e Cave
c prolcssor is transportcd again, this timc to thc luturc, thc lccturc hc is
mcant to dclivcr tomorrow, a commcntary on Surah al-Kahf.
[
Surah numbcr 18 ol thc ur'an is al-Kahf, thc Cavc. !t is considcrcd to bc
amongst thc most cryptic ol thc vcrscs within thc Holy 8ook. !ts rst scction
conccrns Timc and is our subjcct today. c rst scction conccrns a group ol
pcoplc rclcrrcd to as thc Pcoplc ol thc Cavc and thc !nscription" who God
scnd to slccp lor many ycars within a Cavc, to tcst" thcir undcrstanding.
Vhy arc thcy callcd Pcoplc ol thc Cavc and !nscription: Somc spcculatc
that inscription" rclcrs to somc lorm ol writing or book that thc pcoplc wcrc
cngagcd with in thc cavc. Partly truc. 8ut an inscription is our lilc as signi
cation. !t is us as a tracc: thc simultancous rccording and playing through
ol thc prool to our pcrsonal judgcmcnts, whcthcr thcy arc illuminatcd or not.
Lilc is inscription. And lilc is signication in proccss: lilc is thc rcalisation ol
isas is thc subjcct ol thc ncxt chaptcr. !t will succ to say only thc lollowing. c cosmos itscll
is judgcmcnt. c nal judgcmcnt is whatcvcr dccds wc havc donc at thc cnd ol our journcy: thc
sumol our choiccs, our tracc, thc scntcncc ol autobiography wc havc committcd to thc tcxt. is
is not an cxtcrnal judgcmcnt, it is intcrnal to thc systcm, and it is our judgcmcnt, Hcidcggcr is
right, wc alonc arc rcsponsiblc lor it. 8ut, as wc shall arguc latcr, Visdom is locatcd, thc sparks
arc rccovcrcd, by virtuc ol thc thc sublimatcd Logos shining thc Light ol God outward lrom
.ithin thc dcpths ol our souls. So our rcsponsibility is to how much ol thc Truth .ithin wc
havc rcaliscd .ithout: somcthing likc Hcidcggcr's authcnticity is, il you likc, charactcriscd by
how much ol our own Truth has bccn rclcascd and rcstitutcd. is is isas: an cyc lor an cyc.
And it is through this proccss that wc undcrstand thc judgcmcnt lcading to an altcrlilc.
82 True Time
judgcmcnt through Timc. And so thc Pcoplc ol !nscription arc tcstcd on thcir
undcrstanding ol Timc.
Mastcry ol our tcmporality lics at thc csscncc ol thc choscn. Vc can movc
through lilc with a mastery ol timing or nd oursclvcs mistiming cvcnts: this
is calculation. Vhcn ]oscph cntcrs into prophccy during his imprisonmcnt,
can scc into thc luturc through drcams: prognostication is a mastcry ol timc.
8clorc imprisonmcnt, ]oscph drcams ol thc plancts, sun and moon prostrating
to him: thc luturc ol this drcam is intcrprctcd not by him but by his lathcr
bccausc ]oscph has not yct asccndcd complctcly into prophccy. ]oscph has not
acquircd mastcry and so hc is trickcd by his brothcrs, dclaying thc rcalisation
ol his drcam. Altcr thc dcath ol Prophccy, bclorc Aisha rcturncd to rcsidc
ncar Kabaa, shc was indisputably involvcd in thc rst tnah, thc battlc (though
hcr clcvation abovc all womcn as a mothcr ol bclicvcrs is ncvcr in doubt), a
mistiming that has lcd to thc dclay ol thc 8ody's lulllmcnt in Truth. 8ut it
is through hcr narrations that mastcry, thc calculation ol Timc can bc acctcd
lor thc 8ody, yct.
!n Surah al-Kahf, God cxtcnds thc lilcspan ol a bclicvcrs in thc cavc to tcst
thcir ability to calculate Timc (ur'an 18:12).
c philosophcr has givcn us a choicc bctwccn authcnticity and inauthcntic
ity, bctwccn hcroism and cowardicc. is is a rathcr blcak way ol sccing things:
thc momcnt Faith dcsccnds upon us, thc truc dialcctic ol authcnticity bccomcs
apparcnt. !t is onc ol illumination.
8ut thc philosophcrs arc corrcct in saying that authcnticity is scllawarcncss
ol thc our tcmporality, ol how wc movc through thc Timc ol Rcason to judgc
mcnt. Scllawarcncss is control ol Timc: scllawarcncss is timing and calcula
tion. !l Timc is thc Timc ol Rcason, thcn scllawarcncss is an undcrstanding
ol prool thcory.
Authcnticity lor thc philosophcr was to comc lacc to lacc with thc dcath
and thc nitudc ol thcir tcmporality. 8ut authcnticity comcs lrom mastcry ol
Timc: thc prophcts havc achicvcd this, and wc strivc to achicvc it.
!llumination is achicvcd through intcraction with othcr subjccts within La
can's thrcc momcnts ol Logical Timc.
]oscph lcarnt to control timc through his rclationship with othcr subjccts.
His drcam was givcn to his brothcrs at thc wrong timc: it prcdictcd thc luturc,
but hc mistimcd it by sharing it with thc uncnlightcncd. cir uncnlightcncd
judgcmcnt on himlcads to his imprisonmcnt. cn, within thc prison, in intcr
action with thc othcr prisoncrs, hc gains control ol Timc, and his prophccics,
a lorm ol timc travcl, bccomc wcll timcd, lcading to his rclcasc.
Vc arc not prophcts, so our mastcry is limitcd. 8ut our livcs arc livcd through
Timc as prools toward judgcmcnt. Vc arc scparatcd lrom thc 8clovcd in thc
l.4 e Ca.e 83
Cosmic Romancc, and our journcy back is through a spacc ol Rcason. crc is
Truth, thcrc is thc brcathcd Vord, 8ut thc naturc ol our cxistcncc in Rcason
is as signication in proccss, as wc cxist within languagc, wc cannot cscapc
languagc and our hcaring is scalcd lrom God's Vord, sublimatcd dccp within.
Vc arc thc pcoplc ol thc Cavc. Vc arc thc pcoplc ol !nscription:
r did you think that thc pcoplc ol thc Cavc an alRaqim wcrc thc wondcrs ol ur
Signs: Vhcn thc youths too took rclugc in thc Cavc saying ur Lord, accord us
lrom Yourscll mcrcy, and guidc us wcll in our aair."
cn Vc Scalcd thcir hcaring in thc cavc lor many ycars.
cn Vc rouscd thcm to lcarn who ol thc two partics was ablc to calculatc thc timc thcy
had lingcrcd. (ur'an 18:912)
So whcn thc mcn arc raiscd up to dctcrminc who is bcst at calculating thcir
timc pcriod, it is a tcst ol undcrstanding timc, whosc undcrstanding is highcst.
Vhat is this tcst: !t is thc book ol dccds: thc tracc that is our livcs, thc rccord
ol our prool. ur prool is thc tcmporal movcmcnt to our own judgcmcnt, to
our own pcrccption, dccds, thoughts, actions, choiccs. c book ol dccds is
thc simultancous rccord ol this tcmporal movcmcnt and thc movcmcnt itscll:
thc rccord ol thc prool and thc prool itscll. !t is our inscription. !t is our
calculation.
And thc tcst is thc authcnticity ol our prool. c tcst is thc illumination ol
our own judgcmcnt. is is thc nal judgcmcnt ovcr thc book ol dccds: it is
exactly thc tracc ol our own logical movcmcnt up to howcvcr .e judgc thc world
and our placc in it. !l wc arc illuminatcd, thcn wc pass thc tcst. Again, lol
lowing Lacan, illumination ol judgcmcnt comcs lrom a prool in Logical Timc
that comprchcnds its own naturc as a prool. An authcntic prool rcquircs an
undcrstanding ol Timc. And this authcnticity ariscs only lrom our placcmcnt
in thc world alongsidc compcting subjccts: wc can only undcrstand Timc il wc
arc a group ol subjccts who contcmplatc intcrsubjcctivcly.
c mcn ol thc cavc arc logicians. Vc arc logicians.
is is why thc pcoplc ol thc cavc (thc inscription) arc movcd right to lclt:
You would havc thought thcm awakc, whilst thcy wcrc aslccp, and Vc turncd thcm
on thcir right and on thcir lclt sidcs: thcir dog strctching lorth his two lorclcgs on thc
thrcshold: il you had comc upon thcm, you would havc ccrtainly turncd back lrom thcm
in ight, and would ccrtainly havc bccn llcd with tcrror ol thcm. (ur'an 12:18)
is is thc movcmcnt ol God's timc (a backward movcmcnt), a movcmcnt ol
thc lall (bccausc thc lall into dicrcncc lollows lrom Lovc), but that allows thc
pcoplc ol thc cavc to cntcr into thcir pcrsonal timcs, which may thcn bc com
parcd. cy arc movcd lromthc right sidc ol Lovc to thc lclt sidc ol ]udgcmcnt,
84 True Time
thcy movc into logic, thcy arc born into logic, so thcy might takc this logic and
pcrlorm thcir prool, cnact thcir bccoming, to thc corcm.
cy arc groups, bccausc as Lacan corrcctly notcs, this prool must bc intcr
subjcctivc. !t is a prool that is achicvcd through working through our prools in
considcration ol how othcrs work through prools about us: it is only through
thc mirror ol othcrs that wc can gain scllawarcncss and bccomc complctc sub
jccts, rcal" human bcings.
3.5 Ilying north, a blessing from the tekke in transit
c prolcssor, 10 ycars ago, is passing through !stanbul. Hc has spcnt thrcc
nights hcrc in transit. Tomorrow hc ics Acroot to thc North Russian Uni
vcrsity whcrc his ancc is nishing hcr mastcrs at thc Sibcrian !nstitutc ol
Logic.
!t is Ramadan and, walking through thc balmy cvcning strccts ol thc city in
scarch ol cocc, hc has lound himscll accidcntally in a tckkc, a crvish lodgc,
its mcmbcrs cngagcd in thcir nightly rccitation ol thc Holy 8ook.
cy rccitc thc vcrscs, thcn prostratc. Salat is rcpcatcd by salat, continuing
thc vcrscs, and as thcy movc through thc Holy 8ook, thc rccitation incrcascs in
spccd and cncrgy. c worshippcrs' act ol prostration parallcls this accclcration
in its asccndcnt intcnsity. c prolcssor has ncvcr cxpcricnccd such a sccnc
bclorc in a housc or praycr: this is passionatc, clcctric, ccstatic, ovcrpowcring.
cy don't mcrcly bow down, thcy fall, collapse, yield. c sound ol thcir bodics
hitting thc carth ovcrwhclms, almost lcarlul in its bcauty. !t is as il Crcation
dics lor that momcnt ol submission.
Yes, like a death, thinks thc prolcssor. nd as they rise, like a rebirth. c words
havc bccomc so last as to bc barcly intclligiblc, but thcy ll thc air likc a thick
pcrlumc. c mcn and womcn havc ccascd to pcrlorm an act ol worship, thcy
arc cnacting a thcatrc ol bccoming, a play whosc acts arc dcmarcatcd by lalling
and rising. c tckkc itscll is brcathing: it is brcathing out and in through
rccitation, submitting and standing.
is is thc naturc ol man's brcathing. ur 8clovcd ncvcr ccascs to brcathc
Lovc. c ivinc 8rcath is ncvcr withhcld. 8ut our 8clovcd brcathcd, gavc us
Lilc through thc Vord ol Truth. And thc Vord is Lilc and Lilc is brcathing,
so wc oursclvcs rcturn to our 8clovcd in brcath. !t is our brcathing that is
ncccssarily hcld, drawn in and cxhalcd. For our rcality is logical, and wc arc
logicians, and brcathing is thc navigation ol prool, it is drawn in and cxhalcd,
silcncc dcmarcatcs rccitation. And through this, cnunciation ol thc impossiblc
corcm is our possibility, our purposc suprcmc.
All is thc words ol rcvclation, owing through thcir bodics to this point ol
l.5 Flying north, a blessing from the tekke in transit 85
dcath in submission. A birth in dcvotion. A dcath in dcvotion. A rcbirth in
dcvotion.
And in this salat thc prolcssor cxpcricnccs Truc Timc.
Latcr, thc Turks cat a largc lcast during thc long night, as thcy will rcturn
to work during thc daylight hours ol thc last. is surpriscs thc prolcssor,
who is accustomcd to ascctic stylc ol lasting and cating during thc Month ol
Rcvclation. 8ut hc joins in and sits with thc cldcrs ol thc lodgc, sharing a
banquct ol scalood.
A boy and girl arc singing a song callcd Sordum sari cicege (I asked a yello.
o.er):
! askcd thc ycllow owcr
o you havc a mothcr and lathcr:"
c owcr rcplicd: crvish lathcr,
my mothcr and lathcr arc soil."
! askcd thc ycllow owcr
o you havc any brothcrs:"
c owcr rcplicd: crvish lathcr,
my brothcrs arc mujahid."
! askcd to ycllow owcr again
Vhy is your lacc colourcd ycllow:"
c owcr rcplicd: crvish lathcr,
dcath is closc to mc."
! askcd thc ycllow owcr again
"Vhcrc you stay in wintcr:"
c owcr rcplicd: crvish lathcr,
! bccomc soil cvcry wintcr."
! askcd thc ycllow owcr again
o you know mc:"
c owcr rcplicd: crvish lathcr,
Arc you not ]onah:"
18
c !mam ol thc tckkc givcs him a gilt ol sh livcr pastc to takc on his ight
to Sibcria. c !mam tclls him is will assist your ancc on hcr thcsis, and
will blcss your marriagc, protccting you lrom thc thcr Sidc. You think you
havc bccn cating thc sh hcrc, but it is you who havc bccn consumcd by thc sh
within thc watcrs. Tomorrow you will bc rclcascd lrom thc watcrs, northward
bound to your lovc. nly at thc nal Hour will thc sh bc catcn. is is thc
Rcality ol Truc Timc."
86 True Time
3.6 e history of religion
NII TO RIIIR TO BIN!AMIN AN CRITIOUI THIRIIN
Narratcd Abu Said:! tcstily that Allah's Apostlc said, "c taking ol a bath on Friday
is compulsory lor cvcry malc Muslim who has attaincd thc agc ol pubcrty and (also)
thc clcaning ol his tccth with Siwak, and thc using ol pcrlumc il it is availablc." Amr
(a subnarrator) said, "! conrm that thc taking ol a bath is compulsory, but as lor thc
Siwak and thc using ol pcrlumc, Allah knows bcttcr whcthcr it is obligatory or not, but
according to thc Hadith it is as abovc.") (Sahih 8ukhari \olumc 2, 8ook 13, Numbcr
5)
c studcnts had comc to thc Tailor's shop to purchasc somc traditional !s
lamic robcs, ol which hc had a widc and cxccllcnt sclcction.
c studcnts wcrc arguing amongst thcmsclvcs that all bidah (innovation)
should bc discardcd, and wc should aim to livc as pcoplc livcd at thc timc ol
thc Sahaba and thc Prophct , lromways ol thinking and bchaving to cach othcr,
conducting nanccs and politics, but cvcn down to thc lcvcl ol pcrsonal hygicnc.
!t was a particularly hot day and thc rcst ol London was moving through thc
strccts outsidc, girls in tank tops and mcn in shorts. c group wcrc in high
spirits and, sccing an Asian woman walk past, wcaring a modcrn tshirt and
jcans, thc sistcrs amongst thcm nudgcd cach othcr, giggling, "God protcct us
lrom such a display!"
nc studcnt dcclarcd that thc dangcrs ol living in London wcrc vcry rcal:
that Asian Muslims lall so casily into drcssing in modcrn stylcs, lcaving bchind
thc corrcct way ol drcss clcarly prcscribcd by thc hadiths. Anothcr studcnt
agrccd, but argucd lurthcr, that thc socallcd caliphatcs altcr thc lour rightly
guidcd caliphs wcrc also doomcd bccausc ol thcir ncglcct to prcscrvc thc entire
sunnah prcscribcd by thc hadiths and undcrstood by thc scholars. c sunnah
in its cntircty is pcrlcct, lrompraycr, to lawto clothing. c ttomans invcntcd
thcir own stylc ol clothing: it is ol littlc wondcr that God took thc caliphatc
lrom thcm. !t will only bc givcn back il all aspccts ol thc sunnah arc rcinstatcd,
il all bclicvcrs livc in complctc and absolutc imitation ol thc livcs ol thc Prophct
and thc Sahaba.
A third studcnt, who appcarcd to bc thc lcadcr ol thc group, agrccd but wcnt
lurthcr, arguing passionatcly lor thc bcncts ol brushing with a mis.aak ovcr
thc usc ol a modcrn Vcstcrn toothbrush, which, whilc on its own is acccpt
ablc il no miswaak is availablc, il a bclicvcr has a choicc bctwccn lollowing thc
sunnah associatcd with miswaak and usc ol a Vcstcrn substitutc, and chooscs
thc Vcstcrn substitutc, thcn hc is bcing lcad astray by Shaytan!"
cy wcrc talking amongst thcmsclvcs loudly, and ignorcd thc shopkccpcr
who was, ncvcrthclcss, listcning. As thcy walkcd to his storclront to purchasc
thcir clothcs, hc said thc lollowing:
l.6 e history of religion 87
[
e Tailor spoke the follo.ing .ords.
You may purchasc thcsc garmcnts. And you arc right to ycarn lor and pas
sionatcly dcsirc thc Prophct's sunnah in manncr, habit and clothing.
8ut do not think you arc purchasing thcmto rccrcatc an historical past, in thc
lashion that somc tourist sitcs providc historical rccnactmcnts lor cducation, or
that hobbyists somctimcs rccrcatc mcdicval ngland or a battlc ol VV!! on
thc wcckcnd lor amuscmcnt. 8ccausc such an historical past, whilc undoubt
cdly somcthing that cxistcd and has a scicncc ol scholarship attachcd to it, is
past and, by dcnition, cxists within historical timc, whilc thc sunnah ol thc
Prophct lcads us to thc luturc in Truc Timc.
You arc conccrncd with what you considcr to bc an authcntic past, cvcn down
to thc lcvcl ol pcrsonal hygicnc. c karoon look at you and somc call you
namcs bccausc ol your habit, thcy think you arc lanatics. You arc not lanatics,
you arc hobbyists and historical musicologists, dcdicatcd to your projcct ol ac
curacy. You arc likc thc arly Music Movcmcnt, thosc musicologists who cm
ploy thc tcxtbooks ol thc 18th ccntury, hypothcscs about pcrlormancc stylc and
contcnt, using original instrumcnts in an attcmpt to rccrcatc thc cxact sound
ol, lor instancc, Mozart's Mass in C Minor. cir music is intcrcsting to mc.
8ut thcy arc in dangcr ol losing thcir status as musicians, bccausc thcy can miss
thc lact that thc Mass movcs into thc future in Truc Timc, its movcmcnts arc
lcmmas within a prool that wc havc yct to complctc.
Hcrc: ! also scll miswaak. Takc a pack. 8ccausc mouths should bc lrcsh and
clcan bclorc thc cnunciation. vcn to thc lcvcl ol pcrsonal hygicnc, thcrc is
dcpth in thc rcligion, and dcpths upon dcpths. So takc thc miswaak, not to bc
a musicologists, but to prcparc your voicc lor thc credo. Your luturc possibility.
So, in tcrms ol a historical undcrstanding ol thc sunnah ol thc prophcts, or
cvcn ol thcir historical position, it is a qucstion ! am lcss intcrcstcd in.
at is mainly bccausc ! scll clothcs, not antiqucs.
8ut thcrc arc many antiquc shops across thc road lrom mc. ! don't havc
anything against thcm: cvcry occupation has its placc. And thcir prcscncc is
good lor tradc ovcrall: thc high strcct is morc vibrant lor thc varicty.
! could say this: imaginc somconc rccordcd what ! am saying to you right
now, and incorporatcd it within a book, pcrhaps with thc intcntion ol illus
trating a dicult philosophical point about Timc and rcligion, making it casicr
through thc usc ol a charactcrlcd dialoguc. How would thc rcadcr know that
thc Tailor" is not, historically, in lact, thc ction ol, say, scvcn wisc mcn (or
thrcc idiots), crcatcd to inspirc or pcrsuadc thc scckcrs: c rcadcr would ncvcr
know lor ccrtain who thc Tailor is, historically. Similarly with most pcoplc in
88 True Time
lilc: wc hcar about thcm sccond or third or nth hand, and rarcly scc thcm
spcak to us, lacc to lacc. !'vc ncvcr pcrsonally mct thc prcsidcnt ol thc USA:
hc might actually bc a hologram. Maybc Socratcs, Adam, ]onah, Shakcspcarc
and ]csus wcrc, historically, ctional charactcrs. r maybc not.
8ringing thc qucstion back to thc prophctic voicc and thc prophctic vision.
Vhat wc do know, il wc scc with thc sight ol thc thc Fricnds ol csign, that
thc Logos is lrom thc Rcal and that thc Prophct livcs by thc Rcal. c Rcal
is not historical, altcr all, bccausc history is a timc (littlc 't') ol intcrprctation:
all history is intcrprctation (Vho provokcd thc crusadcs: c Moors or thc
Christian Kingdoms: !t is up to intcrprctation.) 8ut thc Rcal is thc truc Timc
(big 'T'), thc Timc that pcrmits thc prophctic voicc to spcak.
Vithin this Rcal, moving through this Timc, thcrc is our guiding Scal, cx
isting. Vithin this Rcal, situatcd and positioncd pcrlcctly in this Timc, arc
thc womcn ol Prophccy, thc Law ol Aisha and thc Financc ol Khadija, thc
sahaba and thc sccrct signs thcy intimatc. And within this Rcal arc thc rcst
ol our guidcs, thcir companions and thcir cncmics. And within this Rcal arc
oursclvcs and our companions and our cncmics.
And within this Rcal, situatcd against this Timc, thcrc is our rcdccming
Christ, cxisting. ur 8ody ol Truth.
Truly cxisting: cxisting in Truth. Not historically (litcrally, as you say), nor
allcgorically (crcatcd as a charactcr by, say, a group ol mystics), bccausc histori
cal cxistcncc is intcrprctation, and, as ! wrotc, intcrprctation is not applicablc to
thc thcprophcticprophctic voicc and thcrclorc is not a lunction ol thc Timc ol
thc Rcal. So wc don't contcmplatc Christ historically il wc arc bcing rcligious.
!ntcrprctation is rclativity, as thc philosophcrs told us, and so will not hold thc
kcy to thc truc undcrstanding ol thc Christ, nor ol thc othcr playcrs within our
Cosmic Romancc. All praisc to thc 8clovcd who crcatcd his crcativc agcnts in
this pcrlcct mould ol pcrccption!
is is not to disallow thc antiquc salcsmcn to pcddlc thcir warcs oppo
sitc my shop: but cvcrything has an appropriatc timc and placc. ! watchcd
a program on T\ hostcd by a vcry cntcrtaining historian that madc all kinds
ol spcculations about cxistcncc ol thc historical ]csus, and was quitc amuscd.
8ut spcaking lrom cxpcricncc, clothcs arc morc important in lilc than antiqucs.
Particularly il you havc a long journcy homc. ! bought an imitation shroud ol
Turin lrom onc ol thosc antiquc shops oncc, and thcn, in dcvious synchronic
ity, lost thc kcys to my housc. ! lound comlort only in a bottlc ol Mcrlot and
somc crackcrs purchascd lrom thc Punjabi o liccnsc.
4
Visdom and thc 8ody
4.1 e Ieminine's relation to the Iather and the Son
c Trinity ol astcrn rthodoxy: thc Holy Spirit ows lrom Fathcr ctcrnally.
is is in contrast to thc Catholic lliquc, in which Son and Fathcr arc at thc
samc horizontal lcvcl, lrom which thc Holy Spirit ows, lorming a trianglc.
8ut thc Trinity is a linc, not a trianglc.
Fig. 4.1. ur variant on thc rthodox Trinity: thc spirit ows lrom thc Fathcr.
c Fathcr is Lovc, thc Loving 8clovcd whosc Lovc brcathcs a cosmos in
loving submission. c Son is thc Logos ol Truth. c Son lollows lrom thc
Fathcr bccausc Lovc is rclational, Lovc has a dircction: Lovc cntails a Lovcr
and a 8clovcd. So Lovc cntails that God should brcath thc cosmos. c Son
is Truth bccausc only Truth can bc comc lrom thc ruh (brcath) ol God. is
action ol brcathing is thc rclationship ol Holy Spirit lrom thc Loving 8clovcd
89
90 !isdom and the Body
to thc Loving Son. God's most bclovcd lovcr is thc Logos ol Truth that God
brcathcs in lovc.
8ut in turn, lrom our lallcn pcrspcctivc, thc 8clovcd Truth buricd within us,
sublimatcd within us, lorms a body ol dicrcncc, a logic ol lilc upon which wc
can strivc to attain Lovc in Cosmic Romancc. (!n what lollows, whcrc thcrc
is no conlusion, wc will rclcr to this sublimatcd body simply as thc 8ody or,
pcrhaps morc contcntiously and phcnomcnologically, thc Flcsh or thc Rcal.)
!t is this Romancc that makcs our lilc into a journcy, but also makcs our lovc
thc strongcst abovc that ol othcr, immcdiatcly submissivc cntitics.
at original brcath ol thc Vord is still within us, but sublimatcd, so Truth
walks with us, but wc cannot scc. !ts sublimation makcs our livcs ol dicrcncc
possiblc.
So what docs it mcan to say thc Spirit dcsccnds upon us: !t is thc mcchanism
ol Truth. c Spirit dcsccnds upon us and Truth is brcathcd into us. Visdom,
Sophia, cmcrgcs.
8ut lrom thc psychological pcrspcctivc ol thc scckcr, whilc this Visdom
appcars sccn as somcthing that dcsccnds upon us, it cmcrgcs lrom within us
through a (partial) actualisation ol thc Logos. c Logos is within thc human
lorm, but wc ncvcr lully actualisc it, unlcss wc arc a prophct. 8ut wc can all
gathcr somc Visdom bccausc thc brcath can bc lclt by cvcryonc who sccks.
So whcn wc scck thc Spirit, whcn wc catch somc ol this brcath, thc Fcmininc
Sakina ol !lluminatcd ]udgcmcnt will emerge lrom us psychologically, simulta
ncously as thc ccct ol a Sophia that descends upon us.
is givcs us thc opportunity to lorm a Russian!slamic complcx, bctwccn
myscll and my prccursor Solovicv, and namc this cxpcricncc is thc Sakina
Sophia, thc Tranquility ol Visdom.
Vhy docs a lourth comc lrom thc thrcc: Vhy docs thc SakinaSophia lol
low: 8ccausc thc Sakina is thc crcativc potcntial that rcsidcs within human
consciousncss, bccausc consciousncss is languagc and thc Sakina is spccch (bc
causc it comcs lrom spccch). 8ut thc Sakina is also a divinc ccct ol God,
and God is abovc human consciousncss. c Sakina is thcrclorc thc conduit
bctwccn our minds and thc ivinc. c Spirit is thc loving brcath ol God
and is thcrclorc scparatc lrom our minds. Logos is what wc subsist on. 8ut
thc SakinaSophia is what is cmcrgcs/is gcncratcd by/is produccd/dcsccnds
upon our human lorms il wc worship rightcously. !t is thc Visdom that comcs
lrom actualisation ol somc aspcct ol thc sublimatcd Logos. c SakinaSophia
is thus both thc cmcrgcncc/rcalisation ol thc Logos within and thc dcsccnd
ing/brcathing ol thc Spirit abovc.
So scckcrs, on your Sabbath, on your Sunday, on your ]ummah, run into thc
clds ol whcat and scck out thc dcsccnt/cmcrgcncc ol thc SakinaSophia!
4.2 e lo.ers gift, inscriptions upon the body and indi.idual returns 91
4.2 e lover's gift, inscriptions upon the body and individual returns
c prolcssor and thc buildcr wcrc visiting a gallcry. cy wcnt to scc a contro
vcrsial rctrospcctivc ol a Somalian born utch national artist callcd Ayaan van
dc Paddo. c cxhibition was controvcrsial amongst thc Muslims ol thc city,
bccausc hcr ocuvrc tcndcd to lollow a consistcnt thcmc: nakcd lcmalc bodics,
paintcd, as il tattoocd, with words ol thc ur'an. Hcr mcssagc was in somc way
political, rclating to thc trcatmcnt ol womcn in thc !slamic world. c juxtapo
sition was too much lor somc ol thc bclicvcrs. c outsidc courtyard ol gallcry
was subjcct to constant noisy protcst, a sca ol brown and black voiccs crying out,
sounding insidc thc gallcry likc wavcs ol an angry postcolonial occan about to
brcak, or pcrhaps alrcady brokcn, upon thc shorc ol this strangc Albion. c
protcst camc courtcsy ol thc local univcrsity's !slamic Union, with much ag
and cgy burning, angry shcikh spccchcs and quivcring voiccd sistcr voxpops
to thc mcdia. c outragc was not conncd to this country, having sprcad as lar
south as South Alrica and as lar cast as !ndoncsia, whcrc thc utch cmbassy
sucrcd a bomb attack thc prcvious day (no onc scrious injurcd, but thc Vcst
now panickcd and outragcd). l coursc, likc othcr similar mass hystcrics, thcrc
was a dccpcr rcligiopolitical wound at thc hcart ol all this.
Vounds, upon bodics ol all kinds, wcrc on thc buildcr's mind, whcn hc and
his lricnd camc upon thc ccntral, ocnding imagc ol thc cxhibition: a largc
photograph ol a woman's nakcd back, a young and bcautilul castcrn back, apart
lrom a scrics ol awlul laccrations and cuts, clcarly thc (vcry rcal) rcsult ol a
scvcrc bcating. Upon hcr back wcrc projcctcd thosc words ol Surah An Nisa
(4:34) rcgarding thc rclationship ol mcn and womcn.
at old chcstnut again," said thc buildcr, grimly.
8ut thc prolcssor was in no mood lor postcolonial discoursc, !slamic lcm
inism or politics today. Hc was prcoccupicd with thc subjcct mattcr ol his
currcnt book: thc triads ol Proclus as thcy rclatcd to divinc cmanation in thc
Ncoplatonism ol Kabbalah. c thrcc momcnts ol thc Ncoplatonic world
proccss, immancncc in thc causc, proccssion lrom thc causc, and rcvcrsion to
thc causc: idcntity, dicrcncc and thc ovcrcoming ol dicrcncc by idcntity.
Proccssion crcatcs individuality. So how can rcvcrsion still rctain individual
ity:"
c buildcr was conccrncd with thc artist's work, and with thc Muslims'
protcst. Howcvcr, hc had brought his lricnd to thc cxhibition lor a rcason: to
assist him in his rcscarch.
Hcrc's thc answcr to your qucstion, ! think" hc said, nodding in thc dircction
ol a gallcry tour group who just cntcrcd lrom thc southcrn wing. c tour
guidc was a bcautilul Ccntral Asian woman, drcsscd in a 1950's Chancl stylc
92 !isdom and the Body
suit, but lashioncd vcry strikingly out ol tic dyc rainbow colourcd matcrial.
Hcr audicncc wcrc clcarly cnrapturcd with hcr cxposition ol thc mctaphysics
within \an Gough's chair, thc picturc at thc cntrancc to this room, hcr cxotic
mcliuous vowcls casting a spcll ovcr thc rcst ol thc room, so that soon thc
othcr visitors wcrc drawn into thc circlc around hcr.
Shc ashcd an cxquisitc widc smilc at thc buildcr as shc gracclully lcd hcr
group toward thc Somalian photo, bcsidc which thc two lricnds had stood
watching.
You know hcr:" askcd thc prolcssor.
Ycs, wc mct at a conlcrcncc on architccturc," rcplicd thc buildcr, wistlully.
!'m surpriscd you don't rccognizc hcr: shc says shc knows you, but pcrhaps
you lorgct. Shc complctcd a Ph on Deleu.e, the Body and Islam. You wcrc at
hcr viva."
h, ol coursc. ! thought shc was tcaching in Sydncy."
No, shc's movcd to London. To bc with mc, as a mattcr ol lact."
Ah, congratulations!"
ank you. 8ut listcn lor a momcnt. Shc knows all about idcntity, dicr
cncc and thc ovcrcoming ol dicrcncc by idcntity. !t's hcr brcad and buttcr, so
to spcak. !l thcrc is anyonc who can hclp you with your book, it is shc."
c gallcry guidc bcgan hcr cxposition by quoting thc ur'an.
[
e gallery guides speech:
And indccd Vc havc crcatcd man, and Vc know what his ownscll whispcrs to him.
And Vc arc ncarcr to him than his jugular vcin. (50:16)
To God bclongs thc ast and thc Vcst, whcrcsocvcr you look is thc lacc ol God.
(2:115)
vcrywhcrc wc turn, thcrc is thc lacc God.
8ut cvcrywhcrc is thc crcation ol God.
So is God cquivalcnt to thc crcation: !s thc crcation a vcil that kccps this
Crcator hiddcn: 8ut il thc Crcation is a hiding, thcn thc act ol Crcation surcly
rcquircs thc Crcator to contract its prcscncc.
1
8ut il God is contractcd, thcn
how can it bc that thc lacc ol God is whcrcvcr wc turn, lor surcly thc vcrsc
intimatcs that thc Facc lls all spacc:
\an dc Paddo has donc somcthing quitc closc to a mctaphor ol crcation and
thc path to thc truth. Shc has dcpictcd a body, inscribcd with thc words ol thc
Holy 8ook. is is vcry closc to thc truth. 8ut it is only in hcr dcpiction ol thc
body as cut that shc lails as an artist, bccausc thc body ol inscription sucrs no
cuts, il shc could but undcrstand. c body is impossiblc to cut bccausc, as purc
4.2 e lo.ers gift, inscriptions upon the body and indi.idual returns 93
surlacc, it has nothing insidc: or at lcast, nothing insidc that can bc acccsscd
through cutting.
For thc Crcation is not so much a vcil, as a body .ithout organs,
2
a spacc ol
purc surlacc, ovcr which mcaning plays out as adorning tattoo.
For thosc ol you who arc not convcrsant with modcrn philosophy, ! am surc
thc phrasc body without organs" sounds most pcculiar, almost sinistcr. c
conccpt comcs lrom thc work ol Frcnch philosophcr clcuzc and thc !talian
psychoanalyst Guattari. !n many ways, it is thc apothcosis ol our prcvious
athcist ccntury. cir othcr namc lor thc body without organs is thc planc ol
immancncc". cy bclicvc it is a virtual domain lromwhich all mcaning dcrivcs
as actualisation ol possibilitics (what ! prclcr to call inscriptions upon thc body).
Vhy do thcy nccd to talk ol a body without organs:
A body .ith organs is thc old philosophy, which thcy wish to dcpart lrom.
8ccausc organs arc intcrnal to a body, thcy arc undcr thc skin" ol thc body.
So in a scnsc, organs providc thc sourcc ol mcaning lor thc body: thcy arc thc
sourcc ol its vitality. And that was how thc old philosophy thc philosophy ol
Plato, or cscartcs, or Russcll, or Frcud lor cxamplc vicwcd mcaning. c
old philosophy would say: thcrc arc things in thc world, whosc truc mcaning is
buricd dccp undcr thc skin". !l wc can charactcrisc what is undcr thc skin", il
wc can dcvclop an anatomy ol thcsc organs ol thc body, thcn wc havc a Singlc
Logic that cxplains thc mcaning ol thc world.
A body with organs is also how thc mainstrcam world rcligions vicw thc
cosmos. c truth is buricd undcr it all: thc Singlc Logic is in lact thc Law ol
God, lor instancc.
8ut in thc latcr philosophy ol clcuzc and Guattari, thcrc is nothing undcr
thc surlacc, and thcrc is no Singlc Logic. !n this ccntury, this lact has bccn
cstablishcd, wc cannot arguc with it. For wc all undcrstand now that, whcncvcr
wc try to codily this Law, somcthing cscapcs. 8ccausc lilc is always in ux. at
il wc cvcr try to say: this is cxactly .hat a chair is, somconc will nd a chair that
will violatc thosc rulcs, but still bc a chair in a dicrcnt gamc. at whcn wc say
thcrc is only one modc ol !slamic practicc, a thousand othcr !slamic practiccs
will appcar in compctition, somc as bilurcations lrom othcrs, somc syncrctic
marriagcs with othcr culturcs and so on. Vhcn wc say, this is what Amcrica
stands, or this is what !ran stands lor, a multiplicity ol altcrnativcs appcar to
conlront our assumptions.
Lct's rclatc thc problcm to !slam, bccausc wc stand now in lront ol this pic
turc and can hcar thc angry crics ol thc studcnts outsidc. !l wc say this is what
thc ur'an or !njccl or Torah mcans, thc samc problcm cmcrgcs. An intcr
prctation that rclatcs ur'an to Kabbalah, an intcrprctation that rclatcs ur'an
to my pcrsonal day today, an intcrprctation that rclatcs ur'an to thc situation
94 !isdom and the Body
in !sracl right now. ndlcss possiblc altcrnativcs, whcrc mcaning ows lrom
onc point ol dcparturc (thc Holy 8ook lor cxamplc) to matc with alicn tcrrito
rics and lorm ncw mcanings (politics ol contcmporary !sracl, my pcrsonal day,
Kabbalah, ctc).
And wc can't win. Say wc wcrc to ght thc multiplicitics and say: c
ur'an should only bc undcrstood in tcrms ol thc historical data wc havc rc
garding its rcvclation and how thc prophct's sociopolitical contcxt rclatcs to our
livcs and socicty today." cn wc arc still utilizing thc holy book as a point ol
dcparturc to matc with thc scicncc ol history (how was history writtcn in thc
timc ol thc hadiths), with all thc rclatcd problcms ol thc history ol history,
and to matc this in turn with thc poctry ol analogy (saying our socicty is likc
thc socicty ol Mccca at that timc" mcans that wc cngagc with thc poctics ol
likcncss").
Vhcncvcr wc try to pin cvcrything down to a Singlc Logic, all wc do is
gcncratc a logic ol many, to draw a linc lrom onc tcrritory to anothcr.
at is, thcrc is nothing bclow thc surlacc: thcrc is no truc singlc mcaning
ol a chair, ol Amcrica, ol woman or !slam or cvcn ol thc ur'an: thcrc arc
only o.s ol mcanings that play upon thc cndlcss surlacc ol rcality, intcracting,
lorming ncw mcanings, gcncratc and actualisc ncw possibilitics. c Cosmos
is thc arth. clcuzc and Guattari writc c arth is a body without or
gans. is body without organs is pcrmcatcd by unlormcd, unstablc mattcrs,
by ows in all dircctions, by lrcc intcnsitics or nomadic singularitics, by mad or
transitory particlcs."
c body without organs is linguistic. !t is dicrcnccs, truth and lalsity, hot
and cold, light and darkncss. !t is logical in naturc (bccausc dicrcncc is logic),
but it not a singlc logic, bccausc languagc (thc dicrcnccs) arc dynamic, pro
crcativc and multiplc. cy arc signs arraycd as gcncrativc multiplicitics, chains
ol signication cmcrging through rclativitics. c Cosmos is multiplc logics,
bilurcating and mating to lormncwlogics. And this cxplains, incidcntally, why
Timc is csscntial to thc wholc picturc. c Cosmos is dynamic and tcmporal:
thc rclativc gcncration ol signs is how wc mcasurc timc, bccausc that is how wc
bccomc things, how wc cntcr into practiccs, how wc lunction in thc world.
!s thcrc no morality in thc ncw philosophy: crc is only onc ol lascism
vcrsus lrccdom. clcuzc says that il wc insist as a lundamcntalist insists
that thc logic is thc Singlc Logic, thcn wc cngagc in lascism and dcvclop a
canccr" on thc body without organs. 8ut il wc acknowlcdgc that thc logic
is onc ol many, thcn wc opcn oursclvcs up to wondrous possibilitics, and lilc
bccomcs a lilc lulllcd through crcativc cxploration and opcnncss toward ncw
cngagcmcnts and ncw actualisation.
c ncwphilosophy is indccd in accord with thc thcmc ol multiplicity within
4.2 e lo.ers gift, inscriptions upon the body and indi.idual returns 95
thc Holy 8ook. crc, thc variations and dicrcnccs arc thc charactcrisation ol
lilc: lilc is multiplicitics ol spccch, thought, languagc, in continual unlolding.
And amongst his signs is thc crcation ol thc hcavcns and thc carth, and thc variations
in your languagcs and colors. \crily, in that arc signs lor thosc who know (30:21).
c Holy 8ook lists multiplicitics, innitc variations as thc mcaning givcn
to us in thc Crcation. And within its own tcxt too, scllrccxivcly:
o thcy not rccct on thc ur'an : il this book wcrc lrom othcr than God, thcy would
ccrtainly nd much variation and contradiction in it. (4:81)
c Holy 8ook itscll, as thc microcosm ol God's Crcation, is all variation and
rclativity!
To summarizc: thc Cosmos as wc scc it is charactcriscd, actualiscd by thc
planc ol immancncc, an innitc body without organs. vcrything wc scc, hcar,
uttcr and do is likc tattoos bcing inscribcd upon this body.
Lct's say wc bclicvc this, whcthcr Muslim or not, as no onc hcrc wants to bc
callcd a lascist, altcr all!
So is this body without organs thc body or lacc ol God: ocs our
Cosmos ol dicrcncc abidc within God: !s God immancnt to our vision:
No, God is not thc body.
c king is God. c lovcr is thc body without organs, or what wc call thc
sublimatcd Logos. is lorms thc \inc. c lovcr's hijab is thc proccss ol
inscription upon thc body without organs: what wc scc as thc Cosmos. csc
lorm thc branchcs ol thc \inc.
Vc call this body thc sublimatcd Logos, bccausc thc sublimation is sublima
tion to dicrcncc. is body is still a spacc ol dicrcncc, in spitc ol its cnabling
multiplicitous actualisations, rclativitics and tcmporalitics, its multiplc dynamic
bccomings.
!nscription upon thc body can bccomc a rightcous inscription or an inscrip
tion in prostitution. As wc havc said, lor dicrcncc to bc born, thc Logos is
sublimatcd, and thc Truc Timc is cnablcd.
Somctimcs, this appears as a contraction (and abscncc) ol God, but this is
only a psychological appcarancc. !n rcality, God ncvcr contracts: God's actions
arc Lovc. And Lovc hcrc takcs thc lorm ol brcathing into and casting out.
c brcathing into was rst thc Logos, thc word that abidcs within cach ol us.
8ut thc Lovc Aair is suprcmc Romancc, so thcrc was a casting out, which
sublimatcd thc Logos into thc lorm ol thc \inc, thc domain thc philosophcrs
call thc body without organs.
c body without organs as thc spacc ol dicrcncc is thus a corollary ol
thc Lovc. God's Lovc prcscribcs thc body, bccausc thc Lovc's strcngth cntailcd
96 !isdom and the Body
a casting out, and also yicldcd an inscription, a path across thc body. As thc
choscn takc thcir linc ol ight lrom north to south, lrom wcst to cast, thc body
is inscribcd with rightcousncss. c prostitutc, oncc shamcd, is thcn lorgivcn.
So is thc body without organs a vcil that hidcs us lrom thc truc rcality:
Again, no.
God appcars to us as a dccidcr and a judgc, and so God's pronounccs ]udgc
mcnt. ]udgcmcnt is an act ol Lovc, bccausc ]udgcmcnt cnactcd lays down a
path ol rcturn to thc 8clovcd. c lovc as laying down comcs through God's
judgcmcnt hiding" itscll as sparks obscurcd within all acts ol inscription,
within any and cvcry sign that may bc writtcn down upon thc body, within
cvcry thought, wish, action, timc pcriod. Vithin thc cosmos. is is thc sub
mission ol thc signs: thcy all bow down to thc bclovcd, bccausc ol thc spark
containcd and mixcd within.
Vhy do ! qualily my usc ol hidc" hcrc: !t is not hiding, bccausc God is
whcrcvcr wc turn. 8ut thc sparks are hiddcn bccausc thc Lovcr wcars hcr
burqa, and thc burqa rclatcs to thc pcndant.
God's ]udgcmcnt must bc prcscnt whcrcvcr wc turn within this body without
organs, must bc a potential (thc golden spark ol potcntial) containcd alongsidc
thc dullcr tcmptations and dcviations ol multiplc potcntials within signs.
!t is in this scnsc that thc Facc ol God is whcrcvcr wc turn: thc Facc is
God's ]udgcmcnt, a Surlacc ol ]udgcmcnt that is whcrcvcr wc turn, bccausc
our spacc is thc spacc ol judgcmcntsinmultiplicity, a body ovcr which multiplc
logics may play. Rightcous and sinlul. 8ut thc sparks arc cmbcddcd within thc
signs, so arc whcrcvcr wc turn. c rcstitution ol thcsc sparks will lcad us to
a rightcous body, a body with rightcousncss(cs) tattoocd upon its surlacc. 8ut
wc can't scc all thc sparks in this lilctimc. is is impossiblc. Vc cannot collcct
thcm in cntircty bccausc thcn wc would scc ]udgcmcnt and bccomc a prophct.
8ut wc can scck thc sparks, which psychologically appcar as thc dcsccnt ol thc
ShckhinaSophia, a rcvcaling" ol a hiddcn" God.
8ut God is ncar in a dicrcnt way: God's Lovc is ncar, knowing us: !e
kno. .hat his o.nself .hispers to him. c Truc Lovcr knows and rccognizcs
complctcly his bclovcd (this is why God's Lovc is innitcly strongcr than ours.)
Undcrstanding is ncarncss. c naturc ol thc Romancc dictatcs modcsty, so
kccp our cycs to thc ground, but thc ccrtainty ol thc knowing Lovcr providcs
all thc sustcnancc wc nccd: wc arc undcrstood, so our Lovc is ncar.
Two modcs ol ncarncss. 8ut ncarncss is still somcthing that must play upon
thc body without organs, il that is all wc scc.
So how docs God dcsccnd upon us dircctly, inscribing a path upon thc body
linguistically, il God is himscll not a travcllcr, il God is not a nomad (or a
branch) likc man is: !t is not a dircct dcsccnt, not a dircct inscription: it occurs
4.2 e lo.ers gift, inscriptions upon the body and indi.idual returns 97
through agcnts. is is ncccssary bccausc thc Cosmos is not us and wc arc not
God. !l wc wcrc thc samc, thcrc would bc no Lovc.
Vhat is thc agcnt that cnablcs thc dcsccnt ol thc ShckhinaSophia, thc agcnt
that makcs thc sparks apparcnt: !t is thc Logos sublimatcd: thc Truth cm
bcddcd within" us by God. is is why thc lights can bc situatcd upon our
body without organs. God placcd thc sourcc ol light dccp within us, lurthcr
than any anatomy can capturc: and lrom that placc, thc sparks dcrivc, likc stars
projcctcd upon a planctarium's rool.
So, in lact, thc body without organs does havc an insidc, inasmuch as an
intcrior implics absolutc vitality, a Truth bcyond multiplc logics. 8ut an insidc
that it is impossible to cut into: thc Logos. c Logos is likc a snail or lobstcr,
both itscll and its own a shcll simultancously. Vc cannot charactcrisc thc Logos
as somcthing likc an organ, or lundamcntal Singlc Logic. at is not thc naturc
ol thc Logos as a scparatc insidc or intcrior ol thc body.
!n a scnsc, thc Logos is exactly thc body without organs. Ccrtainly whcn thc
Logos is sublimatcd, thc body without organs cmcrgcs. c sublimatcd Logos
has thc lorm ol thc \inc, and thc Logos cmbcddcd within" is thc lilc ol thc
\inc. !t is lcss likc thc brain ol thc body and morc likc thc soul ol thc body.
And whcn sublimatcd, it is cxactly thc body. Lct mc makc myscll clcar hcrc:
thc ncw philosophcrs wcrc corrcct in thcir undcrstanding ol thc body with
out organs as thc sourcc ol signication. c cosmos is multiplc bccomings
inscribcd across thc surlacc ol thc body, and mcanings and intcrprctations arc
rclativitics, bilurcation and sycrctisation bctwccn lincs ol ight. 8ut ! disagrcc
that to say in thcir morality: thcir cquation with lascism ol privilcging a cor
rcct" path ovcr othcr paths. Ccrtainly to privilcgc is to cntcr into lascism in all
cascs, cxccpt onc. crc is a third way bctwccn lrccdom and lascism, onc that
lollows lrom thc Faith.
Lct mc makc myscll clcar: thc body without organs is not thc nal say. For
winc is cultivatcd lrom thc \inc. is is why thc ncw thcology lollows lrom
thc ncw philosophy. For thc body without organs is a gift bctwccn lovcrs. And
a gilt is a dowry. And a dowry is a prcludc to marriagc. 8ut thc naturc ol thc
marriagc is not simplc, it is marvclous, miraculous and suprcmc.
And yct thc body without organs is kcy: it is givcn to us lor a rcason. Mul
tiplicitics ol spccch, thought, languagc, in continual unlolding arc givcn to us:
And amongst his signs is thc crcation ol thc hcavcns and thc carth, and thc variations
in your languagcs and colors. \crily, in that arc signs lor thosc who know (30:21).
c Holy 8ook lists multiplicitics, innitc variations as thc mcaning givcn
to us as signs thc Crcation. And signs arc a gilt, bccausc thcy indicatc thc
8clovcd. Signs arc a dowry and carthly mcctings rccct thc grcatcr mccting:
98 !isdom and the Body
You shall givc thc womcn thcir duc dowrics, cquitably. (4:4)
8ut a gilt is not thc samc thing as thc givcr, thc dowry is not thc husband. !t
is not thc nal say: thc gilt is a prcludc to thc wcdding.
8ut again, il thcrc arc at lcast thc Logos and thc 8clovcd bclow and abovc
thc body, thcn is not thc body without organs as a .eil is liltcd whcn wc dic
or arc cnlightcncd: Arc wc to dcspisc this dunia as somcthing likc an illusion
ol no valuc: No: thc dowry is abundancc. ere is space enough on the earth for
all nations. (??:??) Ouran, l9:10. Spoils are to be allocated. (??:??) c dowry is
lrccdom to journcy. 8ut what docs this lcad to: Vhat is thc rcsult ol thc gilt,
thc rcsult ol this lrccdom:
c gilt lollows lromLovc, and thc dowry complctcs thc circlc ol thc Cosmic
Romancc bccausc it providcs thc mcans ol indi.idual rcturn. e body .ithout
organs enables re.ersion that still retains indi.iduality.
As thc Holy 8ook says, whcn wc dic, wc rcturn arc individuals, not as onc.
cy arc thcrc, thc othcrs, grccting us by our sidc. Vc rcsidc with thcm all, on
couchcs and throncs togcthcr: our anccstors and lovcrs, all dicrcnt.
How is this possiblc: Should not rcconstitution ol thc obscurcd sparks as
should surcly happcn at thc cnd ol days should this not lcad us back at lcast
as though a single illuminatcd soul: A singlc Logos to rcturn:
8ut no, wc rcturn as individuals. c sparks guidc, thc ShckhinahSophia
guidcs, but indi.idual garmcnts arc still lormcd, our personal intcrprctations arc
still mappcd out. A rightcous journcy is lrom wcst to cast, lrom north to south:
but it is mappcd out, scckcrbyscckcr, guidcd by thc howcvcr and whatcvcr
lorm Sophia takcs lor that scckcr. So thc collccting ol thc sparks ol truth, thc
inscription wc cntcr into, thc linc ol ight wc lollow, thc words ol thc ur'an as
cncountcrcd by us, thcsc ultimatcly lorman amalgam, a conjunctivc and uniquc
machinc, a condcnsationasunication that is an indi.idual garmcnt ol days.
Ycs, thc rcsult is a vcil: but it is also what wc call our highcr soul, that which
survivcs in thc altcrlilc. Vc bcgan in a scnsc as onc, but rcturn as individuals
rcturn. Such is thc naturc ol thc Lovc wc rcccivc lrom thc 8clovcd Crcator!
c body is rccrcatcd ancw, but now pristinc, virginal.
Rcclining upon couchcs lincd with silk brocadc, thc lruit ol both thc gardcns ncar to
hand. Vhich is it, ol thc lavours ol your Lord, that you dcny: crcin arc thosc ol
modcst gazc, whom ncithcr man nor jinn will havc touchcd bclorc thcm. Vhich is it,
ol thc lavours ol your Lord, that you dcny: Likc thc jacynth and thc coralstonc. Vhich
is it, ol thc lavours ol your Lord, that you dcny : (55:5459).
c body without organs is rcplaccd by thc rcmadc Ncw 8ody. crc is no
prostitution in thc altcrlilc, only thc Plcasurc ol thc Path rcmains. Vc wcar
4.2 e lo.ers gift, inscriptions upon the body and indi.idual returns 99
robcs ol dicrcnt days in thc altcrlilc. 8ccausc thc Logos is thcn no longcr
sublimatcd as a body without organs, and is instcad lully apparcnt.
And hc said to thcm, ! havc cagcrly dcsircd to cat this Passovcr with you bclorc ! sucr.
For ! tcll you, ! will not cat it again until it nds lulllmcnt in thc kingdom ol God."
(Lukc 22:1515).
Sublimation was thc prccondition ol thc Cosmic Romancc. 8ut now it is com
plctcd, wc will all know thc Crcator within thc Ncw 8ody.
c Ncw 8ody incapablc ol sin, bccausc sin has bccn banishcd: whcrc thc
truth is collcctcd abovc, thc winc is maturcd and thc dry branchcs ol thc vinc
arc thrown to thc rc.
Son ol man, what will bccomc ol thc vinctrcc out ol all trccs thc branch that was
among thc trccs ol thc lorcst: (zckicl 15:2)
! am thc truc vinc, and my Fathcr is thc larmcr. vcry branch in mc that docsn't bcar
lruit, hc takcs away. vcry branch that bcars lruit, hc pruncs, that it may bcar morc
lruit. ( ]ohn 15:12).
!n our dunia, in our world today, our body without organs is a \inc ol innitc
surlacc, whcrcin dicrcncc may bc inscribcd as dry branch and grapc, darkncss
and light, inscribing a diamond dialcctic. Sparks arc containcd within signs by
thc agcncy ol a Logos sublimatcd, and a God unknowablc. 8ut thc Ncw 8ody
is thc winc pcrlcctcd, but ol vintagcs and stylcs all individual, all supcrb, all a
drink ol Truth. All dicrcnt garmcnts, all rightcous, ol dicring gradations,
dicring arrays ol sparks.
c dicrcnccs lorm logics too, so it is right to call this spacc ol thc Ncw
8ody a body still. 8ut, in this timc ol rcsurrcction, thc purication dclivcrs only
maturcd, pcrlcctcd winc. Vithout thc Logos sublimatcd, thc conguration
bccomcs onc ol abiding. nc ol knowing. And wc will abidc. Vc will abidc.
Vc will abidc.
[
And with this thc guidc concludcd hcr spccch, and lcd hcr group to thc ncxt
picturc, lcaving thc buildcr and prolcssor alonc.
c prolcssor smilcd and ocrcd up thanks to thc 8clovcd Makcr, in grat
itudc that, cvcn in lront ol this blasphcmous imagc, thcrc is a spark ol Vis
dom to bc collcctcd, and ocrcd supplication that thcsc sparks might guidc
thc lricnds on thcir journcy along thc cdgc ol timc, that thc modcst girl might
abidc at hcr cnd in individual, multiplc rcpctition with thc 8clovcd King.
100 !isdom and the Body
4.3 Oisas
And Vc prcscribcd to thcm in it that lilc is lor lilc, and cyc lor cyc, and nosc lor nosc,
and car lor car, and tooth lor tooth, and rcprisal in wounds, but hc who lorcgocs it, it
shall bc an cxpiation lor him, and whocvcr did not judgc by what God rcvcalcd, thosc arc
thcy that arc thc unjust. And Vc scnt altcr thcm in thcir lootstcps ]csus, son ol Mary,
vcrilying what was bclorc him ol thc Torah and Vc gavc him thc Gospcl in which was
guidancc and light, and vcrilying what was bclorc it ol Torah and a guidancc and an
admonition lor thosc who guard. (ur'an 5:4546)
cy said to him, cn shall wc cntcr thc kingdom as babics:
]csus said to thcm, whcn you makc thc two into onc, and whcn you makc thc inncr
likc thc outcr and thc outcr likc thc inncr and thc uppcr likc thc lowcr, and whcn you
makc malc and lcmalc into a singlc onc, so that thc malc will not bc malc nor thc lcmalc
bc lcmalc, whcn you makc cycs in placc ol an cyc, a hand in placc ol a hand, a loot in
placc ol a loot, an imagc in placc ol an imagc, thcn you will cntcr thc kingdom. (Gospcl
ol omas, 22)
c vcrsc ol qisas in thc Holy 8ook is a vcrsc ol judgcmcnt. 8ut what is
judgcmcnt: ]udgcmcnt is a mapping lromthc paths wc inscribc upon thc Giltcd
8ody to rcmadc paths upon thc Ncw 8ody.
c Ncw8ody will bc rcmadc lromthc Giltcd 8ody ol Multiplc 8ccomings,
which thc philosophcrs havc callcd thc planc ol immancncc or thc body without
organs, and wc also know as thc \inc or thc sublimatcd Logos. c naturc ol
thc rcsurcction is that rightcous paths, rightcous inscriptions upon thc Giltcd
8ody, thc lruit ol lruitlul branchcs, will bc harvcstcd as winc, whilc thc dry
branchcs ol lruitlcss journcys will bc discardcd into thc rc.
c Ncw 8ody is thc marriagc, but it is still a 8ody ol 8ccomings, and, as
such, is comparablc to our dowry, thc Giltcd 8ody. c Ncw 8ody is com
parablc to thc dowry, bccausc it is all surlacc whcrcin individual paths will bc
rcmadc, cach in dcgrccs ol valuc that arc undcrstood in relati.ity to cach othcr
(in thc samc way that thc vclocity ol a body is only undcrstood with rcspcct to
anothcr body ! am travclling at 50km/h in my car with rcspcct to thc carth,
but 29.80 km/s with rcspcct to thc sun).
c rcbirth into thc Ncw8ody is callcd thc cntrancc into thc kingdom. For it
is in thc rcbirth that rightcous lincs ol ight arc rccrcatcd. !t is an isomorphism
ol thc rightcous: life is for life, and eye for eye, and nose for nose, and ear for ear,
and tooth for tooth.
And thc isomorphism is thc judgcmcnt.
!hoe.er did not judge by .hat God re.ealed, those are they that are the unjust.
God's rcvclation abounds within spccch: thc ivinc sparks arc cmbcddcd as
potcntial within all thoughts, all actions, all objccts, all imagcs, all atoms, all
movcmcnt, all things within thc cosmos. Vhcn wc, as individuals, makc our
journcys as inscriptions across thc Giltcd 8ody, whcn wc grow as branchcs
4.l Oisas 101
ol thc \inc, wc judgc (as humans judgc): bccausc navigation across a map is
judgcmcnt. c Giltcd 8ody ol judgcmcnt is a spacc ol options and potcn
tial bccomings, intcractions, conjunctions and matings and disjunctions and
bilurcations: thc movcmcnt through this spacc is callcd human judgcmcnt.
8ut il thc scckcrs who cxaminc thcir world to gathcr thc sparks: thcsc arc
thosc who may bc rightly guidcd. As wc havc said, thc psychological mccha
nism bchind thc dcsccnding lights ol thc ShckhinahSophia is in lact cmana
tion lrom within" our psychological dcpths: thc agcncy ol thc Logos, thc word
ol thc 8clovcd. Vhilc thc Logos is sublimatcd as thc Giltcd 8ody, it providcs
thc absolutc vitality, thc lilc ol thc 8ody and thcrclorc is thc sourcc ol lumi
nous cmanation lor cach ol us. And so thc scarch bcgins by knowing oursclvcs.
8ut thc dcsccnt ol thc ShckhinahSophia is cxactly thc re.elation ol God, thc
rcvclation as it appcars, pcrsonally, to cach onc ol us as individuals. 8ccausc
wc all gathcr dicrcnt sparks and arc guidcd by thcsc along individuatcd lincs
ol ight.
c scckcr's cxamination is thcrclorc how wc may justly judgc according to
what God has rcvcalcd.
And thosc who navigatc away, thosc who bccomc stuck and stationary in a
strangc attractor ol lascism/paranoia, or thosc who do managc to takc a linc
ol ight, but takc onc that is not guidcd by sparks gathcrcd, but rathcr a ight
into a lruitlcss darkncss: thcy arc also judging. And by virtuc ol thcir journcy,
thcy arc unjust. cy arc also rcmadc, cyc lor cyc and hand lor hand, but arc
dissolvcd and discardcd: thcir lincs ol ight arc not rcinscribcd upon thc Ncw
8ody.
Vhat is a wound thcn, that wc might scck rcprisal: And what is rcprisal:
And what docs it mcan to lorgo rcprisal: Vounds and rcprisal arc cxchangcs
ol vclocitics bctwccn pcrsonal trajcctorics that arc inscribcd upon thc Giltcd
8ody. Forgoing rcprisal: at is also a trajcctory inscribcd upon thc Giltcd
8ody: but it is thc closcst wc comc to a trajcctory that transccnds trajcctorics,
and thc closcst wc comc to undcrstanding our rclationship with thc 8clovcd
Makcr.
A wound is a blockagc to our path, a wound is not a cut upon thc Giltcd
8ody, but is ncvcrthclcss a bloody, conicting point ol contact bctwccn two
lincs ol ight that drains movcmcnt lrom our journcy, impairing us. !l a man
murdcrs anothcr man, thc lamily ol thc murdcrcd havc movcmcnt takcn lrom
thcm: thcir lovcd onc is stolcn, and so thc lovc that propcls thcm on thcir
journcys is stolcn. A wound is whcn onc branch's growth is constrictcd by thc
vclocity ol anothcr. Vhcn wc arc woundcd, wc may not continuc, cxccpt by
a qisas (a rctribution) ol cncrgy cxchangc (sapping movcmcnt back lrom thc
aggrcssor) to continuc unimpaircd.
102 !isdom and the Body
So action in conict is pcrmittcd. You may act in qisas lor your wounds
and still bc rcborn: it must bc cqual in mcasurc, to bc as a mirror that passcs
thc wound (and nothing clsc) back on to thc criminal. is might takc many
lorms: but it is cqual and valid only il thc vclocity stolcn is takcn back. ocs
this happcn in thc casc whcrc blood moncy is takcn or thc lilc ol thc murdcrcr
is takcn in cxchangc: !t is unlikcly.
8ut rctribution is still a continuation ol ivinc Lovc lor all, including thc
aggrcssor. c criminal, having stolcn vclocity, nowhas his thclt incctcd upon
himscll and thcn has only two options, lollowing thc vcrsc again: to scck rct
ribution against himscll, which would bc to bccomc draincd ol motion by a
scllinictcd wound or to forgi.e his o.n self and so havc his sins cxpiatcd.
c 8uddha savcd thc murdcrcr Angulimala and madc him rcborn as monk
absolutc in rcpcntancc. 8ut whcn thc villagcrs camc to cnact rctribution, thc
8uddha instructcd thc monk to bcar thc rctribution, this lruit ol thc karma that
would havc burnt. For hc would havc burncd: draincd ol motion within thc
wound ol lascism (Angulimala bccamc a murdcrcr through lollowing a guru in
lanaticism, altcr all). 8ut hc was not burnt, bccausc his wound was passcd back
to him in qisas.
Having donc thc typc ol kamma/that would lcad to many/ bad dcstinations, touchcd by
thc lruit ol |that| kamma, unindcbtcd, ! cat my lood.(ag 16.8, Angulimala)
Forgivcncss is grcatcr. For a ncartransccndcncc" can bc achicvcd through
lorgivcncss: but he .ho foregoes it, it shall be an expiation for him. Vhat is cx
piation hcrc: xpiation is a rclicl (although not a rclcasc) lrom thc systcm ol
judgcmcnt wc havc just dcscribcd, and, as judgcmcnt is languagc and languagc
is thc \inc and thc branchcs ol thc \inc arc thc cosmos pcrccivcd, this bccomcs
thc closcst thing to transccndcncc that is humanly possiblc.
Human judgcmcnt is a path, a linc ol ight, a bccoming. !t is building a
world vicw, a cosmology, a garmcnt ol timc. !s it possiblc to escape this pro
ccss ol human judgcmcnt: No, not cvcn lor a microsccond. Vc cannot cscapc
our own thoughts. 8ut rcmcmbcr that Godas]udgcmcnt is undcrstood by
us through thc sparks hiddcn as potcntials within all things in thc cosmos, thc
sparks that might rightcously guidc our judgcmcnt. All things! And so thc i
vinc spark ol Godas]udgcmcnt is cmbcddcd within bccomings thcmsclvcs. !t
is cmbcddcd within thc process ol building a world vicw, thc process ol inscrib
ing, thc process ol making a garmcnt: thc process ol intcractions, conjunctions
and matings and disjunctions and bilurcations. To abusc a tcrminology lrom
mathcmatical logic, this would bc callcd a highcrordcr ordcr spark, a spark
containcd as a potcntial across thc innitc totality ol bccomings, as distinct
lrom thc sparks that guidc a bccoming.
4.4 Festitution 103
So lincs ol ight (not just thc points upon thc Giltcd 8ody thcy conncct)
can also havc sparks within. And whcn lincs collidc in conict, thc totality ol
collisions can havc a spark to bc lound, il wc pcrlorm a highcrordcr cxamina
tion.
Vhat is this highcrordcr spark: !t is thc spark suprcmc: thc loving lor
givcncss, thc spark ol lovcasgilt. !t is suprcmc bccausc it mirrors thc ivinc
Lovc, which, as wc havc dcscribcd, takcs thc lorm ol a gilt ol lorgivcncss (thc
lall mcant that wc could bc giltcd with thc strongcst lovc ol scparation, but thc
possibility ol a rcturn is similarly a prccondition lor this lovc, and so thc gilt ol
ivinc Lovc in rcturn can bc callcd lorgivcncss).
And so, within conict, within thc proccss ol wounding, wc can locatc thc
suprcmc spark ol lovc. !l wc takc it, wc arc simultancously guidcd by its cx
haltcd light, and so movc in human judgcmcnt and navigation lurthcr south
and lurthcr cast, to thc cnd ol a straight journcy and, at thc samc timc, through
gilting lorgivcncss, our linc ol ight, our becoming is, lor a momcnt at lcast, a
bccoming in imitation ol thc lorm ol our Forgiving, Providing 8clovcd, whosc
Lovc is ultimatcly thc mcaning ol thc Giltcd 8ody ol ]udgcmcnt, thc mcaning
ol thc \inc itscll. is bccoming is rathcr likc a child prctcnding to bc its lathcr
or mothcr in play. l coursc thc child cannot bc thc lathcr or mothcr, but it is
thcir way ol undcrstanding thcir parcnts. 8ut this kind ol bccoming is suprcmc,
it is an expiation ol our dccicncy bccausc in rcccting our 8clovcd, wc gain a
wisdom as incrcascd undcrstanding ol our 8clovcd. is undcrstanding is thc
fundamental undcrstanding. !t is a bccoming that is likc a playact ol transccn
dcncc, or, morc accuratcly, as thc purcst undcrstanding ol God's rclationship
to us and to judgcmcnt, it is a higher-order bccoming, a ight ol ights, a bc
coming ol bccomings. !t is thc rclicl lrom our journcy ol human judgcmcnt, a
rcliclinjudgcmcnt, a rcliclasjourncy.
To put this all vcry simply: If someone strikes you on the right cheek, turn to
him the other also (Matthe. 5:l8). o this and you will nd thc spark suprcmc,
that you might cntcr into a rclicl, into thc ight ol ights, into lundamcntal
undcrstanding, thc Sophia suprcmc.
4.4 Restitution
Vhcn somconc causcs a cld or vincyard to bc grazcd ovcr, or lcts livcstock loosc to
grazc in somconc clsc's cld, rcstitution shall bc madc lrom thc bcst in thc owncr's cld
or vincyard.
Vhcn rc brcaks out and catchcs in thorns so that thc stackcd grain or thc standing
grain or thc cld is consumcd, thc onc who startcd thc rc shall makc lull rcstitution.
Rcstitution is complction ol thc cyclc, thc cntrancc to thc Ncw 8ody, thc
104 !isdom and the Body
cntrancc to thc gardcn. Rcstitution is an cyc lor an cyc: thc isomorphism ol
judgcmcnt, whcrc wc arc rccrcatcd ancw upon thc Ncw 8ody, to abidc with thc
8clovcd.
4.4.1 e feminine and he//
c Prophct (thc blcssing and pcacc ol Allah bc upon him) said: "! saw paradisc and
strctchcd my hands towards a bunch (ol its lruits) and had ! takcn it, you would havc
catcn lrom it as long as thc world rcmains. ! also saw thc Hcllrc and ! had ncvcr sccn
such a horriblc sight. ! sawthat most ol thc inhabitants wcrc womcn." c pcoplc askcd:
"Allah's Apostlc! Vhy is it so:" c Prophct said: "8ccausc ol thcir ungratclulncss." !t
was askcd whcthcr thcy arc ungratclul to Allah. c Prophct said: "cy arc ungratclul
to thcir companions ol lilc and ungratclul to good dccds." (Sahih Al8ukhari, 1052)
Vhat Visdom cxists within such a story: Likc all Prophctic hadiths, it
rclcrs to our potcntial rcading ol its own constitucnt signs. !t communicatcs
through Timc. For thcrc is a rcading ol thc story that displays ingratitudc to thc
Companions ol Lilc, and lcads our Fcmininc aspcct to manilcst thc Lilith: this
is thc rcading ol hatrcd to our sistcrs, our mothcrs, our wivcs and daughtcrs.
c rcading ol thc Lilith, in thc rc! And thcrc is a rcading ol thc story whcrc
Sophia is manilcst, and a lorctastc ol thc lood ol thc ncw is prcscnt in thc
8ridc: this is thc rcading ol gratclul rcccption, ol lull and dutilul rcccption to
thc Light. A comlortablc rcading, a rcading ol rcstlulncss, a lorctastc ol thc
gardcn.
As wc havc said, thc human bcing is dividcd into malc and lcmalc aspccts.
ur psychology is giving and rccciving, Fathcr and Mothcr, Lovc and Law,
\ision and Crcativity. is hadith spcaks to us all, physically malc and lc
malc, bccausc, whilc thc world ol thc physical is not dcnicd or transccndcd by
Prophccy, thc light ol its constitucnt signs burns brightcr than all thc worlds,
including that ol thc physical.
ur crcativc aspccts arc thc womcn. c blank blackboard, thc papcr to bc
inscribcd, thc cld, thc carth: this is our Fcmininc aspcct. ur anima. And
through its sistcr, ]udgcmcnt, wc arc ablc to ncgotiatc a path. c path lollows
thc sunnah, whcrcby thc light ol thc Husband ol Prophccy is rcccivcd by our
Fcmininc as Vilc.
And thcn wc asccnd in Marriagc.
c Fcmininc is thc rcccivcr. So Prophccy spcaks to thc womcn throughout
this story: hc spcaks only to thc Fcmininc. !n paradisc, hc strctchcd his hands
out and would havc givcn it to thc pcoplc to cat: il thc pcoplc undcrstood thc
Food ol paradisc, thcy would gladly bc its rccipicnts lor as long as thc world
rcmains. !l thc whcat was bountilul upon thcir cld, il thcir carth was lcrtilc,
4.5 Geographies of the Body 105
il thcy kncw thc Truth, il thcir Fcmininc rcaliscd Sophia, thcn thcy would
journcy upon thc Giltcd 8ody as il upon thc Ncw 8ody. 8ut thc Fcmininc
docs not know, and this Food is unobtainablc upon thc Giltcd 8ody, though
thc Prophccy outstrctchcs out its hand.
8ut what happcns whcn this gocs wrong: Vhcn our blackboard and our
papcr docs not rcccivc thc signs so as to makc thcir light manilcst: Vhat is
thc causc ol a barrcn cld, ol an carth without whcat: Such things rcsult lrom
turning away lrom thc Light, into thc darkncss: this is thc Lilith, Potiphar's
wilc, thc ungratclul, prostitutcd crcativity.
!n spiritual imbalancc, is our lcmininc aspcct's ingratitudc a rcsult ol dircct
ingratitudc to thc 8clovcd Makcr: !t is not dircct ingratitudc: bccausc thc
Fcmininc is spccch itscll, and spccch cannot turn away lrom somcthing incx
prcssiblc. Spccch can, howcvcr, turn away lrom thc possibility ol asccnt that
lics within its own construction: it can turn away lrom thc light that lics within
its own signs. !t can turn away lrom its companions ol lilc: lrom thc Logic ol
Lilc. !t can lail to provc thc corcm. !t can turn away lrom good dccds. As
wc havc said, dccds constitutc thc robc ol days, and so turning away lrom dccds
is to walk nakcd without hijab. All humans, physically mcn and womcn, thcir
Fcmininc aspccts nakcd and promiscuous!
Lct it not bc so. ough hcllrc is populatcd through thc Fcmininc, lct thc
wivcs and what thc right hand posscss bc truc to thcir companions ol lilc. Lct
us bc balanccd. Lct swcctcst Sakina dcsccnd, lct us bchold thc truthlul Sophia
rcstorcd, at thc cntrancc to our Housc. 8clovcd Makcr, lct it bc thus lor your
lovcrs!
4.5 Geographies of the Body
4.5.1 e city
c Prophct cstablishcd a community at AlMadina. !ndccd, Vhcn thc Prophct
saw Madina, hc didn't scc a community ol bclicvcrs ovcr which hc was to rulc.
Hc saw a statc ol mind, Sanctury, whcrcin thc namc ol rightcous ]udgcmcnt
could abidc. Hc said: ! havc madc AlMadina a sanctuary bctwccn its two
mountains." c prophct wcnt to thc tribc ol 8ani Haritha and said ! scc that
you havc gonc out ol thc sanctuary," but looking around, hc addcd, No, you
arc insidc thc sanctuary." Hc could disccrn thc boundarics ol thc city, bccausc
thc boundarics arc rcgulatcd by Prophccy as King.
Fortrcsscs, protcctcd citics, citics ol sanctuary: thcy rcoccur within thc lan
guagc ol rcvclation. avid is King ol !sracl. !sracl is a physical", matcrial,
gcographical location that cxistcd oncc and has again comc into bcing. And it
106 !isdom and the Body
had kings, as all lands havc rulcrs. 8ut that matcrial kingdom should not bc ol
intcrcst to thc scckcr: lor thc thc matcrial is not thc samc as thc 8ody, and it is
thc Kingdomol thc 8ody that is sought. c writcr ol thc psalms was a King ol
thc station ol !sracl, an cstablishcr ol thc sanctury. Vc rcad avid and imaginc
a matcrial gcography: wc imaginc a physical land callcd !sracl. Prophccy docs
not imaginc such a gcography. Prophccy cntcrs bodily into a Land, but not a
land ol mattcr: Prophccy pcrccivcs Sanctuary.
4.5.2 Maps and He//re
c Tailor was sclling his warcs in thc lands north ol thc city. csc arcas arc
populatcd by tribcs ol militant apostatcs.
A group ol thcsc northcrn pcoplc wcrc discussing !slam's notion ol hcll. nc
ol thcir numbcr said thc lollowing: For mc, onc ol thc hardcst things to gct
ovcr was thc lact that ! might spcnd ctcrnity in a skinmclting, 70ticr rc
pit, llcd with unbclicvcrs and sinncrs. Vhat an awlul thing to tormcnt littlc
kids with. !n lth gradc, ! had horriblc night tcrrors whcrc ! would wakc up
morticd ol thc idca ol hcll.
Now, ! just lound out that thc word ]ahannam occurs in thc Ncw Tcsta
mcnt's Aramaic as Gchcnna, which in turn is a rcndcring ol thc Hcbrcw Gc
Hinnom. !n thc Ncw Tcstamcnt it rclcrs to a hcllrc vcry similar to that dc
scribcd in thc ur'an. 8ut, lollowing thc Torah, wc scc that Gc Hinnom, lit
crally thc \allcy ol Hinnom, is an actual gcographical location, that still cxists
by thc samc namc outsidc thc southcrn gatc ol old ]crusalcm!
!t is an actual placc in ]crusalcm. !t's prctty amazing how that was dircctly
rippcd o thc ld and Ncw tcstamcnt. Vhat's cvcn morc amazing, is that
almost cvcry Muslim, Christian, ]cw that ! havc talkcd to docs not know about
this."
c apostatcs had much lun and mockcry at thc cxpcnsc ol this rcalisa
tion: accusing Prophccy (astagrullah) ol all kinds ol crimcs, lrom plagiarism
to mishcaring" or misundcrstanding thc Christians and ]cws around him and
transcribing thc tcrm into an Arabic rcndition, ignorant ol its origin.
fter their mockery had died do.n, the Tailor came out to them from his cara.an
and replied as follo.s:
You havc partially uncovcrcd a trcasurc that has bccn conccalcd and buricd
by somconc who lovcs you and carcs lor you, an inhcritancc ol wisdom sharcd
bctwccn ]udaism, Christianity and !slam, a hypcrTcmporal tracc ol Truth cn
codcd within thc dcrivation ol thc word lor hcllrc.
crc is no corruption prcscnt within thc dcrivation you statcd: ]ahannam
is indccd idcntical to Gc Hinnom. Contrary to popular !slamic thcological
4.5 Geographies of the Body 107
opinion, thc Tanakh and Gospcls arc not a corruptcd word ol God, clcanscd
or lactually corrcctcd by thc ur'an. c succcssion is ol a dicrcnt naturc to
corrcction. c succcssion is simply onc ol rcvclation. c problcm addrcsscd
at thc momcnt ol ur'anic rcvclation was, and is, onc ol conccalmcnt": at thc
timc, thcrc was a talsir and a wisdom that thc rcligious authoritics posscsscd,
but conccalcd. A wcalth that was not spcnt lrccly.
\crily, thosc who conccal thc clcar prools, cvidcncc and guidancc, which Vc havc scnt
down, altcr Vc havc madc it clcar lor thc pcoplc in thc 8ook, thcy arc thc oncs curscd
by Allah and curscd by thc curscrs.
xccpt thosc who rcpcnt and do rightcous dccds, and opcnly dcclarc (thc truth which
thcy conccalcd). csc, ! will acccpt thcir rcpcntancc. And ! am thc nc Vho acccpts
rcpcntancc, thc Most Mcrcilul. (ur'an 2:159160)
8ut that vcrsc now applics to us: lor wc arc also pcoplc ol thc 8ook. Vithin
lcss than onc gcncration ol thc bcginning ol !slam, thc samc situation (ncccs
sarily) occurrcd, and now thcrc arc thc poor and thcrc arc a minority ol wcalthy
lolk who also hordc thcir wcalth and conccal thc Truc Mcaning lrom thc rcst
ol humanity.
8ut you, apostatc though you may bc, arc closc to your inhcritancc. May it
bc opcnly dcclarcd, and soon!
crc arc a grcat many othcr instanccs ol ]udaic tropcs uscd throughout thc
ur'an and thc ur'an itscll addrcsscs thcir usagc. l coursc this should
bc thc casc: givcn thc Author is thc samc! 8ut still thc authoritics conccal.
Following thc path ol Christianity in thc middlc agcs, many ol our authoritics
insist that any admission or cvcn invcstigation ol thcsc tropcs arc a nogo arca,
thus kccping a scllpcrpctuating cyclc ol ignorancc lrom which thc only cscapc
(il you dcsirc cscapc) is to bccomc a miscry hoardcr (!'m guilty ol this to an
cxtcnt) or an apostatc such as yourscll. 8ccausc such a study is absolutcly ccn
tral to undcrstanding thc ur'an: no can lully undcrstand thc ur'an without
having at lcast rcad thc Tanakh rst. For amongst othcr things, thc ur'an is
a ivinc mctacommcntary upon (historically) prcccding holy books.
! can scc that you as apostatcs, angry at somc pcrccivcd dcccit lcvclcd at
you arc lctting o stcam bccausc you havc cncountcrcd a clcar lincagc ol
tcrminology that has bccn kcpt lrom you.
8ut no onc amongst you has yct dug dccpcr and askcd thc qucstion why is
]ahannam actually thc \allcy ol Hinnom: !t is bccausc it was a garbagc dump,
locatcd bclow thc southcrn wall ol ancicnt ]crusalcm. ]crusalcm (thc Rcal onc,
not thc !maginary onc you nd on your atlas) is thc city ol pcacc it is thc
samc city as Mcdina (whcn rockcd and rollcd).
As a collcctivc movcmcnt ol souls going through lilc, wc accumulatc a lot
ol baggagc and garbagc in our livcs somc rcally cvil stu (a random look at
108 !isdom and the Body
today's ncws will convincc you) and othcr morc minor (lor cxamplc, garbagc
that you guys collcctcd during your Muslim days listcning to ignorant hutbas).
At thc garbagc dump ol outsidc thc southcrn wall ol your city, you can burn
that garbagc.
Nonc ol you havc committcd murdcr nor opcratcd a pcdophilc ring. Nothing
truly abominablc. So thc cvil you havc pickcd up a lot ol it ! am surc comcs
lrom your shcikhs. All that ignorancc you arc now rcccting upon. 8ut what
arc you to do with this ignorancc: You havc crcctcd nomadic cncampmcnts in
thc northcrn lands, cncampmcnts ol apostasy, and arc burning it, pcrhaps to
clcan your souls ol that ignorancc. 8y sctting rc to thosc idcas (with just as
much lcrocity as thc ur'an itscll dcscribcs that burning!). Your apostasy is a
garbagc dump, litcrally.
So you arc all lullling thc Prophctic unlolding, unconsciously.
Ncvcrthclcss, thcrc is onc point to rcmcmbcr. Vhat city docs !slam rcsidc
in: Not somc !slamist Michacl ]ackson Ncvcrland, dcstroycd by scandal, drugs
and dcbt (apparcntly thc Muslims arc now saying hc convcrtcd bclorc hc dicd).
May you rcsidc in a city ol pcacc! And your garbagc dump should thcn bc
situatcd at thc southcrn gatc.
Hcrc, takc this compass (Fig. 4.2) to nd your way through thc city, il you
choosc to rcturn.
Fig. 4.2. Compass lor thc city ol ]crusalcm.
A compass lor thc city c cast that lrom which thc Light ol Prophccy
cmcrgcs. c wcst is thc 8ridc ol languagc, pcrccption, human rcprcscnta
tion. c North is ]udgcmcnt, Logic and ccn. ]udgcmcnt is rc: you arc all
burning hcrc, you northcrn pcoplc, burning in your doubt and apostasy. 8ut
you may movc south anon. For you would normally situatc a garbagc dump in
4.5 Geographies of the Body 109
thc North, bccausc thc South signics God's Lovc and Mcrcy. Surcly a garbagc
dump should situatcd north, to lacc complctcly thc rcs ol ]udgcmcnt.
No, il you construct your own ]crusalcm (as ! hopc you arc doing right now)
or build onc as a swarm ol bccs lor an ummah thcn bc surc to placc your
garbagc dump lor cxamplc, locatc this book (wink wink) closc to Lovc,
not to ]udgcmcnt and 8clicl. is way Mcrcy will outwcigh ]udgcmcnt. And
throw out your garbagc, discard your loads ol !slamism into thosc rcs, so your
Collcctivc Soul may bccomc illuminatcd, and abidc within that city in pcacc
and balancc.
crc arc dangcrs inhcrcnt in thc South, dangcrs in thc Vatcrs ol Lovc:
thcsc can lcad to unspcakablc lorms ol idolatry (scc, lor cxamplc, ]crcmiah
2:23 lor what has takcn placc in that vallcy). hul arnain navigatcd this
map, as havc othcrs, to walk on watcr. 8ut again, this is achicvcd by thc Law
and ]udgcmcnt lollows southwards: rc crowns watcr and watcr crowns rc,
though watcr outwcighs rc.
is is not an instruction, cvcn though ! phrascd it that way. !t is a statc
mcnt ol incvitability, bccausc this is happcning all thc timc in your livcs this
blog, thc (rcal) discussion upon which it was bascd, my Tailor charactcr, thcsc
imaginary apostatcs hcrc and you, dcar rcadcr, arc just a part ol this proccss ol
distillation. May it producc a nc winc.
At thc cnd ol days, thc dctritus ol thc collcctivc soul is burnt away outsidc thc
southcrn gatcs ol thc city ol pcacc. May you thcn abidc in thc city, adorncd in
Robcs ol Light, spcaking only pcrlcct spccch, with your lovcd oncs on couchcs
in gardcns bcncath which thc rivcrs ow.
4.5.3 Open day at the in.isib/e co//ege
c Prolcssor said:
Ycstcrday was opcn day at thc !nvisiblc Collcgc. c way thc univcrsity
undcrgraduatc admissions proccss works in Grcat 8ritain is almost countcr
intuitivc: at lcast whcn comparcd to thc straightlorward approach ol thc Aus
tralian systcm, in which studcnts dcnc thcir prclcrcnccs lor institution, n
ish thcir cxams and gct a singlc ocr to thcir highcst prclcrcncc dcpcnding
on institutions' cuto gradcs, which again arc dictatcd by dcmand and quota.
Undcr thc 8ritish systcm, studcnts apply lor a placc, including in thcir applica
tion a list ol thcir cm~prcdictcd /cm~nal gradcs. at is, thcir application
includcs within it thc anticipatcd rcsult. An admissions tutor (in thc casc ol
our Collcgc, mc) thcn makcs thcm an ocr, making thc dccision with rcspcct
to a cxiblc notion ol cuto gradc. Gradcs arc cxiblc in thc scnsc that thc
tutor must cxaminc cach bordcrlinc application on a cascbycasc basis, taking
110 !isdom and the Body
into account thc pcrsonal background and cxpcricncc ol cach potcntial studcnt,
making lor a vcry pcrsonal approach, but a massivc administration load lor mc.
c numbcr ol ocrs to bc madc is also only prcdictcd, bascd on an anticipa
tion ol how many studcnts arc likcly to takc up an ocr. And this is whcrc
opcn day comcs in, bccausc thc cm~bcst/cm~ studcnts arc likcly to rcccivc
cm~scvcral/cm~ ocrs lrom rival institutions thcy arc complctcly lrcc to
sclcct which ol thcsc ocrs thcy will takc up. Vc (and our compctitors) thcrc
lorc run a postocr opcn day, whcrc wc try to cm~scll/cm~ thc advantagcs
ol studying at our school to studcnts and thcir parcnts.
crc is anothcr prolcssor who usually spcaks at this cvcnt: but hc rcccntly
rcccivcd a job ocr at a rival collcgc (Godlcss Collcgc London). And so at
short noticc it bccamc my job to givc a spccch during our postocr opcn day,
to convincc this bright cohort that thc !nvisiblc Collcgc should bc thcir nal
choicc.
Now, ! had somc ambiguous lcclings about this. !nvisiblc Collcgc, likc all
univcrsitics at thc momcnt, has a numbcr ol ... lct's call thcm administrativc
and lunding dicultics at thc highcr lcvcl. Gcncrally shc is intcrnationally
rcspcctcd in rcscarch, but thc rcscarch quality ol our Scicncc laculty has bccn
thrown into doubt by thc last govcrnmcnt audit. Scicncc's wcak output has
bccn blamcd on tarnishing thc gcncrally cxccllcnt rcscarch quality ol thc placc.
is has rcsultcd in a dicult atmosphcrc and a lot ol unccrtainty with rcspcct
to thc structural stability ol thc scicncc laculty in particular. ! am unsurc to
datc cxactly what lorm scicncc rcscarch at thc !nvisiblc Collcgc is likcly to takc
now: instcad, ! gcncrally kccp my hcad down and continuc running my own
littlc rcscarch group (which is, by thc Gracc, doing ok).
Ncvcrthclcss, ! still bclicvc in thc ovcrall quality ol our undcrgraduatc pro
grammc at lcast, ! bclicvc wc producc cxccllcnt graduatcs. So my argumcnt
on opcn day was sinccrcly mcant and, ! think, not bad. c summary was as
lollows:
ur programmc has a strong cmphasis on thc logical loundations ol com
puting: thc purc mathcmatics that dcncs cxactly what a lunction cm~is,
/cm~prior to cvcn considcring how to programmc it. c lormcr polytcchs
do not covcr this matcrial, prclcrring to immcdiatcly jump into Microsolt
or SAP languagcs, tcaching studcnts almost lrom rst wcck how to dcvclop
thc kinds ol applications busincsscs rcquirc. Vhilc it might not immcdi
atcly bc clcar why such loundational matcrial will bc ol practical bcnct
in industry, thc point is that computing is still an cnginccring disciplinc.
]ust as cnginccrs havc a mathcmatics that allows thcm to build bridgcs that
arc cm~guarantccd/cm~ not collapsc, computcr scicntists should also havc
4.5 Geographies of the Body 111
such a mathcmatics. 8cing thc youngcst ol scicnccs, it has somc way to go
lor this mathcmatics to bc gcncrally undcrstood by all industry practitioncrs
instcad it is largcly thc provincc ol rcscarchcrs likc myscll ncvcrthclcss,
wc tcach this at thc !nvisiblc Collcgc, with thc ambition that cvcntually thc
mathcmatics will bc morc widcsprcad, just as it has bccomc in morc cstab
lishcd antcccdcnt cnginccring disciplincs. is will ultimatcly havc a rcal
bcnct lor our inlormation socicty: imaginc a world whcrc an opcrating sys
tcm lailurc on a homc computcr is as uncommon as a bridgc collapsing!/li~
l coursc, all thc clitc univcrsitics in thc UK providc a similar loundational
training. Howcvcr, wc arc also unusual in two ways. First, wc havc a hcavy
cmphasis on articial intclligcncc, lrom thc start ol thc coursc. c qucstion
ol constructing autonomous computcr systcms: not so much as to rcplacc hu
man bcings, but rathcr to cnhancc our own livcs. !t is unusual to "jump into"
A! so carly, but wc'vc lound a way to introducc thc conccpts. Sccond, thanks
to my own particular rcscarch intcrcsts, wc dclivcr modulcs on what might
bc callcd cm~mcta/cm~programming: thc qucstion ol writing codc that
itscll writcs codc. Systcms that producc othcr systcms. !t's a lascinating and
usclul paradigm that, ! bclicvc, will changc thc way wc do computing in thc
long tcrm (imaginc thc scicncc ction sccnario ol a child wanting to lcarn
thc alphabct, and a parcnt asking a program to cm~automatically/cm~
writccm~ /cm~a bcspokc program that is spccically tailorcd to thc par
ticular child's cducational nccds, instcad ol going out to thc shops and pur
chasing onc ol thcsc gcncric cducational soltwarc packagcs). 8ccausc ! run
thc only group doing this typc ol rcscarch in 8ritain (lor somc rcason, all thc
locus is cithcr in industrial R & rms or uropcan univcrsitics), wc arc
thc only univcrsity in this country ablc to ocr this matcrial./li~
c !nvisiblc Collcgc is locatcd thc hcart ol thc city. is makcs it a grcat
placc to work and play. crc arc numcrous nightclubs and bars locatcd in
thc south and wcst, il that's your sccnc. !n lact, thc Collcgc union itscll
has a lantastic bar locatcd on thc third oor ol our original building. And
immcdiatcly to thc north and cast arc thc nancial and mcdia hcartlands,
a proximity that wc cxploit in our industrial cngagcmcnt, both in rcscarch
collaboration and in thc studcnt intcrnships (which arc typical lor thc vcry
bcst ol our sccond ycars)./li~
cm~Ycstcrday, thc Prolcssor nishcd his salcs pitch and opcncd to qucstions
lrom thc somcwhat ovcrwhclmcd laccs ol parcnts and childrcn (curious, hc
momcntarily obscrvcd, to bc standing at this sca ol lamily rcscmblancc, cach
tccnagcr a ncrvous, tcntativc variation upon a thcmc anticipatcd in thc oldcr
visagc ol thcir mothcr or lathcr)./cm~
112 !isdom and the Body
nc qucstion in particular struck a chord. nc applicant askcd: "o you
tcach hardwarc at all:"
c prolcssor: "r ... no, wc only gct to thc lcvcl ol asscmbly codc, thc
languagcs that rcsidc on microchips, not thc hardwarc dctail ol how microchips
arc built." (icult qucstion, as thc dcpartmcnt dcaling with such issucs had
bccn rcccntly wipcd lrom thc Collcgc's institutional mcmory. Vhcrc was thc
8uildcr whcn you nccdcd him:)
Anothcr studcnt askcd: "o ! nccd to know how to program bclorc starting
thc coursc: 8ccausc my high school didn't ocr computing as an A lcvcl."
"No, wc'vc structurcd thc coursc so that a studcnt nccd not havc any pro
gramming cxpcricncc. Vc actually bcgin with a complctcly dicrcnt program
ming languagc, highcrordcr typcd lambda calculus, which puts cvcryonc on a
lcvcl looting so to spcak, bccausc it's still largcly untaught."
cm~Gcncrally thc vibc lromthc applicants sccmcd quitc positivc, although,
lrom thc prolcssor's pcrspcctivc, it was impossiblc to anticipatc at this momcnt
how thc opcn days at thc rival institutions wcrc bcing conductcd. Hc had bccn
somcwhat aggrcssivc in his comparisons ... Vhat would thcy thcn bc saying
about thcir bcncts ovcr thc !C:/cm~
"Any othcr qucstions: No: Vcll, ! hopc !'vc brought across thc mcrits ol
choosing !nvisiblc Collcgc: don't hcsitatc to contact mc by phonc il you havc
any lurthcr qucstions. ! hopc to scc you all again hcrc in scvcn months timc!"
4.5.4 Dhu/-Oarnains t.o temptations: the attack abo.e and be/o.
hularnayn, Hc ol thc Two Horns", is a gurc mcntioncd in Surah Al
Kahl ol thc ur'an, whcrc hc is dcscribcd as a grcat and rightcous rulcr who
built a long wall that kccps Gog and Magog lrom attacking thc world.
Surah AlKahl is a portion ol thc ur'an that contains a sccrct map lor thc
cxplorcr. Vc livc in an agc ol cxploration, so lct thc map bc known to all, that
thcy might bc rightly guidcd.
Vhy is a tailor conccrncd with cartography and cxploration: 8ccausc thc
cxpcdition is dangcrous and rcquircs a garmcnt to protcct lrom alicn lorccs.
c sccrct bcauty ol thc surah can clothc thc Pcoplc ol Undcrstanding with a
powcrlul garmcnt, a garmcnt t lor an cxploration ol ctcrnal Timc, that asccnds
to Prophccy itscll, a garmcnt to protcct thc travcllcr lromthc dangcrs abovc and
bclow.
c worshippcrs cxaminc thc vcrscs with littlc undcrstanding. cy rcad it
as childrcn rcad. cy rcad thc part conccrning hularnain and dcbatc who
hc was. Vas hc Alcxandcr: Cyrus: cy rcad about his journcy lrom wcst
to cast, and his construction ol thc barricr to dclcnd thc castcrn pcoplc lrom
4.5 Geographies of the Body 113
Gog and Magog, and dcbatc thc gcographics ol thc narrativc. Somc say Magog
is thc Mongols ol Ccntral Asia. thcr match Magog to morc contcmporary
politics. cir attcmpts arc lolly!
cy try to position thc cast and wcst, thc wcstcrn and castcrn pcoplc, thc
gurc ol hularnain and Gog and Magog on a map ol thc world.
cy try to nd a map lor hularnain. is is lolly bccausc thcy always
usc thc wrong map. cy nccd thc map ol hularnain himscll, which ccr
tainly was not a wordly map.
c map thcy rcquirc is thcrc in lront ol thcm, in thc words ol thc surah
itscll !
Vc livc in an agc ol cxploration, and yct thc worshippcrs rcmain in thcir
homcs, alraid to vcnturc out. Pcrhaps thcy arc alraid bccausc thcy scnsc thcir
maps arc inadcquatc.
Vc livc in thc agc ol cxploration, and thc timc has comc lor thc sccrct map
to bc givcn to anyonc who would cxplor rightcously.
hularnain mcans thc two horncd onc: hc who balanccs cast and wcst.
To undcrstand, look at thc points ol thc compass in thc holy books. God crc
atcd us in his imagc according to 6 dircctions: up (musaic/transccndcnt/victory),
down (harunic/immancnt/matyrdom), cast (lront/malc/prophccy), wcst (back/lcmalc/us
north(lclt/judgcmcnt), south (right/lovc). crc is a mirror imagc/corrupt ma
tcrial vcrsion ol thcsc dircctions, and uhl arnain dcncs a map that savcs us
lrom this corruption.
c wcst is a ivinc Namc that is rccctcd in thc body ol thc human bc
ing. c wcst is a mirror that docs not shinc, a muddicd watcr that absorbs
and docs not rccct. c wcst is spccch, thc raw crcativc spirit. c wcst is
a ivinc comlort that dcsccnds upon thc scckcrs, and a location within our
own psychc that must bc sought and cultivatcd il wc arc to asccnd. c wcst is
thc unconscious, thc placc ol drcams, thc writing board on which conscious
ncss is inscribcd. c wcst is crcativity and imagination. All cxplorcrs bcgin
thcir journcy in thc wcst, bccausc cxploration is always a crcativc act, an act ol
writing, an act ol spccch. All our praycrs bcgin in thc wcst, bccausc praycr is
crcativity, a crcativc approximation ol thc ivinc within our minds, in rccc
tion ol thc ivinc crcativc act that rcndcrcd our lorm in thc bcginning. c
wcst is thc gatc to thc ivinc Housc, thc cntrancc to thc spacc ol thc Namcs.
And bccausc wc all bcgin cxploration in thc wcst, wc also call thc wcstcrn
station thc lowcr station.
c cast is a ivinc Namc that is rccctcd in thc body ol thc human bcing.
c cast is thc ivinc 8rcath that brcathcd lilc into thc cosmos. !t is also thc
brcath ol human prophccy that rcccts in human languagc thc unrcprcscntablc
song ol thc ivinc. !t is lrom this castcrn aspcct ol thc human bcing that comc
114 !isdom and the Body
all thc holy books ol our history, all thc rcvclations ol thc agcs, all words ol God
cncodcd through prophctic inspiration.
8ccausc prophccy is highcr than crcativity, but has its bcginning in thc crc
ativc spirit, wc also call thc castcrn station thc highcr station.
Aprophct is onc who journcys wcst to cast. c prophct bcgins as a rightcous
worshippcr, not as prophct. c worshippcr asccnds rst to thc lowcr, wcstcrn
station. c wcstcrn namc dcsccnds upon thcm and ocrs lovc and comlort
and cntry into thc Housc ol God. c worshippcr bcgins thcir journcy by
clcaving to thc Vcstcrn Namc, mastcring thcir drcams, and making rightcous
thcir spccch. c worshippcr thcn travcls cast, to thc limits ol thcir spccch,
to thc hcart ol thc human body, thc hcart that bcats by thc 8rcath ol God.
Prophccy dcsccnds upon thc worshippcr, and thc prophct brcathcs thc brcath
ol thc unuttcrablc, singing a divinc song at thc vcry limit ol languagc. c
prophct as a scribc is commandcd to writc and bccomcs humanity's linguistic
conncction thc conncction to our rcprcscntablc, pcrccivablc cosmos with
thc unrcprcscntablc.
Prophccy is both thc limit ol human sight, looking to thc castcrn sunrisc
ol God's light, and is also a song, dcriving, as all songs do, lrom thc wcst.
Conscqucntly, prophccy is only possiblc through a marriagc ol cast and wcst.
is is thc cosmic marriagc ol which has bccn spokcn by thc mystics. !t is
balancc bctwccn cast and wcst. hularnain is thc two horncd onc: thc two
horns arc cast and wcst, hcld in pcrlcct balancc by him.
c ur'an dcscribcs cxactly this prophctic asccntion as hularnain's jour
ncy lrom wcst to cast.
cy will ask thcc ol hularnain. Say: ! shall rccitc unto you a rcmcmbrancc ol
him. (83) Lo! Vc madc him strong in thc land and gavc him unto cvcry thing a road.
(84) And hc lollowcd a road (85) Till, whcn hc rcachcd thc scttingplacc ol thc sun, hc
lound it sctting in a muddy spring, and lound a pcoplc thcrcabout. (ur'an 18:8285)
Hc bcgins in thc wcst, whcrc thc sun scts at a muddy spring, a watcr that docs
not rccct. Hc bcgins at thc sourcc ol crcativity. Hc bcgins with spccch. Hc
bcgins his journcy by cntcring thc Vcstcrn Namc that dcsccnds upon him in
gracious invitation.
8ut wc havc said thc cxploration is lrought with dangcrs. at's why wc nccd
a map, to avoid dangcr.
c map ol hularnain dctails thc two tcmptations: onc ol thc wcst and
onc ol thc cast.
Vc said: hularnain! ithcr punish or show thcm kindncss. (86) Hc said: As lor
him who docth wrong, wc shall punish him, and thcn hc will bc brought back unto his
Lord, Vho will punish him with awlul punishmcnt! (87) 8ut as lor him who bclicvcth
4.5 Geographies of the Body 115
and docth right, good will bc his rcward, and Vc shall spcak unto hima mild command.
(ur'an 18:8587)
hularnain is tcstcd by God through thc Northcrn Namc. c North is a
ivinc namc, rccctcd in thc human body. c Nothcrn namc is ccn, judgc
mcnt, logic, rationality, mcasurc. !t is associatcd with thc lclt sidc ol thc body.
As wc havc writtcn clscwhcrc, rationality, judgcmcnt and logic arc a prccondi
tion lor thc Cosmic Romancc: cating ol thc Trcc brought us into judgcmcnt,
but through judgcmcnt wc may rcalisc thc Cosmic Romancc, bccausc judgc
mcnt is a prccondition ol bcing a lrcc agcnt. c north and wcst arc intimatcly
linkcd: thc wcst is languagc and spccch, which arc still an ordcr ol lcsscr judgc
mcnt, but thc wcst is still an opcn cld. c cld is dividcd and cultivatcd (or
wastcd and dclcd) by systcms ol judgcmcnt.
Hc crowns that spacc with thc Lclt Hand/Firc/Northcrn ]udgcmcnt (pun
ishing or showing kindncss 18:8587). is movcmcnt is a doublc Fcmininc
movcmcnt: il you likc, it is likc dividing, cultivating, rcgulating thc rcccptivc
cld" ol our mind with thc ivinc sparks ol thc Critcrion dicrcntiating
our spccch so that wc can pcrccivc light lrom darkncss, cnabling us to journcy
towards Lovc. is Lclt hand upon thc darkcncd watcrs is thc bcginning ol
(prophctic) bccoming, in lact.
crc is a dangcr hcrc !'vc callcd it a dangcr ol thc North whcrc judgc
mcnt can go astray and bccomc tyranny. c shariah turncd into Pharoah's rulc:
somcthing that plagucs (in particular) this collcctivc wc call thc !slamic Ummah
today. 8ut THAT dangcr, in turn, sourccs lrom a dccpcr kind ol psychic dan
gcr, to do with thc abovc", with transccndcncc. ! oncc wcnt to a hutba whcrc
thc shcikh was dcscribing a kind ol judgmcntal God that csscntially curscs pco
plc who miss thcir rcgular praycrs which is a prctty massivc thing to say il
you think about it and to hutbas whcrc God's hatrcd" ol homoscxuals/girls
in short skits/kuar manncrs has bccn sct down in no unccrtain tcrms. Vhcn
pcoplc's minds arc subjcct to such a crcation an imaginc thcy havc crcatcd
lor thcmsclvcs thcy utilizc thc pcrvcrsion ol thc transccndcnt/abovc" aspcct
ol God's Lovc lor us.
!n thc casc ol thc cxplorcr, thc dangcr is thcn thc samc as that laccd by hul
arnain. Vc construct a systcm ol valucs, wc makc judgcmcnts, utilizing our
Vcstcrn naturc, utilizing our crcativc spirit. Vc may abusc this aspcct ol our
sclvcs that God has grantcd us, and crcatc a monstrous, tyrannical systcm ol
judgcmcnt. Vc may crcatc a systcm that harms us, or harms othcrs. Humans
do this constantly. at's thc tcmptation ol thc North ovcr thc Vcst.
hularnain conqucrcd that tcmptation, as hc crowncd his wcstcrn land
116 !isdom and the Body
with a rightcous judgcmcnt. His ccn rccctcd thc ivinc, and so his wcstcrn
Kingdom bccamc a lruitlul land.
(88) cn hc lollowcd a road (89) Till, whcn hc rcachcd thc risingplacc ol thc sun, hc
lound it rising on a pcoplc lor whom Vc had appointcd no shcltcr thcrclrom. (90) So
(it was). And Vc kncw all conccrning him.
First graccd by thc Vcst, crowncd by a rightcous ccn in thc North, hul
arnain movcs cast. is placc has no shcltcr lrom thc light. c astcrn
Namc is prophccy, and prophcts havc no shcltcr lrom thc light, thcy abidc in
light constantly. For thc rcst ol humanity, thc prophcts arc indccd our lights
along thc path. hularnain asccnds to this namc and attains prophccy.
Prophccy is thc balancc ol cast and wcst and it is in this statc that thc sccond
tcmptation ariscs.
(91) cn hc lollowcd a road (92) Till, whcn hc camc bctwccn thc two mountains, hc
lound upon thcir hithcr sidc a lolk that scarcc could undcrstand a saying.
c pcoplc scarccly undcrstand a word. cy do, howcvcr, undcrstand. cy
cxist at thc limits ol languagc, ol rcprcscntation. cy cxist at thc limits ol
spccch, whosc cld hularnain cntcrcd at thc Vcst. hularnain's jour
ncy has takcn him to thc limits ol spccch, thc limits ol cosmologics, thc limits
ol thc cosmos as pcrcicvablc by thc human mind. For this is thc naturc ol thc
Prophctic station, a station ol Mastcry ol thc Limits.
(93) cy said: hularnain, Gog and Magog arc spoiling thc land. So may wc
pay you tributc on condition that thou sct a barricr bctwccn us and thcm:
c tcmptation lromthc South. c South is a ivinc Namc that is rccctcd in
thc body ol thc human. !t is Lovc, Compassion and 8cauty. God is Lovc, and
Lovc is thc mcaning bchind all, and that Lovc is incorruptiblc by dcnition.
8ut it is thc imprint ol Lovc within thc human lorm that is subjcct to a dangcr
hcrc. c pcoplc rcquirc hularnain's knowlcdgc to protcct thcm lrom thc
attack ol Gog and Magog. !n cxchangc, thcy would tcmpt him with thc ocr
ol tributc. Vhat is thc tributc to prophccy: !t is a dangcrous thing, il human
lovc, our southcrn aspcct, dcviatcs lrommodcs ol ivinc lovcsong, and bccomc
attachcd instcad to submit to prophccy itscll. ivinc lovc takcs many lorms:
wc can lovc thc ivinc through lovc ol cach othcr, as wcll as through locuscd
cultivation ol thc lovc ol thc ivinc in praycr. 8ut submission a prophct, or
submission to a prophccy, poscs a dangcr, as it may ultimatcly obscurc and
opprcss thc grcatcr lovc.
is is a dangcr ol Lovc, or abusing thc naturc ol Lovc placcd within us,
ol drowning in thc watcrs rathcr than walking upon thcm. 8ut this dangcr
also sourccs lrom a morc lundamcntal naturc placcd within us, that ol bclow"
4.5 Geographies of the Body 117
immancnt aspcct ol God's Lovc lor us. c bclow should bc a an absolutc
Mcrcy lor us, bccausc to cntcr into thc bclow" is to scc God cvcrywhcrc. 8ut it
can bc abuscd, and this is what happcns whcn wc bcgin to worship our situation
in rclation to thc immancncc. !l somconc says suchandsuch has bccomc
an incarnation ol God or thc mcaning ol lilc is to bccomc" God, thcn !
start to gct worricd, lor this rcason.
(94) Hc said: at whcrcin my Lord hath cstablishcd mc is bcttcr (than your tributc).
hularnain was not tcmptcd, a prophct is ncvcr tcmptcd by such an ocr.
So thc sccond tcmptation is our tcmptation: what do wc worship: Vhat do
wc lovc:
ivinc Lovc is to unlold: it is thc mcaning ol lilc. at is ivinc Lovc,
but our human lovc oltcn lalls short ol it. As thc 8uddhist scripturcs tcach us,
attatchmcnt is thc othcr sidc ol human lovc: and attachmcnt can lcad to hatrcd
ultimatcly. !l you worship thc prophccy at thc cxpcnsc ol lorgctting thc ivinc,
thcn whcrc will you stand at thc cnd ol days:
(18:94) o but hclp mc with strcngth (ol mcn), ! will sct bctwccn you and thcm a bank.
(95) Givc mc picccs ol iron till, whcn hc had lcvcllcd up bctwccn thc clis, hc said:
8low! till, whcn hc had madc it a rc, hc said: 8ring mc moltcn coppcr to pour
thcrcon. (96) And (Gog and Magog) wcrc not ablc to scalc it nor dig through it.
Having attaincd prophccy and avcrtcd thc two tcmptations within himscll,
hularnain thcn rcpcats this act again, lor thc worshippcrs. Hc builds a
barricr that prcvcnts Gog and Magog lrom attacking bclow (thc rst dangcr ol
judgcmcnt against wcst) and lrom attacking abovc (thc sccond dangcr ol lovc
against cast).
8ut what is thc barricr and what arc thc two mountains:
!n thc ur'an, mountains arc stabilizcrs ol thc carth. arth is thc planc ol
human consciousncss, its tcrritorics and lands, its citics and nations, cxist as
tcrritorics, lands, citics and nations ovcr thc physical planct but also, cxist as
lramcworks and catcgorics wc usc to oricnt our bccomings.
c carth is a planc ol intra and intcrsubjcctivc intcration. c carth ol
consciousncss is also opcn to carthquakcs, rc, pcstilcncc, wars, as wcll as gar
dcns, citics and lruitlulncss.
is rangc ol carthly cxpcricncc is a dialcctic, a logical planc, dclimitcd by
two absolutcs: truth and lalsity, armation and contradiction, ycs and no. is
is thc logic ol lilc.
c distancc bctwccn thosc two mountains is as widc as thc human cosmos
itscll. c two mountains stabilizc thc human cosmos. All that is knowablc
within our currcnt cxistcncc is bctwccn thcsc two mountains.
118 !isdom and the Body
c two absolutcs arc its stabilizcrs, lor without thcsc two polcs, cxistcncc
within this planc is not possiblc. 8ut, bctwccn thcsc two polcs, all is possiblc,
and that is thc problcm laccd by hularnain's pcoplc.
Vhcn Gog and Magog run lrcc throughout thc land, a promiscuity ol words
bccomcs possiblc, thc clds can bc lclt unattcndcd, dcstruction, thclt and cvil
is placcd within thc minds ol thc pcoplc. c Torah (zickicl 38:10) on thc
cmcrgcncc ol Gog and Magog: us says thc Lord "n that day it shall comc
to pass that thoughts will arisc in your mind and you will makc an cvil plan."
You will say, "! will go against a land ol unwallcd villagcs to takc plundcr and
booty."
clt and dcstruction ol unwallcd citics! c citics ol thc soul arc in nccd ol
walls. So hularnain cstablishcd thc barricr bctwccn thc mountains. Gog
and Magog could not scalc or dig through it.
Vhat is thc barricr: c radmaa ol hularnain is thc sunnah (path) ol
rightcousncss, a barricr that cxtcnds bctwccn thc limits ol conscious thought,
thc limits ol thc human cosmos itscll. !t is a cosmology, a sunnah, a mcans
ol navigating thc bccoming, so wc arc protcctcd lrom thc attacks bclow (lrom
thc dangcrs ol misalignmcnt bclow, through tyranical judgcmcnt) and lrom
attacks abovc (lrom thc dangcr laccd at prophccy thc dangcr ol idolatory
attachmcnt that lcads to hatrcd). As a sunnah, it is a navigation.
c barricr bctwccn thc two mountains has anothcr namc in thc Muhammcdcan
vision: Madina.
(3:938) ! havc madc AlMadina a sanctuary bctwccn its two mountains.
!t was a sanctuary whcrc, as wc know, Prophccy dictatcd most ol thc shariah.
A sanctuary whcrc rightcous judgcmcnt could abidc: whcrc sunnah could bc
lormcd in protcction against cncmy lorccs.
!t was a sanctuary whcrc, as wc know, thc Scal dictatcd most ol thc shariah.
!ts trccs should not bc cut and no hcrcsy should bc innovatcd nor any sin
should bc committcd iun it, and whocvcr innovatcs in it an hcrcsy or commits
sins thcn hc will incur thc cursc ol Allah, thc angcls and all thc pcoplc."
Gog and Magog arc thc lorccs that abusc thc abovc" and bclow" ol our vi
sion. 8ut Prophccy has cstablishcd a protcction lrom thcsc abuscs Prophctic
rcvclation scrvcs to cstablish a statc ol sccurity lor our pcoplc". Sccurity is thc
Sakina (thc 7th ccntrc" ol balancc/illumination to complcmcnt thc 6 dircctions
balanccd by thc othcrs).
May wc nd this Sccurity within, balancing our dircctions, looking up and
down according to thc Prophctic critcrion, to bc salc and sound lrom thosc
lorccs until thc nal curtain!
(97) Hc said: is is a mcrcy lrom my Lord, but whcn thc promisc ol my Lord comcth
4.5 Geographies of the Body 119
to pass, Hc will lcvcl it down to thc ground whcn thc Promisc ol my Lord comcs. (98)
And on that day wc shall lct somc ol thcm surgc against othcrs, and thc Trumpct will
bc blown. cn Vc shall gathcr thcm togcthcr in onc gathcring.
8ut thc navigation brcaks down at thc cnd ol days. Gog and Magog will bc
rclcascd to surgc upon thc land. And thc sunnah will not avail us: only thc
praycr ol ]csus will do this. (A discussion ol thc rclatcd hadith is dclcrrcd to
anothcr timc.)
Lct thc babcs bccomc mcn and womcn, lct thc worshippcrs prcparc lor thc
and clothc thcmsclvcs against alicn lorccs!
c cnd ol day, thc brcaking ol thc barricr and thc salat ol ]csus
At thc cnd ol days, thc barricr crcctcd by hularnain will attcncd: thc
sunnah and cosmology ol iron will not avail us against thc wavcs ol Gog and
Magog.
nly in thc Salat ol ]csus will savc us lrom thc onslaught.
c Prophct instructcd us that thc protcction against thc ajjal is thc opcn
ing Ayat ol Surat alKahl. Hc will appcar on thc way bctwccn Syria (in thc
Vcst) and !raq (in thc cast) and will crcatc disastcr lclt and right.
c ajjal is a lorcc whosc strcngth dcrivcs lrom satanic sidcs ol thc cast and
wcst, through misaligning thc lorccs ol lclt and right, through imbalancc.
cn Allah will scnd Gog and Magog, and thcy will swarm down lrom cvcry
slopc. c rst ol thcm will pass by thc Lakc ol Tibcrias, and will drink somc
ol its watcr, thc last ol thcm will pass by it and say, "crc uscd to bc watcr
hcrc."
c watcr ol lovc will bc stolcn by thc lorccs ol cvil, until thc lakc is dricd
up. is is thc lakc on which ]csus walkcd on watcr, bcsidc which hc multiplcd
thc shcs, lrom which hc rccruitcd lour ol his disciplcs, ovcrlooking which hc
dclivcrcd his scrmon on thc mount. cy will rc arrows into thc sky and say
thcy havc dclcatcd thc pcoplc ol carth and thc pcoplc ol hcavcns.
8ut thcn ]csus will ocr his salat, and Gog and Magog will bc dclcatcd.
c iron barricr ol rightcous awarcncss givcs way at thc cnd ol days. c
lorccs ol mischicl work thcir way ovcr thc carth and thc sky, abovc and bclow,
as thc watcrs ol lovc arc drunk dry, as cosmologics arc attcncd. vcryonc will
bc nakcd at thc cnd ol days: our garmcnts will vanish.
8ut thc salat ol ]csus will prcvail. c nal salat: thc cmcrgcncc ol thc Logos
buricd within thc hcarts ol Mankind, a prostration to thc ivinc through which
our Truth cmcrgcs nally and wc will abidc within thc ctcrnal Kingdom.
120 !isdom and the Body
4.5.5 Ummahs, nomadic and sedentary
c nomad has a tcrritory, hc lollows customary paths, hc gocs lrom onc point to
anothcr, hc is not ignorant ol points (watcr points, dwclling points, asscmbly points,
ctc)..Although thc points dctcrminc paths, thcy arc strictly subordinatcd to thc paths
thcy dctcrminc. c rcvcrsc happcns with thc scdcntary. c watcr point is rcachcd
only in ordcr to bc lclt bchind, cvcry point is a rclay and cxists only as a rclay. A path
is always bctwccn two points, but thc inbctwccn has takcn on all thc consistcncy and
cnjoys both an autonomy and a dircction ol its own. c lilc ol thc nomad is thc in
tcrmczzo. vcn thc clcmcnts ol his dwclling arc conccivcd in tcrms ol thc trajcctory
that is lorcvcr mobilizing thcm.c nomad is not at all thc samc as thc migrant, lor thc
migrant gocs principally lrom onc point to anothcr, cvcn il thc sccond point is unccr
tain, unlorcsccn, or not wcll localizcd. 8ut thc nomad gocs lrom point to point only
as a conscqucncc and as a lactual ncccssity, in principlc, points lor him arc rclays along
a trajcctory. Nomads and migrants can mix in many ways, or lorm a common aggrc
gatc, thcir causcs and conditions arc no lcss distinct lor that (lor cxamplc, thosc who
joincd Mohammcd at Mcdina had a choicc bctwccn a nomadic or bcdouin plcdgc, and
a plcdgc ol hcgira or cmigration). (clcuzc and Guattari, A ousand Platcaus, p.380)
vcryonc walks an individual path. 8ut to bc part ol a rcligious group is to
walk togcthcr in somc lorm: as an ummah. 8ut what is an ummah, prcciscly:
!s it somcthing akin to an organizcd company or an army that marchcs in stcp:
c prccondition lor such an ummah is what clcuzc and Guattari rclcr to as
a scdcntary modc ol lilc. r is an ummah somcthing closcr to a nomadic lilc, a
luzzy hctcrogcncity, moving upon thc surlacc ol thc carth collcctivcly, awarc ol
points (watcr points, dwclling points, asscmbling points, ctc.), but whcrc thc
journcy bctwccn points, thc lincs markcd out by journcy, arc privilcgcd ovcr thc
points thcmsclvcs. Arc wc Muslims larmcrs or nomads:
c answcr to thc qucstion has rcpcrcussions lor thc qucstion ol what hap
pcns whcn thcrc is a schism within an ummah.
vcry rcligious group sucrs schisms, disunity, traumatic scparation. Chris
tianity is particularly pronc to this, lrom thc initial conict bctwccn thc Paulinc
group and thc various Gnostic and ]cwish Christian sccts, to thc currcnt, admit
tcdly lcss signicant, problcms within thc Anglican Church. 8ut thc rcligion ol
!slamsucrcd a schismvcry carly on, with a traumatic conict that involvcd thc
vcry housc ol prophccy itscll. Many othcrs lollowcd, although ncvcr again at
such a scalc ol split, with splintcr sccts such as thc !smailis, ruzc, Ahmadiyyas,
8ahais and thc 5 pcrccntcrs lorming rclativcly small minority 'dcviations'. !t
has bccn argucd that thc various tariqahs and tckkcs ol Susm also constitutc
sccts in somc kind ol lorm, although thcir mcmbcrs cmphasisc that thcir prac
ticcs arc complcmcntary to thc body ol mainstrcam !slam. 8ut at lcast wc can
say a tariqah contains somc mcmbcrs ol thc ummah, and cxcludcs othcrs, and
thcrclorc dcncs an intcrnaliscd lorm ol scparation (and il such a group is in
4.5 Geographies of the Body 121
tcrnal, trauma ol scparation only cmcrgcs in thc lorm ol intcrnal pcrsccution,
as whitc blood cclls attack a pcrccivcd invadcr).
Vhcthcr wc arc larmcrs or nomads, such scparations arc traumatic. An opcn
qucstion is what to do about scparation.
!l wc arc larmcrs, thc answcr lics in boundarics, walls and pcst control.
!l wc arc nomads, thc answcr might lic thc positivc ccct ol lrcc scparation.
For thc nomad, whosc journcy is a linc, not a scqucncc ol points, thcrc arc
many positivc lorms ol brcaking apart and moving togcthcr: bilurcation, syn
crctization, rcncwal, conjunction, rcturns. ach lormol brcaking apart can lcad
to what clcuzc and Guattari call absolutc dctcrritorialization (without any
rctcrritorialization). !t's thcir notion ol lrccdom and truth. 8ut thc skcptical
Muslim would at lcast grant that, culturally, dctcrritorialization lcd to thc high
points ol !slamic civilization, whcrc thc rcligious group bccamc a kind ol hugc
cultural tar ball, consuming, synthcsizing, intcgrating and rcproccssing pcoplc,
idcas, philosophics and tcchnologics lrom Spain to !ndoncsia. is high point
was a Caliphatc as (a tcmporary) dctcrritorialization, bccausc, although it oc
cupicd a physical gcographical spacc on thc carth, intcllcctual transactions wcrc
givcn rclativcly lrcc rights ol passagc. c samc can bc said ol thc goldcn agcs
ol prcvious (and succcssivc) culturcs: thcy wcrc good whilc things wcrc in ux,
but whcn things got rctcrritorializcd, and blocks wcrc sct up, and transactions
bccamc obstructcd, and wc stagnatcd, wc lost. Scc thc cnd ol thc ttoman m
pirc, with its nal imploding dcath drivc or, morc rcccntly, thc Sovict Union's
sclldcstructivc practiccs.
So il lrcc journcys arc positivc, thcn why arc scparating paths somctimcs
traumatic: Pcrhaps bccausc trauma's origin lics in thc blockagc ol conict. So
pcrhaps thc trauma ol scparation may bc hcalcd a nomadology ol lrcc movc
mcnt bctwccn thc tcrritorics ol 'multiplc' !slams, a dctcrritorialization ol !slam
(as a rcligious cntit(y)(ics), not as an act ol submission).
(Vcll, it might bc argucd that thcrc is much to bc said lor thc larmcr too:
nomads and larmcrs always conduct tradc bctwccn cach othcr. And as clcuzc
and Guattari notc, thc immigrant and thc bcdouin lorm an alliancc. 8ut lct's
lcavc that asidc lor thc momcnt.)
4.5.6 Ijtihad
c !slamic Rclormcr had comc to thc Tailor's shop to gct a suit altcrcd. c
Tailor mcasurcd him and bcgan to makc thc adjustmcnts. As hc workcd, thc
rclormcr cxplaincd that hc rarcly worc busincss suits and had bought this onc
lor an important conlcrcncc on !jtihad |indcpcndcnt intcrprctation ol thc lcgal
sourccs| and !slamin thc 21st ccntury". As an important mcmbcr ol a progrcs
122 !isdom and the Body
sivc" Muslim organization, hc was invitcd to givc a spccch on thc obligation lor
rcncwing and rclorming !slamto mcct thc challcngcs ol ncwcontcxts, howthis
was in lact prcscribcd within thc rcligion by thc Prophct himscll, ol coursc not
ing that this ongoing proccss ol rcncwal and rclorm throughout history should
always havc its roots within thc ur'an and associatcd books.
c Rclormcr said: crc is indccd, in thc classical !slamic tradition, a
ccntral rclcrcncc to thc nccd lor a rcncwal, rcvival, and conscqucntly reform ol
our rcading and undcrstanding." citcd thc lollowing hadith:
Mu'dh ibn ]abal was scnt as a judgc to Ycmcn by thc Prophct . c Prophct askcd him:
According to what will you judgc:" Mu'dh rcplicd, "According to thc 8ook ol God."
And il you nd nothing:" thc Prophct askcd. According to thc sunnah |way/tradition|
ol God's Prophct." c Prophct: And il you nd nothing:" Mu'dh: cn, ! shall cxcrt
myscll to my utmost to lormulatc my own judgcmcnt." To this thc Prophct madc thc
lollowing supplication: Praisc bc to God who guidcd His Mcsscngcr's mcsscngcr to
what plcascs His Mcsscngcr."
Hc wcnt on to intcrprct: You scc, Ycmcn was a dicrcnt gcographical, cultural
and lcgal sctting, rcquiring thc scholar to producc a rccction, an cxtrapolation
cort, rcasoncd and rcasonablc ijtihad, to rcmain laithlul to !slamic prcscrip
tions. c hadith rcvcals two major tcachings: thc rst is, ol coursc, that not
all answcrs can bc lound in thc ur'an and in thc Sunnah. c ur'an indccd
contains vcrscs stating that 'Vc havc scnt down to you a 8ook cxplaining all
things,' and 'Vc havc omittcd nothing lrom thc 8ook,' but that rclcrs to prin
ciplcs, to csscntial and immutablc rulcs, thc practical implcmcntation ol which
has to bc thought out!"
c tailor rcplicd thus.
[
crc is truth within thc signs you array bclorc mc, but your judgcmcnt docs
not shinc. Your garmcnt rcquircs altcration, so pcrmit mc to obligc.
Rcvival is thc mcaning ol thc ccn |rcligion/bclicl/judgcmcnt|. Rcvival ol
thc 8ody occurs at thc nd. You havc said thcrc should bc a rcvival in thc way
thc muslims judgc: but ! say to you that it is through judgcmcnt that all havc
acccss to Rcvival.
You know what ! am talking about: thc truc Rcvival will occur all will bc
awokcn lrom thcir gravcs.
And so what ol thc world bclorc this cvcnt: Vhat ol thc 8ody ol thc Ummah
as it stands today: As wc havc said clscwhcrc, thc 8ody is a Map, and wc livc
in thc Agc ol xploration: so carclul cartography is commandcd!
c Mcsscngcr scnds his Agcncy ol ]udgcmcnt to thc Southcrn Land. c
South is thc Namc ol Lovc. To scnd ]udgcmcnt to thc South is thc kcy to
4.5 Geographies of the Body 123
!llumination. 8ut as you havc pcrhaps hcard, in thc story ol hularnain,
thcrc arc dangcrs lraught by that journcy, as all journcys havc dangcrs inhcrcnt
to thcir contcxt. And so thc Mcsscngcr tcsts Mu'dh. Mu'dh thcn spcaks
with Visdom. c journcy bcgins with thc Rcvclation ol Prophccy, that wc
hold in our hands, that wc may rcad as wc rcad othcr books. 8ut nothing will
bc gaincd il wc rcad as wc rcad othcr books. is is bccausc thc Prophccy is
lorgcd within thc limits ol languagc itscll, takcn lrom thc astcrn Namc, thc
bclicvcrs must marry it to thc Vcstcrn 8ridc in ordcr lor thc Prophccy to bc
unlockcd lor thcm. is proccss is thc intcgration ol thc linguistic possibilitics
ol Prophctic spccch into our own spccch (into our thoughts, dccds, actions:
our judgements).
Howcvcr, you must bc carclul whcn spcaking ol ijtihad. c marriagc ol ast
to Vcst docs not takc thc lorm ol an historical, cultural rccvaluation. Ncvcr!
8ccausc all is containcd in thc 8ook: nothing is wanting, and no interpretation
lor ncw contcxts is rcquircd: this is innovation, and innovation is thc path to
hcllrc. You rightly quotc lrom thc Rcvclation itscll:
Vc havc scnt down to you a 8ook cxplaining all things.
Vc havc omittcd nothing lrom thc 8ook.
Nothing is omittcd lrom thc book: but nothing will bc found is wc rcad as wc
rcad othcr books. Rcading, rcmcmbcr, is judgcmcnt and judgcmcnt is rcad
ing. c rcward ol rcading has as a prccondition thc sunnah ol Prophccy: thc
Agcncy ol ]udgcmcnt must congurc itscll to a linc ol ight that lollows thc
path ol Prophccy. Vc must all attcmpt to imitatc thc Scal, to align oursclvcs
to mirror his station, to bccomc his simulacra: this is thc gilt ol !slam. To bc
as thosc sahaba: to bc as Mu'dh, a mcsscngcr ol thc Mcsscngcr. is rcalign
mcnt, this sunnah ol ight upon thc Map ol thc 8ody: it is thc prccondition
to illuminatcd rcadings, lor illuminatcd ]udgcmcnt.
8ut thc hadith continucs: thcrc is a nal stagc in this journcy. crc is a
breakthrough moment, whcrc thc mcsscngcr ol thc Mcsscngcr, thc Agcncy ol
]udgcmcnt, bccomcs individuatcd, bccomcs individual in thcir lormulation ol
Truc ]udgcmcnt. is brcakthrough momcnt is thc lruition ol thc grapcs upon
thc \inc. c Vinc ol Rcvival is not a singlc varicty: it is a Cosmic Harvcst ol
multiplc varictics. Vhcn thc Giltcd 8ody is rcvivcd to thc Ncw8ody, all prools
ol Truth, cach individual journcy wc makc, will all bc rcinscribcd, bccausc wc
will dwcll in thc gardcn as lricnds, lovcrs and rclativcs. Vc will havc movcd
to thc South ol Lovc in a prool ol an indi.idual s judgcmcnt. And thcn thc
multiplc mcsscngcrs ol thc Mcsscngcr will cntcr thc Kingdom ol 8liss and
abidc with thc 8clovcd as birds rcturn lor Spring.
124 !isdom and the Body
[
kay, that's about as much as ! can do with it," thc Tailor dcclarcd. !'vc lct
thc waist out a bit, and xcd thc cus ol thc jackct and hcmlinc ol thc trouscrs.
Try it on to chcck."
Ycs, ! scc what you mcan," cxclaimcd thc rclormcr, plcascd with thc altcr
ations. ! lccl so much morc comlortablc with thc suit now. Vcll, ncxt timc
!'ll comc to you dircctly lor a bcspokc tting. How much:"
7 goldcn dinar, plcasc."
nother satised customer, smilcd thc Tailor to himscll. Indeed, all pleasure and
beauty deri.es from fair tailoring.
4.5.7 Mus/ims in the West
c cryptoNazis and gcncral racist bigots say: !slamis a virus that, il unchcckcd,
will ovcrcomc our nativc laws, govcrnmcnt and culturc, supplanting thcm with
an alicn and barbaric shariah. Minarcts in Switzcrland, hijabs in Francc, shariah
marriagc laws in ngland: thc cnd gamc will bc thc rcpctition ol thc original
story ol !slam's unlolding. Givc a dog an inch and thcn hc will takc Mcdina
and thcn Mccca and thcn whatcvcr clsc rcmains, by insidious subtlc movcs at
rst, thcn by thc sword and opprcssion.
c ignorant ummah says: givc us our rights. !slam is compatiblc with
modcrnity morc so, its principlcs prccmpt modcrn idcas ol progrcssivc cco
nomics, scicncc, cnvironmcntalism and lcminism. !slam is thc bcst ol modcr
nity, tcmpcrcd with and guidcd by God's Law. So wc dcmand all thc cxtcrnal
aspccts ol our practicc, our clothing, our architccturc, our sunnah.
e Tailor says:
8ut do thcy undcrstand thc Rcal mcaning ol clothing, architccturc and thc
sunnah: o thcy undcrstand what a hijab is: Can thcy rcad thc architccturc
ol a Masjid: o thcy livc thc sunnah: For thc hijab is rightcous languagc. c
masjid is all ol crcation, its minarcts arc thc awtad, thc stabilizcrs, ol Rcality
itscll. And thc sunnah is litcracy.
You would havc minarcts, awtad, lor your Rcality. 8ut rcmcmbcr that Pharoah
had mastcry ol thc awtad (89: 10), so takc carc in what you dcmand, il your
dcmand is madc in ignorancc or in arrogancc.
!t is bcttcr to turn thc othcr chcck in this particular disputc. For wc arc not
rcady. Vc arc not rcady. Vc arc not rcady.
Vc havc no armor, no Mcdina, lccblc grasp ol thc ccn, and an inability to
rcad thc ur'an itscll, lct alonc thc othcr books. Vho arc wc to dcmand any
4.5 Geographies of the Body 125
rights in such a statc, whcn wc do not undcrstand what rights" and a statc"
arc:
Vhcrc can thc armor bc lound: Vhcrc is our Mcdina: !t lics bcncath your
lcct, in thc Vcstcrn lorcsts bchind you, in thc strccts ol modcrnity that you
walk. !t lics in thc culturc that thc racists would dclcnd lrom you in thcir ig
norancc. c indigcnous culturc ol thc land that your journcy (or your parcnts'
or grandparcnts' journcys) has brought you to stand upon this land will bc
your armor. c canon ol thc Northcrn lands will bc your Mcdina.
Lct's talk about 8ritain rathcr than thc rcst ol uropc. !slam is a cohcrcnt,
singlc (not multiplicitous) 8clicl. 8ut !slam is not watcr, it is milk. !t is a way
ol rcading thc ayats ol lilc, thc signs ol your contcxt. !slam is rcading. And
so wc rcad thc Land wc travcl upon. !l ! wcrc back in Australia, ! would say
thc kcy to bcing a truly Australian Muslim bcgins with thc signs pcrccivcd and
annotatcd by thc various Aboriginal tribcs: thc RainbowScrpcnt crcation myth
and thc shin, thc rcamtimc symbolic, thc walkabout hajj, thc spccch ol praisc
and thanks ! hcard uttcrcd by spirits in bushland crccks, cmcrging to givc watcr
and running undcrground, thc Aboriginal mcthods ol rc control, whcrc thc
bush is systcmatically burnt back to prcvcnt unchcckcd Firc. 8ut ! amnot thcrc
now, nor in Switzcrland or Amcrica, so lct's talk about 8ritain and you can ll
in thc dots lor yourscll, whcrcvcr you arc, Muslim or not.
! say to you: no onc can call thcmsclvcs a truly 8ritish Muslim without
bccoming a haz, a guardian, ol thc blood ol Truth thc culturc that
runs through this land. Hc who mccts, Uwaisilikc, 8lakc and onnc in thc
pubs and churchcs ol thc city. Hc who rcads thc pocts lrom Vordsworth to thc
mctaphysicians, lor poctry is spccial and particular hcrc. Vho knows owland,
who undcrstands thc hypcrgcographics and Kabbalic psychologics ol thc 8ard.
ur antagonists claim guardianship ol this culturc and gain nothing, lor
thcy arc ignorant and cannot rcad. 8ut thcy lack rcligion and litcracy is kcy
to rcligion, so wc cannot lault thcm on that. 8ut an illitcratc Muslim is worsc
than a thousand ignorant racists. c migrant Muslims do not rcad thc tcxt in
lront ol thcm and so risk cvcrything. cy madc a partial hijrah only, thc baby
was a prcmaturc and rcquircs immcdiatc suckling lrom thc Vilc ol Law, lrom
thc Mothcr ol 8clicl.
An ancicnt indigcnous !slam runs through thc vcins ol our !sland. A truc
8ritish !slam would not dcstroy this culturc, but would clcvatc it through pro
viding an cxcmplary light by which to rcad thcsc tcxts. !t would clcvatc all an
cicnt ayats ol Albion. !slam would thcn bc brought to thc !sland by thc sword
but it would bc Arthur's sword and no pcoplc or animals will bc harmcd in
thc making ol thc lm.
126 !isdom and the Body
! spcak hcrc in thc modc ol Milk. 8ut il you want to hcar it lrom thc Assclic
rcalm, rcad this poct, hcar this music, and makc it your own song:
!t was a timc whcn silly bccs could spcak,
And in that timc ! was a silly bcc,
Vho lcd on timc until my hcart 'gan brcak,
Yct ncvcr lound thc timc would lavour mc.
l all thc swarm ! only did not thrivc,
Yct brought ! wax and honcy to thc hivc.
cn thus ! buzzcd whcn timc no sap would givc:
Vhy should this blcsscd timc to mc bc dry,
Sith by this timc thc lazy dronc doth livc,
c wasp, thc worm, thc gnat, thc buttcry:
Matcd with gricl ! kncclcd on my knccs,
And thus complaincd unto thc king ol bccs:
My licgc, gods grant thy timc may ncvcr cnd,
And yct vouchsalc to hcar my plaint ol timc,
Vhich lruitlcss ics havc lound to havc a lricnd,
And ! cast down whcn atomics do climb.
c king rcplicd but thus: Pcacc, pccvish bcc,
ou'rt bound to scrvc thc timc, thc timc not thcc.
(Vords by Robcrt, arl ol sscx, song by ]ohn owland)
5
c gardcn party
Lovc dcncs and wc imply
c Gardcn abidcs within Spccch
(Glue, c Fricnds ol csign)
5.1 e Garden Party
c Prolcssor and 8uildcr had comc lor a barbcquc, hcld at thc housc ol thcir
mutual lricnd thc Gcography studcnt (or rathcr, Gcography doctoratc, as hc
had rcccntly passcd his Ph in that subjcct at thc Prolcssor's collcgc). c Gc
ographcr posscsscd an multiplicitous nctwork ol Muslims ol all backgrounds
lrom thosc who idcnticd with thc rcligion culturally but wcrc ostcnsibly sccu
lar in outlook, to progrcssivcs, rcvivalists, adhcrcnts ol various Su tariqas and,
ol coursc, a majority who simply maintaincd thc vc pillars ol thc rcligion and
ncithcr dcscrvcd nor would dcsirc any othcr classication. And this altcrnoon,
lcnding assistancc to thc idcal ol !slamic rcvival and common brothcrhood and
sistcrhood, thc Gcographcr had dcviscd this gathcring as a sort ol modcrn day
!slamic/postcolonial !nvisiblc Collcgc, but with shisha and mint tca in placc
ol cigars and port.
c Prolcssor and 8uildcr had agrccd to mcct and usc thc cvcnt as an cx
cusc to continuc thcir rcconstitution ol thc Symbolic might ocr insight into
thc naturc ol our rclationship to God and Prophccy and, pcrhaps, thc 8uildcr
hopcd, to gaugc thc potcntial rcsponsc ol thcir pccrs to thcir strangc spiritual
and intcllcctual trajcctory. (c Symbolic hcrc was takcn in both thc scnsc
ol thc Lacanian Symbolic and thc ]ungian notion ol archctypical Symbolism
within thc collcctivc unconscious.) cy also agrccd that it would bc nicc lor
thcir lamilics to mcct (this had not happcncd bclorc): a particularly plcasant
prospcct as both mcn wcrc cach rcccntly blcsscd with thc arrival ol ncw baby
daughtcrs.
127
128 e garden party
at sunny summcr morning thc two lamilics madc thcir scparatc ways out
to thc Gcographcr's housc: thc Prolcssor driving north, lromhis housc in south
London, thc 8uildcr driving wcstwards lrom his homc in thc ast nd.
nglish gardcns arc a scasonal strugglc sustaincd only by scasoncd skill, and
it is in thc carly momcnts ol summcr that thc corts ol grcy and barrcn mon
thcd conviction cithcr lail or succccd to bloom. c Gcographcr's Mothcr and
Fathcr wcrc clcarly cxpcrts at this proccss: thc barbcquc was hcld in a lovcly
gardcn. Applcs and orangcs grcw on cithcr sidc ol a vcrdant lawn, watcr owcd
zcnlikc upon thc granitc ol a littlc oricntal lountain, a oral rainbowraticd thc
optimistic aspiration ol thc Gcographcr's April bulbs, whilc pollcn mcrgcd with
citrus, gcntly pcrluming thc warm brcath ol thc summcr brcczc. c 8uildcr
circlcd thc yard with his baby in arms, hcr widc owl cycs absorbing shapcs and
colours with inlant's Visdom, hcr mystcrious prcsymbolic comprchcnsion rcs
onating with thc lincar rcality ol blackrcd Spanish roscs, thc duckling down
hucs ol Turkish daodils and purc whitc star snowlacc ol crccping morning
glorics. Shc gurglcd baby spccch happily.
c Gcographcr bcgan to sizzlc thc tandoori chickcn as Muslims minglcd
and childrcn playcd.
Altcr an hour or so ol thc usual plcasantrics and small talk, thc Prolcssor
and thc 8uildcr lound thcmsclvcs listcning to a convcrsation on thc status ol
8ukhari within thc rcligion. nc crncst brothcr was arguing that hadiths ol
8ukhari, hcld in cstccm by thc Sunni majority as an authority sccond only to
thc ur'an itscll, wcrc in lact thc causc ol conlusion within thc laith.
csc narrations arc comparablc to thc storics ol thc ]cwish pcoplc and
havc no placc within !slam. !slam nccds only onc book: thc ur'an, a dircct,
nal, untaintcd rcvclation lrom God to mankind. csc othcr narrations arc
nothing morc than historical curiositics that rcvcal, not ivinc Visdom, but
an oltcn dcprcssing picturc ol thc, lrankly, primitivc and supcrstitious socicty
that would conscicncc thcir mcssagc: oltcn thc storics cspousc a morality in
dircct contradiction to that ol thc ur'an. For instancc, ! havc rcad tcrriblc
hadith that sccm to cncouragc slavcry, misogyny and brutal lorms ol criminal
rctribution that arc totally at odds with thc naturc ol thc mcrcilul mcssagc ol
thc ur'an. 8ut, pcrhaps morc damningly, in many othcr cascs, thcsc storics
arc simply supcrstitious nonscnsc! id you rcad thc so callcd 'mcdical' hadiths
about thc bcncts ol dipping a dcad y into milk to curc discasc: r thc narra
tions pcrtaining to astronomy. c ur'an talks about thc lundamcntals ol our
rclationship with God, a univcrsal mcssagc that is undcrstood in all timcs and
placcs and contcxts. Unlikc thc hadiths, it says nothing about scicncc bccausc
scicncc is part ol culturc and opcn to changc and progrcss. c ur'an says littlc
about howto run a socicty, bccausc socicty changcs and progrcsscs. c ur'an
5.2 e Builders description of the hadith of the Fabbi and the Prophet 129
instcad points us in thc right dircction and, by making us think about God and
cach othcr in rclation to God, is a prccondition lor ccctivc progrcss. God scnt
it down lor us to movc lorward, away lrom slavcry, violcncc and supcrstition
not to maintain thcsc things, as thc hadiths prcsupposc!
And yct mainstrcam Sunni !slam has drawn on thcsc narrations to dcvclop
an cntirc Shariah, whilc movcmcnts such as Salasm attcmpt to livc litcrally
by cach and cvcry narration as though thcy wcrc writtcn by God himscll. How
can thcrc bc progrcss with such books to guidc us: ! would go so lar as to say
that thc body ol !slam today is sucring prcciscly bccausc its Shariah is dclcc
tivc, loundcd upon what is csscntially an historical corruption ol thc Mcssagc,
dictatcd not by a divinc sourcc but by mcn with an agcnda, likc this 8ukhari."
c buildcr rcplicd: You arc mistakcn. !mam 8ukhari was a truc mystic,
two hcights abovc Mansur Hallaj, and his hadith arc a diamond ol illumination,
a rarc and rcncd prcdication prccmpting any vision graspcd by thc ibn Arabi,
thc Scal ol Saints himscll. crc is a rcason why, as hc travcllcd thc middlc
cast cataloguing thc narrations, hc was banishcd lrom towns on accusation ol
hcrcsy lrom thc rcligious cstablishmcnt. c hadiths arc narrations that, rst
and lormost, providc an cxtcrnal vicw ol Prophccy's conncction to thc pcoplc
to us. is is thcir purposc and thcir rclcvancc."
c Prolcssor said to thc group: Ycs, thc 8uildcr and ! havc bccn conduct
ing an intcrcsting study ol a particular hadith onc that illustratcs this point
bcautilully."
e people had become interested and so the Builder began to describe the hadith.
5.2 e Builder's description of the hadith of the Rabbi and the Prophet
Prior to giving thc hadith, ! notc that, as this hadith conccrns thc convcrsion
ol a ]cw to !slam, ! prcx any analysis ! might givc with a statcmcnt ol my own
opcn, ccumcnical spirit. ! rcspcct cach othcrs' paths and bclicvc in thcir mutual
lcgitimacy as lincs ol ight toward thc Truth.
Ncvcrthclcss, wc arc Muslims hcrc, and cvcry Muslim makcs a conscious
dccision to bc a Muslim. crc is no compulsion in our laith and so, in a scnsc,
wc arc all convcrts and thus any hadith that conccrns convcrsion should conccrn
us dircctly.
c lollowing hadith conccrns thc convcrsion ol (by all accounts) an impor
tant Rabbi ol Mcdina callcd Abdullah ibn Salaam. c accounts ! havc rcad
was that hc was vcry lcarncd and an lcading rcligious authority in that rcgion.
Vithin !slam's narrations, Abdullah ibn Salaam was clcarly not an ordinary
pcrson in anothcr narration, out ol thc lricnds ol Muhammcd, thc Prophct
said that Abdullah ibn Salaam was alrcady walking in paradisc" within this
130 e garden party
world. !t is this Rabbi that was cntrustcd with thc womcn and childrcn ol thc
8anu urcyza altcr that dicult sicgc (ol which ! shall rcmain silcnt lor thc
momcnt).
c hadith is as lollows:
Vhcn thc ncws ol thc arrival ol thc Prophct at Mcdina rcachcd Abdullah ibn Salam,
hc wcnt to him to ask him about ccrtain things.
Hc said, ! am going to ask you about thrcc things which only a Prophct can answcr:
Vhat is thc rst sign ol c Hour: Vhat is thc rst lood which thc pcoplc ol Paradisc
will cat: Vhy docs a child attract thc similarity to his Fathcr or to his Mothcr:"
c Prophct rcplicd, ]ibrccl has just now inlormcd mc ol that."
!bn Salam said, Hc is thc cncmy ol thc ]cws amongst thc angcls."
c Prophct said, As lor thc rst sign ol thc Hour, it will bc a rc that will collcct
thc pcoplc lrom thc ast to thc Vcst. As lor thc rst mcal which thc pcoplc ol Paradisc
will cat, it will bc thc caudatc (cxtra) lobc ol thc shlivcr. As lor thc child, il thc man's
dischargc prcccdcs thc woman's dischargc, thc child attracts thc similarity to thc man,
and il thc woman's dischargc prcccdcs thc man's, thcn thc child attracts thc similarity to
thc woman."
n this, Abdullah ibn Salam said, ! tcstily that nonc has thc right to bc worshippcd
cxccpt Allah, and that you arc thc Mcsscngcr ol Allah." (Sahih 8ukhari, \olumc 4,
8ook 55, Numbcr 546)
Now, ! ask you all: what do you think thc mcaning ol this hadith could bc:
! want to cmphasizc that ! am not intcrcstcd in any discussion about thc supc
riority ol spiritual paths, ctc. Ccrtainly nothing about somc supposcd incom
plctcncss, anachronism or gcncral inlcriority ol ]udaism ovcr !slam! 8csidcs
bcing distastclul, it is also a vcry boring discussion. ! also bclicvc, by thc vcry
naturc ol thc hadith itscll, thc hadith writcr also avoids any such discussion.
Vhat ! am intcrcstcd in is lor any opinions about thc on thc surlacc,
rcally quitc ridiculous qucstions thc Rabbi askcd Muhammcd and why
Muhammcd's answcrs again, on thc surlacc, cvcn morc prcpostcrous
would bc cnough to makc thc Rabbi proclaim him a prophct ol God!
5.3 e Muslims' understanding
e Builder paused and the brother .ho had earlier misgi.ings on hadeeth replied
thus:
is ridiculous hadith is prool cnough that thc much containcd within thc
books ol 8ukhari arc ol no valuc to us. is hadith is a mixturc ol somc kind
ol ridiculous codc possibly drawn lrom a ]cwish mysticism that has no placc
in !slam togcthcr with somc lolk supcrstition rcgarding procrcation! Maybc
it madc scnsc lor dcscrt 8cdouin or ]cwish tribcsmcn ol 7th ccntury Arabia,
but it has no rclcvancc today. !t is prcciscly thc bondagc ol this ignorancc that
5.l e Muslims understanding 131
our bclovcd Prophct to rclcasc us lrom! c ur'an, in contrast, is ctcrnally
truc. !t contains no supcrstitions bccausc it camc to us to inspirc us to progrcss
bcyond this. c miraclc ol its rcvclation is that a disparatc group ol tribcsmcn
could, altcr thc spacc ol lcss than 300 ycars, bc inspircd to a civilization to
rival any othcr, including thc onc wc inhabit today. Vc should turn away lrom
thcsc corrupt books and look only to thc truc Holy 8ook. And as Muslims, wc
should look to bc inspircd to strivc toward thc truth again, to scicncc and art,
cmancipation lrom our cultural customs and supcrstitions."
A sistcr thcn ocrcd hcr vicw (shc workcd in London by day as a thcrapist,
mcdiating thc various common thcmcs ol maritial discord amongst thc Asians
ol that city, but by night occupicd hcrscll with hcr pcrsonal bcauty, thc chants
and dhikr ol hcr sccrct lodgc): Vcll, ! would not bc so quick to dismiss this
hadith, although ! grant that somc narrations arc not as valuablc. c convcrt
is a Rabbi. And so clcarly thc Prophct has said somcthing to him to makc
him convcrt. !t is cryptic lor us bccausc thcir convcrsation is closcd to us: thc
answcrs thc Prophct has givcn arc complctcly pcrsonal lor thc Rabbi who has
convcrtcd. c Light ol !slam picrccs cach soul lrom a dicrcnt anglc bccausc
cach soul is uniquc. c point ol thc hadith is to illustratc this proccss: that
thc Prophct, as thc Light ol !slam, posscsscd with ivinc inspiration, could
spcak and spcaks to cach ol us today through thc ur'an pcrsonally,
dircctly, individually, sccrctly. You arc right, brothcr 8uildcr. ach ol us hcrc
has convcrtcd or rcvcrtcd to !slam. And cach lor a uniquc, pcrsonal rcason. So
in a scnsc, this hadith's dccpcr mcaning is scalcd lrom us it is a rccord ol
a uniqucly pcrsonal communication bctwccn a Prophct and a scckcr. 8ut, in
cxactly this scnsc, prcciscly by virtuc ol its closcd naturc, it illustratcs thc naturc
ol God's Light, and thc blcssing ol our bclovcd Prophct, that thc inspiration ol
his rcvclation can indccd touch and makc us rcturn, again and again, back to
Submission."
c pcoplc drcw a collcctivc brcath at this. Scvcral laint murmurs ol Al
humdulilah" wcrc hcard in accord.
A group ol brothcrs rcprcscnting an activist organization lavourcd by thc
govcrnmcnt wcrc also prcscnt. cy ostcnsibly promotcd a progrcssivc, ratio
nalist and humanist vision ol !slam that incrcasingly appcalcd to thc cducatcd
ranks ol thc cosmopolitan ummah. ut ol thc Sus, al Gazzali was thcir saint.
Amongst thcm was a rathcr dgcty and bookish !ndoncsian brothcr (hcrc on
scholarship lrom his own govcrnmcnt). (Unknown to thcm, his motivations
lor joining thcir organization wcrc possibly somcwhat adolcsccnt. !n lact his
Fathcr was thc hcad ol a Kcbatinan ordcr back homc rcprcscnting an in
tcnscly ccstatic, syncrctically shamantic strain ol ]avancsc !slam and thcrc
was an undoubtcd clcmcnt ol Vcstcrn cxotic rcbcllion in his cmbracc ol an !s
132 e garden party
lam ol scicncc and rcason, an !slam that playcd such a rolc in thc dcvclopmcnt
ol much that is good about civilization as wc cxpcricncc it today, an !slam ol
dcmocracy and multicultural harmony.)
Altcr a pausc, thc !ndoncsian brothcr pushcd up his anachronistic hornrim
spcctaclcs and spokc: No, !'m sorry, you arc both just wrong. l coursc thc
ur'an is thc sourcc wc must dclcr to in all rcligious mattcrs. 8ut unlikc othcr
rcligions, !slam quickly dcvclopcd a scicncc ol undcrstanding and intcrprcting
hadiths bascd on chains ol authcnticity. is is why cach hadith is prclaccd
by a chain ol narrators: it is not lor unqualicd bclicvcrs such as you and !
to dctcrminc what is a rcliablc hadith and what is unrcliablc. 8ut countlcss
gcncrations ol illustrious scholars havc vcricd thc 8ukhari sourccs as authcntic
and rcliablc to dicrcnt dcgrccs ol importancc, dcpcnding on thc chain ol
narration."
Hc continucd: As lor this hadith, its mcaning is clcar. !t has nothing to do
with ]cwish mysticism nor supcrstition. And its mcaning is not closcd lrom us:
pcoplc don't convcrt or rcvcrt bccausc ol a uniquc pcrsonal cxpcricncc. ! havc
assistcd in scvcral such rcvcrsions and, in cach casc, it is a gradual proccss, not
an instantancous onc. First, it involvcs an intuition that thcrc is a God and a
conscqucnt dcsirc to bc closcr to that God through somc lorm ol rcligion. Scc
ond, it involvcs studying thc practicc, thc spiritual and physical disciplinc and
rulcs ol thc rcligion ol !slam. ird, thc rcvcrt undcrstands that this practicc is
cxactly pcrlcct that thc laws ol conduct and praycr arc pcrlcct and consistcnt
that il wc abidc by thc rulcs that God has givcn us in our daily livcs, wc will
bc complctcly contcnt and happy, within oursclvcs, to our lamilics and lovcd
oncs and to thc rcst ol socicty that through abiding by this rulcs, wc cxprcss
our submission to God, and that through submission to God, socicty and thc
individual will bc ablc to achicvc happincss.
So, ! qucstion your undcrstanding ol thc hadith: havc you cvcr hclpcd somc
onc rcvcrt to !slam:" hc askcd thc Su sistcr.
Ycs," shc rcplicd, on scvcral occasions. Not thc lcast, 'myscll '! And in cach
casc, it ncvcr took thc lorm ol a gradual acccptancc ol thc rcligion through an
apprcciation ol thc intcrnal consistcncy ol its Shariah. !t was always an ccstatic,
intimatc, pcrsonal, roadtoamascus/UmarascxccutorhcaringProphccy
rccitc momcnt. ! grant that your typc ol convcrsion is also a valid and common
lorm. 8ut in thc casc ol this hadith, thc othcr, pcrsonal, clickolthclight
switch convcrsion is what is bcing dcscribcd. You cannot dcny that such a
convcrsion also cxists."
!t has ncvcr bccn my cxpcricncc," hc rcplicd. And to bc honcst, ! wondcr il
such a lormol convcrsion onc in which thc Shariah has not bccn considcrcd,
in which thc dctails ol thc practicc havc not bccn studicd ! wondcr il that
5.l e Muslims understanding 133
rcally is a total convcrsion. Pcrhaps it is an instancc ol thc rst stcp to convcrsion
ol which ! spokc thc undcrstanding that thcrc is a God. 8ut that is not yct
lull con.ersion to !slam and all it cntails."
Shc shruggcd hcr shouldcrs and, smiling swcctly, kcpt silcncc. For somc
mcmbcrs ol thc audicncc this was pcrccivcd as an uncomlortablc pausc, savc
lor onc ol hcr subjccts, who rccognizcd hcr stylc and so graspcd hcr mcaning.
Vhcn it was clcar shc intcndcd no rcply, thc !ndoncsian continucd: Lct
that point rcst lor thc momcnt. As lor thc mcaning ol this hadith, wc must
undcrstand what thc truc miraclc ol !slam was at that momcnt and what its
potcntial miraclc continucs to bc lor us today. !ts miraclc is a totally consistcnt,
pcrlcctly logical systcm ol govcrnancc: govcrnancc ol thc scll, ol thc lamily, ol
socicty, ol our rclationship to God. rough pcrlcct obcdicncc to thc pcrlcct
laws ol !slam, wc achicvc a pcrlcct world lor oursclvcs on this carth and salvi
ation lor oursclvcs in thc hcrcaltcr. !slam is in disarray today prcciscly bccausc
wc havc lorgottcn thc importancc ol total undcrstanding ol thcsc laws, and thc
conscqucnt obcdicncc to thcm that must lollow il onc truly undcrstands."
Prior to thc arrival ol !slam, thc Arab pcninsula consistcd ol disparatc groups
ol tribcs, oltcn at war with cach othcr, ccrtainly lacking any unity or cohcsion.
Rathcr likc thc ummah ol !slam today! Look at thc situation in Sudan or thc
war 30 ycars ago bctwccn Pakistan and 8agladcsh. r in London, with Muslim
sons disobcying thcir Fathcrs, or Muslims stcaling lrom cach othcr. Again, at
all lcvcls lrom thc pcrsonal and lamilial to thc statc and country, wc arc tribcs,
ghting amongst cach othcr. 8ut !slam brought thosc Arabian tribcs togcthcr,
just as it can bring us all togcthcr oncc again. at is thc miraclc ol God's gilt to
us: through thc Prophct Muhammcd, wc havc both thc grcatcst spiritual and
political lcadcr man has cvcr and will cvcr know. He brought the east and .est
together. And that is thc mcaning ol thc rst answcr in thc hadith. Vhcn thc
pcoplc ol thc cast and wcst arc brought togcthcr, whcn tribalism is abandoncd
and unity is achicvcd, thcn that is a sign ol thc Hour. !t is a sign ol thc Hour
bccausc it mcans that, on thc onc hand, in thc past, undcr thc Prophct's rulc, thc
pcrlcct caliphatc, pcrlcctly rulcd by thc pcrlcct law ol God, by crcating a mirror
ol jannah in socicty, humanity got onc stcp closcr to jannah, to paradisc, which
lollows thc Hour. And it is also a prophccy ol timcs to comc: whcn wc havc
again cstablishcd this pcrlcct socicty, and rcintcgratcd and unicd our tribcs
lrom cast to wcst, whcn Shariah is rccstablishcd lor cach bclicvcr, within
cach bclicvcr's housc, within thc cntirc ummah itscll whcn this occurs, thcn
wc will know thc Hour is not lar away and thc rcsurrcction will arrivc.
Now thc othcr two answcrs bccomc clcar in this contcxt.
c rst is that thc Shariah, God's laws dictatcd to thc Prophct, conccrn
cvcry aspcct ol our livcs, rcgulating our dutics to socicty, to cach othcr and to
134 e garden party
oursclvcs. nc ol thcsc dutics is to livc clcanly and to think about our hcalth.
Spiritual carc and physical carc arc onc and thc samc: God is mcrcilul and wants
us to bc hcalthy. So thc answcr about sh livcr is simply thcrc to makc us rccct
about our dict and nutrition, somcthing thc Arabs ol old and Muslims today
in London havc littlc scnsc ol !
Finally thc third qucstion again dcals with thc pcrlcction ol God's law.
Vhilc man madc govcrnancc, givcn by say Vcstcrn dcmocracy or Marxist
communism, mcrcly conccrn rcgulation ol social intcractions in thc public spacc,
God's Shariah is pcrlcct bccausc it conccrns rcgulation ol cvcry aspcct ol cx
istcncc, lrom thc public spacc down to thc politics ol, to put it dclicatcly, thc
bcdroom. Hcncc this third qucstion is not a statcmcnt about biological supcr
stition, but cncouragcs mcn to cnsurc thc martial happincss ol thcir spouscs.
Somcthing that is absolutcly vital to a succcsslul marriagc: wc can look at thc
prcvalcncc ol divorcc in thc Vcst and thc worrying trcnd lor this in Muslim
houscholds to scc that thc divincly dccrccd institution ol marriagc is in such a
statc! Vhat happcns whcn thcrc is divorcc: First, thc husband and wilc will
bc unhappy and maybc bc lcad into lurthcr sin. Sccondly, thc childrcn sucr.
Statistics havc shown rcpcatcdly that childrcn lromdivorccd lamilics sucr aca
dcmically and havc a highcr tcndcncy to commit crimc. !'m sorry, but it's truc!
And God carcs about us all, cvcn down to this lcvcl. is is why thc mutual
plcasurc ol spouscs within marriagc is prcscribcd within thc Shariah, and this
is suggcstcd again hcrc in this hadith."
c !ndoncsian brothcr concludcd his spccch.
So you think thc Rabbi convcrtcd bccausc hc undcrstood that thc Prophct's
Shariah would lcad to a pcrlcct socicty:" thc Su sistcr askcd, dubious.
at's not what ! am saying," hc rcplicd. 8ut that hadith clcarly scrvcs to
rcinlorcc thc pcrlcction ol our laith. !t contains no mysticism bccausc !slam
has no nccd ol such a thing. !slam is simplc: it is about trying to obcy God
through living thc pcrlcct lilc, and thc mcssagc ol thc Prophct is a Shariah that
instructs us vcry casily, stcpbystcp il you likc on how to do this."
c prolcssor sighcd and said: Vhilc your rcading or somcthing ol a
similar avour is commonplacc within thc ummah, it is csscntially an athcism
within thc guisc ol rcligion. at is nc, ! rcspcct thosc who prolcss such a vicw,
just as ! might rcspcct humanist athcists, such as 8ctrand Russcll or Richard
awkins. 8ut do not assumc that your sociologist's rcading ol !slam is thc
solc politics that could cxtcnd lrom statc down to individual. For this is thc
cxact naturc ol many politics that prccccd yours: lrom thc Augustus Cacsar's
rcvival ol a moral codc ol at thc rclorm ol thc Roman mpirc to thc aspccts ol
pcrsonal scxuality dictatcd by Russian Communism.
1
Many ccctivc political
systcms lunction on thc basis ol a morality that rcgulatcs all aspccts ol lilc, lrom
5.l e Muslims understanding 135
thc individual, to thc lamilial to thc statc and country. 8ut il thcrc is a God
within such a pcrlcct systcm, thcn hc acts purcly as a rcgulatory agcnt, a cog in
thc machinc ol a wclloilcd, pcrlcct socicty. vcn though hc might rcgulatc all
aspccts ol lilc, lrom thc bcdroom to thc dissolution ol tribalism, such a God is
not onc who, lor instancc, ocrs an cmotional conncction to thc ivinc. Such
a God is csscntially supcruous as hc is mcarly thc anthropomorphisation ol
a bcncvolcnt allcncompassing Shariah. Such a God is not a pcrsonal God,
onc that can touch us through our vcil ol csh and pcrccption. Such a God is
not onc that is signcd by thc crcation around us. Such a God cannot spcak to
us. Such a God is simply a mcrcilul Cacsar, a Pharoahcmiurgc, a good but
!maginary Fathcr."
c !ndoncsian's lricnds wcrc justiably ocndcd by this showol unbrothcrly
bigotry and onc ol thcir numbcr spokc out in dclcncc: ! havc no idca what you
mcan by that. is is not athcism, it's simplicity. God crcatcd thc univcrsc. Hc
is all mcrcilul. Hc carcs about humanity, so hc brought us rcvclations that tcll
us how to livc a pcrlcct lilc that, il lollowcd, will lcad to happincss and jannah.
Vhat part ol that dcnics God:"
c Prolcssor rcplicd: Lct mc put it this way. ings arc simplcr and morc
complcx than that. c problcm with that God is onc ol languagc. Your !slam
spcaks ol him and lramcs him as thc primc organizcr, thc busincss managcr
ol thc systcms ol commcrcc, politics, scicncc and socicty. ! am surc that all
hcrc arc Muslim and submit to thc Truth at hcart, and so you will agrcc with
thc intimation ol thc ur'an that God is, ultimatcly, unknowablc, unsccn and
bcyond any manmadc ascription. No doubt you would disapprovc ol a painting
ol God. And yct somc ol us speak about our rclationship with God as il it wcrc
a rclationship with a managcr, a Fathcr, a policcman. !t might bc bcttcr simply
to submit and rcmain silcnt, as in spcaking ol God and your dutics to God, and
God's cxpcctations ol you, you havc crcatcd an imagc ol God. 8ccausc spccch
is imagination. You havc crcatcd a cmiurgc."
Now, ! am going to speak ol thc 8clovcd Crcator too now. ! too will consc
qucntly crcatc a cmiurgc. !t is unavoidablc il wc spcak in a rcligious tonc. 8ut,
through spcaking in thc right way, through rcading in thc right way, through
communication in thc right way, through judging in a rightcous, illuminatcd
way, wc can gain acccss to that unknowablc 8clovcd, and, il not cscapc thc
naturc ol our linguistic condition, wc can dcvclop a personal rclationship with
thc Crcator, onc that is not a simplc, unknowing rclationship with our own
imagincd cmiurgc. Vc can physically resonate with God's Long 8rcath and
bc touchcd by that Facc. And wc can do this whilc still sitting within our arm
chair ol Mind, so to spcak wc can do this all whilc still cmploying languagc."
e Professor then opened his commentary on the hadith.
136 e garden party
5.4 !udgement within and over the Symbolic and Real orders
c hadith both cxplains cxactly howthis cscapc" into thc Truth ariscs through
languagc and is, itscll, our linguistic mcans ol cscapc". sscntially, cscapc
occurs not through thc lilting ol thc vcil, but by cogarmcnting, by mutual
prcdication ol signs in a particular ordcr. csc things arc what constitutcs
convcrsion: !slamic convcrsion is a sublimc lorm ol cscapc.
c hadith congurcs a sct ol particular signs in such a way as to map out thc
subjcct's rclationship with God. csc signs arc akin to what thc psychoanalyst
]acqucs Lacan would call privilcgcd signiers. cy structurc our rcality thcy
rcgulatc rcality cxactly through thcir own scllrclcrcncc, thcir mutual prcd
ication and thc simultancous consumptionproduction ol thcir rclational cong
uration. !n this scnsc, thcy constitutc a pcrlcct mandala. c comprchcnsion
ol thcir scllrcgulation bccomcs our own rcgulation, not simply an indcpcn
dcnt comprchcnsion ol thcir signicancc, but rathcr a livcd cntrancc into thc
mandala's Truthasrcsonancc.
5.4.1 ree orders
is is my illuminatcd thcorcm but it is nothing without inhabitation. You cn
tcr it via through locating a prool, procccding lrom assumptions that prcdicatc
ovcr inhabitation. Vc could phrasc our assumptions in any numbcr ol ways.
c saints and tcachcrs havc donc this according to thcir agc. Vc do it accord
ing to ours. ! cntcr into thc Truth through my assumptions. ur background
is in psychoanalysis, so wc rcvicw somc psychoanalytic tcrminology that will
provc cxpcdicnt lor, though ultimatcly supcrscdcd by, our talsir: Lacan's un
dcrstanding ol what our rcality" is (Fig. 5.1). Hc conccivcs ol thrcc ordcrs to
human rcality: thc !maginary, thc Symbolic and thc Rcal.
e Feal is actual rcality, whatcvcr that might bc, unltcrcd by our pcrccp
tion, unltcrcd by our languagc, our cxistcncc, our journcy as a proccss ol sig
nication.
Vhilc our cxpcricncc ol rcality is ltcrcd through pcrccption, ltcrcd through
linguistic conccptualization, thc Rcal is prclinguistic. Lacan bclicvcd that hu
man nconatcs and animals cxpcricncc thc Rcal whcthcr this is truc or not is
conjccturc ol coursc but il babics and animals do not rclatc to thc world via
signs and instcad only through dcsircs (dcsirc to bc lcd or to kill, rcspcctivcly)
thcn is would bc corrcct to say thcy cxist purcly through thc spacc ol thc Rcal.
c momcnt wc rclatc to rcality through a spacc ol dicrcntiatcd objccts bc
thcy an objccticd Mothcr's brcast, a toy, a owcrs in thc gardcn, whatcvcr
thcn wc havc cntcrcd into a linguistic spacc and arc scparatcd lrom thc Rcal.
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 137
Fig. 5.1. rcc ordcrs ol rcality: thc !maginary, Symbolic and Rcal.
!t is in this scnsc that Lacan dcclarcd thc Rcal is impossiblc", a wholcncss
lrom which wc havc bccn scparatcd through cntry into languagc, cntry into
dicrcntiation.
Lacan's Rcal is oltcn rcprcscntcd within thc acadcmic litcraturc, crroncously,
as a kind ol total Altcrity, and absolutc, ncgativc limit: thc limiting point ol
spccch, languagc and pcrccption. Somcthing likc thc 8clovcd thcr ol which
wc spokc about carlicr.
is rcading is rclutcd, rightly in our vicw, by Slavoj Zizck, who instcad
undcrstands this as a spacc ol purc, unlragmcntcd cncrgy.
c Rcal is not a transccndcntal planc outsidc ol languagc, it docs not sim
ply stand in rclation to us as Absolutc !mpossibility.
2
!t is not absolutc cmpti
ncss. Rathcr, it is absolutc lullncss: unbrokcn, unlragmcntcd, purc continuity
ol physical cncrgy. !t is naturc, it is thc corporcal par cxccllcncc, thc labric"
ol naturc, lrom which all corporcal movcmcnts, translormations, matings, mu
tations, cxchangcs cmcrgc. Naturc, thc corporcal, cncrgy and its movcmcnts
should bc undcrstood hcrc to cncompass both thc kinds ol things wc might
study (linguistically situatc and capturc) within thc domains ol physics, chcm
istry and biology as wcll as within thc clds ol human psychology and thcology.
So by cncrgy wc might includc thc kind ol thing that wc situatc within a math
cmatics as subatomic lorccs as wcll that which wc might situatc within Frcudian
psychoanalysis as human dcsircs, drivcs and libido in thc Frcudian scnsc.
c Rcal is not cquatcd with thcsc cncrgics as such. At thc human lcvcl,
Zizck comparcs thc Rcal's rclationship to our human drivcs and dcsircs as somc
thing likc instcin's notion ol thc spacctimc continuum. ]ust as thc spacctimc
continuum 'dcsubstantializcd' gravity as, not a lorcc that movcs things but, in
lact, a namc lor thc curvaturc ol thc continuum, thc Rcal 'dcsubstantializcs'
138 e garden party
dcsirc, libido and corporcal translormations as, not lorccs or cncrgics bctwccn
cntitics but, in lact, as namcs wc givc lor lolds, lincs, contours ol thc continuous
Rcal.
!n othcr words, thc Rcal lor us is prcciscly our notion ol thc Giltcd 8ody, thc
8ody without rgans. !t is purc surlacc, with no intcrnals. !t is a continuum,
dcvoid ol cuts and dicrcntiation. !nstcad, dicrcntiation is inscribcd upon it.
So thc Rcal is thc spacc ol physical rcality outsidc our hcads, undcr our lin
guistic dicrcntiation ol thc world into objccts, rolcs, rclations, rulcs and jour
ncys: a purc, continuous, unbrokcn, nondicrcntiatcd wholc, whosc contours
and curvaturcs intrudc upon our cxistcncc as corporcal lorccs, drivcs and dc
sircs.
Fundamcntally, thc Rcal is thc sublimatcd Logos: it is thc 8rcath ol thc
ivinc, now sublimatcd lor us in our station, thc prccondition lor our journcy.
c naturc ol thc journcy itscll is inscription upon thc Rcal. !nscription, as
wc undcrstand it, is incorporcal translormation. Vc havc rclcrrcd to this as
cating thc lood and drinking thc blood ol thc Rcal. c lood and drink is thc
sustcnancc wc rcquirc to cnablc thc journcy to occur: it is what wc subsist on in
ordcr to achicvc dicrcntiation, in ordcr to inscribc. c 8rcath ol thc ivinc
is an undividcd 8ody that wc abidc in or, rathcr, upon.
c Rcal is prclinguistic and thus ncccssarily impossiblc" lor us to pcrccivc,
conccivc or rcprcscnt. Ncvcrthclcss, it is also thc prccondition lor languagc to
arisc bccausc thc Rcal, as thc 8ody, is nothing othcr than a sublimation ol
thc 8rcath ol Lovc, thc Kiss ol Lilc, thc buricd, shattcrcd or crucicd ivinc
nunciation ol immcdiatc proximity to God. ur initial crcation, as Adam
Kadmon, as Anthropos, as Vord, as Logos, is both Truth and Lovc ol God.
8ut languagc, rcality as wc cxpcricncc it, ariscs lrom thc Logos bcing subli
matcd to lorm thc Rcal: taking thc lorm ol thc Giltcd 8ody, in ordcr to raisc
us in station to thc privilcgcd dwcllcrs ol a linguistic rcality, thc privilcgcd crc
ation that can scck and ycarn lor, cxprcss thc dccpcst lovc lor, thc Crcator.
ur lilc is livcd upon thc Rcal as inscriptions, prools, judgcmcnts, choiccs
and actions. Likc a tattoo that both writing on thc surlacc ol skin and thc
surlacc ol skin itscll. Vc call all tattoocd lilc symbolic, bccausc, ultimatcly,
thcy takc thc lorm ol arrangcmcnt ol signs. Living occurs upon thc Rcal ordcr,
but .ithin a Symbolic ordcr.
e Symbolic is thc ordcr ol languagc, ol subjcctivity, ol pcrccption. !t cmcrgcs
lrom thc Rcal with thc cmcrgcncc ol thc subjcct: with our cntry into languagc,
rcprcscntation, pcrccption, judgcmcnt, signication. Vith our cntry into lilc,
in othcr words. !t is cxactly a spacc ol dicrcntiation and logic as wc havc
Scc ncxt chaptcr.
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 139
dcncd thcsc things carlicr: it consists ol signs, dicrcntiatcd and thus rclatcd
to cach othcr. Signs standing in possiblc congurations to onc anothcr.
Vhat wc havc callcd a sign", Lacan namcs, subvcrting Structuralist par
lancc (just as hc unconsciously anticipatcs ours), thc signier, in contrast to thc
signied. !n structuralism, thc signicd is thc assumcd cxtcrior mcaning, val
uation, scmantics ol thc signicr. c signicd ol thc signicr lor milk" lor
cxamplc, might bc a liquid obtaincd lrom thc mammary glands ol a cow".
c Symbolic is thc spacc ol signs dcvoid ol an cxtcrnal scmantics. c
Symbolic is thc spacc ol thc signicr, not thc signicd. at is, it is a spacc
ol signs, objccts, signicrs, rclating to cach othcr through thcir dicrcntiation
and uniqucncss, but not actually in rclation to a pcrccivcd cxtcrnal, valuativc
scmantics. vcry sign indicatcs or rclatcs to anothcr in innitc dclcrral to
cach othcr and, ultimatcly, to thc thcr, to absolutc Altcrity and thc !ncxprcss
iblc, thc limit ol languagc. Vithin thc Symbolic, thcrc is ultimatcly thcrc is no
absolutc scmantics, no absolutc, dcnotcd mcaning. vcrything cxists in what
Lacan calls purc metonymy to cvcrything clsc. All signicrs, all signs within
thc Symbolic, arc placcd in conguration to onc anothcr, in rclcrcncc to onc
anothcr, but not in rclcrcncc to an cxtcrnal valuation or intcrprctation.
!n this scnsc, thc Symbolic is cquatcd with thc unconscious, and wc all a good
undcrstanding ol thc Symbolic through drcams: objccts in drcams arc always
shilting, substitutcd lor cach othcr, in a litcral strcamolconsciousncss. An
intcrprctation is only somcthing that occurs altcr thc drcam is ovcr. 8ut in this
scnsc, thc Symbolic is also cquatcd, surprisingly, with our undcrstanding ol thc
logical spacc ol dicrcntiation, thc spacc ol multiplc logics, ol multiplc languagc
gamcs, that is prcciscly thc charactcrisation ol lilc and Timc, ol judgcmcntas
prool. us, thc unconscious is prcciscly thc cld ol thc logic ol lilc.
ough thc Symbolic is most rcadily apparcnt to us whcn wc drcam, all lilc
is, in lact, Symbolic. ur rcality is, rst and lorcmost, onc ol mctonymic con
gurations ol signs and our cxpcricncc ol rcality is a prool, a ncgotiation, a
movcmcnt through thcsc congurations ovcr Timc. c naturc ol our cxis
tcncc is prcciscly Symbolic: wc cngagc with signs, arrangc thcm in ccrtain or
dcrs according to rulcs ol whatcvcr languagc gamc wc play within, and, as wc
do so, wc lcavc a tracc, wc arrangc things piccc by piccc, arriving at a prool ol
a conclusion, an inhabiting judgcmcnt ovcr Timc.
Rccalling our discussion ol Logical Timc in Lacan, wc notc that thc thrcc
momcnts ol his Timc (apprchcnding, thinking and concluding) all occur within
this logical spacc ol thc Symbolic and, as thcir play constitutcs thc subjcct, wc
scc that thc Symbolic is also thc spacc ol thc subjcct and its intcrsubjcctivc con
stitution. !t is through navigating thc spacc ol thc Symbolic that wc rcach a
conclusion about who wc arc, wc comprchcnd our own subjcctivity, through
140 e garden party
rcasoning, compcting, racing against othcr subjccts, through undcrstanding
that thcy obscrvc how wc arc undcrstanding thcm. rough intcrsubjcctivc
compctition, wc bccomc authcntic, scllawarc ol our situation within this pro
ccss ol signication, ol logical judgcmcnt in Timc, scllawarc ol our lilc and
thus, lully lormcd subjccts. c symbolic is thc spacc in which wc can bccomc
truly human.
All ol this happcns in a purcly nonvaluativc spacc ol multiplc logics.
Howcvcr, wc oltcn act as il thcrc are valucs, scmantics ol things. And somc
timcs wc truly bclicvc such things cxist: this bcing thc root causc ol all rcligious
lundamcntalism, political lascism and so on as wcll as simply bad philosophy.
c bclicl in an absolutc, transccndcntal cxtcrior judgcmcnt, law or valuativc
systcm that govcrns thc congurations ol signs is what undcrlics what Lacan
calls thc Imaginary ordcr.
e Imaginary is thc ordcr ol valuation, ol thc signicd, ol a prcsumcd sc
mantics. !t is thc spacc ol intcrprctation. !t is in thc !maginary that wc intcrprct
metaphorically thc mctonymic chains ol signicrs that occur within thc Sym
bolic. !l ! havc a drcam about bcing kisscd by a lion, this occurs within thc
Symbolic ordcr. 8ut whcn ! wakc up and dccidc to intcrprct thc drcam's sign
ol lion" to indicatc say, ]csus, God or my Fathcr, thcn ! am taking thc sig
nicrs ol thc drcam's mctonymy and imposing a valuation ol thc signicrs as
mctaphors lor a scmantics ol signicd cntitics: say, thc dcsirc to bc closc to
]csus, God or my Fathcr. ! movc lrom thc Symbolic ordcr ol my drcams into
thc !maginary ordcr ol ordinary waking lilc. Vhcn ! am aslccp ! am almost
awakc, whcn awakc, ! am uttcrly aslccp.
Vc might thcn call thc !maginary, thc ordcr ol intcrprctation. Vhcn wc
look at a particular languagc gamc and say: this is what this signicr mcans, or
this is what that rolc stands lor, thcn wc arc intcrprcting within thc !maginary.
8ccausc intcrprctation is, in lact, a tcmporary dclcrral ol onc sign lor anothcr:
this is thcn rcad as a mctaphor. Vhcn wc bchavc as though thc intcrprcting
sign is a signicd, thcn wc arc cmploying thc intcrprcting sign as a metaphor,
and so occupy thc spacc ol thc !maginary.
Vc ol coursc do this all thc timc altcr all, somctimcs wc do nccd to cx
plain things! !t only bccomcs a pathology il wc bccomc xated on a dclcrral
ol mcaning, bchavc as il it is absolutc, that it is thc cnding, nal, cxtcrnal sc
mantics lor thc logic wc arc using in lilc. An cxplanation, an intcrprctation is
somctimcs usclul, but only to rclatc onc sct ol signs, onc gamc, to anothcr. 8ut
to play a gamc, to makc judgcmcnts with it, wc do not nccd a valuativc scman
tics: judgcmcnts arc madc without rclcrcncc to valucs, thcy arc madc, within
thc gamc itscll, with rclcrcncc to prools.
us thc !maginary ordcr is thc bad guy ol thc thrcc ordcrs and is rclatcd
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 141
to thc notion ol inauthcnticity wc dcvclopcd carlicr through our rcading ol
Hcidcggcr. !t is lrom thc !maginary that all mcntal pathologics dcvclop. A
pathology csscntially lollows lrom an inauthcntic modc ol judgcmcnt: whcn
wc judgc inauthcntically, wc cntcr a gamc and play it as il thcrc is a judgcmcnt
outsidc, a rulc ol law that cnlorccs and rcgulatcs and judgcs our choiccs. Vc
situatc oursclvcs as capturcd sclvcs, subjcct to a cmirugc, rathcr than lrcc,
sclldctcrmining agcnts in our prools. Vhcn wc do this, wc dcny thc naturc ol
our lrccdom to judgc, thc lact that thc judgcmcnt is prcciscly thc lilc wc wcavc
lor oursclvcs rathcr than an cxtcrior ruling: wc tic our signs into a a knot that
dcvclops thc taghut ol a scmantics to govcrn thc gamc, rathcr than thc modcs
ol judgcmcnt .e can create within thc gamc. Vc kccp oursclvcs scparatc lrom
thc potcntial light that can bc unlockcd lrom manilcsting thc signs' dclcrral to
thc thcr in our pcrccption. Vc kccp oursclvcs lrom living Symbolically, lrom
living authcntically.
Following Lacan, wc agrcc that thc pathologics ol thc !maginary arc charac
tcriscd by lorms ol xation. is occurs whcn a subjcct gcts lockcd into" a par
ticular intcrprctation bccomcs xatcd on a particular dcstructivc mctaphoric
undcrstanding. An cxamplc would bc whcrc wc insist on a particular intcr
prctation ol, say, thc 8iblc, that takcs God to bc an absolutcly wrathlul, law
obscsscd gurc, who watchcs and judgcs harshly cvcrything that wc do. To bc
xatcd on such an intcrprctation is to lorgct that it is an imagc ol rcality that
wc havc imagincd, that attcmpts to valuc thc signs ol God and oursclvcs in a
particular way. Vhcn wc gct lost in such an intcrprctation, lorgctting whcrc it
camc lrom, wc indulgc in psychological scllharm.
Rclating this back to our prcvious discussion on judgcmcnt, thc !maginary
ordcr ariscs out ol an illusory misrcading ol thc naturc ol cxplanation and lan
guagc gamcs. A languagc gamc is a particular logic whosc thcorcms can bc
provcn, inhabitcd by our movcmcnt through Timc. Vc arc thrown into any
numbcr ol gamcs throughout lilc, somc small and trivial, othcrs lasting a lilc
timc, all opcn systcms to an cxtcnt, subjcct to changcs in signs and rulcs ol
conguration. csc gamcs arc purcly Symbolic in naturc in thc scnsc that
thcy consist ol living through congurations ol signs bccausc cvcry cxpcricncc
wc cncountcr in lilc is inhabiting congurations ol signs, making judgcmcnts
within thc Symbolic ordcr.
c !maginary ordcr is an inauthcntic imposition ovcr lilc. ntologically, it
is an illusion, rathcr than a rcality ol cxistcncc: it cmcrgcs lrom thc Symbolic
likc a lantasy trap ol valuativc scmantics. !t bcgins with linguistic convcnicncc:
saying
P is truc"
142 e garden party
as shorthand lor
thcrc is an inhabiting prool/tracc t such that t : P"
Spccically, thc !maginary worshippcr proclaims rcligiously
God is an cntity that sits in hcavcn judging humans' goodncss and
badncss" is an absolutc truth
instcad ol authcntically acknowlcdging that what thcy mcan is ! havc bccn
thro.n into a lilc l that has congurcd thc various signs ol thc 8iblc that lcads
to an inhabitation ol thc judgcmcnt
l : God is an cntity that sits in hcavcn judging us"
c !maginary, with its assortcd pathologics and its cgo xation, ariscs lrombc
having as il thcrc is an cxtcrior, mctaphorical intcrprctation rathcr than prools
asjudgcmcnts madc according to thc rulcs ol thc logic ol thc gamc.
Lacan undcrstands thc !maginary ordcr as gcncrating a particular imagc ol
thc scll: thc ego, in contrast to thc subject ol thc Symbolic. c cgo ol thc
wrathlul God intcrprctation is onc that is always undcr survcillancc, imprisoncd
by a rcstrictivc cosmic Lawand subjcct to vcry harsh pcnaltics lor inlringcmcnt.
c subjugation (il not Suc/8uddhist annihilation) ol this cgo is thcrclorc
an important lactor in rclcasing our truc subjcctivity to movc into Truth. Vc
havc callcd this ultimatc rcalisation ol subjcctivity thc proccss ol bccoming truly
human.
c subjcct's !maginary idcntication with thc cgo is gcncrally ncgativc bc
causc it limits our cxpcricncc ol thc path, as subjcctivc thcorcm provcrs, to thc
rolc playcd within thc particular gamc: thc thing undcr survcilancc, thc playcr
ol thc black in a chcss gamc, thc pcrson buying somc milk, and so on. c
subjcct ol coursc assumcs a rolc within thc logic ol lilc, but this rolc's rcal
mcaning" ariscs lrom its participation, through thc prool, thc tracc ol its ac
tions and choiccs: that is thc subjcct as creati.ity. !ts ultimatc valuc is nothing
lcss than purc crcativity, lrcc spccch, il you will. Vhcn thc subjcct as a crcativc
actor is instcad rcduccd to thc rolc ol a passivc cntity within thc gamc, with
an illusory valuc dctcrmincd by thc imaginary valuc systcm assumcd by an in
tcrprctation, thcn that rcduction is what Lacan calls thc cgo, in contrast to thc
scll.
Vc might thus summarizc thc purposc ol any kind ol thcrapy (mystical or
psychoanalytic) as a way ol lrccing our subjcctivity lrom idcntication with an
cgo ol !maginary xations, and to cnablc us to livc lilc Symbolically.
Vc havc prcviously argucd that 1) Prophctic spccch and pcrccption is
mctonymic, ncvcr mctaphoric and 2) thc Prophctic lilc is onc livcd prcciscly
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 143
in illuminatcd judgmcnt. Vith rcspcct to thc thrcc ordcrs wc havc discusscd,
prophctic spccch/thought/action/pcrccption, likc all spccch/thought/action/
pcrccption, is always madc within thc Symbolic ordcr, but in such a way that
thcrc is no !maginary componcnt to it. !n this scnsc it is a spccch that is purcly
authcntic ncgotiation ol thc Symbolic. 8ut surcly, as wc havc also obscrvcd,
thcrc is mctonymic Spccch that is simply madncss or unconscious drcaming.
rcaming is not lully illuminatcd at bcst, it is 1/46th ol prophccy. A qucs
tion rcmains thcn: howdocs thc propcrty ol illumination gurc in this lraming,
to makc mctonymic spccch Prophctic: c answcr: bccausc it is a lclt ccct ol
thc Rcal. Vhcn drcams comc Truc: Rcally.
5.4.2 Negotiating the Rea/ through i//uminated judgement: symbo/ic functions
Vc will now say morc about thc Prophctic sunnah, binding our undcrstanding
ol prophccy as illuminatcd signication to thc physical cmcrgcncc ol thc Tran
quility ol Visdom lrom thc 8ody/Sublimatcd Logos.
c idcal human journcy is Prophctic. Vc havc said bclorc that this is
charactcriscd by illuminatcd judgcmcnt: thc lormation ol intcrsubjcctivc co
rccursivc prools ol judgcmcnts that arc scllawarc ol thcir modc ol submission
to thc 8clovcd thcr. at is, Prophccy is a lilc, a prool, lormcd through intcr
action/compctition/communication with othcr subjccts in such a way that all
signs cncountcrcd within thc Symbolic ordcr arc congurcd/judgcd to manilcst
in scllrccction this vcry proccss ol signication, thc lundamcntal naturc ol
all lilc as a movcmcnt towards thc Absolutc Loving Unknowablc. !lluminatcd
judgcmcnt is thc ivinc Visdom, thc undcrstanding lormcd in Truc Timc that
all thc signs wc cncountcr and congurc submit to God.
An illuminatcd judgcmcnt a Prophct's judgcmcnt is spccch/pcrccption/
action madc with absolutc scllawarcncss ol its constitucnt signs' dclcrral to
ivinc Altcrity. Vc havc said that, whilc thc cxpcricncc ol lilc might takc thc
lorm ol visual pcrccption or physical action as wcll as actual writing, thought
or spccch, it is in csscncc lundamcntally linguistic judgcmcnt, bccausc it ariscs
lrom dicrcntiation, lrom thc subjcct's cncountcr with, and subscqucnt choiccs
ol how to congurc thc signs. All lilc is signication and judgcmcnt. us, all
lilc is livcd within thc Symbolic ordcr.
!n particular, an illuminatcd, Prophctic lilc is onc livcd solcly within thc
Symbolic ordcr, 'untaintcd' by thc !maginary ordcr. !t is a rightcous prool
conductcd in Lacan's Logical Timc that rcccts upon its naturc as a rightcous
prool. !ts gcncration dcmands a lullylormcd subjcctivity, scllawarc ol its own
naturc as a subjcct moving in Truc Timc toward thc 8clovcd thcr.
8ut thcrc is somcthing morc wc can say about thc way in which this modc
144 e garden party
ol judgcmcnt is cntcrcd. is rcquircs an undcrstanding ol how illuminatcd
judgcmcnt rclatcs to thc Rcal.
Vc havc said thc Rcal is not to bc cquatcd with absolutc Altcrity and so
thc Rcal is not thc 8clovcd thcr. c Rcal is not God. c Rcal is thc 8ody,
not my particular body but our cosmic 8ody: a positivc spacc ol inscription,
posscssing no intcrnals or valuativc scmantics. !t is thc sublimatcd Logos: as
human as human can bc, as crcatcd as anything crcatcd. c crcation itscll, in a
way. And yct it is lormcd lrom thc brcath ol thc ivinc. !n its nonsublimatcd,
both original and rccrcatcd lorms, it is as closc to thc Crcator as crcation can
bc.
Somc mystics havc conccivcd ol it as akin to a Cloud ol vapor thc vapor ol
thc ivinc 8rcath whosc condcnsation lorms thc world wc pcrccivc. is im
agc is prcciscly cquivalcnt to our conccption ol thc Rcal as a 8ody without r
gans, whosc contours cnablc us to lorm our languagc gamcs, but, importantly,
docs not stand as an cxtcrnal, valuativc mcaning to our Symbolic paths. ]udgc
mcnt is containcd purcly within thc paths wc makc upon thc Giltcd 8ody, thc
inscriptions wc makc upon thc undicrcntiatcd Rcal. Rcturning to thc mysti
cal imagc, thc Cloud is not an cxtcrnal valuation. !t is not an outsidc judgc ol
thc innitc varictics ol condcnsation, thc innitc possibilitics ol lilc. Rathcr, it
is thc 'stu' out ol which our livcsassignication arc madc possiblc. !t is thc
lood upon which wc subsist in ordcr to livc.
Rcturning to Prophctic lilc: wc lorm illuminatcd judgcmcnts prcciscly by
mcans ol ccrtain signs that arc, in a particular scnsc, uni.ersal to all human
positions (cultural, historical, political, social or pcrsonal). cir univcrsality
ariscs prcciscly through thc way in which thcy pcrmit us to cncountcr thc Rcal.
ach judgcmcnt (illuminatcd and othcrwisc) is madc lrom within a particu
lar languagc gamc: a particular cultural, historical, social and pcrsonal position.
A 8uddhist will usc a dicrcnt sct ol signs and rulcs ol production lor thcir
judgcmcnts lrom a Muslim. 8ut both can rccovcr thc divinc sparks ol light
within thc constitucnt signs ol thcir judgcmcnts through thc illuminatcd modc
ol scllawarc inscription and corccursivc prool.
Rccall our carlicr cxamplc ol thc hadith rcgarding milk as Visdom, our at
tcmpt to show that thc hadith's intrinsic scllcomprchcnsion itscll acts as thc
milk. Such an cxplanation will not bc comprchcnsiblc to somconc (say, an
alicn) who has ncvcr drunk milk bclorc. Vc would havc to givc a dicrcnt
hadith to providc such Visdom. And thc dicrcnt prophcts ovcr thc agcs
havc donc prcciscly this, manilcsting Visdom in thc dicrcnt languagcs, lrom
within thc dicrcnt languagc gamcs ol thc agcs and tribcs. 8ut in cach casc,
thcir modc ol illuminatcd spccch is sharcd: in particular, Visdom is sharcd.
So thcrc is somcthing univcrsal in this casc, Visdom that can bc cncoun
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 145
tcrcd through any sucicntly complcx languagc gamc (through any human's
position), irrcspcctivc ol thc particular sign that unlockcd it.
c rcason this univcrsal modc ol spccch is possiblc is bccausc thc sign ol
milk is prcciscly an eect ol an univcrsal, corporcal, physical aspect (or tcndcncy)
ol thc Rcal.
Vc call thc sign ol milk, whcn cmploycd within thc illuminatcd judgcmcnt
ol that hadith, thc mcans by which thc Rcal intrudcs upon our Symbolic jour
ncy and makcs us undcrstand and lccl thc naturc ol ivinc Visdom.
Again, scllrccxivcly, wc cquatc eect ol thc Tranquility ol Visdom cmcrg
ing lrom thc sublimatcd Logos as prcciscly thc modc ol illuminatcd judgcmcnt
by which wc can rccovcr thc spark ol Light by which wc rccovcr Visdom
hiddcn within thc sign ol milk.
c Tranquility ol Visdom is of thc sublimatcd Logos. at is, shc is prc
ciscly thc cld ol rightcous, cnlightcncd dicrcntiation that ariscs lrom subli
mation. (Although wc do notc that shc has a prccursor, thc vc that prcccdcs
hcr.) Shc is thc cmcrgcncc ol our own potcntial to scnsc God lrom within our
own limitcd cld ol pcrccption/signication/judgcmcnt. Vhcn shc laccs us,
shc is thc tranquility ol laith and Visdom that wc all havc lclt lrom timc to
timc whcncvcr our praycr or rcmcmbrancc is ccctivc.
Scllawarc, Prophctic judgcmcnt thc rcconstitution ol thc light within thc
signs in thc Symbolic is cnablcd prcciscly through an cmcrgcncc ol Sophia.
Rccall that wc havc prcviously said that, whilc Visdom appcars to dcsccnd
upon us, it cmcrgcs lrom .ithin us through a partial actualisation ol thc Logos.
is partial actualisation is a momcnt ol thc Rcal's intrusion upon our judgc
mcnt within thc Symbolic ordcr. !t is cxactly illuminatcd judgcmcnt, a judgc
mcnt madc by thc gracc ol thc cmcrgcncc/dcsccnt ol thc SakinaSophia, thc
Tranquility ol Visdom.
8clorc continuing, it is important to cmphasizc again that wc do not say that
such signs represent a rcal valuc" that cxists outsidc ol us. at is, wc arc not
saying that thcrc is an archctypical thing callcd Visdom" outsidc ol our lan
guagc gamcs and that, within onc particular gamc, milk" can bc considcrcd as
a mctaphor or dcnotation ol Visdom". To claim this is to construct anothcr
!maginary scmantics, bccausc it is an intcrprctivc mctaphoric substitution, and
substitutions arc thc naturc ol thc !maginary. Vithin illuminatcd, Prophctic
judgcmcnt, thcrc arc only signs and symbols dcvoid ol intcrprctation or dcno
tation. 8ut thcsc signs, whcn congurcd in a scllrccxivc, corccursivc, totally
prcdicativc lashion, arc partial actualisations ol thc Logos, thcy arc intrusions ol
thc Rcal upon our livcs, upon our congurations ol thc signs, upon all languagc
gamcs.
Also, wc cmphasizc that, by thc tcrms intrusion" and actualisation" ol thc
146 e garden party
Rcal, wc do not mcan a dissolution or transccndcncc ol thc Symbolic or an cs
capc" lrom human languagc/pcrccption/subjcctivity into a Rcal nirvana (cvcn
lcss so, an asccnt into somc absolutc union with God).
c Rcal cannot bc immcdiatcly touchcd by us. 8ut it docs lramc our cxis
tcncc. !t lramcs and sustains our journcy through dicrcntiation. !t docs this
via what Lacan calls drivcs and primal cncrgics and dcsircs that lorm thc truc
naturc ol cxistcncc that wc arc always unablc to cxprcss.
From timc to timc, in daily, nonprophctic lilc, thc Rcal threatens to invadc
or intrudc on our livcd, signicd, linguistic cxpcricncc ol rcality. Vhilc wc
arc scparatcd lrom thc Rcal by our pcrccption, wc ncvcrthclcss havc a Rcal cx
istcncc that wc cannot spcak, pcrccivc or cvcn conccivc. is Rcal cxistcncc
intrudcs upon us in many simplc ways, oltcn as natural, basic, corporcal trans
lormations or bodily dcsircs: thc orgasm, thc aging proccss, hungcr, thc nccd
to urinatc, and so on. And in !slam, it is clcar that thc rclationship bctwccn thc
intruding corporcal, Rcal naturc ol thc cosmos, and our actual dircct cxpcricncc
ol thc linguistic, rcgulatcd, symboliscd, signicd, provcd cxpcricncc ol rcality
is somcthing that must bc carclully navigatcd and ncgotiatcd.
c Rcal's intrusion, bcing ol naturc and pcrccivcd by us as primal and un
knowablc, is somctimcs a thrcat to our linguistic, logical constitution:
Narratcd Salman alFarsi: !t was said to Salman: Your Prophct tcachcs you cvcrything,
cvcn about cxcrcmcnt. Hc rcplicd: Ycs. Hc has lorbiddcn us to lacc thc qiblah at thc
timc ol casing or urinating, and clcansing with right hand, and clcansing with lcss than
thrcc stoncs, or clcansing with dung or bonc. (Abuawud 8ook 1:7)
is intrusion ol thc Rcal is not somcthing signied by thc signs, but rathcr it is
somcthing that is felt through thc signs' conguration. Vhcn wc say lclt", wc
mcan physically lclt, in cxactly thc scnsc that thc Rcal is that which is physical,
that which rcally cxists, that undicrcntiatcd physical body that our dicrcn
tiation rclatcs to through judgcmcnt.
Vhilc lor most ol us, thc Rcal's intrusion is oltcn lclt in quitc mundanc
instanccs, Prophccy is opcn to cxpcricnccs that havc thc samc corporcal sta
tus, but innitcly morc prolound, bccoming thc vcry corc ol rcvclation. osc
arc common cxpcricnccs ol thc intrusion ol thc Rcal in our daily livcs: but in
prophctic judgcmcnt, this lccling, this palpating ol thc Rcal, this actualisation
ol thc Logos occurs in all spccch, all pcrccption, all action. rough living
Symbolically, thc Sophia ol thc Rcal cmcrgcs constantly upon thc judgcmcnt
ol thc prophcts.
csc cxpcricnccs, givcn to Prophccy, arc cncountcrs with thc Rcal's intru
sion in thc lorm ol particular symbols. Symbols whosc mcaning is givcn by
thcir univcrsal applicability, thcir univcrsal prcdication: symbolic functions.
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 147
Vc havc said that Prophccy is cxactly charactcriscd by pcrlcct, illuminatcd
prool, judgcmcnt, navigation ol thc Symbolic. Vhat powcrs this illumination
is thc conguration ol thc signs in such a way that thc Rcal docs cxactly intrudc.
Vc might charactcrisc thc Su's dhikr, rcmcmbrancc, as cultivating our modc
ol cxistcncc and pcrccption not so that wc transccnd judgcmcnt (bccausc
that is impossiblc) but rathcr so that thc illuminatcd conguration yiclds thc
critical momcnt ol thc Rcal's intrusion. c lundamcntal, dcning momcnt ol
such intrusion is cxactly thc Mi'raj, which is a physical, corporcal cxpcricncc ol
thc Rcal on thc part ol Prophccy.
c privilcgcd signs that lacilitatc illuminatcd judgcmcnts, thc signs that
pcrmit us to cncountcr thc Rcal, that pcrmit thc Rcal to intrudc, that pcrmit
Visdom to cmcrgc lrom within us/dcsccnd upon us, arc thcsc privilcgcd, uni
vcrsal symbolic lunctions.
us a symbolic lunction is somcthing vcry much likc a ]ungian archctypc.
cy arc signs that act as regulators ol way wc pcrccivc rcality. !n Lacanian
tcrminology, thcsc arc signicrs that cxist within thc Symbolic ordcr, within
thc planc ol thc unconscious and, lor us, Prophccy. !n ]ungian tcrminology,
thcy arc archctypcs lrom thc collcctivc unconscious. Vhatcvcr tcrminology wc
usc, thcir dcning charactcristic is that, within thc Symbolic ordcr, thcy opcratc
ovcr, capturc and prcdicatc ovcr any signs (including thcmsclvcs) that wc might
congurc within our livcsasjudgcmcnts.
!mportantly, thcsc signicrs can bc considcrcd to bc privilcgcd prcciscly bc
causc ol thcir lunctional naturc: signicrs that stand as lunctions whosc input
can bc othcr signicrs. cy arc lunctions that opcratc upon all signs in what
cvcr spccch wc arc making, cccting somc lorm ol translormation within thc
prool wc arc living. To dcscribc thcir naturc is actually to cnumcratc thcir pos
siblc opcrations and cccts: ows ol cncrgy, ccctivcly. And this conguration
this ow ol cncrgy is cxactly what wc mcan by rcgulation.
Symbolic lunctions do this in a way that wc don't usually noticc bccausc
thcy arc, so to spcak, molccular (or rathcr, molar). Ncccssarily so, othcrwisc
thcy would bc inadcquatc lor cccting translormation on any pcrson. So thcy
arc ccllular, cmbcddcd within thc NA ol thc Giltcd 8ody.
!ncidcntally, this is why Adam and ]csus arc thc rst lcvcls thc Prophct mccts at Miraj, bccausc
thcy arc thc naturc ol this Rcal, thcy arc thc loundation lor thc Rcal as it stands to us, thc
sublimatcd and now cmcrging Logos, Adam sublimatcd and Christ ariscn.
Vc prccmpt our cosmology to comc by obscrving that, in thc rccrcation, thc rcconstitution
ol oursclvcs in Rcturn, thc Rcal as 8ody is rccrcatcd again to lorm thc Ncw 8ody: and whcn
wc spcak ol thcsc things, a spccch that is inscribcd upon thc ld, Giltcd 8ody ol thc Rcal as
symbolic judgcmcnt, two hcavcns cmcrgc. c Acon ol Adam and thc Acon ol thc ]csus]ohn
complcx, that wcrc cxpcricnccd by our Prophct dircctly. Hc cxpcricnccd thcsc Acons as what wc
will latcr rclcr to as Sccond Lilc lunctionals who still posscss a lorm ol mctacurvaturc within
thc Rcal itscll.
148 e garden party
Humans (prophctic and othcrwisc) oltcn scrvc as manilcstations ol particu
lar symbolic lunctions. For cxamplc, whcn thc clcvatcd scckcr cncountcrs thc
lull ccct ol !slamic submission, whcn thc clcvatcd scckcr rclatc to God and
thc Crcation in a lully !slamic modc ol submission, at thc Symbolic, judgmcn
tal lcvcl ol thcir cxpcricncc, thc symbolic lunction ol Abraham prcdicatcs ovcr
all thcir judgcmcnts. !t docs this in an invisiblc lashion by an cmbcdding itscll
throughout our bcing, through cvcry ccll ol thc Giltcd 8ody, imbuing cvcry
thing wc scc, touch, hcar, rcad, pcrccivc imbuing all crcation with that lovc.
For thc rcst ol us, our cncountcrs with !slamic submission arc a palc imitation
ol that total cpiphany. 8ut, ncvcrthclcss, whcncvcr wc submit, irrcspcctivc ol
thc dcgrcc ol totalization to our pcrccption, Abraham prcdicatcs ovcr us.
Rcpcating our warning a third timc, cach ol thcsc privilcgcd, univcrsal sym
bolic lunctions arc not cxtcrnal valuation. Rathcr thcy thc lclt cccts ol dom
inant wavcs or curvaturcs on thc labric ol thc Rcal (in an analogous lashion
to how gravity is thc lclt ccct ol curvaturcs on thc spacctimc continuum in
instcin). Vithin thc Symbolic ordcr, wc cncountcr thcm as signs and, il wc
arc rightly guidcd, thcy rcgulatc and cnablc us to producc a nal illuminatcd
judgcmcnt at thc cnd ol our journcy.
Lct us rclatc symbolic lunctions to languagc gamcs: a rcgulating Symbolic
lunction is a sign cmploycd within a languagc gamc that talks about, opcratcs
on, prcdicatcs upon all languagc gamcs.
c FrcudianLacanian school ol psychoanalysis considcrcd only a lcwSym
bolic lunctions thc most important ol which is thc phallic lunction, a lunc
tion ol law that rangcs ovcr, prcdicatcs ovcr cvcry othcr sign. Vc do not wish
to dismiss thcir corts, bccausc thc phallic lunction docs indccd work in such
a way in lact govcrning thc gamc ! am playing right now.
is lact is supportcd by thc prophctic narrations.
crc is, lor cxamplc, a hadith that stands in isomorphism to thc onc wc
arc constructing today: in thc scnsc that it dcals prcciscly with rcgulation and
symbolic lunctions by mcans ol a totalizing symbolic lunction thosc prcdication
is prcciscly rcgulation itscll !
Narratcd Abu Huraira: c Prophct said, 'c (pcoplc ol ) 8ani !sracl uscd to takc bath
nakcd (all togcthcr) looking at cach othcr. c Prophct Moscs uscd to takc a bath alonc.
cy said, 8y Allah! Nothing prcvcnts Moscs lrom taking a bath with us cxccpt that
hc has a scrotal hcrnia." So oncc Moscs wcnt out to takc a bath and put his clothcs
ovcr a stonc and thcn that stonc ran away with his clothcs. Moscs lollowcd that stonc
saying, My clothcs, stonc! My clothcs, stonc!" till thc pcoplc ol 8ani !sracl saw
him and said, 8y Allah, Moscs has got no dclcct in his body. Moscs took his clothcs
and bcgan to bcat thc stonc."' Abu Huraira addcd, 8y Allah! crc arc still six or scvcn
marks prcscnt on thc stonc lrom that cxccssivc bcating.
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 149
Vithin thc languagc gamc ol hadith narration, just as with Lacan, thc phallus
is not just an ordinary sign: it is a symbolic lunction, productivcly opcrating
ovcr all othcr signs in thc Symbolic. !t is thc lunction ol rcgulation itscll.
All signs all symbolic lunctions arc subjcct to rcgulation. cir asscmbly
must bc limitcd and curtailcd in ordcr lor any ordcr to arisc. crc arc an
innitc rangc ol languagc gamcs wc can play with rulcs that arc cithcr static
or uid, and movcmcnts bctwccn gamcs that opcn up univcrscs ol cxistcntial
possibility. 8ut, ncvcrthclcss, thcrc arc gamcs ol lilc and rcligion, and, at any
point in Timc, cach has its own sct ol rulcs lor asscmbly. csc rulcs constitutc
a Shariah, a ccn: but lor this ccn to bc cmbodicd Truthlully within our
minds, Prophccy takcs this ccn and apply it via rightcousncss, via rcgulation.
!l wc arc a pasturc, ccn is thc sccds ol law and Prophccy is thc larmcr, thcn
rcgulation and rightcousncss is thc mcans by which thcsc sccds arc plantcd to
producc thc whcat ol Truth in our minds.
!n thc ]udaic sign languagc, rcgulation and rightcousncss is associatcd with
thc phallus (hcncc thc prcscription lor circumcision, hcncc thc signicancc in
Torah ol Abraham's scllcircumcision upon his cntcring into Prophctic com
munion with thc ivinc). Rcgulation is thc sign ol thc circumciscd phallus.
And what is rightcousncss il not Truthlul rcgulation thc planting ol thc
sccds within our journcy: Vhcncvcr wc arc rcgulatcd whcncvcr wc arc
constraincd in lilc it is cithcr by
dcsirc to posscss an !maginary phallus, to livc a lilc constraincd by manmadc
systcms, by articial inscmination, by corporatc larming practicc, or
through thc ultimatc acccptancc ol thc cxistcncc ol a Rcal phallus that wc
cannot immcdiatcly posscss oursclvcs, but through its rccction upon thc
body ol a Prophct.
c tribc movcs through thcir dcscrt ol doubt, a doubt that cntails an abscncc
ol thc phallic principlc ol rightcousncss. Vhcn thcy doubt, thcy crcatc a mon
strous !maginary phallic principlc, a manmadc, incorporcal, articial rcgula
tion ol thcir journcy: Hc has just invcntcd lics." 8ut by thc Mcrcy, thcy arc
lcad to an acccptancc ol thc cxistcncc ol a Rcal phallus, ol thc Rcal's righ
tcous rcgulation, an acccptancc ol thc Rcality ol a primc symbolic lunction ol
rightcousncss that prcdicatcs upon cvcrything clsc wc say or do in lilc. cy
rccognizc that ivinc ]usticc cxists, via its Rcal conduit ol rightcous rcgulation,
whcrc thc conduit itscll is opcncd through thc tcxtual rcading/scllrccction ol
thc Prophctic Phallus' bcing rcvcalcd to us, with no dclcct, in pcrlcction. c
Prophctic Phallus is, csscntially, this story. Vhcn wc rcad this hadith in thc
corrcct lashion, wc arc lcad to an acccptancc ol thc cxistcncc ol a Rcal phallus
via thc scllrccctivc pcrccption ol thc Prophctic Phallus prcdicating upon our
150 e garden party
minds, rcgulating our rcading: to rcad it corrcctly is to pcrccivc that thc larmcr
is planting thc sccds ol law within our minds that our journcy will bc a Rcality
ol Rightcousncss, a pcrlcct rcgulation ol our cxilcd journcy. c pcrccption ol
thc planting, thc rcading itscll, thc apprchcnsion ol thc phallus is thc planting.
!t's also a vcry lunny story.
Howcvcr, thc morc hctcrogcncous ]ung is pcrhaps closcr to our ccn in onc
aspcct: thc undcrstanding that thcrc is is more to thc rcgulation ol our unlolding
bcing than thc lunctions ol thc Phallus, thc Mothcr, thc Fathcr and thc Child.
And stcpping outsidc ol thc wholc discoursc momcntarily, attcmpting a mcta
lcvcl dcconstruction, wc obscrvc that symbolic lunctions, though prcdicating
univcrsally ovcr all gamcs, arc still articulated and, hcncc, dcrivc lrom a partic
ular rcgimc ol signs, lrom a particular languagc gamc. c Frcudian Phallus
has an historical tracc that includcs strangc and marvclous coincidcncc ol thc
ancicnt Grcck myth ol cdipus and Frcud's own pcrsonal, intcllcctual and pro
lcssional journcy as 19th ccntury \icnncsc sccularizcd middlcclass ]cw. 8ut,
as Frcud's surrogatc Swiss son rcaliscd Hamlikc, sccing" his nakcd Fathcr
and carning himscll thc cursc ol Frcudian cxpulsion any numbcr ol dicrcnt
lunctions might bc obtaincd lroma dicrcnt myth or lablc lor cxamplc, lrom
thc story ol Snow Vhitc in collision with any numbcr ol othcr individual
journcys. csc lunctions will also bc univcrsally prcdicatcs and, conscqucntly,
cach onc will bc absolutcly kcy to comprchcnding our placc in rcality.
For cxamplc, thc goat's milk prcviously considcrcd is a symbolic lunction ol
cqual rcgulatory signicancc to thc phallus. 8ut its output, its rcsulting rcg
ulation in our livcs is complctcly dicrcnt lrom thc phallic principlc, but also
prcdicatcs ovcr cvcrything (including itscll and thc phallus). Milk is !ntuitivc
Visdom. Visdom is always a part ol how wc would likc to livc lilc in judgc
mcnt in conguration ovcr all othcr signs including thc judgcmcnt
wc makc whcn wc say this. !n this way, thc symbol lor Visdom prcdicatcs
ovcr all othcr signs. at is, milk prcdicatcs ovcr e.erything, ovcr cvcry act ol
judgcmcnt, not just cornakcs, as a typical mundanc undcrstanding might havc
us bclicvc. !t is this univcrsalizing propcrty ol a sign that makcs it a symbolic
lunction.
c ast" in our hadith ol intcrcst is not just a simplc sign but, rathcr, a
lunction that can rangc ovcr, capturc, consumc othcr signs. !t is a prcdicatc,
il you likc, a lunction ovcr things whosc rcsult is a statcmcnt about thc world.
Vc could say morc about thc stonc (thc stonc also bcing thc sign ol ivinc rightcousncss as a
foundation lor transmission ol Light), but lct's lcavc that asidc.
No doubt posscssing, howcvcr, a tcnuous mythic tic ol kinship back to that choscn ummah's
collcctivc unconscious, thc Frcudian Mothcr and Fathcr standing in as pcrhaps surrogatcs lor
thc prccursory undcrstanding ol Luria and, lurthcr back, to thc Scphcr Yitzirah ol Abraham
himscll.
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 151
c symbolic lunction ol thc ast, in its prcdication ovcr our individual jour
ncys, is that location lrom which thc Light cmcrgcs: it is Prophccy, thc Light
ol guidancc, thc sunnah ol imitation. Firc is judgcmcnt. c conjunction ol
both signs is thc ]udgcmcnt ol Prophccy: thc prcdication ol Prophccy ovcr
judgcmcnt.
8ut il Firc is judgcmcnt, thcn it dcnotcs cvcrything, bccausc all that is pcr
ccptiblc, all that is cxpcricnccd, is judgcmcnt. So it is a symbolic lunction whosc
scllrccxivc prcdication is thc cntircty ol our cxpcricncc within thc logic ol
lilc. And thc conjunction ol that with thc ast is thc symbolic lunction whosc
illuminatcd, scllrccxivc judgcmcnt is thc cxpcricncc ol cvcrything wc havc
dcscribcd in tcrms ol symbolic lunctions. c rc in thc cast is thc judgcmcnt
ol Prophccy. And thc judgcmcnt ol Prophccy is illuminatcd.
Vc considcr cach myth, cach book, cach story, cach hadith to bc a possibly
dicrcnt gamc, and so thc symbolic lunctions may vary in lunction and purposc.
Vc do not prcscribc a limit. (Although in our discussion ol thc mctamodcl
ol thc Mi'raj, lrom thc pcrspcctivc ol our journcy, wc will ultimatcly martyr
oursclvcs to contradiction with thc asscrtion that all lunctions arc ultimatcly
subjcct to a sct ol scvcn highcrordcr lunctionals lrom which cvcrything clsc
can bc dctcrmincd.)
Vc do not prcscribc a limit bccausc thcrc arc an innitc numbcr ol languagc
gamcs playcd by all thc livcs in all thc worlds.
No limit docs not mcan a rclativism ol cquivalcnt undcrstandings: it mcans
dicrcnt picccs to thc singlc jigsawpuzzlc. ach hadith is a piccc ol this puzzlc,
a complcx ol signs in an arrangcmcnt ol mutual awarcncss, whosc purposc is
to rccct to us our cntrancc into and participation within itscll. An cntrancc
that is both Symbolic and Rcal and, authcntically, a Symbolic undcrstanding
ol cntrancc into thc Rcal and a Rcal comprchcnsion through that Symbolic
mctaundcrstanding.
!n tcrms ol thc Rcal, cach Symbolic lunction can bc conccivcd ol as a dis
tinct and indi.idual (yct continuous) curvaturc on thc Rcal that rcgulatcs all
judgcmcnts wc makc in thc Symbolic. at is, cach lunction is a lorm ol Vis
dom that cmcrgcs lrom thc sublimatcd Logos, guiding us as a wavc can guidc a
ship's navigation. And so, cach Symbolic lunction opcns up thc possibility ol a
physical cxpcricncc ol thc Rcal, as an rcsonancc/cmcrgcncc/dcsccnt ol Visdom
upon us in our illuminatcd judgcmcnt. !t is this rcsonancc/cmcrgcncc/dcsccnt
ol Visdom that thc thrcc answcrs ol thc hadith dcscribcs.
5.4.3 Symbo/ic a/gebras
8clorc continuing, somc usclul graphical notation.
152 e garden party
An ordinary prcdicatc applics to a limitcd rangc ol objccts. For cxamplc,
IsBlue(x) might bc a prcdicatc that can apply to any x that posscss colour:
skics, toys, chairs, houscs, ctc. !t might not apply to, lor cxamplc, numbcrs or
sounds.
A symbolic lunction, in contrast, prcdicatcs ovcr cvcrything, including itscll
and its possiblc modcs ol inhabitation. !t rcccts its own placc in thc proccss
ol signication that wc call lilc. !t rcccts its own placc in thc proccss ol prool,
our livcs livcd in Logical, Truc Timc. A symbolic lunction thus totalizcs thc
cntirc cosmos. !l Milk(x) is ivinc Visdom inhcrcnt and communicatcd by
all signs x ol crcation, thcn
Milk = {w|w = Milk(x), lor any sign x}
And so, spccically, thc Visdomthat Milk's naturc is Visdomis a scllrccxivc
prcdication
Milk Milk
bccausc Milk is still a sign and
Milk = Milk(Milk)
!n tcrms ol thc individual's journcy ol judgcmcnt and rcading, lor this totalizing
propcrty to bc unlockcd in our rcading, thc symbolic lunction must bc countcr
poscd in a rclationship ol prcdication with othcr signs. !t must bc sccn to prcd
icatc ovcr all prools, all inhabitation, all livcs through cncountcring thc sign's
prcdication ovcr our rcading, ovcr our lilc. cn Visdom is communicatcd
activcly through Milk. For milk's propcrty ol a ivinc Visdom transmittcd
through thc hadith, to bc unlockcd by us, it must bc ser.ed to us a guest: thcsc
thrcc signs must bc countcrposcd within thc hadith that is Prophccy's house, so
that thc lunction ol milk prcdicatcs ovcr thc signs ol scrving and gucst. Vc
intimatcd this by mcans ol a prool trcc:
a :

c narrator intcndcd that it is I who am thc gucst, drinking thc milk ol


Prophccy. !isdom is a modc ol illumination within thc dclcrral ol thc
sign lor milk", proof is a modc ol illumination within thc dclcrral ol thc
sign lor drinking", and my .ery deri.ation ol this knowlcdgc, f(a), is
thc what thc narrator has intcndcd as a modc ol illumination within thc
signs lor thc Prophct sharcs with a gucst".

.
.
.
.
f(a) :

A polythcist was thc gucst ol thc Prophct Muhammad . c Prophct


gavc thc gucst thc milk ol scvcn goats. c Prophct did not stop ocring
thc gucst milk until hc was satiscd.

5.4 Judgement .ithin and o.er the Symbolic and Feal orders 153
!n doing this, thc lollowing prcdication was armcd

a : Corrcct assumptions
.
.
.
.
f(a) : Prophccy gavc milk to gucst

Milk
bccausc to comprchcnd thc Truc propcrty ol drinking milk is Visdom. Vis
dom is thc comprchcnsion ol what our situation as gucst in thc hadith cntails.
is is bccausc
ProofDrinking Milk
which is thc samc as thc prcdication
Milk(Drinking) (5.1)
8ut thc comprchcnsion is bidircctional, bccausc Visdom's denition is prcd
ication ovcr all signs, all things in thc world, all livcs, all cntitics, all prools, all
consumption, all prcdication. at is, il Drinking(x) is prool/inhabitation/
communication ol all signs x ol crcation, thcn
Drinking =

Y :
.
.
.
.
p(Y, x) : Drinking(x)
lor any sign x,
any journcy's assumptions A

And so, spccically, rinking/consumption/communication/prool/inhabitation


is a symbolic lunction, dcncd by scllrccxivc rccxivc prcdication
Drinking Drinking
bccausc Drinking is both a sign, but can bc drunk as a prool such that
Y :
.
.
.
.
Drinking(Y,Drinking):Drinking(Drinking)
bcginning with any sct ol assumptions A within any logic ol any individual
journcy/prool (cvcryonc will cvcntually rcad and undcrstand Chaptcr 3 ol thc
Tailor's octrinc). To drink is to provc anything, including (whcn wc bcgin
with thc corrcct, Muhammcdcan assumptions rcgarding signs) thc Visdom
inhcrcnt in thc sign ol drinking. To drink is to drink.
8ut thc prool abovc, lrom a to f(a) was exactly thc Visdom rccicvcd by thc
gucst/rcadcr. Visdom is that particular lorm ol prool. Milk pours lourth lrom
thc tracc ol thc prool and so, gcncralizing, wc havc that
Milk Drinking
154 e garden party
which is thc samc as asscrting thc prcdication
Drinking(Milk) (5.2)
Vc will arguc that this lorm ol bidircctional, mutual prcdication ol thc pair
(5.1) and (5.2) occurs throughout all lilc and, spccically, charactcriscs cvcry
conguration ol signs within thc Holy 8ooks and ivinc narrations. c pat
tcrn ol mutual prcdication bctwccn signs will rcpcat itscll ovcr and ovcr.
So, lor cach sign/prcdicatc pair, rathcr than rcvisit thc samc argumcnt as
wc havc just donc with Milk and Drinking, wc will instcad oltcn dclcr to thc
graphical rcprcscntation ol Fig. 5.2. c gurc illustratcs a binary complex,
to borrow thc psychoanalytic tcrm: thc mutual prcdication ol two symbolic
lunctions P and Q. 8oth lunctions prcdicatc ovcr thc cntirc cosmos ol signs,
including thcmsclvcs. cir naturc as such is a Visdom that is unlockcd via
illuminatcd judgcmcnt: this is brought to us through rcading a complcx ol thcir
particular mutual prcdication: P Q and Q P (or, cquivalcntly, Q(P) and
P(Q)).
Vhcn wc wish to cxplorc thc implications ol a particular dircction ol prcd
ication, wc will cmploy an arrow lrom thc nodc ol thc graph rcprcscnting thc
prcdicatc to its subjcct. is will bc ncccssary bccausc, as wc havc alrcady sccn,
thc logicotcmporal ordcr ol thc arrangcmcnt ol signs is crucial in cliciting
an illuminatcd conclusion. And bccausc it is this order that is a lclt, physical
ccct that rcgulatcs our prools. Howcvcr, it is important to rcmcmbcr thc scll
prcdicating, totalizing naturc ol thc signs undcr considcration and thc lact that
an oppositc dircction is implicit within thc rclationship.
Fig. 5.2. Graphical rcprcscntation ol mutual prcdication bctwccn two symbolic lunc
tions P and Q.
!n gcncral, a story or law in writtcn thc ivinc Rcvclation itscll or in au
thcntic tracc ol Rcvclation's unlolding dcncs a particular complcx consisting
ol a numbcr ol signs, cach a symbolic lunction that, whilc totalizing thc cos
mos, holds within it ivinc Visdom that is unlockcd through our rcading ol
its bidircctional prcdication with thc othcr signs ol thc tcxt. For cxamplc, thc
signs within thc hadith ol milk and thc polythcist lorm thc complcx givcn in
Fig. 5.3. Vc havc discusscd thc bidircctional prcdication bctwccn thc gucst
(as our subjcctivity cngagcd with thc communication ol milk), thc milk (as thc
Visdom inhcrcnt in all dclcrral to thc 8clovcd thcr), Prophccy as thc com
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 155
municating conduit through which milk is crcd to, and dcrivcd/provcn by,
our rcading/drinking. csc symbolic lunctions stand in mutual prcdication
with cach othcr. c signs ol thc scvcn goats and thc onc goat havc a simi
lar totalizing naturc as symbolic lunctions, but a dicrcnt purposc within thc
ovcrall complcx ol thc hadith.
Vc dclcr a dccpcr cxamination ol that purposc to anothcr timc and, instcad,
rcturn to thc hadith ol thc Rabbi's convcrsion, nowcquippcd with this graphical
shorthand.
Fig. 5.3. Graphical rcprcscntation ol mutual prcdication bctwccn thc signs ol thc hadith
ol milk and thc polythcist. (ottcd lincs arc rclationships wc havc not yct discusscd.)
5.4.4 e ans.ers
nc ol thc criticisms wc might havc ol thc conccpt ol illuminatcd judgcmcnt
is: wcll, wc can undcrstand all books indccd, all lilc in this illuminatcd
modc. Signs that rclcr authcntically to thcir own signication and, ultimatcly,
to thc Unknowablc 8clovcd. ! nccd not considcr thc hadith ol milk and thc
unbclicvcr surcly ! could locatc ivinc Visdom in my o.n consumption ol
milk, il ! lookcd at lilc in thc right kind ol way. xactly so! To pcrccivc all tcxts
thc cntirc cld ol thc Symbolic (including thc tcxts ol lilc itscll ) in this
way is to lollow thc sunnah.
Ncvcrthclcss, hadiths havc a spccial propcrty in thcir authcntic inhabita
tion/judgcmcnt. A mctaauthcnticity. cy prcdicatc ovcr all pcrccption and
arc an ocring ol milk ol Visdom lrom Prophccy to us (just likc all lilc is):
but thcy also prcdicatc ovcr this proccss ol prcdication, pcrccption, ocring
and on whcrc God ts into thc picturc. !n this way thcy arc angclic, prophctic,
sccond ordcr.
! said ! wouldn't do it, but ! cannot hclp hint at goats again hcrc. Vc only dcalt with hall thc
hadith bclorc thc transmission ol milk lrom Prophccy to unbclicvcr, lcading to convcrsion.
156 e garden party
Fig. 5.4. How illuminatcd judgcmcnt gurcs within thc thrcc ordcrs: symbolic lunc
tions ol thc hadith prcdicatc ovcr thc cntirc picturc, allowing thcir Rcal countcrparts to
intrudc/rcsonatc/bc palpatcd as thc signs ol rcsonancc.
sscntially, my rcading ol thc hadith is that it lorms a complcx that will
lormally capturc thc (still inlormal, tcntativc) picturc ol Fig. 5.4. c signs ol
Fathcr, Mothcr, cast, wcst, rc, child, sh: thcy rclcr to our judgcmcnt/rcading
(and so to thcir own intimation ol thc 8clovcd), as all signs do. 8ut thcy also
rclcr to thc vcry mctajudgcmcnt/rcading wc havc bccn conducting ol intima
Vc avoidcd any judgcmcnt ol thc truc mcaning bchind thc scvcn goats. at part ol thc hadith
is, in lact, csscntial to what makcs thc hadith a tcchnology lor asccnt. 8ccausc thc scvcn goats
rclcr scllrccxivcly not only to thc authcntic rcading ol thc tcxts, but to thc vcry notion ol
authcnticity itscll. c scvcn goats constitutc a complcx that rclcrs to all complcxcs. !t lics
on thc lclt (scc Fig. 5.3): bccausc all complcxcs arc, altcr all, maps ol judgcmcnt and thus on
that cry sidc. us, to dcal at a mctalcvcl with complcxcs and thcir rcscmblancc to thc Rcal
and thcir lclt rcgulatory cccts (as wc arc about to do lor thc rcst ol this chaptcr), wc arc indccd
polythcists, drinking thc milk distillcd through scvcn goats. Howcvcr, thc milk is ocrcd within
thc housc ol Prophccy and so, comc morning, wc will indccd bc con.erted. c complcx ol scvcn
will collapsc it will not bc ablc to contain thc light that has ltcrcd through it into our wcstcrn
spacc and will lorm now a singlc goat on thc Right, a goat ol conclusion and comprchcnsion.
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 157
tion", Altcrity", judgcmcnt", Lovc", thc Rcal" and thc Symbolic". All ayat
rclcr authcntically, submit authcntically to God. 8ut thc privilcgcd symbolic
lunctions ol thc hadith prcdicatc ovcr all rcality, ovcr all symbols, including
thosc ol Lacan's thrcc ordcrs. cy providc us with an illuminatcd judgcmcnt
ol thc mcchanics ol judgcmcnt itscll, thc cosmic machincry ol Truth in rclation
to thc ivinc. c hadith allowus to palpatc thc way in which thc 8ody's subli
matcd Truth ltcrs into Light within thc signs upon thc giltcd 8ody. How thc
Rcal regulates our journcy into thc sunnah. c hadith pcrmits this by provid
ing lunctions lor judgcmcnt, intimation, authcnticity, physicality, rcscmblancc,
rcsonancc and palpation. c mcchanics ol this is both simplc and complcx in
its bcauty and (as wc shall scc by thc cnd ol this book) lorm scvcn goats that
will collapsc into onc whcn wc lully consumc that milk.
Lct us scc how this mctajudgcmcnt authcntically manilcsts itscll in thc
thrcc answcrs.
5.4.4.1 Fire
s for the rst sign of the Hour, it .ill be a re that .ill collect the people from the
East to the !est.
Vc now arc ablc to discuss this rst answcr ol thc Prophct to ibn Salam.
Vc asscrt that thc signs ol thc !est, East and Final Hour arc symbolic lunc
tions lorming thc complcx ol Fig. 5.5, whosc arrangcmcnt rcgulatcs all othcr
judgcmcnts and prools wc might makc in thc spacc ol thc Symbolic. cy arc
univcrsal symbolic lunctions that totalizc rcality and prcdicatc upon cach othcr
in an ordcr that grounds cvcry lilc livcd through that rcality.
Fig. 5.5. c answcr to qucstion 1. P - Prophccy (ast), S - Spccch, ] - ]udgcmcnt
(Firc) and L - Lovc (Vatcr)
c Vcst is thc symbol ol thc spacc ol thc Symbolic itscll. is rcgulatcs
158 e garden party
all othcr symbols bccausc it rcprcscnts thc spacc ol all symbols. !t is a sign
ol thc Symbolic ordcr itscll ! c ast is thc symbolic lunction ol thc Light
ol Prophccy, which again prcdicatcs ovcr all symbols, bccausc it is through this
lunctional that all symbols' dclcrral, thcir inhcrcnt sparks ol light, may bc madc
apparcnt and thc judgcmcnts inhabiting thcm rcndcrcd rightcous (within thc
spacc ol thc Symbolic rdcr). Scllrccxivcly, this symbolic lunction must
bc illuminatcd in judgcmcnt as Light ol Prophccy in ordcr bc known by thc
sccking subjcct as thc sign ol thc Light ol Prophccy.
!n thc ast is thc Namc ol Prophccy: it is whcrc thc light ol God cmcrgcs
into thc worlds. To thc Vcst is thc Namc ol thc Spccch, Crcativity, !magi
nation, Languagc. Vc arc all Vcstcrn pcoplc, bccausc our cxistcncc is onc in
which wc spcak, crcatc, imaginc and linguistically ncgotiatc our paths through
lilc.
c ast and Vcst posscss a scxuality. c ast is masculinc, bccausc it is
thc sourcc ol divinc inscription, it writcs God's mcssagc on to us. !n contrast,
thc Vcst is thc Fcmininc who, il marricd, bccomcs Sakina/thc 8ridc. !t is likc
a blackboard or a shcct ol papcr, onto which thc inscription may bc writtcn. !n
thc ast lics thc cngcndcring namc ol Prophccy, whilc to thc Vcst cxists thc
rcccptivc 8ridc ol Prophccy.
Vhcn ast and Vcst arc not aligncd whcn thcy do not ow into cach
othcr whcn thcy arc not marricd thcn thc namcs ol Prophccy and thc
8ridc arc not manilcst and thc human body is lclt in a statc ol conlusion. Vhcn
this occurs, thc Vcst is not thc 8ridc, and is simply lcmininity (languagc itscll ),
which might bc chastc or might bc promiscuous.
Marriagc is hall thc ccn. !t is through marriagc that wc approach God's
light.
c marriagc takcs a particular lorm ol rccciving a kiss or rcturning a kiss.
First thc husband must kiss thc 8ridc. Prophccy's Light must illuminatc our
spccch.
c important lorm lor this rst qucstion is thc lcmininc lorm, onc ol rcccp
tion. Hcrc, thc 8ridc is manilcst within us (thc tranquility ol Sakina dcsccnds
upon us) and light is channclcd lrom Prophccy down to thc 8ridc.
How: rough Firc. Firc must travcl lrom ast to Vcst: this is thc sign ol
thc Final Hour.
Rccall thc discussions wc havc had prcviously rcgarding judgcmcnt's rcla
tion to Timc. c philosophcrs ol thc prcvious ccntury said that cath, thc
tcrmination ol cxistcncc is the mcaning, thc absolutc totality that grounds cx
istcncc. Tcrmination grounds movcmcnt. All signication is basically dclcrral
to cath. And Timc, as a logical movcmcnt ol signication, is undcrstood as
a movcmcnt towards cath. Vhcn wc livc inauthcntically, wc livc in dcnial
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 159
ol this lact. Vhcn wc acknowlcdgc that lilc is, csscntially, all about cath,
that cath, absolutc Altcrity and ccssation ol cxistcncc, is what grounds our
journcy, thcn wc livc authcntically, lrccd lrom thc various constructs our minds
dcvclop social conlormancc, rcligion, ctc in ordcr to hidc lrom cath.
Vc bccomc hcros, authcntic. is is thc closcst thing thc philosophcrs camc
to a morality.
And rccall that wc agrccd with thc philosophcrs, to a dcgrcc, but in placc ol
cath, wc say God. God is thc absolutc Altcrity that all signs dclcr to. And
lilc is indccd a proccss ol signication, a proccss ol judgcmcnt judgcmcnt
that .e make. ]udgcmcnts arc always madc with rcspcct to a languagc gamc,
madc with rcspcct a particular logic but logic is multiplicitous, not unitary.
cpcnding on our culturc, our particular activity at hand, our contcxt, history
and point ol journcy, wc will bc involvcd in any numbcr ol dicrcnt logics,
dicrcnt languagc gamcs. 8ut what wc do with thcsc gamcs is judge: wc makc
prools in thc scnsc wc dcscribcd carlicr.
All pcrccption, all human undcrstanding, cvcrything wc say, do, and think
all is our signication, all is our judgcmcnt, our prool, our playing through
whatcvcr logic wc arc born into or crcatc lor oursclvcs. Timc is thc construction
ol a robc ol days, a book ol dccds: Timc is thc construction ol a tracc, a prool
that rccords our movcmcnt through thc gamcs and logics wc playcd. Lilc is
this prool.
Vc said that illuminatcd judgcmcnt is somcthing likc authenticity: a prool
that is awarc ol its own status in rclation to this journcy, awarc ol thc signs it
inhabits in thcir dclcrral to thc ultimatc ivinc dcstination.
Now, thc sign ol thc Hour is thc sign ol our dcstination in Truc Timc. c
sign ol Timc. c sign that rcgulatcs Timc. Vhat rcgulatcs Timc: Vc havc
said bclorc, it is judgcmcnt. ]udgcmcnt is a logical prool toward thc nal thco
rcm. Vhat rcgulatcs this: at is, howis this movcmcnt somcthing that might
bc dccmcd authcntic, illuminatcd, ivinc, a straight path, a nc robc ol days: !t
is cxactly thc proccss ol illuminatcd judgcmcnt a passing through thc rcs ol
judgcmcnt (bcginning on thc lclt hand sidc ol thc body), channcllcd through,
ltcrcd by God's illumination, through thc agcncy ol Prophccy, which, in turn,
marrics thc 8ridc.
us, Firc is thc symbolic lunction ol judgcmcnt, thc arrangcmcnt ol sym
bols and signs and thc living through ol arrangcmcnt through lilcassignication,
lilcasprool. is kind ol arrangcmcnt thc cxact naturc ol judgcmcnt and
thcrclorc whcncvcr wc judgc, wc arc in thc rc, and thc rc is our judgcmcnt,
thc rc is our choicc, our sclcction, our prools ol thcorcms.
us thc symbolic lunction c Sign ol thc Final Hour" is itscll thc Sign
ol thc Final Hour, what in prcvious chaptcrs wc havc callcd cath in Hci
160 e garden party
dcggcrian vcil, thc possibility ol an rcsolution to thc Cosmic Romancc, thc
possibility ol a dircct mccting with thc Crcator. c Final Hour is thc ccr
tainty that drivcs judgcmcnt it rcgulatcs, providcs an cthics ol authenticity to
all judgcmcnt (and all lilc, bccausc lilc is judgcmcnt). c Final Hour providcs
thc possibility that all judgcmcnt (including thc onc wc makc ol thcsc signs)
might bccomc illuminatcd. !llumination occurs whcn thc Firc ol ]udgcmcnt
is transmittcd lrom thc Light ol thc ast to thc Vcst ol our human pcrccp
tion/spccch/action. c Hour is our corcm's cnd, our pcrlcction in potcntial,
thc mcaning ol thc path, that which is always intimatcd by our judgcmcnts:
God's mccting.
Prophccy's rst answcr is a complcx in that cach symbolic lunction prcdicatcs
upon anothcr. !t cngulls our cntirc cld ol pcrccption with its scllawarcncss.
Prophccy (thc ast) consumcs ]udgcmcnt ol thc Firc. 8oth thcsc lunctions arc
thcn opcratcd upon by thc agcncy ol thc Vcst.
Vhat cxactly docs it mcan lor Prophccy to bccomc a lunction ovcr ]udgc
mcnt, lor judgcmcnt to bc comprchcndcd and containcd by Prophccy: And lor
Prophccy to bc marricd to thc 8ridc: ]udgcmcnt rcgulatcs all signs (bccausc
thcy arc judgcd by us). 8ut Prophccy rcgulatcs all judgcmcnt (cithcr through its
abscncc or prcscncc, through illumination or lack ol illumination). Prophccy's
rclation to judgcmcnt is always onc ol a lunction its output varics according
to thc languagc gamc bcing playcd out, cxactly how thc signs illuminatc but
thc modc ol illumination is always thc samc. And it is this modc ol illumi
nation which wc know and rccognizc as thc cmcrgcncc ol thc 8ridc. So hcr
symbolic lunction prcdicatcs upon thc prcvious two.
c Firc travcls lrom ast to Vcst.
c possibility ol this travcl is thc lucl that drivcs our cnginc toward thc
Final corcm (what clsc drivcs thc mathcmatician to lorm prools, il not thc
cxpcricncc thc dcsccnt/cmcrgcncc ol ccrtainty and Faith:)
c rst qucstion thus a mastcry ol judgcmcnt, ol tcmporality, ol rc.
c rc ol judgcmcnt, thc tcmporal movcmcnt ol prool, guidcd by castcrn
Prophccy, runs through thc wcstcrn clds ol our journcy, govcrncd by ultimatc
scllrccxivc intimation ol thc nd (thc rcs arc judgcmcnt as wc havc dcncd
it, thcy arc thc rcs ol Logical inlcrcncc). !l rc had not bccn touchcd by thc
ast, il it had not arrivcd lrom thc ast, thcn thc rc would bc strangc, un
tamcd, uttcrly dcstructivc: it would oblitcratc us and wc would lall into thc
jahannam ctcrnal. A judgcmcnt not guidcd by thc Light ol thc ast, not mov
ing lrom ast through Vcst to thc nd: such judgcmcnts arc purc lascism,
thcy constitutc a cmiurgic, Pharonic shariah ol bcing. Lacan's cgo. A book
! might bc tcmptcd to jump ahcad ol myscll and obscurcly, but corrcctly, idcntily it as thc right's
lowcr Musaic control ol thc lclt's rc through mastcry ol victory
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 161
ol dccds that is not illuminatcd, but dcad, pagcs consumcd by rc. 8ut thc rc
ol thc cast, running through to thc clds ol our wcstcrn crcativity, will purily
us through thcir rcgulation: thcsc rcs will lorm a rightcous shariah lor us.
Vc havc just dcscribcd thc symbolic complcx and its scllrclcrcntial, illumi
natcd implication lor our journcy.
ur undcrstanding was, in thc main, limitcd to thc Symbolic, to thc spacc
ol pcrccption, spccch, action, thought. Vc cannot cscapc or transccnd this
ordcr. 8ut, ncvcrthclcss, wc havc statcd that illuminatcd judgcmcnt has a lclt,
physical ccct that allows us to palpatc thc analogous aspccts ol thc Rcal.
To lorm thc sign complcx altcr thc lashion thc Prophct providcd will dc
nc thc mcaning lor cvcrything clsc wc say and do in lilc. Spccically, thcir
complcx, undcrstood in laith and illumination, cncountcrcd as Visdom, is a
momcnt ol idcntilying lor oursclvcs a primc contour upon thc 8ody ol thc
Rcal that is thc causc, thc motivating lorcc bchind our actual journcy to thc
Final Hour.
Vc can say morc about thc naturc ol thc sign ol thc Vcst. Symbolic lunc
tions corrcspond to an analogous aspcct ol thc Rcal. !n thc casc ol thc Vcst, it
is a sign ol thc Symbolic ordcr itscll and is, as such, a felt ccct ol thc Rcal, ol
thc Giltcd 8ody. !n thc lattcr scnsc, in crazy rccxivity, thc Vcst is a symbolic
lunction that rcgulatcs our lilc as thc sign ol thc possibility ol a Rcal contact
with thc Vilc through the Feal s intrusion upon the Symbolic .ia complexes such
as the .ery one .e are describing! c possibility ol thc Rcal, physical lclt ccct
ol thc Symbolic ordcr as a sidcccct, il you will, ol thc Rcal in its currcnt,
sublimatcd lorm. is is bccausc thc Vcst is lclt by thc knowcr as an eect ol
thc Rcal, that which thc Symbolic thc Vcst inscribcs hcrscll upon and
potcntially illuminatcs through marriagc.
cir conguration allows us a physical tastc what thc Final Hour is.
5.4.5 Water
Prophccy answcrs:
As lor thc rst mcal which thc pcoplc ol Paradisc will cat, it will bc thc caudatc lobc ol
thc shlivcr.(Sahih 8ukhari, \olumc 4, 8ook 55, Numbcr 546)
As lor thc rst mcal which thc pcoplc ol Paradisc will cat, it will bc thc
caudatc lobc ol thc shlivcr.
8clorc cntcring into this sccond answcr wc makc thc lollowing obscrvation
rcgarding !sra'iliyyat spccically and thc rclationship bctwccn thc Final Rcvc
lation and its ]udaic prccursors. is is ncccssary bccausc anyonc with a rca
sonablc (though not ncccssarily widc) lamiliarity with ]cwish thcology would
162 e garden party
Fig. 5.6. c answcr to qucstion 2. P - Prophccy (ast), S - Spccch, ] - ]udgcmcnt
(Firc) and L - Lovc (Vatcr)
rccognizc immcdiatcly this answcr can bc lound in thc Talmud: a lormol saltcd
prcscrvcd sh is rst on thc mcnu in paradisc. c Talmud 8aba 8athra idcn
tics this sh onc ol two Lcviathan, a vast sca crcaturc. c sh to bc catcn
is that ol thc lcmalc Lcviathan slain by God in thc rst six days ol thc world's
crcation.
Rab ]udah said in thc namc ol Rab: All that thc Holy nc, blcsscd bc Hc, crcatcd
in His world hc crcatcd malc and lcmalc. Likcwisc, Lcviathan thc slant scrpcnt and
Lcviathan thc tortuous scrpcnt hc crcatcd malc and lcmalc, and had thcy matcd with
onc anothcr thcy would havc dcstroycd thc wholc world. Vhat |thcn| did thc Holy
nc, blcsscd bc Hc, do: Hc castratcd thc malc and killcd thc lcmalc prcscrving it in
salt lor thc rightcous in thc world to comc, lor it is writtcn: And hc will slay thc dragon
that is in thc sca. (Talmud 8aba 8athra 74b:1920)
c malc Lcviathan was castratcd (to prcvcnt thc cataclysm that would havc
rcsultcd had thcy matcd) and still dwclls in thc dcpths ol our occan:
crc go thc ships: thcrc is that Lcviathan, whom thou hast madc to play thcrcin.
(Psalm 104:26)
at Lcviathan will bc killcd in thc world to comc. c malc Lcviathan will
bc slain at that momcnt and his skin will lorm a sukkah a tcnt or shcltcr
in which this mcal ol its matc will bc catcn. c Sukkot lcstival is an impor
tant cvcnt lor rcligiously obscrvant ]cws. Makcshilt shcltcrs arc constructcd in
which all mcals arc catcn in anticipation ol this rst mcal ol thc rightcous in
thc ncxt world.
l coursc, thcsc points ol comparativc rcligion do not, in and ol thcmsclvcs,
providc us with much undcrstanding ol thc actual hadith lct alonc our satiatc
our dcsirc to unlock ol thc sparks ol divinc intimation hiddcn within signs ol
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 163
Prophccy's answcr. Vhy thc Lcviathan: Vhy any kind ol sh: And why
would this knowlcdgc bc cnough lor this important Rabbi to bc convinccd
ol thc Prophccy and convcrt: Prcsumably anyonc could havc lound out this
]udaic bclicl (it is not a sccrct): why would this our mcsscngcr's rcitcration ol
this pcculiar story bc amongst thc thrcc things that sign his Prophccy:
8ccausc Prophccy has built thc Rabbi cxactly a sukkah that mirrors thc onc
ol thc altcrlilc, and a mcal ol sh that intimatcs thc mcal ol thc rightcous:
through thc rst and sccond answcrs. Ashcltcr against thc dangcrs ol cxistcncc,
thc dangcrs ol what wc pcrccivc, thc dangcrs ol what wc spcak, thc dangcrs ol
what wc might crcatc.
8ut what is this shcltcr: c shcltcr is onc ol balancc: ol rc running lrom
cast to wcst, and thcn ol watcrs crowning thc rc.
c rst qucstion is a mastcry ol judgcmcnt, ol tcmporality, ol northern re.
c rc ol thc cast, running through thc Rabbi's clds, will purily him through
thcir rcgulation: thcsc rcs will lorm a rightcous shariah lor him. c rcs ol
judgcmcnt havc bccn transmittcd via thc agcncy ol Prophccy into thc Rabbi's
cld ol rcprcscntation, thc Rabbi's clds arc now burnt by this judgcmcnt. Hc
is bc crowncd by rc.
8ut thc sccond qucstion is also a crowning, onc ol thc southern .ater. crc
arc two pcrspcctivcs wc can havc ol watcr: an immancnt pcrspcctivc (total im
mcrsion) and a scparatcd, individuatcd rccction. Vatcr is thc South and thc
South is Lovc. Lovc all Lovc, all lorms ol Lovc arc ultimatcly manilcs
tations ol God's Mcrcy. All lilc comcs lrom watcr:
And Vc havc madc lrom watcr cvcry living thing. Vill thcy not thcn bclicvc: |2:30|
And Allah scnds down rain lrom thc skics, and givcs thcrcwith lilc to thc carth altcr
its dcath: vcrily in this is a Sign lor thosc who listcn. (16:65)
And as watcr is Lovc, so all lilc dcrivcs is lormcd lrom Lovc. 8ut thc manner
in which livc our livcs is also a lorm ol watcr sport: wc arc ships ploughing
through this watcr, givcn command ovcr it, apparcntly dicrcntiatcd lrom thc
watcr that lormcd us, in ordcr to pursuc our livcs in Timc, in ordcr lor thcir to
bc a journcy to scck our Rcward in Lovc through Timc:
Allah Almighty has also subjcctcd to you thc sca so that, out ol it, you may havc lrcsh
lood and also what you usc as your ornamcnts. You scc how thc ships plow through
thc sca carrying you lorward in qucst ol His bountics so that your corts may lructily.
(16:14)
Vc arc lormcd lrom thc ccans ol Lovc, but arc scparatcd lrom thcm, dis
tinguishcd, so that wc can scck Lovc! And so wc havc a rclationship, a dicr
cntiatcd rclationship, lrom this truc naturc ol daily cxistcncc, lrom thc Truth
bchind our livcs (that livcs arc pcrmutations ol Lovc): thc rclationship is onc
164 e garden party
ol mcdiatcd consumption and garmcnting lrcsh lood" and ornamcnts" cx
tractcd lrom thc sca.
8ut thc momcnt wc havc bccn givcn scparation lrom Lovc, thc momcnt thc
scas arc subjcctcd unto us, thcn thcrc arc dangcrs. crc arc dangcrs within this
sccondary, dicrcntiatcd rclationship with thc scas ol Lovc. crc arc dangcrs
in thc dcpths ol thc occan ol lovc: thc Lcviathan. Vhat is thc Lcviathan,
though: Vhat is this dangcr:
c most obvious ncgativc manilcstation ol Lovc within a human is thc kind
that translorms thc vciling ol thc 8clovcd into an idolatry, and cstablishcs prox
ics objccts ol worship that distancc oursclvcs lurthcr lrom thc goal and mcan
ing ol cxistcncc. is is a minor ncgativc manilcstation, what might bc callcd
a Lovc that lcads to ncgativc attachmcnt or xation. !t is still cngagcd upon
within thc ship, howcvcr, not in immcrsion with thc watcrs (in lact, it is oltcn
casicr to conduct such attachmcnt by rst dcnying thc watcrs thcmsclvcs).
crc is a grcatcr lorm ol idolatry that abidcs within thc dcpths thosc south
crn watcrs: and this is thc closcdloop. sscntially it is a kind ol idolatry
through immcdiatc, prcmaturc or wcalthy immcrsion into thc immanancc ol
thc Sca a denial ol our scllhood and scparation lrom thc sca. An oblitcration
ol our subjugation ol thc Sca. !t is ol wanting to bc a Lcviathan, rathcr than
human. !t is thc oblitcration ol Pharoah, or thc drowncd disbclicvcrs ol Noah's
timc.
Lct us go morc slowly and play thc tunc on a morc contcmporary sct ol
instrumcnts.
First, wc rcitcratc our position that cach ol thc signs containcd within this
answcr arc symbolic lunctions, prcdicating upon cach othcr in such a way as to
cngcndcr in us Gnosis. Furthcrmorc, thc qucstions and answcrs arc not indc
pcndcnt: thcy arc also symbolic lunctions that prcdicatc upon cach othcr. !n
slightly morc modcrn languagc, thc sukkah lormcd by thcir mutual prcdication
dctcrmincs a complcx, a conguration ol symbolic lunctions whosc intcrplay
structurcs our rcality and journcy. Likc Frcud's cpdipal complcx, this cong
uration is not mcrcly a sct ol symbols that cmbody somc mctaphorical aspcct
ol cxistcncc thcy arc an intcrdcpcndcnt, dynamic, translormativc compositc
lunction, that govcrns how wc might nd mcntal hcalth or othcrwisc.
us wc might say thc sukkah ol thc hadith, thc tcnt lashioncd through
Prophccy lor thc Rabbi, is a symbolic complcx whosc lunction is to protcct
against thc dangcrs ol our own inhcrcnt psychological componcnts: thc dan
gcrs ol our lilcasjudgcmcnt and thc dangcrs ol our judgcmcnttolovc. Lct
us prcscnt a small cxamplc ol thcsc dangcrs lrom cvcryday lilc, couchcd in a
languagc ol psychology, but now not ol clitc Lacanian anachronism, instcad
pcrhaps ol pop prah Vinlrcy scllhclp.
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 165
Vc havc said that thc cgo's lacism/paranoia, thc Pharonic principlc, thc
judging !maginary FathcrGod ol thc scmantician, thc paranoid canccr ol lilc
assignication (thc signication that burns itscll ), stcms ultimatcly lromjudgc
mcnt itscll. c !maginary cmcrgcs lrom thc Symbolic ordcr. csc bad things
that hidcr our journcy dcrivc lrom thc naturc ol thc journcy itscll. Vhcn thc
symbolic lunction ol thc rc is unadultcratcd, whcn not prcdicatcd upon by
Prophccy. Hatrcd dcrivcs lrom that sidc ol thc body: thc cgo is lormcd hcrc,
thc commanding scll cmcrgcs lrom this. c cmiurgc (oursclvcs projcctcd
onto thc unknowablc) comcs lrom this.
8ut thcrc is a particular lorm ol angcr thc strongcst lorm ol angcr
sourccs lrom mismanaging thc cntry into thc scas ol Lovc. 8ccausc hatrcd
and lascism rcquircs us to bc individual, distinct, scparatc lrom thc rcst. 8ut
strong angcr docs not rcquirc an individuality. is angcr dcrivcs not lrom thc
rc ol judgcmcnt (and, wc might say, individuality). Rathcr, it dcrivcs lrom
thc watcrs ol Lovc, and thc Southcrn dangcrs locatcd thcrcin. c dangcr ol
Lovc, its ipsidc (rathcr than its dialcctic oppositc) is Fcar. !t is absolutcly cs
scntial that wc rclatc to all angry pcoplc appropriatcly with adab: adab in thc
litcral (ordinary") scnsc ol good manncrs. c rcason is not somc prosaic un
dcrstanding ol diplomacy or promoting good rclations with nonMuslims. c
rcason is cosmic: adab in rclation to pcoplc intcrsubjcctivc adab mirrors
thc dccpcr Fircs ol cxtrasubjcctivc Adab that a scckcr must cultivatc in ordcr
to cntcr thc tcrnal Acon ol Light and bccomc onc ol thc highcr gcncration.
!l wc losc our dccorum and manncrs in rclation to othcrs irrcspcctivc ol how
thcy bchavc to us thcn wc losc oursclvcs in thc Loving watcrs ol Crcation
and sucr a rcal dangcr ol nding oursclvcs drowning, likc Pharoah. Vc will
ccasc to bc individual, and bc only Vatcr (full fathoms .e thy Father lies .those
.ere pearls that .ere his eyes).
And this lcarlul lorm ol dissolution ol scllhood cxactly thc wrong way ol
dissolving into thc sca ol Lovc is thc Lcviathan.
c Sustic irony is that this man's angcr likc all angcr is not onc ol
hatclul attachmcnt to somc cgo but, rathcr, it is a lcarlul loss ol scllhood
(a brcakagc ol thc pcrlcct mould" giltcd to us by thc Hand ol thc Craltsman)
into Lovc. !mam Ali could handlc such a lana: his scrmons oltcn spcak purcly
lrom thcsc watcrs. c rcst ol us arc in rcal dangcr ol bcing consumcd by
this Lcviathan bclow: obscrvc how angcr spcaks rccct upon yourscll, thc
rarc timc whcn you havc bccomc rcally angry angcr ows likc dark watcr, a
torrcnt ol angcr. c angcr no longcr has an indiviual human bcing spcaking
bchind it: instcad, it is purc, cgolcss spccch.
166 e garden party
Vc must cultivatc, thcrclorc, thc Fircs ol Adab in our judgcmcnt through
thc mirror ol pcrsonal adab: in this way, thc Scas ol Lovc will part lor us and
wc will consumc thc csh ol thc Lcviathan in thc ncxt world.
c sukkah ol Prophccy givcn to thc Rabbi is a complcx ol symbolic lunc
tions that, on thc onc hand, idcntics thc intcrplay bctwccn thc dangcrs and,
on thc othcr, builds thc structurc ol thcir rcsolution (thc ultimatc shcltcr that
wc will rcsidc in at thc nd ol ays).
is complcx, vicwcd as a movcmcnt lrom rst to sccond answcr, thc two
crosscd bcams ol thc answcrs, undcrstood in laith and illumination, cncoun
tcrcd as Visdom, is a shcltcr, an act ol distinguishcd submission to thc Lovc.
Still scparatc" lrom thc Lovc (so as to maintain thc joy ol submission), but,
lollowing thc prcdication ol Prophccy into Fcmininity, our 8ody ol thc Rcal
nds itscll now crowncd by thc watcrs not immcrscd, but walking upon thc
watcrs giving it lilc abiding within thc ctcrnal shcltcr ol Lovc. c movc
mcnt succccds thc Final Hour and cntcrs into thc rccrcation ol thc Ncw 8ody.
Vc can say morc about thc naturc ol thc sign ol thc Lovc/South/Vatcr.
Symbolic lunctions corrcspond to an analogous aspcct ol thc Rcal. !n thc casc
ol thc South, it is a sign ol thc 8ody's origin and luturc itscll and is, as such, a felt
ccct ol thc Rcal, ol thc 8ody that is corporeally reexi.e (thc 8ody physically
rcccts upon its own 8odily contours rcccts upon thcir trajcctory that can
ncvcr lcavc thc surlacc, but arc propcllcd" by nothing morc nor lcss than thcir
surlacc's own Rcconstitution to thc 8clovcd).
!n this scnsc, thc South hcrc is a symbolic lunction that rcgulatcs our lilc as
thc sign ol thc resolution ol thc Rcal's mctacmbodimcnt ol contact with thc
Symbolic, a contact that comcs about through thc Vilc ol thc rst qucstion.
c South is Lovc, and that is what wc arc moving towards in Timc. c South
is also thc rcsolution ol that journcy, that Rcturn to Lovc. As a symbolic lunc
tion thcn, thc South palpatcs a contour, an cmbodimcnt ol thc Rcal: which
must bc nonc othcr than thc contour ol thc Rcal that signics thc Rcal's nal
dissolution and rccrcation as a Ncw 8ody a mctacmbodimcnt. is South
crn sign ol rcsolution works through the Feal s recreation into a Ne. Body that
prcscrvcs thc Symbolic Truc and casts thc Symbolic Falsc into thc ctcrnally
burning rc. c Falsc is distillcd away via thc agcncy ol thc thc prccursory
rcs ol thc rst qucstion.
c Rcal is currcntly in a sublimatcd lorm. c dangcr ol thc Lcviathan
lics in thc lailurc to ncgotiatc this statc ol sublimation through drowning in
thc scas that gavc it lilc. c victory ol thc sccond qucstion dcrivcs still lrom
thc prcdication ol astcrn Prophccy (alrcady crowncd by rc) upon Vatcr and
!n prccmptivc obscurc prccision, wc can symmctrically idcntily this as a lclt Harunic control ol
right's thc annihilation ol watcr through mastcry ol matyrdom).
3
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 167
this transmission (via thc cstablishcd axis ol thc rst qucstion) into our cur-
rent Symbolic spacc (into our currcnt lilc, as thc Ncw 8ody has yct to comc).
!n othcr words, thc victory ol thc sccond qucstion is that it can bc answcrcd,
symbolically, and prcscntcd to us, right now.
c NorthSouth complcx also takcs on a scxuality hcrc. Actually, two scx
ualitics. c rst is a primary scxuality ol bcing prcccdcd by a morc primordial
union ol thc Mothcr and Fathcr. Vc discuss that in a momcnt. 8ut thcrc is
also a sccondary scxuality, a scxual lacilitation that thcy posscss inasmuch as
thcy prcdicatc upon thc astcrnVcstcrn marriagc via both thc rst and scc
ond answcrs. Firc ol ]udgcmcnt is thc Tcmporal mcans by which thc astcrn
Husband can approach thc Vcstcrn 8ridc. 8ut thc succcsslul conjunction ol
Malc and Fcmalc within our hcads dcmands that Lovc is mastcrcd through
consumption ol sh livcr. e Book of Tobit, is an inspircd scripturc long lost to
modcrn ]udaism, prcscrvcd within rthodox Christianity and, wc might hy
pothcsizc, undcrstood at lcast in its Truth by thc Rabbi. c book dcscribcs thc
journcy ol a rightcous man namcd Tobit who journcys along thc rivcr Tigris in
scarch ol his bridc, Sarah. Sarah has marricd scvcn mcn, though rcmains a vir
gin, bccausc upon marriagc, cach man is killcd by a dcmon. c Angcl Raphacl
instructs Tobit to takc a sh lromthc rivcr and, whcn cntcring thc bridal cham
bcr, to burn its livcr in ordcr to rcmovc this cursc and to succcsslully consumatc
his marriagc to this 8ridc.
And Tobias wcnt lorward, and thc dog lollowcd him, and hc lodgcd thc rst night by
thc rivcr ol Tigris. And hc wcnt out to wash his lcct, and bchold a monstrous sh camc
up to dcvour him. And Tobias bcing alraid ol him, cricd out with a loud voicc, saying:
Sir, hc comcth upon mc. And thc angcl said to him: Takc him by thc gill, and draw
him to thcc. And whcn hc had donc so, hc drcw him out upon thc land, and hc bcgan
to pant bclorc his lcct. cn thc angcl said to him: Takc out thc cntrails ol thc sh,
and lay up his hcart, and his gall, and his livcr lor thcc: lor thcsc arc ncccssary lor usclul
mcdicincs. ... And Tobias said to him: Vhcrc wilt thou that wc lodgc: And thc angcl
answcring, said: Hcrc is onc whosc namc is Ragucl, a ncar kinsman ol thy tribc, and hc
hath a daughtcr namcd Sara, but hc hath no son nor any othcr daughtcr bcsidc hcr. All
his substancc is duc to thcc, and thou must takc hcr to wilc. Ask hcr thcrclorc ol hcr
Fathcr, and hc will givc hcr thcc to wilc. cn Tobias answcrcd, and said: ! hcar that
shc hath bccn givcn to scvcn husbands, and thcy all dicd: morcovcr ! havc hcard, that a
dcvil killcd thcm. Now ! am alraid, lcst thc samc thing should happcn to mc also: and
whcrcas ! amthc only child ol my parcnts, ! should bring down thcir old agc with sorrow
to hcll. cn thc angcl Raphacl said to him: Hcar mc, and ! will shcw thcc who thcy
arc, ovcr whom thc dcvil can prcvail. For thcy who in such manncr rcccivc matrimony,
as to shut out God lrom thcmsclvcs, and lrom thcir mind, and to givc thcmsclvcs to
thcir lust, as thc horsc and mulc, which havc not undcrstanding, ovcr thcm thc dcvil
hath powcr. 8ut thou whcn thou shalt takc hcr, go into thc chambcr, and lor thrcc days
kccp thyscll contincnt lrom hcr, and givc thyscll to nothing clsc but to praycrs with hcr.
168 e garden party
And on that night lay thc livcr ol thc sh on thc rc, and thc dcvil shall bc drivcn away.
8ut thc sccond night thou shalt bc admittcd into thc socicty ol thc holy Patriarchs. And
thc third night thou shalt obtain a blcssing that sound childrcn may bc born ol you. And
whcn thc third night is past, thou shalt takc thc virgin with thc lcar ol thc Lord, movcd
rathcr lor lovc ol childrcn than lor lust, that in thc sccd ol Abraham thou mayst obtain
a blcssing in childrcn.
Vc could say much morc about this story! 8ut lor thc momcnt, lct's obscrvc
that it is by thc consumption, thc crowning ol Southcrn Lovc, thc livcr ol Tobit's
sh, that thc Malc is lacilitatcd nally in its marriagc to thc 8ridc.
rough this prcdication on thc Sukkah ol thc Lcviathan skin by thc
Prophccy/8ridc complcx, wc cncountcr a tastc ol thc Tranquility ol thc Ncw
8ody, hcrc and now. c Prophccy/8ridc corrcsponds to Rcal contours upon
our currcnt 8ody. 8ut in prcdicating upon this sign ol a Lovc to comc, thc sign
ol thc shcltcr ol thc altcrlilc, thc complctc axcs palpate thc translormation lrom
this Rcal to thc Ncw Rcal in thc scnsc that thcy palpatc a corporcal shcltcr that
sourccs its bcing lrom its future. is is anothcr way ol undcrstanding thc scxu
ality ol thc altcrlilc, thc rcason why thc Fcmininc scxuality ol now (that which
!, as a rcd bloodcd malc, physically nccd and want abovc all clsc) litcrally deri.es
and providcs a Rcal tastc ol thc Fcmininc scxuality to comc. !l somconc asks
is thcrc scx in thc altcrlilc, thc mainstrcam havc thc corrcct answcr: absolutcly,
ycs, thc bcst scx you'vc cvcr had in your lilc thc scx that you havc only mo
mcntarily tastcd in your symbolic intimation, thc scx that denes, postcvcnt,
what scx is lor you now.
And this combincd complcx thcn lorms an eect ol thc Rcal that providcs a
physical scnsc ol thc Ncw Rcal to comc, so that thc garmcnt ol sukkah that is
lormcd, and comprchcndcd in illumination, bccomcs a shelter of comfort that is
lclt hcrc, as il wc arc (likc thc Rabbi) walking in thc altcrlilc.
5.4.6 Fami/y resemb/ance
Prophccy answcrs:
As lor thc child, il thc man's dischargc prcccdcs thc woman's dischargc, thc child attracts
thc similarity to thc man, and il thc woman's dischargc prcccdcs thc man's, thcn thc child
attracts thc similarity to thc woman.(Sahih 8ukhari, \olumc 4, 8ook 55, Numbcr 546)
!n casc you rcquirc clarication rcgarding lcmininc dischargc, Prophccy has
also providcd that clscwhcrc:
crc arc doublc movcmcnts and dcbts within thc story that arc absolutcly signicant, as Tobit
is lrom an cxilcd tribc and his journcy is actually ast, not Vcst, to rcclaim a dcbt owcd his
Fathcr.
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 169
Narratcd Abu Salama: Um Salaim said, Allah's Apostlc! Allah docs not rclrain lrom
saying thc truth! !s it obligatory lor a woman to takc a bath altcr shc gcts nocturnal
dischargc:" Hc said, Ycs, il shc noticcs thc watcr." Um Salama smilcd and said, ocs
a woman gct dischargc:" Allah's Apostlc said. cn why docs a child rcscmblc (its
Mothcr):" (Sahih 8ukhari, c 8ook ol Prophcts, 55:545)
Fig. 5.7. c Fathcr and Mothcr constitutc a primal sccnc ol brcathing in and brcathing
out in tawhid, kissing and bcing kisscd. is is thc naturc ol thc 8rcath ol Lovc lrom
thc Grcat Facc, as lantasizcd by thc cmcrgcnt subjcct's Littlc Facc.
ur Rcal is thc sublimatcd Logos. !t is a continuous planc that sustains
our journcy ol dicrcntiation. God's brcath bccomcs sublimatcd to lorm thc
Rcal, at which point thc journcy ol dicrcntiation bcgins. !t bccomcs a dialcctic
stcmming lromthc tawhid ol God's unity ol Lovc. Fromlovc, brcathing. From
brcathing, withdrawal and prcscncc. And lrom withdrawal and prcscncc, thc
cld ol dicrcntiation, thc cld ol thc Symbolic, thc cld ol our journcy back
to Lovc.
And this is what conccrns thc qucstion ol lamily rcscmblancc: thc rclation
ship bctwccn thc Rcal and thc Symbolic.
is lamily rcscmblancc bcgins with Mothcr and Fathcr according to thrcc
points: 1) thcrc is a Rcal Mothcr and Fathcr, 2) thcrc arc two symbolic lunc
tions ol Mothcr and Fathcr and 3) thcsc arc two signs ol somcthing Rcal (thc
Rcal is Rcal).
is Rcal Mothcr and Fathcr arc lclt by us, rcgulatc and intrudc upon our
symbolic journcy necessarily in ordcr lor us to 1) bc happy and lrcc ol patholo
gics, 2) to asccnd into illuminatcd lilc and altcrlilc and 3) rcalisc thcsc two
things by rccognizing how wc arc lormcd, what our scxual componcnts arc.
Lct's dim thc lights and slow it down.
All symbolic lunctions scrvc a purposc within a languagc gamc (lor cxamplc,
within thc gamc ol hadith tclling), which is to illuminatc our judgcmcnt, so
that wc can comc in contact with thc ivinc. nc way ol thinking ol this
illumination is as a lorm ol transccndcncc through languagc (rathcr than out ol
languagc). Anothcr way ol comprchcnding illumination is to call it a physical
contact with thc Rcal: an intrusion ol thc Rcal. !t is appropriatc to dcscribc
this contact a gcnuincly felt ccct ol thc Rcal as a resonance.
170 e garden party
A rcsonancc in thc samc way that a tuning lork, whcn hit, will rcsonatc
with a particular notc. c lork has thc lcttcr C" cngravcd upon it, so is a
Symbolic C". c Rcal's intrusion is this act ol hitting and rcsonanting, whcrc
thc Symbolic C" sounds itscll out as vibrations that hit particlcs ol air, carrying
thc rcsonancc, so thc Rcal C" is obtaincd, physically. ur Symbolic livcs arc
likc thc lork, wc cannot cscapc it, nor hcar thc notc playcd. 8ut wc can rcsonatc,
laithlul that a sound ol Truth is indccd carricd, lclt as physical vibration across
thc 8ody, though not hcard with cars. Vc can lccl rcsonancc as illumination (a
song ol angcls). !n this way, wc simultancously obtain a ivinc transccndcncc
whilc rcmaining purcly physical.
c csscntially scxual naturc ol this physical/transccndcnt paradox is wcll
undcrstood within thc romantic vcrscs ol various Su pocts (such as Rumi and
Haz or ibn Arabi's e Interpreter of Desires) and in mctaphysical poctry (ol
]ohn onnc, lor cxamplc). To spcak ol thc transccndcnt 8clovcd can bc to
spcak, simultancously, ol thc Rcal woman. And through thc paradox, itscll,
thc resonance ol thc paradox ad innitum, asccndcncc and contact through thc
physicality ol this sublimatcd Logos: cmcrgcncc and dcsccnt ol Sophia, thc
!lluminatcd 8ridc ol Prophccy. c paradox ol illumination climaxcs through
thc movcmcnt lrom cast to wcst.
So thc purposc ol all symbolic lunctions is always ivinc rcsonancc, and
scxualizcd in rclation to Prophccy and to thc 8ridc ol Visdom.
c Mothcr, Fathcr and Child arc symbolic lunctions, so should lall undcr
thc prcdication ol thc prcvious statcmcnt. So how prcciscly do thcy providc
ivinc rcsonancc: !n thc third Prophctic answcr, what is thc Mothcr, Fathcr
and Child's rclationship to ivinity:
ey are the symbolic functions of this resonance itself, and therefore formthe func-
tions of regulation o.er the totality of all other functions. e a.areness of any
symbolic functions predication o.er our life is resonance. nd that a.areness-as-
resonance deri.es from the Mother and Father. Fesonance is nothing more than
resemblance .ithin the Child, .ithin us. Intrusion is resonance. It is sexual, be-
cause resonance resembles and deri.es from the primordial sexuality of the Father
and Mother. Intrusion, illumination is resemblance. e Mother and Father are
the signs of the resonance: they are human fantasy of the Feal resonating -- a self-
reexi.e fantasy that itself resonates .ith the Feal resonating our fantasy in Truth.
So all lunctions dcrivc lrom thcm. And all lunctions indicatc thc ivinc.
To spcak ol any symbolic lunction is to bc prcdicatcd upon by thc Mothcr and
Fathcr and to spcak ol any lunction (including, scllrccxivcly, thc Mothcr and
Fathcr) in an illuminatcd modc is bc prcdicatcd upon by thcsc lunctions.
How can this bc so: And why a Mothcr and Fathcr, why not, lor cxamplc, a
singlc lunction callcd rcsonancc", rcscmblancc", dcrivation" or crcation": !t
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 171
is bccausc rcscmblancc is binary and rcsonancc is physical vibration, rcquiring
particlcs to movc lorward and backward. !t is bccausc thc air ol which a vibra
tion rcsonatcs is thc 8rcath ol God: and its lclt propcrty is binary. !t brcathcs
in and out.
Lct us go through this stcp by stcp, locusing on thc hadith itscll, bccausc it
is currcntly through thc hadith that wc may cncountcr this rcsonancc (immc
diatcly, in this gardcn lor thc listcncrs, and immcdiatcly, lor thc rcadcrs, upon
this pagc).
Notc rst that thc cncountcr wc dcscribc is a human onc. As with all illumi
natcd judgcmcnts, it will bc physical and, ultimatcly onc ol a pcrsonal movc
mcnt and contact with thc 8ridc ol illumination upon thc sublimatcd Logos,
guidcd by thc Light ol Prophccy. !t is not by virtuc ol its complcx an immc
diatc cncountcr with God: though its mcditation can yicld that most dcsircd,
Sublimc pcrsonal cncountcr, as a tawhidic comprchcnsion ol what is implicd
logically by thc cncountcr. crc is no polythcism hcrc: thc Fathcr and
Mothcr arc not God, or cvcn aspccts or namcs ol God, bccausc God is indivis
iblc. 8ut thc Fathcr and Mothcr arc part ol thc wholc apparatus ol our cosmos
in reference to thc Rcality ol its rcgulation by God. cy lorm thc Face ol God.
Undcrstanding thcm, truly, is to undcrstand our rclationship to Crcation
both our own and God's, and comprchcnsion yiclds thc pcrsonal cncountcr.
c hadith is an illuminatcd judgcmcnt, a Symbolic complcx, whosc inhab
iting constructivc prool managcs to allow us to cncountcr thc Rcal through a
lormol physical rcsonancc prcciscly through comprchcnding thc resemblance
ol our spacc ol signs (thc Child, our psychological rcprcscntation ol thc Rcal)
to thc Parcnts. (And ! am about to spcak as a Child.)
c problcm is that illumination is always scllcontaincd within thc spacc
ol thc Symbolic, thc spacc ol thc linguistic. And so, cvcn in thc mind ol a
Prophct, this cxpcricncc ol thc Rcal is somcthing that is spokcn, said, rcprc
scntcd, pcrccivcd. And thus, it is spokcn, said, pcrccivcd, actcd upon via signs.
c signs ol thc Rcal arc particularly privilcgcd. Vhilc all signs dclcr to thc
Rcality ol thc thcr, thcrc arc somc signs, such as that ol thc Mothcr and Fa
thcr hcrc, that arc privilcgcd in that thcy ccctivcly attcmpt to denote thc Rcal
and its rclationship to thc Symbolic.
Vhcn attcmpting to dcscribc howthc languagc is regulated by thc Rcal, whcn
wc talk about thc Rcal's rclationship with languagc (and so with our actual
cxpcricncc ol lilc, as lilc is signication and signication cannot bc cscapcd),
wc cannot do it with prccision, not in thc samc way wc can prcciscly lay down
thc laws ol Ncwtonian Physics. Vc cannot do it immcdiatcly. 8ut wc can do
it indircctly, through sublimc poctry ol thc 8ody: whcn wc talk in Truth about
how thc Rcal rcgulatcs our lilc, wc will rcquirc thc sublimc usc ol signs that
172 e garden party
resonate with thc purcly corporcal, bodily naturc ol thc Rcal. Signs likc thc
Fathcr, Mothcr and Child, lor cxamplc: archctypcs ol primal scxuality.
Prophccy's third answcr resonates via this sublimc agcncy into thc Rabbi's
subjcctivity, in two intcrrclatcd ways, a sccond consisting ol thc loundational
prccursory rcsonancc that dctcrmincs thc rst.
First, as bclorc, thc answcr rcsonatcs with thc dccpcr aspccts ol ]udaic mysti
cal cosmology, and thc Rabbi rccognizcs this just as any opcn mindcd Kabbalist
would.
!l onc knows a littlc ol ]udaic mysticism, thcn thc productivc plcasurc ol thc
MothcrFathcr archctypc prcscntcd in thc third answcr rccalls thc conccpt ol
rich npin thc Long Face or Facc ol God a crystallization (partzim) ol
God's undicrcntiatcd Light as it bccomcs lragmcntcd into signs ol our con
scious rcality.
c idca is that, God rst crcatcs thc world in an undicrcntiatcd lorm. !n
ordcr that man might bc lormcd to lovc God, this lorm must yicld to dicrcn
tiation, rst into a cloud ol brcath that thcn rcasscmblcs into individual signs.
is is thc samc principlc wc havc discusscd carlicr: brcath yiclds thc primor
dial human, thc Logos, that is sublimatcd in ordcr that thcrc bc a Northcrn,
dicrcntiatcd spacc ol Rcason to lacilitatc thc ]ourncy South to back to Lovc.
c naturc ol this dicrcntiation is brcathing. 8ut thcrc is morc that can bc
said, rcgarding thc naturc ol thc primordial human and thcn our lallcn, dicr
cntiatcd rclationship to thc ivinc. !n ]udaic mysticism, thc sublimation, thc
dicrcntiation ol thc body consists ol brokcn shards", signs that contain ob
scurcd sparks ol Light. csc shards can bc rcasscmblcd through locating thc
sparks ol light, a proccss that lollows thc primordial dircctions ol thc human
gcography wc havc alrcady discusscd. 8ut within this dicrcntiatcd spacc is
also a govcrning, rcgulating, crcating principlc thc Face of God that rclatcs
to thc psychological rcality ol thc primordial human/child.
is Facc ol God, thc rich npin is itscll a gcncrativc play on an carlicr prc
cursory 8iblical namc ol God, thc rich paim (xodus 34:6) oltcn translatcd
is slow to angcr", but a closcr translation bcing thc long breath. c Facc ol
God is itscll ol dicrcntiatcd spacc a psychological crystallization ol God's
drawing ol long breath, lclt by us, rcsonating into our dicrcntiatcd crcation as
thc symbolic complcx ol thc ivinc crcativc act. is rcsonancc, in turn, whcn
comprchcndcd, lcads us to lccl thc ultimatc Facc ol Lovc whcrcvcr wc turn.
c Long Facc is undcrstood as as thc intcraction bctwccn two complcmcn
tary dual principlcs ol brcath: inhalation and cxhalation. csc lorm thc thc
primordial Mothcr and Fathcr lunctions, rcspcctivcly. c primordial Child,
thc crcatcd human, has a scxualizcd body, comprchcndcd in turn via two crys
tallizations: thc Zeir npin thc Small Face ol Masculinity and thc Nukva/
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 173
aughtcr/8ridc/Shckhinah ol thc Fcmininc. c dircctions wc havc mcn
tioncd bccomc congurcd within thcsc two crystallizations ol thc Masculinc
Facc: thc north and south arc thc lclt and right hands, Prophccy is its hcad,
thc up and down lorm a dialcctic ol lcgs. c Fcmininc hcrscll, signicantly,
thc purc rcccptivity/crcativity ol thc 8ridc is associatcd solcly with thc Vcst.
l coursc, to say this much is to rcpcat a ]udaic cosmology and nothing morc.
To grasp how this cosmology within Prophccy's rcsponsc is to grasp a cultural
lamily rcscmblancc bctwccn thc ncw" !slamic mysticism and its parcntal, prc
cursory ]udaic lorm, to undcrstand an unbrokcn lincagc ol Truth and com
prchcnsion an unbrokcn rcsonancc with thc Rcal that runs procrcativcly
signcd, crotically chargcd bctwccn thc culturcs and 8ooks ol rcvclation.
8ut thcrc is a sccond, dccpcr, Rcal rcsonancc cncodcd within thc hadith:
that must comc lrom mcditation upon thcsc symbolic componcnts, thcir mu
tual and coinductivc prcdication, thcir ultimatcly scllrccxivc dynamic. is
mcditation will thcn bccomc an illuminatcd physical rcsonancc ol our mcdita
tion itscll as resonance with thc Rcal. (Vc rcpcat oursclvcs: mcditation is prool,
inhabitation, living cxpcricncc ol thc complcx.)
Fig. 5.8. Family rcscmblancc: thc answcr to thc third qucstion. p - Prophccy (ast),
l - Spccch, thc lcmininc, thc bridc, j - ]udgcmcnt (Firc) and l - Lovc (Vatcr), s -
submission, witncssing, qucstion, matyrdom, m - mastcry, answcr, victory, - thc
(m)thcr, F - thc Fathcr
Lct's try this now, approximatcly continuing with a mythopocic ]udaic lor
mulation borrowcd lrom thc !ssac Luria, but mcdiatcd via Frcud and Lacan.
Howdocs thc Long Facc thc Long 8rcath producc thc scxualizcd child:
To spcak ol brcathing rcquircs us to spcak ol thc primordial inncr and outcr:
174 e garden party
brcath ows lrom thc inncr to thc outcr. is distinction is scxual: lor scxuality
is nothing but distinction ol ow lrom inncr to outcr. So brcathing is scxual.
Lct us call thc inncr thc Fathcr and thc outcr thc Mothcr.
c Fathcr brcathcs out Lovc to thc Mothcr, who brcathcs in Lovc. 8ut il
thc ivinc is a unity, thcn thc brcath must bc circular. And so thc brcath is a
bijcctivc dialcctic: thc Mothcr brcathcs back Lovc to thc Fathcr.
Similarly, thc Fathcr kisscs thc Mothcr activcly and thc Mothcr kisscs thc
Fathcr in rcccipt. vcry kiss involvcs two simultancous modcs: ol giving and
rccciving in Lovc.
Finally, thc Fathcr gcntly comlorts thc Mothcr with words ol Lovc. !n this
casc, thc Mothcr listcns in silcncc, bccausc, whilc kissing and brcathing is a
twoway bijcction, thc distinction that undcrlics spccch is onc ol activc words
and rcsponsivc silcncc. So thc Mothcr is silcncc hcrc.
And hcrc is thc point ol thc ordcr ol thc qucstions and answcrs, lor thc
third answcr predicates thc carlicr two .ia rcsonancc, via rcscmblancc. c rst
two answcrs arc thc Child ol thc third. c lunction ol northcrn rc and thc
lunction ol southcrn watcr/cnd ol timc consumption, is channclcd lrom cast
to wcst. And thcsc dircctions this psychic gcography ol thc human journcy
constitutc thc Child and arc comprchcndcd as rcsonancc in rclation to thc
Facc ol thc Crcator via thc mcditation ol thc third answcr.
c binary modcs ol brcathing and kissing lorm thc lacc ol thc Son thc
Masculinc lorm within thc conguration ol thc cosmic Child.
!t is important to notc that thc Masculinc is a compositc complcx ol lunc
tions that havc, within himscll, gcndcr. Vithin his lorm arc scxual rcscm
blanccs lorms and rcsonanccs to thc Mothcr and Fathcr's modcs ol Rcal
Lovcmaking. c Masculinc is not lully absolutcly masculinc, but is govcrncd
by dicrcnt intcrnal gcndcrs. !n tcrms ol thc psychic gcography ol thc mascu
linc lorm (dcpictcd again in Fig. 5.8), thc brcathing gcncratcs thc north and
south ol thc child's arms. A lcmininc lorm ol northcrn judgcmcnt dcrivcs lrom
thc Mothcr's inhalation, bccausc inhalation lorms an absolutc thcr, a lack, an
abscncc ol ultimatc dcsirc and, as wc havc dcscribcd, this lack is what pow
crs dicrcntiation and signication and logical judgcmcnt. us thc symbolic
lunction ol thc north is really judgcmcnt, bccausc ol this rcsonancc ol judgc
mcnt in lamily rcscmblancc to thc Mothcr's primordial lack, hcr long brcath in
inhalation ol (lulllcd by) thc primordial Fathcr's lullncss ol cxhalation. ur
journcy in signication, in Timc, is onc ol bcing lormcd in Lovc, to become
through Lovc, to abidc at thc cnd in Lo.e. And Lovc is absolutc lullncss: thc
Fathcr's long brcath in cxhalation.
Now, wc havc rclatcd thc rst two answcrs to a doublc crowning, ol rc and
watcr, ol logical judgcmcntinTimc and ol adab and control ol Lovc, lrom
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 175
a Masculinc ast to a Fcmininc Rcccptivc Vcst. c two answcrs cncodc a
transmission ol Prophccy ol balancc and !llumination into thc dark 8ridc
ol Truth. Vc havc indicatcd this balancc is unusual to our statc: normally
Prophccy is not aligncd with our Fcmininity, and so thcrc is no marriagc or
occasional, partial marriagc. Vhcn wc lccl thc Truth, whcn wc cncountcr illu
mination thcn wc cncountcr a momcnt ol illumination, whcrc thc Masculinc
and Fcmininc arc lacctolacc, just as thc Mothcr and Fathcr arc al.ays lacc
tolacc in thcir tawhidic brcathing, kissing and spcaking. Vc oltcn lall short
ol this: but it docsn't mcan wc should not try.
is marriagc is thc nal point ol rcscmblancc, lor it mirrors thc primordial
Crcativc Long Breath in our own crcativity, an ultimatc rcsonancc in which thc
Husband is marricd and lacctolacc with our Fcmininc rcccptivity. And this
occurs through balancc through thc mcditation wc attcmpt right now ol
thc husband's malc and lcmalc sidcs. Vhcn this occurs, wc havc thc primordial
lovcmaking in rcsonancc with thc human subjcct.
c 8ridc is thc csscntial tcrm hcrc: thc rcason why marriagc is prcscribcd
in thc holy books. Shc is csscntial lor humanity to rcalisc Truth.
c aughtcr hcrscll is scparatc lromthc brcathing. Vc might call hcr many
things, but at lcast shc is thc sourcc ol all cxpcricntial Truth. c Fcmininc
naturc is onc ol crcativity, ol drcaming and ol spccch.
!t is signicant that thc Facc ol thc aughtcr is a scparatc absolutcly Fcmi
ninc lunction, in contrast to thc Facc ol thc Son, who is a compositc ol micro
masculinitics and lcmininitcs. is is bccausc comlorting .ords ol Lovc lrom
thc Fathcr lorm thc lacc ol thc daughtcr within thc conguration ol thc cos
mic child. Hcr pcrlcct scxuality involvcs an apparcnt violation ol thc dischargc
rulc, which govcrns thc microscxualitics ol thc sidcs ol thc Malc lacc. Vhy:
8ccausc thc aughtcr must bc an absolutc Truth ol spccch. So shc cmcrgcs
lrom thc Fathcr rathcr than thc Mothcr: bccausc shc comcs lrom thc words ol
lovc whispcrcd by thc Fathcr to thc Mothcr in thc primal sccnc.
Vhat docs this mcan: c aughtcr thc absolutcly Fcmininc lunction
is onc ol absolutc Truth. Not thc woman as a mctaphor lor tcxt/spccch/pcrccption.
Voman is thc words ol thc rcvclation itscll. c aughtcr is Holy Scripturc.
c ur'an is a woman.
So thc law ol dischargc is not violatcd hcrc: shc rcscmblcs hcr Fathcr, but is
Fcmininc, not Masculinc, in thc product ol primordial lovcmaking, prcciscly
to lacilitatc thc ultimatc lamily rcscmblancc/rcsonancc ol our inncr psycho
logical/human lovcmaking in rclation to thc Long 8rcath ol thc prccursory
lovcmaking. !l shc wcrc Masculinc, wc could not nd God in words.
176 e garden party
To bccomc lacctolacc, to attain truc consciousncss ol tawhid in rcsonancc
with thc Facc ol Tawhid: this is to bc marricd, this is to havc thc Light shinc
down upon your ur'an.
Absolutc Truth cxists, within this spacc ol multiplicitous dicrcntiation.
And shc is a woman, lacing cast.
So placc yourscll in thc Rabbi's position, lor thc hadith has situatcd and cn
codcd thc subjcct with it, thc gcncral rcading subjcctinmcditation/rcsonancc
withthcmap, cncodcd as thc Rabbiinmcditation/rcsonanccwiththc map!
8y providing this answcr as Prophccy, thc Rcal rcsonancc, thc Rcal rcgulation
that thc Long Facc has in rclation with thc Child, thc Rabbi/subjcct/! reali.es
himself as the child, hc grasps his truc naturc within thc conguration, hc grasps
thc inncr scxuality ol his componcnts, and thc outcr scxuality ol Prophctic Rcv
clation in rclation to his Vilc. And hc is cnlightcncd. Hc bccomcs a man
walking on this carth as il in jannah.
[
Curiously, thc psychoanalysis ol Frcud and Lacan dcscribc a similar ground
ing rclationship, pcrhaps through thc mcchanism ol somc collcctivc uncon
scious ( ]ung's rcvcngc on his lormcr collaborator!), pcrhaps dclibcratcly (Lacan
did rcad Kabbalah, at lcast).
cy call this rclationship bctwccn thc Fathcr and Mothcr thc primal sccnc".
c psychonalytic lraming ol thc rclationship, at lcast in thc languagc ol its ini
tial pcrccption by thc subjcct has a rathcr ncgativc, nightmarish twist comparcd
to Luria. c primal sccnc is onc in which thc wc lantasizc (or pcrhaps havc
actually sccn, Frcud is not clcar) an carlicr, childhood witncssing ol thc act ol
scxual intcrcoursc bctwccn thc Mothcr and Fathcr. c subjcct initially in
tcrprcts it as an act ol violcnt aggrcssion on thc part ol thc Fathcr. Frcud's
lamous 'Voll Man' casc study is all about this sccnc and how its unsucccsslul
ncgotiation lcads to ncurosis.
Lacan posits thc lantasy lor thc human subjcct who lantasizcs or pcrccivcs
this sccnc as lcading to both lcar ol thc pcrccivcd violcncc and a scxual
arousal that lorm thc basis lor cntry into thc cdipus complcx, a thrcc stagc
proccss that is csscntial lor thc subjcct to bc lully lormcd".
Frcud (and Frcud rcad through Lacan) claims this is simultancously a lantasy
ol our origin and cxactly thc sourcc ol all lollowing lantasics. !n lact, it is
through thc primal sccnc that our subjcctivity our cntrancc into this rcality
wc inhabit is born and, in somc cascs, might bc cncountcr pathologics.
Clcarly Frcud and Lacan's lraming is prctty ncgativc at lcast, thc imagcry,
in contrast to that ol !ssac Luria, is in stark contrast. Pcrhaps it is ncgativc pri
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 177
marily bccausc thcir languagc is takcn lrom pathological cascs: with its origins
in pathologics whcrc thc subjcct is somchow has a damagcd" and thc proccss
ol cmcrgcncc lrom thc sccnc has not bccn lully rcaliscd.
Ncvcrthclcss, thc principlc is thc samc, and wc might rcscuc Lacan through
Luria by saying this: thc primal sccnc is thc origin ol our cntry into thc Sym
bolic. !t is a lantasy" in onc scnsc, and a rcality in anothcr. 8ut thc rclationship
bctwccn thc Fathcr and thc Mothcr takcs thc lorm ol Lovc and Lovc alonc,
bccausc God is Lovc.
Human souls arc born lrom this primal sccnc. c subjccts' dcrivation lrom
thc primal sccnc mcans that its potcntial lor asccnt through intcraction with
other subjccts' souls is cncodcd within. ! know myscll through your rccction
ol mc and you know yourscll through my rccction ol you. !t is through this
intcrsubjcctivc ncgotiation somcthing that mirrors thc ivinc brcathing in
a ncccssarily indircct but dccply prolound way that our souls nd rcpair.
How docs this work: !t's complicatcd, and is csscntially a proccss ol bcing
scllawarc ol our subjcctivity in rclation to thc rcccptionprovision dialcctic that
lramcs our rclation to othcrs and indicatcs a Loving God.
!t bcgins with thc rst apprchcnsion ol thc rcccptionprovision dialcctic, dc
manding a rcsolution ol thc implications ol thc rst (imaginary) momcnt whcn
wc scc oursclvcs as scparatcd lrom thc thcr and attcmpt to (prcmaturcly) join
back to hcr. Again, Lacan gcts it right, somcthing vcry closc to a rcading ol
Lurianic Kabbalah. So lct's usc his thrcc stagc proccss. Hc calls it thc cdipus
complcx, a structurc whosc ncgotiation will lcad to lully lormcd subjcctivity
a subjcctivity that is lrccd lrom thc cgo, basically:
c rst momcnt. rough thc agcncy ol thc primal sccnc, thc subjcct un
dcrstands that it is not idcntical with thc objcct ol thc Mothcr's dcsirc. c
subjcct docs not lacc thc Mothcr. crc is anothcr objcct ol dcsirc. c sub
jcct imagines this as an imaginary phallus", lackcd by thc Mothcr but pos
scsscd by thc Fathcr. c subjcct attcmpts to rcplacc this imaginary phallus
and thus bc thc objcct ol dcsirc, lackcd by thc Mothcr.
c sccond momcnt is whcrc thc subjcct imagines thc Fathcr as imposing
law onto thc dcsirc ol thc Mothcr, dcnying acccss to thc (imaginary) phallic
objcct and, as a corollary, dcnying acccss ol thc subjcct to thc Mothcr. is
rcsults in a lorm ol anxicty on thc part ol thc subjcct.
c third momcnt is whcrc thc subjcct bccomcs lully lormcd. At this mo
mcnt, thc Rcal Fathcr intcrvcncs, dcmonstrating that it is indccd hc who
owns thc phallus and will always own thc phallus. c subjcct ccctivcly
submits to this lact and is thus lrccd lrom thc cosmic anxicty, can bccomc
complctc through lull idcntication with thc Fathcr.
178 e garden party
A subjcct is not lully lormcd il this idcntication docs not occur, and instcad,
thcy idcntily instcad with thc Mothcr or with thc imaginary phallus ol thc prc
vious stagc: this is what Lacan calls pcrvcrsion". A phobia is thc rcsult ol thc
sccond stagc not lorming bccausc thc Rcal Fathcr has lailcd to intcrvcnc in thc
subjcct's journcy: thc phobia substitutcs itscll lor thc Rcal Fathcr's intcrvcntion.
kay, that's a prctty grucsomc way ol phrasing things. Ncvcrthclcss, by thc
Gracc ol my Lord abovc ! am in a position to shcd a littlc Light onto this and
rcconstitutc thc ncgotiation in tcrms ol a primal scene of Lo.e rathcr than ol
violcncc:
c rst momcnt. rough thc agcncy ol Luria's loving primal sccnc in
lact, through thc vcry mythpocic proccss ol annotating down this sccnc, thc
subjcct undcrstands that it is scparatcd lromthc 8clovcd (m)thcr. c sub
jcct docs not lacc thc Mothcr: it cxists in thc spacc ol dicrcncc, scparatcd
lrom that which wc dcsirc. is scparation lollows dircctly lrom our naturc
as thc 8rcath: thc 8rcath ol thc Rccciving Mothcr implics that this loving
8rcath laccs away lrom us. And so wc construct a cmiurgc, an !magi
nary imagc ol God in our hcads: thc subjcct imagines this as an imaginary
phallus", lackcd by that Absolutc Altcrity that wc dcsirc (thc Mothcr) but
posscsscd by thc Fathcr. Hc imagincs thc phallus to bc God. c subjcct
attcmpts to rcplacc this imaginary phallus and thus bc thc objcct ol dcsirc,
implicd by thc absolutc lack that bclics thc Mothcr's rcccptivity. is occurs
in thc casc ol, lor cxamplc, progrcssivc or rcvivalist Muslims who worship
at thc loot ol a civilizing God, a God whosc purposc is to dictatc how wc
should lunction socially, worshipping basically likc Marxists thc idca
ol a Godasidcalcitystatc. God is thc phallus ol thc skyscrapcr hcrc, and
thc dcsirc to build thc citystatc, to start lactorics and workcrs syndicatcs and
so on, all dcrivc lrom thc dcsirc to bc that phallus.
c sccond momcnt is whcrc thc subjcct imagines thc Fathcr as imposing
law onto thc dcsirc ol thc Mothcr, dcnying acccss to thc (imaginary) phal
lic objcct and, as a corollary, dcnying acccss ol thc subjcct to thc Mothcr.
is rcsults in a lorm ol anxicty on thc part ol thc subjcct. Spiritually, this
cmcrgcncc ol thc law is an imposition ol judgcmcnt on to thc sccnc, with thc
cxtrcmc casc bcing onc in which judgcmcnt rcplaccs any rcmnant ol Lovc.
Scc thc Pharasccs. Scc thc shcikhs at thc mosqucs who wcar a ignorancc
likc a badgc ol honour. Lovc is rcplaccd by dcnial and thc subjcct imagincs
thcrc is in lact no brcathing at all and, as a conscqucncc, no possibility lor
thc subjcct to cvcn substitutc itscll lor thc phallus. Scc thosc rcligious movc
mcnts that arc csscntially sclldcstructivc and particularly aggrcssivc whcn it
comcs to any kind ol inncr contcmplation. crc is no brcathing allowcd lor
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 179
thcm, thc primal brcathing is dcnicd absolutcly, lovc is dcnicd absolutcly:
wc must not approach thc (m)thcr, thc Fathcr is imagincd hcrc as thc ul
timatc dcspot, a purc Law that constantly thrcatcns to bcat us down il wc
approach hcr. Totalitarian dictatorships (Maoism in lull swing, Pol pot, as
wcll as various visions ol a ncw Caliphatc bandicd about) arc a good casc in
point.
c third momcnt is whcrc thc subjcct bccomcs lully lormcd. At this mo
mcnt, thc Rcal Fathcr intcrvcncs, dcmonstrating that it is indccd hc who
owns thc phallus and will always own thc phallus. c subjcct ccctivcly
submits to this lact and is thus lrccd lrom thc cosmic anxicty, can bccomc
complctc through lull idcntication with thc Fathcr. is is thc momcnt ol
cntry into thc symbolic. c subjcct acccpts thc naturc ol thc primal sccnc,
thc Lovc bctwccn thc Rcal Mothcr and Rcal Fathcr, thc naturc ol thc Rcal's
8rcathing lrom which thc subjcct's naturc has cmcrgcd. c subjcct un
dcrstands at this point that what is Rcal is Rcal, and not !maginary. And,
instcad ol crcating !maginary problcms lor himscll by imagining a position
lor himscll with rcspcct to this trianglc, instcad acccpts grcatlully that an
idcntication can occur within thc spacc ol thc Symbolic, a middlc planc
bctwccn thc Rcal and thc !maginary. c subjcct lcarns to livc symbolically,
amongst thc signs rcgulatcd by this brcathing.
A subjcct is not lully lormcd il this idcntication docs not occur, and instcad,
thcy idcntily instcad with thc Rccciving Mothcr in Kabbalic tcrms this
mcans thcy rcmain within thcir sclsh will to rcccivc" and arc not balanccd.
Vhat Lacan calls pcrvcrsion" wc might call sclshncss. A phobia is thc rcsult
ol thc sccond stagc not lorming bccausc thc Rcal Fathcr has lailcd to intcrvcnc
in thc subjcct's journcy: thc phobia substitutcs itscll lor thc Rcal Fathcr's in
tcrvcntion. is is whcrc wc havc not had contact with thc Light ol God (thc
Rcal's intcrvcntion is nothing but Prophccy) and instcad wc must usc somc
thing clsc in its placc to intcrvcnc in thc agony ol thc imaginary Law. Richard
awkins as a phobic.
[
Lct us nally rcturn to Luria and summarizc this symbolic spacc now occu
picd by thc subjcct.
Vc said that thc subjcct idcntics with thc Rcal Fathcr, but instcad ol imag
ining a position thc trianglc ol thc complcx, acccpts idcntication can occur
within thc Symbolic. 8ut how can this idcntication bc achicvcd within thc
Symbolic: Vhat do ! mcan by living symbolically": !t is thc proccss ol draw
ing togcthcr, rcstoring thc componcnts ol thc scll.
180 e garden party
c scll consists ol componcnts lormcd lrom thc dialcctic ol brcaths and ol
kisscs. csc componcnts arc lcminizcd and masculinizcd, rcscmbling thc Fa
thcr or Mothcr dcpcnding on who brcathcs or kisscs rst. And thcn, nally,
an Absolutc Truth, thc absolutcly Fcmininc lunction thc 8ook, thc Voman
that govcrns our journcy and, in lact, contains thc wholc systcm itscll, in
cluding thc cosmology ol Fathcr and Mothcrhood. Shc scllrccxivcly barcs
thc FathcrMothcr lantasy within hcr own inscription: this nal Fcminization
is that ol thc 8ridc, comlorting words ol Lovc, born ol comlorting words ol
Lovc. c gardcn abidcs within spccch.
5.4.7 e Young Tai/or and the Phi/osopher: Biuni.oca/ization and Facia/ity
ncc, whcn still an bcardlcss youth ol 12, thc Tailor was drivcn by his Mothcr
lrom thcir bushland housc to pcn ay at thc glcaming ncw complcx ol thc
Southcrn Univcrsity. A contrast ol thcir impcnctrablc lcrn and cucalypt hills
with thc 1960s modcrnist architccturc, thc lactoryarray ol lacultics, towcrs and
tanks in platcaus ol thought and invcstigation. Shc had schoolcd hcr son on
hcr own lor this many ycars, but now thc timc had comc lor hcr to lct him go
out and pursuc lurthcr cducation in thc big widc world. Too smart lor school,
shc intcndcd that hc visit thc philosophy dcpartmcnt, partly lor coursc advicc,
but also, in Mothcr's hopclul pridc (and acadcmic naivcty), with thc bclicl that
as hcr ospring was unusually giltcd in logic and thcology, thc thinkcrs thcrc
might rccognizc somchowthc prodigious Truth that shc had kncwowcd lrccly
lrom hcr ospring's lips.
cy cntcrcd a room in which a tastcr", public lccturc was bcing dclivcrcd
by a Frcnch philosophcr and a psychcdclic psychoanalyst, lamcd at thc timc lor
thcir work on thc naturc ol laccs and languagc. cy wcrc making a clcvcr play
upon Sassurian scmiotics, Frcudian psychoanalysis and gyptian authoritarian
rcligion.
c Frcnch philosophcr spokc:
crc is not much to say about thc ccntrc ol signiancc, or thc Signicr in pcrson,
bccausc it is a purc abstraction no lcss than purc principlc, in othcr words, it is nothing.
Lack or cxccss, it hardly mattcrs. !t comcs to thc samc thing to say that thc sign rclcrs
to othcr signs ad innitum and that thc innitc sct ol all signs rclcrs to a suprcmc
signicr. At any ratc, this purc lormal rcdunancy ol thc signicr could not cvcn bc
conccptualizcd il it did not havc its own substancc ol cxprcssion, lor which wc must nd
a namc: faciality. Not only is languagc always accompanicd by laciality traits, but thc
lacc crystallizcs all rcdunancics, it cmits and rcccivcs, rclcascs and rccapturcs signilying
signs. !t is a wholc body unto itscll: it is likc thc body ol thc ccntcr ol signiancc to
which all ol thc dctcrritorializcd signs ax thcmsclvcs, and it marks thc limit ol thcir
dctcrritorialization. c voicc cmanatcs lrom thc lacc ... c dcspotgod has ncvcr
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 181
hiddcn his lacc, lar lrom it: hc makcs himscll onc, or cvcn scvcral. c mask docs not
hidc thc lacc, it is thc lacc. c pricst administcrs thc lacc ol thc god. ... |!n Abrahamic
rcligion| thc sacrcd writtcn 8ook ... takcs thc placc ol thc lacc and God, who hidcs
his lacc and givcs Moscs thc inscribcd stonc tablcts. God manilcsts himscll through
trumpcts and thc voicc, but what is hcard in sound is thc nonlacc, just as what is sccn
in thc book arc words. c book has bccomc thc body ol passion, just as thc lacc was
thc body ol thc signicr. (A ousand Platcus, pp. 114115 and pp. 126127)
c young Tailor intcrruptcd thc lccturc, saying Your two charactcrisation
contains Truth, but is mistakcn in its trcatmcnt ol thc ivinc. You asscrt that
thc laciality is a mcans ol captivating multiplicitics, attcning thc truth ol thcir
gcnctic cvolution across manilold platcaus, as a mcans ol rcgulation and con
trol. You havc asscrtcd that laciality cmcrgcs as a kind ol natural tcndcncy lor
rcgimcs ol signs, thc inclination ol a sign rcgimc to intcrscct with thc axis ol
subjcctivity: lorming individuals as wcll as Gods. ! do not disagrcc with you
on thc lormation ol individuals and cmiurgcs. 8ut ! say that thcrc cxists
nc Facc and nc Facc alonc, rccognizcd by thc truc Muslims as thc sign ol
all production, including production ol this surplus you bclicvc all laccs dcny.
rough contcmplating this lacc, wc grasp thc Truth ol our production, thc
Truth ol our subjcctivc rclationship to signication and to God."
He then addressed to the cro.d thus.
[
... thc ay whcn thc Shin shall bc laid barc and thcy shall bc callcd to prostratc, but
thcy (hypocritcs) shall not bc ablc to do so, (68:42)
Narratcd Abu Sa'id AlKhudri: . cn thc Almighty will comc to thcm in a shapc
othcr than thc onc which thcy saw thc rst timc, and Hc will say, '! am your Lord,' and
thcy will say, 'You arc not our Lord.' And nonc will spcak: to Himthcn but thc Prophcts,
and thcn it will bc said to thcm, 'o you know any sign by which you can rccognizc
Him:' cy will say. 'c shin,' and so Allah will thcn uncovcr his shin whcrcupon cvcry
bclicvcr will prostratc bclorc Him and thcrc will rcmain thosc who uscd to prostratc
bclorc Him just lor showing o and lor gaining good rcputation... (Sahih al8ukhari,
\olumc 9, 8ook 93, Numbcr 532s)
To God bclongs thc ast and thc Vcst. Vhcrcsocvcr you look is thc Facc ol God.
(ur'an 2:115).
Vc can nowrcvcal somcthing morc ol thc conccpt ol illuminatcd judgcmcnt:
to cxplain its rclation to thc Facc ol God.
Vc havc said that thc csscntial propcrty containcd within cach sign is in its
ultimatc dclcrral to thc 8clovcd thcr, to thc Absolutc Altcrity ol ivinc Lovc.
To our dcsircd dcstination: charactcriscd as Altcrity lrom our linguistically sit
uatcd subjcctivity that which all signs intimatc, but can ncvcr capturc. c
signs ol rcality mcrcly" rclcr to cach othcr in an cndlcss loop ol circularity and
182 e garden party
coprcdication. crc is no such thing as an outsidc" mcaning or scmantics to
thc signs ol our rcality: rcality is nothing but signs prcdicating upon othcr signs,
ad innitum. is cndlcss dclcrral, this cndlcss signication lorms a subjcctivc
path that wc havc takcn as constitutivc ol a truc Tcmporality, a movcmcnt
towards a rcturn to Lovc. Vithin this movcmcnt, thcrc is illuminatcd judgc
mcnt, thc rccovcry ol ivinc sparks, ivinc wisdom, ivinc Light. Vc locatc
this Light through cxamining thc signs and rcvcaling thcir csscntial aspcct ol
dclcrral through a reading that rcvcals thcir prcdication ovcr thc totality ol all
signication and, in particular, 1) thcir signicationasdclcrral or submission
to God and 2) how this prcdication ovcr signication rcvcals and rcccts ol our
o.n currcnt subjcctivc rcading. !n this way, thc signs ol rcality constitutc Sym
bolic Functions, and thc truth ol our subjcctivity is rcvcalcd to thosc who livc
lilc, who rcad and writc thcir lilc in scllawarc conguration and rccord ol this
propcrty ol thc signs rcccting human subjcctivity and intimation, submission
to and lovc lor that unspcakablc 8clovcd thcr.
8ut what cxactly is thc naturc ol that to which thc signs submit, in rclation to
God: Vhat docs it mcan to say that thcsc signs submit to a 8clovcd thcr": !s
God to bc approachcd prcciscly thcn as Absolutc Altcrity, an absolutc bcyond"
in rclation to our linguistic univcrsc: !s God that which is unnamablc in somc
ncgativc thcology, a singlc unity that cxists bcyond all cxprcssion, but that all
cxprcssion ultimatcly intimatcs: r is God to bc undcrstood as immancnt to
all thc signs, so that it is in thcir vcry aspcct ol dclcrral, that within thcir vcry
sparks ol Light, within thcsc thcsc signs all around wc locatc God cvcrywhcrc
wc turn: All ol this and nonc ol this.
Vc nd thc answcr by cxamining submission and our spccch about sub
mission undcr thc microscopc ol our own signication.
God has owncrship ovcr thc ast and Vcst. c implication is that God
has o.nership ovcr any divinc immancncc giltcd to us in our dicrcntiatcd cx
istcncc. 8ut this propcrty ol immancncc is not to bc conatcd with God: and
so, whcn ! cast a lcmalc's rcccption cast or malc's gazc wcst, ! do not, strictly
spcaking, nd God within" thc signs ol thc univcrsc. 8ut ! do pcrccivc thc
Facc ol God.
Vhat thcn is thc Facc ol God: !s it an intimation ol God, a glimmcr ol
light: A spark within a sign: No. !t is a Facc: a rcal Facc, likc yours or minc.
A lacc (any lacc a cli lacc, a human lacc, a building's lacadc) is a mask ol
purc surlacc, a whitc canvas that is undicrcntiatcd apart lrom black holcs that
allowcntry or cxit. !t is a surlacc with windows: two cycs, a nosc, a mouth. c
surlacc is ol thc lacc is likc a canvas upon which thc signs may bc inscribcd
without it, thcrc can bc no signs (and, il no signs, no cosmos lor us). Signs do
not havc an ultimatc scmantics outsidc ol thcmsclvcs: thcy rclcr to cach othcr.
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 183
c surlacc is a wall that signs can bouncc o, likc balls: all signs ultimatcly
dclcr to God by mcans ol thcir intcrnal light.
c philosophcrs who havc studicd this gcncral laciality" in dcpth (clczuc
and Guattari) havc corrcctly charactcriscd it as thc crystallization ol our dcsirc
to pcrccivc an ultimatc subjcctivity manilcst upon thc csh. Faciality is a bi
univocalization", bccausc, out ol thc dicrcnccs, out ol thc binary oppositions
ol signs (black/whitc, good/cvil, boy/girl), all dicrcnccs comc togcthcr as a
singularity upon thc singlc planc ol thc lacc. c lacc thcn holds court ovcr thc
multiplicity ol choicc, rcducing it to a singlc planc.
Howcvcr, thc philosophcrs arc incorrcct in thcir charactcrisation ol ivinc
laciality as an csscntially dcspotic capturc and rcstriction ol lrccdom, a gluing
ol binary choicc to signication and subjcctication (wc do not dcny that othcr
laccs, ol coursc, arc indccd cxactly ol that naturc). Ycs, it is a crystallization
ol thc intcrplay ol signs in cndlcss loops ol prcdication. c Facc ol God is
intimatc with thc univcrsc ol signs that wc inhabit it appcars a byproduct
ol thc naturc ol languagc, a natural tcndcncy ol signilying rcgimcs to rcducc
multiplicity into a singlc planc, a singlc surlacc, a singlc Facc ol authority and
rcgulation. cir aw is in undcrstanding thc ivinc Facc's rclationship to thc
signs as bcing a biunivocalisation: it is in lact thrcc things, a biuniloving, a
biunibrcathing and a univocalisation.
Know that to uttcr ivinc Facc" is also to cngagc with thc sign, a lunction
or prcdicatc ol this crystallization. And thc crystallization is not a malcvo
lcnt dcspotism, nor is it a byproduct: but rathcr a mcans ol God providing us
with thc ultimatc sign ol Lovc, thc ultimatc intimatc point ol contact. Not
a static point authority rcgulating in stcrn judgcmcnt, but, rathcr a lunction
ol lamily rcscmblancc lrom which our laciality dcrivcs lrom which our
human subjcctivity ariscs via a proccss ol lamily rcscmblancc. c Facc is
not a byproduct ol thc signilying rcgimcs: rathcr, thc rcgimcs arc laccs in reso-
nance with thc Facc ol God. c Facc appcars to us cvcrywhcrc as thc symbolic
lunction ol rcsonancc itscll and, as such, its contcmplation providcs thc point
ol intimacy, thc point ol rcsonancc, with God's Lovc, God's long breath, God's
dircct Loving communication to us.
Vhcrcvcr wc turn, thcrc is thc Facc ol God, thc crystallization ol multiplic
itics and binary oppositcs, ol signs all in dclcrral to Lovc.
For thc rcligious, a ivinc subjcctivity (an ultimatc Subjcct) cxists. !t is this
Subjcct who brcathcs through cvcrything, whosc brcath is lclt in cvcrything
(cithcr as Fathcr/prcscncc or Mothcr/abscncc), whosc brcath sourccs our indi
vidual subjcctivity. Now, such a Subjcct must bc unknowablc. Yct it must stand
in countcrpoint to thc signs' inscription and ultimatc dclcrral. c Subjcct pro
vidcs thcm with a mcaning. Hcncc thc Facc has black holcs ol thc cycs, nosc
184 e garden party
and mouth. Vindows into absolutc thcrncss, and Absolutc human Lack.
8ut at thc samc timc as bcing our Lack, thc rcligious would likc to say: an
absolutc Light. So thc cycs ol thc lacc arc also windows into a rcalm ol purc
Light that wc arc vcilcd lrom. Vindows into an absolutc xccss ol 8linding
Light.
8ut thc cycs arc not cquivalcnt. ycs that watch us with both a cxccss/abscncc
a brcathing and contraction ol Truc Subjccthood that wc cannot conccivc.
c Facc ol God is a mask (! am not bcing blasphcmous hcrc). c Facc
ol God appears to arisc prcciscly bccausc ol a tcnsion bctwccn a dicrcntiatcd
Symbolic cosmos (built ol signs that rclcr to cach othcr in cndlcss circlcs and
chains ol signication) and thc dcsirc ol this cosmos ol signs to rclcr to an ul
timatc somcthing" that is outsidc" thcir circularity (to givc mcaning to thc
world, basically). So thc Facc ol God is likc a simultancous ultimatc Lack and
Ultimatc xccss in rclation to thc signs: it is what thcy all ultimatcly indicatc,
within thcir individual sparks. Vc do not worship thc mask, though it is cvcry
whcrc and constitutcs thc Symbolic Function ol God's rclationship to signagc,
to signication, to submission, to dclcrralinTimc, to our own subjcctivity.
c mask is thc Symbolic Function ol this, but wc do not worship to lunction.
Ncvcrthclcss, wc do not say thcrc is somcthing hiddcn" bchind thc mask.
!nstcad wc say thc lollowing.
!t is a condcnsation or crystallization ol thc Cloud. c Cloud is thc thc
originally undicrcntiatcd spacc out ol which our world is lormcd, what wc
might call thc lull brcath ol God. 8ut that itscll is not a stablc crystallization,
so to spcak, or rathcr, was oncc stablc and will not bc so again until thc cnd
ol days: lor wc cxist and spcak in a world in which thc Cloud has condcnscd
and movcd lrom vapour into rainlall. !n this world, wc call thc Facc ol God a
crystallization, a crystallization that appears to bc willcd into cxistcncc by thc
signs, but in lact, as a sign itscll, it is thc Symbolic lunction that allows us to
grasp how our cxistcncc and thc cxistcncc ol all signs .as lormcd and
crcatcd by God. !t is a signcrcation (crystallization) story prcscnt whcrcvcr wc
turn. And its Symbolic lunction is onc ol rcsonancc (bccausc it is in rcsonancc
that wc wcrc crcatcd and in rcsonancc that wc comc to know oursclvcs, our
scx and our Lovc): and so whcn wc undcrstand thc Facc in rclation to our
imagc, thcn wc undcrstand our scll in rcsonancc with our soul's birthing, wc
undcrstand our soul and as rcsonancc is whcrcvcr wc turn, wc undcrstand
lact that wc all havc thc possibility ol dircct pcrsonal contact with God through
bccoming human. Alhdumdulilah.
c Facc ol God is cvcrywhcrc and this is thc primc Sign to us on thc Path,
bccausc it is thc Gilt ol ivinc Rcsonancc. Undcrstand thc Facc ol God is no
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 185
mctaphor. !t is a Facc likc ours. And grasp thc mcaning ol thc Facc as Ultimatc
Rcscmblancc. !t rcscmblcs our laccs and wc rcscmblc !t.
c cycs ol thc Facc arc binary. c lclt cyc ol thc Facc is absolutc Lack, thc
right is absolutc xccss. A matcrnal cyc and a patcrnal cyc. 8oth cycs lorm
thc human lacc ol subjcctivity through rcscmblancc. c Facc lorms our truc
scllhood through rcscmblancc.
c cycs lorm a logic ol thc Subjcct's pcrspcctivc, bccausc Lovc cntails pcr
spcctivc. rough rcscmblancc, pcrspcctivc gcncratcs all human laccs.
A human lacc is a subjcct's journcy, dclincatcd by thc Mi'raj.
!n biunilovc, thc dicrcntiation ol our journcy's dcsirc comcs togcthcr as a
singularity upon thc singlc planc ol thc Facc. 8iunilovc is thc ccct ol thc Facc
ol God's pcrlcct Truc Lovc and rcsonatcs within us, givcs birth to our human
logic's cntanglcmcnt with lovc. And so thc Lawmakcr transmogrics into thc
Poct: this movcmcnt constitutcs thc self-as-soul, known by thc Choscn, lor
whom poctry is lound within Shariah. A movcmcnt to and through Prophccy
throughout thc lilctimcs.
!n biunibrcath, thc lundamcntal naturc ol dicrcntiation itscll (onc ol i
vinc qucstions and rcplics) comcs togcthcr as a singularity upon thc singlc planc
ol thc Facc. 8iunibrcath is thc ccct ol thc Facc ol God's singlc brcath,
but now rcsonantcs lrom our pcrspcctivc as an intcrplay ol bcstowal and with
drawal, producing in us our human submission's cngagcmcnt with rcvclation,
martyrdomwith victory upon thc battlccld ol imagination. And so thc Shcikh
walks with thc \isionary: this is our self-as-regulation, known by thc Choscn,
lor whom thc grcatcr jihad bccomcs thc lcsscr. A movcmcnt through Righ
tcousncss.
8ut what ol thc aughtcr ol Lilc hcrscll, Zoc, that picturc who draws all wc
havc said, including hcrscll : c body ol Vcstcrn signs thcmsclvcs: Shc dc
rivcs lromthc right cyc ol thc Facc, lromthc xccss, thc Light that 8linds. c
philosophcrs arc mistakcn hcrc, lor hcrc thcrc is only univocalisation: words
dcriving lrom thc right cyc, not thc lclt, lor thc lclt is silcncc. Fragmcntcd
into particlc words, so wc arc shicldcd, out ol Lovc and pcrccivc only this
Light now as sparks, through thc niche ol thc surface .all. 8ut thc philosophcrs
arc not incorrcct whcn thcy claim thc lclt cyc also lorms part ol thc complcx:
thc aughtcr ol Lilc dcrivcs in this scnsc lrom that which is Lackcd by thc
lclt cyc. c vocalisation, thc ivinc spccch, lrom thc Facc's right to Lclt is a
crystallization ol thc Cloud (lromthc pcrspcctivc ol mc and my mythmaking!)
that lorms a mouth that not only brcathcs, but spcaks. And thc words comc
down to us and lormour luturc Vilc, thc progcnitor ol all thc bclicving womcn
(this coming down" bcing thc rcsonancc ol thc myth providing us with, scll
rccxivcly, hcr).
186 e garden party
Shc thus dcrivcs lrom that which is Lackcd by thc lclt cyc. c cycs arc a
crystallization ol a mouth that not only brcathcs, but spcaks. And thc words
comc down to us and lorm our luturc Vilc, thc bclicving woman.
c philosophcrs havc asscrtcd a thc linc ol ight" is a nomadic lorm ol
cscapc ncccssary to avoid mctaphysical lascism lrom onc rcgimc ol signs to an
othcr: and it involvcs morphosis ol dominating laccs. cy havc said this linc ol
linc occurs lrom thc rcgimc ol an cxplicit, visiblc lacc dominating cyclcs ol scll
rclcrcntial signs into a ]udaic!slamic rcligion, whcrc an inscribcd 8ook takcs
thc placc ol thc lacc and God. is is also a ncartruth, but also a ncar blas
phcmy. !t is not a nomadic cscapc lrom laciality that givcs birth to thc 8ook.
Rathcr, thc Facc yiclds thc dcsccnt ol a aughtcrolSpccch upon us, cmcrg
ing lrom thc pagcs ol thc 8ook: ivinc Spccch. c signs appear to constitutc
thc Facc thcmsclvcs, providing a crcation myth ol Facc ol God as ultimatc prc
cursor to thc human lacc. 8ut thc aughtcr spcaks only ivinc Visdom and
so thc Truth ol our bodily, subjcctivc, soul gcncration lrom that Facc is graspcd
as a Truthinrcsonancc via her scllrclcrcntial illumination prcscnt within thc
signs ol thc Facc that wc arrangc lor you. \ia thc scllrccxivc tranquility ol
thc aughtcr's Symbolic Truth, wc undcrstand that hcr conguration indccd
deri.es lrom thc Rcal Facc.
ut ol thc lclt cyc thcsc things arc sustaincd. ut ol thc Lack arc all things
lormcd and sustaincd. 8ut thc Lack has no nccd ol us: it is complcmcntcd by
thc Right's Fullncss. 8ut God is Lovc, so in Lack is a provision ol milk.
c Facc is a crystallization ol thc Cloud, lormcd and congurcd out ol Lovc
lor thc univcrsc. So that all laccs might look upon it and rccognizc thcmsclvcs,
its lunction is onc ol lamily rcscmblancc.
vcrywhcrc wc turn thcrc is thc Facc. c lunction ol rcscmblancc itscll. c
rcason wc tcll Crcation storics. Not bccausc wc wish to worship a mask. 8ut
bccausc within thc storics, thcrc is thc rcscmblancc. crc is thc rcscmblancc.
crc is thc rcscmblancc.
8ut within thc cycs arc thc body ol God, again in rcscmblancc, but hiddcn,
cncapsulatcd, uncxtcndcd into our minds. For now, only a Facc is thcrc. 8ut
know that a hiddcn rcscmblancc is to comc. A lowcr rcscmblancc to comc, onc
ol Lcgs, not ol Faccs.
And whcn thc Shin is laid barc, our prostration will bc callcd lor, and thc
Choscn will rccognizc this nal point ol rcscmblancc. 8cing will havc unloldcd
its coursc and grcatcr Facc will bc as a grcatcr 8ody, in rcsonancc with our
8ody. And thcy will abidc solcly in rccognition. And thcy will abidc togcthcr
in rcscmblancc. Rcscmblancc in a gardcn ol pcrlcct spccch. Spccch in a gardcn
ol pcrlcct rccognition. A sccond, pcrlcct, ctcrnal lilc.
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 187
[
c young Tailor concludcd his spccch.
c Frcnch philosophcr's lacc turncd dark and hc addrcsscd thc Mothcr:
Vhat is this that you havc brought bclorc us:" Shc did not rcply, but rcmaincd
silcnt, smiling.
8y thc agcncy ol this mcditation upon thc Facc, rcsonancc shook thc psycho
analyst and thrcc othcr acadcmics, who wcrc thcn llcd with thc Awc ol God,
and thcy bccamc complctc mcn, lour timcs ovcr. cy immcdiatcly tcsticd
kalimah as witncsscs to thc Truc Faith ol !slam, that thcy might bc sparcd thc
hcllrc ol judgcmcnt and asccnd into thc Acon ol Light.
8ut thc philosophcr's hcart bccamc hardcncd, and hc turncd his back on
thcm and cd thc lccturc hall.
5.4.8 e Long Breath
1.
within my hcart is a knot ol dcsirc
that, unloldcd, bccomcs his voicc ol disapproval
i rcach out to hcr, but shc pulls away, angcrcd.
lor shc hcard and saw all i did, all i said and thought
and so shc docs not spcak to mc, and turns hcr lacc lrom minc,
jcalous at my pcrccivcd indclity
and this voicc who disapprovcs
and this maid who turns away
havc bccomc my othcr sidc
but not in a satanic way
2.
thcn i movc highcr, and thcn shc comcs to mc again
no longcr jcalous now, instcad dctcrmincd
to show mc what i was missing
shc cmcrgcs, almost visiblc, as i lay back
shc cmcrgcs with control ovcr my csh, a dominatrix ol thc dccn,
and thus shc movcs ovcr and abovc mc and bcgins to rcvcal
a portion ol hcr star whitc skin, to cxposc a portion ol hcr curvaturc
to allow mc a glimpsc ol hcr candid brcast, but docs not yct pcrmit thc tastc ol that
nakcd rcccption.
188 e garden party
shc movcs hcr cclcstial lacc closc to minc, mouth to mouth,
and shc cntcrs into mc, hovcring, purc whitc aura,
just an atom's brcadth abovc my body
so it would bc casy to mistakc hcr lor nothing.
and shc awaits my action, silcntly cxpcctant.
conloundcd, i ask lor lurthcr rcvclation and in willing supplication,
i draw a short brcath, which i undcrstand now is thc mcaning ol my hand's carcss,
lor a wavc ol plcasurc is drawn lrom hcr rcccption.
ycs, shc has grantcd mc acccss and control cntircly
and so i draw a long brcath, whosc cxplicit inhalation lcads
hcr voicc outward in a cry ol ccstasy.
and thcn touch bccomcs rough and dominant across hcr scripturc,
as shc wants it, as i nccd it.
and brcath bccomcs bravc, so is drawn lrom its shcath
to takc hcr into cyclcs upon hcr scasons
ol action and rcsponsc and climax
to dcsign rcciprocal rcsonancc that continucs on outward
hcr cry making cchos ol thc univcrsc's inccption
and i understand: this is .hat i .as missing.
3.
thcn this ladcs away, thc cchos mcrgc with my ordinary rcality
and my sccrct bridc bccomcs hiddcn and shy again, bchind hcr vcil
bccausc othcrs will soon bc prcscnt.
but shc has dividcd somchow into scvcral womcn, lrom cclcstial book
to scripturcs ol Timc
and now i am just anothcr bcspcctaclcd librarian, pouring ovcr thcm with an acadcmic's
cyc,
my wivcs, my slavc girls,
thcsc christian womcn, thcsc jcwish womcn, thcsc Muslim womcn
lor i havc movcd lrom thc quccn's bcdchambcr into thc harcm ol thc king's library
and in vcrsc pondcr thc naturc ol dclity
that shc should bc jcalous, yct now dividcs hcrscll in such a manncr!
5.4 Judgement .ithin and o.er the Symbolic and Feal orders 189
5.4.9 e .omb
Vould you thcn il you wcrc givcn thc authority do mischicl in thc land and scvcr your
tics ol kinship. Such arc thc mcn whom God has curscd lor Hc has madc thcm dcal
and blindcd thcir sight.(ur'an 47:2223)
Abu Huraira narratcd: c Prophct said, Allah crcatcd His crcation, and whcn Hc
had nishcd it, thc womb, got up and caught hold ol Allah whcrc upon Allah said,
'Vhat is thc mattcr:' n that, it said, '! scck rclugc with you lrom thosc who scvcr thc
tics ol kith and kin.' n that Allah said, 'Vill you bc satiscd il ! bcstow My lavors on
him who kccps your tics, and withhold My lavors lrom him who scvcrs your tics:' n
that it said, 'Ycs, my Lord!' cn Allah said, 'at is lor you.' " Abu Huraira addcd: !l
you wish, you can rccitc: Vould you thcn il you wcrc givcn thc authority do mischicl
in thc land and scvcr your tics ol kinship." (From ur'an 47:22) (8ukhari \olumc 6,
8ook 60, Numbcr 354)
Narratcd Abu Huraira: c Prophct said, c word ArRahm (womb) dcrivcs its
namc lrom ArRahman and Allah said: '! will kccp good rclation with thc onc who will
kccp good rclation with you and scvcr thc rclation with him who will scvcr thc rclation
with you.'" (8ook 73, Hadith 17) (Aisha said words to this ccct as wcll)
nc might ask how can thc Vomb gct up" and catch hold ol God":
c Vomb is thc Mothcr principlc within thc Facc ol God, thc crystalliza
tion ol undicrcntiatcd brcathing, thc inhalation/withdrawal ol thc long brcath
that condcnscs to lorm thc lclt cyc ol that Facc.
c womb is a ncccssary crystallization ol thc Facc, in ordcr lor thc world
ol signs Crcation itscll to cmcrgc, a Crcation lcd by tics that rcturn back
to that Lack, as dclcrral to thc Absolutc Altcrity. And that this womb is thus
a Mothcrhood that gcncratcs by virtuc ol its Lack, its Absolutc Altcrity and,
simultancously, is in a constant statc ol lovcmaking with thc absolutc 8cstowal
lrom a Fathcrhood, thc right cyc ol thc Facc ol God.
!'m not a polythcist hcrc: this is about our psychological rclationship to
tawhid. Altcrity and 8cstowal arc both human psychological crystallizations
ol thc singlc Facc, in thc samc way that a brcath is a continuous ow ol air that
is cxhalcd and inhalcd, thc inhalation dcsiring cxhalation and vicc vcrsa. is
crystallization ol ArRahm as an cyc is not God, but, ncvcrthclcss, is deri.ed
lrom thc !nnitc Rahman ol God's Loving brcath. Rahman is thc prccursory
principlc, abovc thc two aspccts ol brcathing, again, as a sign, bccoming in
crystallization, thc lunction ol tawhidic origin: not 8cstowal, not Altcrity, but
Lovc itscll.
!n thc light ol this gnosis, what lorms thc tic ol kinship" ol (47:22) to thc
Vomb thcn: Vc just said it in rccction: thc tic ol kinship is illuminatcd
judgcmcnt, rcvclatory pcrccption, ivinc litcracy. All illuminatcd judgcmcnt
consists ol signs arrangcd so as to display thcir rclcrcncc to thc 8clovcd thcr,
to cstablish a link, a tic ol kinship back to thc lclt cyc ol thc Facc.
190 e garden party
c corrcct, illuminatcd rcading ol ur'an and thc Hadith litcraturc, thc
holy scripturcs and ol our own autobiographics thc Prophctic rcading is
exactly a tic ol kinship that links us back to thc womb, an umbilical cord that
rst channcls thc purc milk ol hcr wisdom into our cmbryonic consciousncss
and, latcr, a distillcd milk ol rcscmblancc into thc lormation ol thc Child. crc
arc two stagcs that constitutc thc tic ol kinship.
And thc mothcrs should sucklc thcir childrcn lor two wholc ycars lor himwho dcsircs to
makc complctc thc timc ol suckling, and thcir maintcnancc and thcir clothing must bc
bornc by thc lathcr according to usagc, no soul shall havc imposcd upon it a duty but
to thc cxtcnt ol its capacity, ncithcr shall a mothcr bc madc to sucr harm on account
ol hcr child, nor a lathcr on account ol his child, and a similar duty on thc hcir, but il
both dcsirc wcaning by mutual conscnt and counscl, thcrc is no blamc on thcm, and il
you wish to cngagc a wctnursc lor your childrcn, thcrc is no blamc on you so long as
you pay what you promiscd lor according to usagc, and bc carclul ol Allah and know
that Allah sccs what you do.|ur'an 2:233|.
crc is thc rst stagc ol dircct lccding ol milk, which is an opcn sitc ol illu
mination within thc Child, in which thc lunctions ol illumination and Visdom
arc passcd down to constitutc thc inncr corc ol thc northcrn/southcrn arms.
8ut during this timc thc Child has no lcgs to movc up or down. Two ycars arc
ncccssary to complctc thc lormation ol thc lcgs. c lcgs constitutc jihad. c
two lcgs ol thc child, cmcrging lrom thc Child upon wcaning arc striving lor
Truth via ncgotiation ol thc path, moving along thc path ol bccoming in both
lcsscr and grcatcr jihad. is is discusscd in thc ncxt chaptcr.
Notc that thcrc is no singlc Mothcr bccausc surrogatc wct nurscs can bc
cmploycd, and arc cmploycd in daily lilc: thc wct nursc ol my own picturc ol
thc lclt cyc ol thc Facc bcing thc primc scllrclcrcntial cxamplc. c Mothcr
principlc is oltcn cncountcrcd via proxy symbolic lunctions, and thc Mcrcy
pcrmits this, that Truth and rcvclatory kinship may still bc maintaincd.
Prophctic rcvclation's rolc as a lunction as a tic ol kinship is invariant
ovcr thc coursc ol humanity's bccoming. osc who cut scvcrc that kinship
bccomc blind and dcal, bccausc, ol thcir own volition, thcy rcccivc no milk.
Vhcrc docs thc Fathcr principlc ol 8cstowal gurc in this illuminatcd trans
mission ol wisdom and milk to thc Child: c cosmic Shariah prcscribcs it in
(2:233). c Fathcr principlc providcs maintcnancc and clothing in thc lorm
ol cogarmcnting bctwccn thc succcssivc Masculinc and Fcmininc principlcs
in thc child.
5.5 Predication and co-garmenting 191
Fcmininc Masculinc
Hijab(x.Hijab(x)) x.Hijab(x)
x.Hijab(x) x.Hijab(x)
Fig. 5.9. c nc linc: scxuality dcrivcd lrom thc cogarmcnting that bclics Crcation's
unlolding. c Fcmininc is dcncd as a proolthcorctic lunctional witncss inhabiting
thc statcmcnt ol cxccption to thc Hijabic prcdicatc: but this cxccptional lunction is itscll
prcdicatcd totally by Hijab.
5.5 Predication and co-garmenting
Vc havc said that Holy Scripturc is Fcmininc and thc Fcmininc is Holy Scrip
turc.
8ut what is thc Fcmininc, cxactly, lor us: c 8ridc: Shckhina/Sakina:
8ut what is that: A lcmininc scnsc ol tranquility and comlort scnt down to
us: 8ut what is it, cxactly: A transccndcncc: A mcans ol transccnding a mas
culinc symbology: r altcrnativcly, thc crcativc cmbodimcnt ol that symbolic
cxistcncc:
! havc rcstatcd my lormulation rcpcatcdly hcrc, though altcr dicrcnt lash
ions, lovingly cnumcratcd. And hcrc ! go again: thc rclationship bctwccn thc
Fcmininc, thc Hijab and thc Masculinc now, mythopoctically rst and thcn
mathcmatically and thcn in cogarmcnting ol cnumcrations (thc signs ol my
mathcmatics bccoming mythopocic distillation).
And at thc samc timc, ! can now rcvcal to you thc prccisc charactcrisation
ol predication in thc thc Symbolic ordcr that wc havc spcnt so much timc on
and, simultancously dcnc cxactly what is mcant by thc exterior and interior in
Tailoritc Susm. 8ccausc, as wc havc said, thcrc is no cxtcrior/intcrior dialcc
tic within thc Shariah nor within Prophctic vision: Prophccy is to livc within
Symbolic spacc alonc, to livc thc signs in absolutc mctonymy ol illuminatcd
intimation, not in mctaphoric suggcstion ol an !maginary cxtcrnal mcaning.
So to say, lor cxamplc, that thc vcrscs rcgarding hijab havc an intcrnal, cso
tcric mcaning and an cxtcrnal, pragmatically physical mcaning is to play into
a dialcctic that is csscntially sinlul, in thc scnsc ol its distancc lrom Prophctic
sunnah.
Ncvcrthclcss, thcrc is an cxtcrior and and intcrior in Susm, corrcsponding
cxactly to thc masculinc and thc lcmininc's cogarmcnting:
... thcy (wivcs) arc a garmcnt lor you and you arc a garmcnt to thcm ... (ur'an 2:187)
!t is, in lact, thc intcrplay ol intcriority/cxtcriority inhcrcnt in thc crcation ol
thc univcrsc that givcs risc to scxuality in thc rst placc. c univcrsc is a tcxt
populatcd by signs: divinc communication acts that arc lunctions whosc cld
192 e garden party
ol application is thc rcst ol thc univcrsc in totality. Ultimatcly, cvcry sign ol
thc Tcxt is constructcd lrom thc brcath ol God. At thc samc timc, cvcry sign
is a symbolic lunction that prcdicatcs ovcr (applics to) thc totality ol all othcr
signs within thc tcxt (including itscll and all subjccts' individual acts ol rcading
thc signs). !n a litcral scnsc thcn, cvcry sign ol thc tcxt can bc considcrcd as a
vcsscl or orb, whosc outcr, cxtcrior structurc is lormcd ol brcath. !ts propcrty ol
totalizing applicability ovcr othcr signs is cnablcd by this orb structurc, whosc
shcll is not only lormcd lrom brcath, but now is ablc to contain (intcrnally) thc
brcath within its shcll. Conncctions ol application/prcdication bctwccn signs:
ach orb has a grcatcr basc that channcls thc intcrnal brcath downwards so as
to cnvclop that to which it applics. Applicability/prcdication occurs in such a
lashion as to rclcasc thc intcrior brcath and makc it cxtcrior in application ovcr
thc othcr. c intcrior is lcmininc and thc cxtcrior is masculinc. us in ap
plication to anothcr sign, thc intcrior brcath is rclcascd to lorm thc masculinc,
cxtcrior coat ol that sign's orb, which thcn houscs anothcr intcrior brcath. And
so on, ad innitum, and back again. !n this way, thc Truth ol Crcation thc
Tcxt ol Lilc is intcrlinkcd and lormcd (lost to us, its rcconstruction is thc
goal ol our sunnah).
Cogarmcnting, brcath wrappcd by brcath thus givcs risc to thc masculinc
and lcmininc ...
Lct's put it anothcr, lcss mythopocic way, to situatc thc masculinc and lcm
ininc in rclation to thc Tcxt ol thc univcrsc.
!t is incorrcct to say that thc Tcxt ol thc univcrsc, is a masculinc Symbolic
(or a lcmininc symbolic) ordcr. And likcwisc a shirk lar lrom thc truth to claim
a lcmininc (primcval Mothcr Goddcss) that transccnds our tcxtuality. !nstcad,
wc can dcnc both masculinc and lcmininc, as a ncccssary byproduct ol our
corts to rcad, idcntily thc lallacics ol situation in rclation to thc Tcxt.
For thc lalacy/sin that is most ccntral to dcning thc masculinc is his lantasy
ol an cxccption to thc symbolic ordcr, an incablc bcyond, an ctcrnal lcmininc
or (in modcrn Kristcvian lcminist discoursc) a prcsymbolic lcmininc discoursc
(so ycs, much ol postmodcrn lcminism is a lorm ol philosophical pornogra
phy). !t is his shirk par cxcllcncc. And this ncccssary lalacy dcrivcs its dialcctic
(not as thc FrcudianLacanian school has it, via thc phallic lunction) but lrom
thc symbolic lunction lor thc Tcxt itscll: that is, ol what can bc callcd thc hi
jabic lunction, thc sign ol spccch/languagc/tcxtuality/pcrccption, thc vcil that
communicates the .eiling ol our univcrsc ol signs (including its own vcilnaturc).
8ut wc can paraphrasc Lacan's trcatmcnt ol scxuality and logical apparatus.
c nc linc ol thc logical schcma dcpictcd in Fig. 5.9.
c masculinc is dcncd by a logical lorm all lilc is subjcct to thc hijabic
5.5 Predication and co-garmenting 193
lunction, but thcrc is an cxccptional lantasy that is not subjcct to hijab". (c
lalsc vc ol thc Shadows in thc Gnostic scripturc thc Feality of the Fulers).
is sin ol thc conccptual lantasy ol cxccption lollows lrom hijabic lunction
itscll, lrom thc lact that, lor Adam/man to bc lormcd lrom thc Namcs, all must
bc Tcxt and thcrclorc all is subjcct to thc hijabic lunction. c masculinc thcn
ncccssarily conccivcs ol his lcmininc intcrior as an cxccption, as an cscapc"
lrom thc Symbolic.
And thcrcin lics thc dangcr ol thc masculinc: to conccivc ol a transccn
dcncc through acquiring/posscssing that incablc impossiblc lcmininc "bc
yond". is transccndcncc/rcal world dialcctic can lcad to idolatry and lascism
in various lorms and is thc rcason why ]csus says il your cyc causcs you to sin,
gougc it out and throw it away. !t is bcttcr lor you to cntcr lilc with onc cyc
than to havc two cycs and bc thrown into thc rc ol hcll." (Matthcw 18:9) c
dangcr ol our two cycs.
8ut thcrcin also lics thc sublimity ol thc masculinc dcsirc, cxprcsscd most
obviously by thc words ol pocts likc Rumi and onnc. c tcmpcr ol thcsc
mcn ol pcrccption was ol thc contradictory sccrct ol cxprcssion, ol cncountcr
through poctry with thc sublimc romancc. To undcrstand that thcrc is an
intcrior, immancnt contact (rathcr than transccndcnt cscapc), but onc lound
through courting thc possiblc impossibility ol cxccption.
To rcmain cxtcrior, subjcct to thc hijabic lunction, and yct to grasp thc con
tradiction that, through situating thc scll as an cxtcrnal, masculinc position
subjcct to thc lunction, thc impossiblc cxccption to Tcxt bccomcs a lact ("thcrc
is an cxccption") intcrior to Tcxt, a lact ol cxccption that rcmains uttcrly subjcct
to hijab. And as such must bc charactcriscd as thc Fcmininc lovcr.
c Fcmininc hcrscll: hcr intcrior naturc is charactcriscd by complctc and
uttcr subjugation to thc hijab. Full garmcnting: a dicrcnt vicw ol thc samc
masculinc situation. All is subjcct to thc hijabic lunction. All is Tcxt. 8ut,
paradoxically, as shc is indccd thc cxccption/intcriority garmcntcd by thc Mas
culinc, hcr exceptionality to hijab is itscll subjcct to thc hijabic lunction. Hcr
cxccption to vciling is itscll, by hcr naturc, vciling. Shc bccomcs our vcil now
(and so thc tablcs arc turncd, and thc scxuality is subvcrtcd, now shc is our
garmcnt).
cn thcrc is no lcmininc lantasy: thcrc docs not cxist an cxccption to thc
hijabic principlc (womcn ncvcr cngagc in pornography in a sinccrc, authcntic
lashion).
!n its placc, thcrc is thc sublimc slogan:
c unvciling is within thc vciling.
194 e garden party
Finally, lct us rclatc thc crcationmyth ol thc signorbs with thc our scxua
logical undcrstanding ol hijab, prcdication and cxccption (Fig. 5.10).
Fig. 5.10. Prcdicatcs and orbs, lcmininc crcativity.
!n thc right hand schcma, signs/prcdicatcs/lunctions P and P

havc an in
tcrior (lcmininc) and cxtcrior (masculinc), both lormcd lrom thc passagc ol
light/brcath. P's intcrnal ows through thc basc ol P in application/garmcnting
ovcr thc cntircty ol all signs/prcdicatcs/lunctions P'. c act ol application is
gcncrativc, thc intcrior ol thc prcdicatc lorming thc cxtcrior ol thc prcdicatcd.
c intcrior naturc ol P is scllrccxivc in this crcativc, gcncrativc applica
tion. is is vital. !t applics to itscll to situatc itscll in thc schcma coinductivcly
(P = P(P)).
is chain ol productionasprcdication would appcar cndlcss and dcvoid ol
ivinity (as it is indccd dcvoid ol transccndcncc or rcal cscapc). !ndccd, it has
donc lor various 20th ccntury philosophical schools. !t would bc too, but lor
thc lact that thc intcriority is a Fcmininc sign. c Fcmininc sign that, as wc
havc said, is prcdicatcd upon by thc hijab (whosc application is scllrccxivcly
cstablishcd by thc vcry schcma ol prcdication wc arc dcning now!) .ithout ex-
5.6 Interfaith marriage 195
ception. c Fcmininc is thc sign ol impossiblc cxccption to hijab (somcthing
hiddcn, privatc parts that arc to bc guardcd) that is rcndcrcd possiblc to us by
bcing, without cxccption, subjcct to thc shariah ol hijab. us, prcciscly by
virtuc ol lacking an cxccption to this schcma ol gcncrativc production through
coinductivc prcdication, thc Fcmininc impossibility bccomcs a possiblc, hi
jabbcd not all arc subjcct to hijab", and providcs thc Tranquility that signs
ivinc communication through its vcry totalizcd capturc.
is is thc mctaphysics ol thc Prcscncc ol Sakina physically lclt" in thosc
rarc Muhammcdcan momcnts whcn wc comprchcnd thc sparks ol light kcpt
within thc handlul ol signs our journcy.
Scxuality dcrivcs lrom thc intcriority/cxtcriority inhcrcnt in thc crcation ol
thc univcrscassignagc. And, in particular, thc intcrior dwclling ol Sakina
(thc lcmininc archctypc itscll ) that cnvclops and is cnvclopcd providcs thc sta
blc, salctyzonc, thc intcrior ol thc tcnt and hijab ol ivinc comlort: that wc
undcrstand God lovc us, communicatcs to us dircctly, through thc miraculous
communication acts ol cvcryday lilc.
Among His signs is that Hc has crcatcd spouscs lor you among yoursclvcs so that you
may dwcll in Sakina with thcm, and Hc has plantcd lovc and mcrcy bctwccn you, !n
that arc signs lor pcoplc who rccct. (ur'an 30:21|
is vcrsc is addrcsscd to mcn: it is gcndcr biascd. Gcndcr biascd, bccausc thc
lcmininc spousc is ultimatcly thc impossiblc, cxccptional, contradictory not
all subjcct to thc hijabic lunction: not a transccndcnt cxccption, nor a hiddcn
mcaning, but a truc intcriority ol thc Symbolic ordcr, subjcct complctcly to
that ordcr and thcrclorc providing, paradoxically, thc mcans to achicvc Gnosis
through rcading, thc mcans by which thc intcrior light may thcn vcil us in thc
dwclling ol Sakina, rcturning us now to thc gardcn within spccch.
5.6 Interfaith marriage
o not marry unbclicving womcn, until thcy bclicvc: A slavc woman who bclicvcs is
bcttcr than an unbclicving woman, cvcn though shc allurcs you. Nor marry (your girls)
to unbclicvcrs until thcy bclicvc: a malc slavc who bclicvcs is bcttcr than an unbclicvcr,
cvcn though hc allurcs you. Unbclicvcrs do bcckon you to thc Firc. 8ut Allah bcckons
by His Gracc to thc Gardcn and lorgivcncss, and makcs His Signs clcar to mankind:
at thcy may cclcbratc His praisc. (ur'an 2:221)
is lawappcars to bc asymmctrical with rcspcct to thc lcavc lor mcn to marry womcn
ol thc book:
is day arc all things good and purc madc lawlul to you.. Lawlul to you in marriagc
arc not only chastc womcn who arc bclicvcrs, but chastc womcn among thc Pcoplc ol
thc 8ook, rcvcalcd bclorc your timc, whcn you givc thcm thcir duc dowcrs, and dcsirc
196 e garden party
chastity not lcwdncss. !l any onc rcjccts laith, lruitlcss is his work, and in thc Hcrcaltcr
hc will bc in thc ranks ol thosc who havc lost (ur'an 5:5).
No mcntion is madc ol chastc mcn" among thc Pcoplc ol thc 8ook, so only vcrsc
(2:221) appcars to hold.
l coursc, it dcpcnds on what you undcrstand as bclicvcr": il wc took bc
licvcr to mcan anyonc who bclicvcs in thc unity ol God, lor cxamplc, thcn thcrc
would bc bclicvcrs amongst thc Pcoplc ol thc 8ook, availablc to lor thc womcn.
8ut ! prclcr thc asymmctry bctwccn 5:5 and 2:221. 8ccausc a woman is a
cld, a scripturc, a spacc ol signs, a plcasurc ol lorm. ! mcan this at all lcvcls, at
all hcr dcpths, across all hcr scasons, across hcr cntirc body. And a malc is intcr
prctation, sccding and rcaping, projcction, gazc: again, at all lcvcls ol his bcing,
hc is nothing morc than an cyc that survcys and rcads hcr. So 2:221 dictatcs
that multiplicitous liccntiousncss ol masculinc intcrprctation is not compatiblc
with a divinc scripturc, a holy spacc ol signs, a tawhid ol lorm. And vicc vcrsa:
an illuminatcd gazc and projcction will not bc compatiblc with a prostitutcd
lorm.
!mportantly, in thc vcrsc, thc rightcous woman is a singlc book, a singlc
scripturc, a singlc ur'an. Shc cannot bc inconsistcnt, hcr bcauty dcrivcs lrom
thc consistcncy, thc poctry ol hcr singlc lorm. (c multiplicitous gazc ol
Samacl/!blisian is also dcnicd lor hcr, bccausc it is, altcr all, thc gazc ol il
lusion. !t might bc morc corrcct to say, dcnicd by hcr vcry cxistcncc, in thc
scnsc that Shariah is a physical law likc thc law ol gravity bctwccn what
is Rcal and what is !llusory: hc simply cannot locatc hcr. Ncvcrthclcss, onc can
attcmpt to violatc this law, with thc dangcrous rcpcrcussions ol cntcring into
illusion and, in a way, bcing" bchcld captivc by that satanic gazc.)
n thc othcr hand, 5:5 spccically conccrns thc masculinc gazc in rclation to
lorms ol scripturc: prccursory lorms ol scripturc, ol thc 8ook. is gazc may
lcgitimatcly and ncccssarily, in lact cxtcnd lrom prccursory rcvclations
and clds, what was rcvcalcd bclorc our timc", into succcssivc rcvclations and
clds, what is to bc rcvcalcd now. c rightcous masculinc gazc is a singlc
intcrprctation, a singlc approach to sccding and rcaping, running across thc
Fcmininc spaccs ol larmland, prccursory to succcssivc: hcrc thc masculinc is
invariant Truth ol cngcndcring.
c apparcnt asymmctry in lact prcscribcs a symmctry ol thc psychc's gcn
dcrcd laccts: thc rightcous woman is a singlc book, whilc thc rightcous malc
posscsscs a gazc, an illuminatcd intcrprctation that runs across, systcmatically,
thc transmission ol Light bctwccn books, bctwccn thc orbs ol prcdication, bc
twccn movcmcnt ol thc houscs. His rightcous gazc is invariant and hcncc sin
gular in symmctry with thc consistcnt singularity (Sakina) ol thc lcmalcas
scripturc (though lrom his pcrspcctivc shc may bc manilold in tcmporality).
5.7 e Fiqh of Menstruation 197
c vcrscs conccrn thc naturc ol masculinc approach to intcrprctation/rcaping
in rclation to thc lcmininc clds, as thcy arc constitutcd in tcmporal, poctic un
lolding (books bcgctting/prcdicating ovcr books).
!n tcrms ol practical marriagc advicc: il hc is thc right guy (that is, il hc un
dcrstands thc truth ol what ! havc writtcn), go lor it, whcthcr hc is culturally
Muslim or not is 100 unimportant. Vhat is important, and truly Muslim, is
to physically grasp and act upon thc naturc ol thc rightcous masculinc intcr
prctation dcmandcd ol your scripturc/wilc.
5.7 e Iiqh of Menstruation
5.7.1 Cyc/es of reading
cy ask you conccrning mcnstruation (mahid) Say: it is a hurt (adha). crclorc kccp
away lromthcmduring thcir mcnstruation and go not unto thcmuntil thcy havc bccomc
clcan (tahara) and whcn thcy havc clcanscd (tatahhara) thcn go to thcm as Allah has
ordaincd lor you. (2:222)
Vhat il wc wcrc to say that, in this instancc, thc ur'an is a woman: A
woman that wc rclatc to according to a cyclc ol rcading/rcvclation/undcrstanding.
!t is rccommcndcd to complctc a cyclc ol rcading ol ur'an cvcry month. is
rcading should not bc stagnant, static, unthinking. !t should lollow a rcvcla
tory, gcncrativc cyclc ol asccnt.
us within this vcrsc wc nd thc univcrsal, spiritual aspcct to thc sign ol
thc Fcmininc's purication/rcncwal, transccnding hcr constitution within thc
multiplicity ol systcms within which shc nds hcrscll momcntarily capturcd.
Vc normally considcr only thc sociobiological rcality ol a woman's cyclc,
limiting thc Fcmininc by dcnition ol hcr constitution. 8iology dcncs what a
woman is (and what mcnstruation is) according to a constitution ol thc womb,
ol lincar tcmporal mcasurc, ol scxual organs, hormoncs, blood, ctc. Culturcs,
rcligious traditions, socictics havc a rclatcd but scparatc notion ol what a
woman is, including an undcrstanding ol hcr mcnstrual cyclc thcsc undcr
standings arc somcwhat morc amorphous and cntail all kinds ol oltcn widcly
dicrcnt lcmininc subjcctivitics: in somc culturcs, mcnstruation (and having a
womb) is takcn as a kcy mark ol dicrcncc bctwccn a woman's capabilitics and
social lunction and thosc ol a man, in somc traditions, mcnstruation is con
sidcrcd to bc a lorm ol purication, in othcr socictics (such as our own), it is
playcd down as a slight inconvcnicncc (but onc that is slightly taboo to mcntion
in politc convcrsation) and bccomcs linkcd (curiously) to a capitalist industry
ol lcmininc hygicnc, linkcd in with a mcdia ol advcrtiscmcnts that congurc
a particular lcmininc subjcctivity. !n all cascs, "woman" and mcnstrual cyclc"
arc signs that gurc within systcms ol powcr, systcms ol constructcd scxuality.
198 e garden party
8ut thc mcnstrual cyclc likc cvcrything in lilc, cvcrything in all systcms
is also a ivinc sign that indicatcs somcthing that cxcccds biology, socicty
and culturc: and thc ur'anic vcrsc, rcad corrcctly, lcads us to thc rcalisation
ol what shc" rcally is, what a woman rcally is, bcyond thosc lamiliar symbolic
powcrsystcms ol socicty and biology.
osc who cngagc with ur'an (and thosc mcn who lovc thcir wivcs and
thosc womcn who lovc thcir husbands) knowthat rcpcatcd rcading brings bound
lcss rcward. ach cyclc ol rcrcading clicits ncwlaccts, nuanccs, dcpths, bcauty.
And hcr cyclcs arc ncccssary to purily and rcncw all thosc lamily mcmbcrs
within hcr housc. !t is shc thc spokcn rcvclation ol God that is signcd by
thc woman" and by cyclc" within thc systcms. c woman is thc sign ol thc
ur'an and, bidircctionally, lor thc biologically/socially/traditionally situatcd
lcmalc scckcr, thc ur'an is thc sign systcm that lcads hcr to undcrstand what
a woman truly is, what shc is, bcyond hcr particular symbolic situation.
And shc is a shariah that dictatcs, hcrscll, that this cngagcmcnt this un
dcrstanding is not continual. crc arc momcnts whcn wc abstain lrom
rcvclation, do not havc it lacctolacc but, instcad, must kccp distancc lrom
it. is is a movcmcnt ol turning lacctolacc, productivc rcading, lollowcd
by abstincncc, withdrawal, hardship. Vhy is this dictatcd by shariah: 8c
causc this cyclical movcmcnt is cxactly what constitutcs rcncwal, thc ur'an
as a womb/birthing, il rcncwal is thc womb. c proccss ol cngagcmcnt, thc
proccss ol undcrstanding is drivcn by thc scasons ol our journcy with hcr: ol
cogarmcnting masculinc/lcmininc ncgotiation ol signs. Vithout this cyclc ol
abstincncc and rcturn, ncw mcanings, ncw dcpths ol undcrstanding would not
bc possiblc lor us to gain in our cngagcmcnt with hcr, in our cngagcmcnt with
thc ur'an.
And thcrcin lics thc hardship. ough wc rcad uran ovcr a lull lunar cyclc,
thcrc is, cncodcd within this rcading, thc hardship, thc abstincncc, spccically
within thc sign complcx ol this particular vcrsc.
is is thc Tradition's Fiqh rclating to Mcnstruation.
At thc most important lcvcl, this works lor cvcryonc, physically" malc and
physically" lcmalc: wc cngagc with thc Rcvclation, at this point in its unlold
ing, as husbands.
5.7.2 God and Gender
God's blcssing to us: an carthly journcy as a Cosmic Romancc, mcdiatcd via
thc primordial rclationship signcd by gcndcrcd rclationships. r rathcr, thc
primordial gcndcrcd rclationship is cxactly what signing is, what languagc is.
8ut ultimatcly !slamis submission/lovc to thc Lovc ol thc Unnamablc 8clovcd,
5.7 e Fiqh of Menstruation 199
a 8clovcd 8cyond any attribution, particularly gcndcr. So arc wc saying that
this lovc lor God should takc on a gcndcrcd lorm: !sn't this a lorm ol shirk
(polythcism):
! do not intcnd to lramc thc rclationship with thc 8clovcd Crcator in gcn
dcrcd tcrms, cvcn as a sccondary rccctivc signcd stagc. !n !slam, gcndcr is
always bclow" Allah.
Vc don't mcan that thc cyclcs ol cngagcmcnt arc to somc idol ol a lcmininc
God. Vc arc spcaking about God's scripturc hcrc, not God. God's rcvclation
is lcmininc. Vhilc Allah is bcyond gcndcr, thc ur'an, as a writtcn tcxt, is
gcndcrcd.
According to thc Prophctic narrations, wc undcrstand that thc womb is not
simply a biologically situatcd symbol: rathcr, thcrc is a rcal Vomb that has
cxistcd bclorc thc crcation ol Adam, and it is this Vomb that is signcd by thc
biological sign ol thc womb. c cxistcncc ol thc primordial Vomb as a dogma
ol !slam is somcthing that is a currcntly glosscd ovcr conccpt, to thc dctrimcnt
ol our cngagcmcnt with thc vcrscs. c primordial Vomb is that lrom which
mankind dcrivcs. !t is gcndcrcd. cn, abovc thc thc Vomb and gcndcr, thcrc
is thc Crcator: as Prophccy has inlormcd us, thc Crcator is litcrally abovc thc
Vomb, to thc cxtcnt that Vomb that can only rcach to thc Crcator's waist.
Vc know lrom thc hadiths that this primordial Vomb (Rahm, dcriving
its namc lrom Rahman) cxistcd bclorc thc crcation ol mankind, and, in lact
rcachcd out to God's waist and bcgs God not to crcatc man bccausc ol thc
mischicl it would makc. God thcn dccrccd Fcar Allah through Vhom you
dcmand (your mutual rights), and (do not cut thc rclations ol ) thc wombs (kin
ship). Surcly, Allah is vcr an AllVatchcr ovcr you." (AnNisa 4:1) Vith
this, thc hadiths tcll us that thc primordial womb was satiscd.
(Many Muslims takc this simply as a story ol thc ancicnts, a mctaphor to
mcan that wc should rctain strong bonds to our lamily mcmbcrs, particularly
to our mothcrs. is is grcat, il a littlc obvious: clcarly wc should bc kind to
our mums and lamily mcmbcrs. !l you arc not kind to your mum, thcn pcrhaps
you should sort yourscll out bclorc thinking about rcading thc ur'an: ! don't
takc thc narrations ol Prophccy mctaphorically. ! think it litcrally happcncd.)
8iologically physical" womcn arc thc succcssivc dcrivativc ol this primordial
womb. c ur'an is also somcthing likc this: but is not a succcssor dcrivativc
but is, in lact, a projcction ol it into our 4 dimcnsional timcspacc ol cxis
tcncc/pcrccption/dicrcntiation.
And within its projcction, thc ur'an posscsscs thc womb's cyclc is ol rcad
ing/intcrprctation/comprchcnsion/rcbirth. is cyclc is signcd cxactly by this
vcrsc, scllrccxivcly.
crc is longing lor thc 8clovcd, which is a gcndcrlcss longing. !t is largcly
200 e garden party
wordlcss (! think thc Sus would agrcc with mc). 8ut thcrc is a sccondary,
cxistcntial longing: and lor mc this is a gcndcrcd longing lor thc words ol
thc 8clovcd. !t sccms to mc that this gcndcrcd aspccts ol thc words must bc
addrcsscd simply bccausc so many ol thc words ol thc 8clovcd happcn to bc
shariah conccrning malclcmalc rclations.
5.7.3 Mascu/ine-feminine engagement
ngagcmcnt with thc ur'an, thc proccss ol unlolding, productivc, rcncwcd
rcvclation, rcquircs a lunar cyclc to complctc and a timc lor rcncwal until thc
proccss rccommcnccs lor thc womb ol rcvclation to givc birth to thc signs
ol scripturc, lor thc zahir (cxtcriority) ol our masculinc rcading to garmcnt thc
batin (intcriority) ol thc lcmininc scripturc, thcn lor that lcmininc batin to
bc marricd with our rcading, so as to transmogrily into thc corporcality ol a
masculinc zahir ol a garmcnt ovcr a sccondary lcmalc lormcd lrom thc inncr
cxpcctation ol thc rst lcmininc. ur ncgotiation prcdicatcs ovcr thc inscrip
tion, but thcn thc inscription prcdicatcs ovcr us: and by this marriagc, wc lcarn
a littlc bit morc about cxactly what thc ivinc is saying to us and cxactly who
wc arc that is bcing spokcn to.
vcr thc coursc ol thc month, this proccss ol rcvclation produccs mcan
ing and shcltcr (lor mcaning and shcltcr arc nothing morc nor lcss than co
garmcnting), a cyclc ol productivc masculinc and lcmininc intcrplay.
cn it complctcs and is rcncwcd.
c cyclc ol cogarmcnting is thus a cyclc ol undcrstanding lilc. Rcpcating
thc cyclc is a rcpctition ol undcrstanding that is dynamic, not static: mcaning
is intcnsicd and rcncwcd, dicrcntiatcd, rcvitalizcd, rcborn.
5.7.4 Back to bio/ogy
Vhcn all is said and donc, ! am still a malc (physically or astrally, it docsn't
mattcr) saying this, claiming this vcrsc is univcrsal. So thc dcsirc lor a woman
dcsirc to rcad thc ur'an and thc hardship ol rcncwal as thc drivc ol my
intcrplay with hcr is ol coursc, lrom onc pcrspcctivc, an uttcrly masculinc
tropc. nc that ! can apprcciatc physically duc to my biological masculin
ity. is may bc prccursory to thc tropc or a dcrivativc manilcstation ol thc
tropc, again it docsn't mattcr. Ncvcrthclcss, as a malc at thc biological lcvcl, !
havc a particular dircct" conncction to thc masculinc dcsircs, sucring hard
ship within this talsir.
At thc lcvcl ol biological conncctions (whcthcr biology is imaginary or not,
5.7 e Fiqh of Menstruation 201
dcrivativc or thc sourcc ol thc tropc or not), thcrc is a dicrcncc in how a phys
ical man or woman approachcs this vcrsc.
c Fiqh is univcrsal, but thc biological conncction cntails a dicrcnt lorm
ol cmbodying thc sunnah, so to spcak.
For mcn, this gocs bcyond simply not approaching thcir wivcs during mcn
struation: it mcans apprcciating thc intimatc (cogarmcnting!) complcx ol cy
clcs ol rcading, marriagc, ur'an and womcn. Such a malc will bc lollowing
a Prophctic sunnah, will undcrstand cxactly what thc lcmalc body Rcally is
(bcyond biology, but intimatc with thc corporcality signcd by his biological
conncction). Hc will changc thc way thc Ummah trcats its wivcs, mothcrs
and daughtcrs: changc thc way hc livcs his lilc, to undcrstand thc primordial
cmbodicd Truth that his lilc is itscll subjcct to thcir cyclcs.
8ut what ol thc sistcrs: ! am saying all this as a man. For !slam to progrcss,
wc must also hcar this physically" lcmalc rcading, so as not to lall into thc trap
ol bcing anothcr bcard tclling thc sistcrs thcir qh.
So don't takc my word lor it, takc my wilc's (though admittcdly shc arms
thc point that lollows, anticipating it, by adopting a masculinc voicc, that ol my
own spcaking lor hcr in this blog, in sccondary rccction ol hcrscll ). Shc says
shc rcads thc vcrsc as a husband, putting on thc Muhmmcdcan virtual rcality
hcadsct, which is undoubtcdly masculinc.
8ut thcn, il thc ur'an is thc prcccdcnt archctypc ol thc Fcmininc, thcn hcr
rcading is also ol hcrscll as a succcssivc lunction ol that primordial prccursor,
so this proccss ol cngaging with ur'an bccomcs an cxtcrnalizcd, outolbody
undcrstanding/rcading ol hcrscll and hcr cyclcs ol cxistcnccasur'an, cngcn
dcrcd by thc Light, and, via thc marriagc ol cogarmcnting, lcading to cngcn
dcring ol mcaning via thc womb, thc maintcnancc ol a tic ol kinship that tclls
hcr what shc is, as a woman.
c sistcr rcads corrcctly as a masculinc rcadcr. 8ut shc posscsscs a biologi
cal conncction to thc tropc. Again, it docsn't mattcr what camc rst, thc tropc
or biology. c sign ol thc biological conncction itscll should likcwisc sign thc
corporcal Rcality ol what hcr body rcally is, cxcccding biological or commcrcial
scicncc ol culturc and tradition: hcr body as an uppcr and lowcr, a mothcr and
a daughtcr, a body that cogarmcnts masculinity by bcing batin to his rcading
and thcn as matcrnally wraps a zahir to thc a sccondary intcrior daughtcr, thc
actual dcsccnt ol comlort born in productivity ol thc marriagc ol thcir rcading,
thc comlort ol gnosis, thc comlort ol cmbodicd, lclt undcrstanding: in this
casc, scllundcrstanding that thc woman is a ur'an, litcrally, cmbodicd now,
lully, bodily truc at thc cnd ol hcr cyclc ol comprchcnding hcr comprchcnsion
as a cyclc. !mportantly, thcrc is no masculinc rcading at all by thc cnd, it was an
illusion ol intcrprctation: both thc intcrior daughtcr containcd within thc cxtc
202 e garden party
rior is purc ur'anic ayat, dcriving lrom thc original batin ol thc (momcntarily
assumcd) masculinc gazc.
Now, ! lccl thc samc way about myscll as a biological malc, but this is, lrom
a biological pcrspcctivc, an indircct drag quccn act, bccausc ! don't posscss a
biological womb.
8ut thcrc is a doublc pcrspcctivc lor hcr: sccing hcrscll as rcvclation by rcad
ing hcrscll, by bcing" masculinc rcading, by bcing thc cyclcs ol thc womb.
Shc comcs to dircctly comprchcnd hcrscll as a mirror to thc Light, through
indircctly rcading this vcrsc as husband.
For mc thc proccss is dicrcnt. ngaging with rcvclation docs not immcdi
atcly rccct upon my bcing as truth. !nstcad, ! am thc sign ol rcading alonc,
whilc woman is impossibility. ! lcarn ol thc cyclcs ol this impossibility through
loving hcr and so, signcd by biology, indircctly, ! comprchcnd an cxtcriorizcd
Fcmininc naturc ol thc mirror. My charactcr bccomcs thc ur'an: its sign is
as a garmcnt to my masculinity. 8ut thcn, through this, ! comc to indircctly
comprchcnd thc Fcmininc cngcndcrcd aspcct ol myscll by dircctly rcading this
vcrsc as husband.
8ut this wholc dicrcntiation ol biologically dctcrmincd rcading is, itscll, a
sign ol thc univcrsal proccss ol rcading wc statcd bclorc. For thc sign ol thc
biologically/socially/traditionally situatcd woman, hcr inncr lcmininc csscncc
(batin), is wrappcd by an cxtcriorizcd masculinc gazc, so that shc can cmbody
this gazc, prcdicating upon hcr own signs as a masculinc (zahir) gazc, rcading
hcrscll, what shc rcally is by this sccondary, outolbody rclationship to thc
ur'an. Shc rcalizcs that cvcrything is hijab: thcrc is nothing that is not clothcd
by hijab. 8ut hcr rcalization ol hcr biological signs involvcs bcing clothcd (as a
woman) and thcn clothing (hcrscll ). Ultimatcly thc masculinc gazc lalls away
as illusion. n thc othcr hand, lor thc biologically/socially situatcd malc, his
gazc is oricntcd toward an objccticd tcxt, that, through rcading, hc locatcs thc
rolc ol a ncartransccndcnt Fcmininc that somchow, almost, lcads him out ol
thc lunction ol hijab through. 8ut this impossiblc cxccption, this cxtcrnalizcd
Fcmininc (thc woman ! amspcaking about all this timc), my Vilc ol Prophccy,
is an routc prcciscly bccausc shc is thc cncoding ol hcr own impossibility.
5.8 Reading Al-Baqarah
c largcst surah in thc uran is, ol coursc, thc sccond in ordcr, Al8aqarah,
containing many important commandmcnts ol thc shariah, lasting and hajj and
narrations rclating thc prccccding prophcts to thc Scal ol thc Prophcts. !t also
contains thc vcrsc ol thc thronc.
!n particular, thc surah narratcs kcy two incidcnts in thc rclationship bctwccn
5.8 Feading l-Baqarah 203
Moscs and thc !sraclitcs: thcir lall into idolatry and thc cryptic commandmcnt
to sacricc a pcrlcct" cow (lound in Numbcrs 19 ol thc Torah). !n thc ur'an,
thc !sraclitcs arc rcluctant to sacricc thc cowat rst, and procccd through thrcc
qucstions bclorc thcy arc satiscd with thc Truth" ol what Moscs spcaks. ncc
satiscd, thcy sacricc thcy cow, which is thcn uscd to awakcn a murdcrcd man
lrom thc gravc.
c cntirc sccond surah is namcd Al8aqarah c Cow" not altcr thc
story ol thc Goldcn Call, but altcr this pcrlcct cow.
c qucstion is why is this Cow so important: Vhat is it, prcciscly: And
why docs !sracl rcquirc thrcc momcnts ol clucidation bclorc thcy dccidc that
Musa spcaks thc truth:
Vc can answcr in thrcc ways, ol incrcasing dctail.
First, wc can say that Musa instructcd !sracl to sacricc a Pclcct, YcllowCow
to clcan up" thc damagc that was donc by thc worship ol thc goldcn call. 8ut
to say this is simply to lay thc signs bclorc you: thcir Truth in rclationship to
you is not yct apparcnt.
!n a sccond attcmpt, wc might clarily and say: thc Ycllow Cow is cxactly thc
Surah itscll. Al8aqarah is al8aqarah. !ts rcading is its sacricc. is docs
bcgin to involvc you morc altcr all, rcading is conductcd by a rcading subjcct.
8ut, as thc catcrpillar inquircd ol Alicc, who arc you:
A third clarication is ncccssary.
Vhilc wc lollowa Slavc who was just a man, hc was also a Mcsscngcr, pcrlcct
and bcautilul in all human attributcs. Privilcgcd abovc thc rcst ol humanity as
thc Light lor us all. And so wc lollow by striving to attain somc ol that bcauty,
il wc arc guidcd.
8ut prcciscly how docs this Light cngagc with us: How arc wc mcant to
cngagc with thc Light: rough sacricc, through thrcc stagcs ol rcading,
though this lcads us almost to sin, and, ultimatcly, to thc Absolutc Forgivcncss
ol Lovc's conclusion.
Vc arc askcd to sacricc a cow, pcrlcct and bcautilul, a huc likc thc sun
at uhur. Pcrlcctly ycllow. Ncithcr young nor old. A ycllow cow, that had
ncithcr bccn cnslavcd to thc carth ol spccch and dicrcntiation, nor by thc
watcrs ol human adoration (and hcncc, still strong with thc rc ol judgcmcnt).
A Prophctic Light.
And thc cowwas raiscd up in ocring, and thc ocring was acccptcd, dcspitc
thc cosmic audacity ol our pagc turning.
rough this, thc sin ol apostasy was washcd away. us, thc dcathcult ol
thc goldcn call, thc dangcr laccd by thc Pricst8rothcr, thc carthly aughtcr's
Fathcr, was clcanscd lrom hcr.
204 e garden party
c Husband's asccnsion rcsolvcs all idcntity problcms thc daughtcr might
(incorrcctly) ascribc to hcr Fathcr.
Vhat kind ol sacricc might thc Ycllow Husband bc subjcct to: Vhat lorm
docs it takc: Sacricc is asccnsion. !t is Light's asccnsion. 8ut what is Light's
asccnsion: !t is unlolding through Lovc, in Lovc, to Lovc, and Lovc is Timc,
so it is a bccoming through Timc, a logical, cnunciatcd prool conductcd upon
thc labric ol dicrcntiatcd rcality, an ultimatc witncssing ol and submission
to Truth. at which is Light, untouchcd by watcr and carth, movcs now to
plough thc carth and cntcr into watcr. is asccnsion thcn, whcn traccd, is thc
ur'an itscll.
c Ycllow Cow's sacricc is thc living through, thc inhabiting Prool ol
God's judgcmcnt, thc corcm wc cngagc with as Muslims in constant rcturn.
And thc Husband's inhabitation providcs thc mcans by which wc can know
oursclvcs.
Rcphrasing this by rcturning to thc Su mctaphor ol thc polishcd mirror.
Vhcn wc spcak ol thc Light ol Prophccy rccctcd in our mirror, wc must not
lorgct that thc Husband is also a mirror that rcccts thc 8ridc, hcr thoughts,
hcr drcams, hcr cxpcctations, hcr lcars and dcsircs.
c mirrors rccct cach othcr in ordcr lor rccognition to takc placc, and
through this, ivinc Visdom. cir rccognition lollows thrcc phascs:
(i) First, shc is touchcd by his Light (Fig. 5.11(a)). cy said: Call on
your Lord lor our sakc to makc it plain to us what shc is. Musa said:
Hc says, Surcly shc is a cow ncithcr advanccd in agc nor too young,
ol middlc agc bctwccn that, do thcrclorc what you arc commandcd."
(2:68)
(ii) Sccond, shc comprchcnds that his Light shincs upon hcrscll as a bc
holdcr, illuminating all ol hcrscll, giving dclight to hcrscll as a subjcct
(Fig. 5.11(b)). cy said: Call on your Lord lor our sakc to makc it
plain to us what hcr color is. Musa said: Hc says, Surcly shc is a ycl
low cow, hcr color is intcnscly ycllow, giving dclight to thc bcholdcrs."
(2:69)
(iii) ird, shc undcrstands that his Light is, in lact, an comprchcnsion ol
hcr comprchcnsion ol his Light (Fig. 5.12). at Light is not simply a
irrcduciblc lullncss, but, in lact, contains within it, codcd within it, hcr
scll as a dicrcntiatcd cld, and thcir marriagc as a movcmcnt in Timc.
csc arc codcd as signs within thc Light by mcans ol its position in rc
lation to thc ivinc and thc human: it has yct to bc touchcd by carth and
watcr, so thcy arc codcd within it as potcntials, ol simultancous movc
mcnt wcstward toward a sacricc by carth and a southcrn movcmcnt
5.8 Feading l-Baqarah 205
(a) (b)
Fig. 5.11. (a) !nitial undcrstanding ol thc command. (b) Sccond movcmcnt: comprc
hcnsion that Prophccy illuminatcs thc bcholdcr.
in Timc towards thc watcr ol Lovc. Vc havc said bclorc that thc co
variant aspccts ol thcsc dual movcmcnts (lrom thc bridc's pcrspcctivc)
constitutc cxactly thc logical naturc ol thc subjcct's journcyasprool.
at is, thc Light comprchcnds thc cxact naturc ol thc subjcct's ability
to comprchcnd (scllrccxivcly, this ayat ol Light anticipatcs cxactly all
comprchcnsion ol it, including thc onc ! am giving right now it has
codcd this up within thc signs ol thc cow, thc watcr and thc carth). !m
portantly, it is thc bridc's comprchcnsion ol thc Light's comprchcnsion
ol hcr comprchcnsion that is kcy to hcr knowing hcrscll through him.
For pcrlcct mirroring to takc placc. cy said: Call on your Lord lor
our sakc to makc it plain to us what shc is, lor surcly to us thc cows
arc all alikc, and il Allah plcasc wc shall surcly bc guidcd aright. Musa
said: Hc says, Surcly shc is a cow not madc submissivc that shc should
plough thc land, nor docs shc irrigatc thc tilth, sound, without a blcm
ish in hcr. cy said: Nowyou havc brought thc truth, so thcy sacriccd
hcr, though thcy had not thc mind to do." (2:7071)
us, thc dark mirror ol thc 8ridc must rccct thc Husband rcccting hcr
rccction ol thc Husband, lor rccognition to takc placc. Shc sccs hcrscll in
him and hc sccs himscll in hcr. And, in quitc a litcral scnsc, via Lovcas
Timc/Prool/Communication, hcr carth is raiscd up toward hcr husband's Light.
And shc bccomcs thc ur'an and thc husband and wilc's rccognition is onc ol
corrcct rcading.
8ccausc thc Lamp is a Rcading Lamp, altcr all.
is kind ol proccss happcns in ordinary communication, but bccausc his
is a ivinc Light, a mirror that shincs, thc communication act itscll bccomcs
206 e garden party
Fig. 5.12. ird movcmcnt: comprchcnsion ol thc naturc ol Prophccy's sacri
cc/asccnsion: thc rcalisation that thc Light absolutcly comprchcnds/cncodcs our com
prchcnsion ol thc Light.
thc acccss point lor immcdiatcly cxpcricncing thc ivinc by, taking on thc
prophctic asccnsion, howcvcr momcntarily: 8cing touchcd by thc sacriccd
Cow.
us wc havc thc undcrstanding ol vcrscs (2:7273): it was through sacri
cc, this crowning ol thc Ycllow by watcr and carth, by rcadingasrccognition,
that thc dcad man was awokcn, and what was hiddcn was rcvcalcd. Vc wcrc
disputing what thc crimc was committcd in his dcath, as hc vanishcd bclorc
us. 8ut through that ycllow asccnsion, thc subjcct ol annihilation was rcmadc.
From dcath, lilc.
osc who arc born think thcy know who thcy arc. osc who arc annihi
latcd lorgct who thcy arc. 8ut wc only truly know who wc arc only through
this purication. c ivinc blcssing ol human rccognition.
ur hcarts arc madc ol stonc.
Vhcn commandcd to sacricc thc cow, wc insistcd on a prool, bccausc wc
5.9 e symbolic 207
cxist in Timc, and arc pcoplc ol law. Vhcn wc rcad onc vcrsc, wc ask lor cluci
dation, whcn wc should obcy immcdiatcly. Vhat ! am writing now is prcciscly
such a rcqucst lor clarication about thc naturc ol thc cow. 8ut by thc Mcrcy,
wc obtain our clucidation, though wc arc closc to disobcdicncc. c labric ol
rcality, our sacricial movcmcnt upon it through Timc, thc ur'an itscll, is
nothing il not lorgivcncss through Prophctic clucidation. And at thc cnd, God
is thc most lorgiving: our journcy's naturc is onc ol lorgivcncss, thc grcatcst
manilcstation, thc Tcmporal manilcstation, thc inscribcd manilcstation, thc
spokcn manilcstation ol Lovc.
ur hcarts arc madc ol stonc. 8ut, lor thc choscn, stoncs may havc rivcrs
ow lorth lrom thcm, or providc watcr whcn split. And lrom this our tribcs
arc sustaincd, though thcy arc somctimcs wayward.
c sins arc absolvcd by thc Cow's sacricc, and thc watcrs ow lrom within
thc stoncs.
5.9 e symbolic
c !ndoncsian brothcr who spokc out carlicr thcn said: Vcll, lor mc your
philosophy is a luzzy and conluscd load ol dingo's kidncys. !'m sorry, nothing
pcrsonal you undcrstand: but whcn ! scc nonscnsc ! scc nonscnsc. ! undcrstand
now that your arc saying thcsc tcrms watcr, sh, rc, dischargc and whatnot
arc not simplc mctaphors. You bclicvc thcy arc somc kind ol intrusion a
rcsonancc ol thc Rcal, ol an invisiblc MothcrFathcr wavclorm on us, right:
Vcll this sounds almost likc Scicntology, not !slam.
c ur'an spcaks about an unsccn, ! acccpt that. ! bclicvc in it, as a Mus
lim. 8ut you havc conluscd cvcrything thc unsccn is just somcthing wc
acccpt, likc wc acccpt thcrc arc always ncw things in thc univcrsc lor scicncc
to cxplain, that our human knowlcdgc ol thc world is always limitcd. c cx
istcncc ol thc unsccn is not an invitation to pcrlorm any kind ol random wcird
hcrmcnuticalSuKabbalic rcading.
You arc implying that thc Prophct spokc using signs what you call sym
bolic lunctions in a way that is complctcly at right anglcs to how ordinary
pcoplc spcak. r cvcn, darc ! say, to how sane pcoplc spcak! 8ut as a Prophct,
his mcssagc is lor ordinary pcoplc, and hc spokc thcir languagc. His mcssagc
was howto construct thc bcst statc ol bcing, political, cconomic, pcrsonal. And
hc uscd a plain Arabic to dclivcr it. Maybc your brain works according to pcr
cciving symbolic lunctions that prcdicatc ovcr all rcality in, say, thc roscs ol this
gardcn, but thc Prophct was as simplc and straightlorward as hc was pcrlcct.
Hc did not dclivcr somc hiddcn codcd truth, rcady and waiting lor Sus in
208 e garden party
darkcncd rooms to dccodc sccrctly, hc proclaimcd publicly a ncw way ol
living."
! undcrstand your point, and it is wcll takcn," rcplicd thc Prolcssor. ! sup
posc lor mc, thc rst axiom is that thc world as wc ordinarily cxpcricncc it, as
you dcscribc it is dcvoid ol !slam, is indccd a nonSymbolic planc. 8ut to pcr
ccivc in such a way is to livc in thc !maginary. All human cxistcncc is within a
darkcncd room. 8ut somc arc trappcd in lantasy and othcrs nd thc Prcscncc
through thc darkncss. ! havc said bclorc, in my studics ol Truc Timc, that this
scarch is csscntially intcrsubjcctivc in naturc. !t takcs thc lorm ol a ncgotiatcd
dialcctic, a rccction ol oursclvcs through othcrs. rough discussions such
as thc onc wc arc having, our pcrsonal intcractions, thc dialcctic ol rcligious
dcbatc itscll, mcans that that wc arc rcccting cach othcr through discursivc
compctition.
us, il you wcrc to truly comprchcnd that you and ! arc prcscnt today as
characters in thc ivinc narrativc, you would apprcciatc that thc lamily rcscm
blancc ol thc Mothcr and Fathcr occurs in our dialcctic, though thc Mothcr and
Fathcr arc making lovc, lacc to lacc, and wc brothcrs havc our backs turncd to
onc anothcr. ! am not asking that you agrcc with mc, but rathcr, that you lacc
mc as my brothcr, and pcrccivc thc rcscmblancc that sourccs our discussion.
For thcn you would attain comprchcnsion ol thc vcry Symbolic rcality thc
labric ol cxistcncc as dicrcntiation you currcntly dcny. You would thcn
rcalisc that thc world truly miraculous: cvcrything is a sign ol God, a commu
nication lrom thc ivinc to us. Crcation is a book thc 8ook to bc rcad
by thc Fricnds ol csign, thc clitc scllrclcrcntial charactcrs, charactcrs that
comprchcnd to thcir own tcxtuality. Crcation as thc macrocosmic vcrsion
ol thc ur'an and divinc scripturcs and narrativcs is thc 8ook that providcs
thc mcans ol litcracy, providcs thc mcans by which wc can achicvc authcntic
illuminatcd judgcmcnt at an individual lcvcl, by virtuc ol thcsc particular signs,
thcsc particular symbolic lunctions and thcir univcrsal prcdication. ough wc
disagrcc, our vcry cncountcr today stcms lrom thc Pcn ol God, cmploys a par
ticular sct ol symbolic lunctions that, Prophctically pcrccivcd, would providc a
physical rcsonancc ol thc lact ol intcrsubjcctivc Truc Timc. c hands through
which thc hcart appcars. Alhumdulilah: thc gilt ol cxistcncc!"
c group listcncd politcly, but wcrc bcginning to shilt in thcir scats, as thc
altcrnoon was almost ovcr and this discussion had takcn a good two hours by
now.
c !ndoncsian brothcr lrowncd and said: You can bc as csotcric as you
want pcrsonally, but don't go ascribing this to thc rcligion: our rcligion is thc
grcatcst bccausc it is a rcligion ol common scnsc, somcthing ol which ! am
alraid your opinion is rathcr dccicnt. ur dcar Prolcssor, thc world is not
5.9 e symbolic 209
somc giant tcxtual narrativc unlolding! !t is you who havc conluscd languagc
gamcs! 8ooks arc books and thc world is thc world that's why wc havc
dicrcnt words lor thcm. Vc all know, lor ccrtain, that this gardcn is not
madc ol papcr. !t is not somc collcction ol symbols whosc widcr purposc is to
prcdicatc ovcr all pcrccption or ovcr all human rcalitics.
And ! can say lor ccrtain bccausc ! havc common scnsc that wc arcn't
living somc narration whosc purposc is to rcvcal thc mcaning ol lilc. Nothing
pcrsonal, but what kind ol a bloatcd cgo would think such a thing:! Vc'rc
just having a barbcquc and catching up with lricnds in a backwatcr suburb ol
London. Vc arc mcrcly living lilc in thc ordinary, obvious scnsc ol thc word.
Not living a codc, but living life undcr thc judgcmcnt ol God. c Prophct
livcd thc pcrlcct lilc: a pcrlcct, ordinary lilc as a rolc modcl lor thc rcst
ol us not as somc wild ]ungian lablc. c Prophctic narrations dcscribc
how hc livcd, oltcn simplc and mundanc things bccausc lilc is lull ol simplc
and mundanc things: but thcy arc dcscribcd to show how !slam is thc most
spiritually and physically hcalthy way to livc. Milk is milk: thc prophct drank
it bccausc it is good lor you, not bccausc it stands lor somc notion ol a tic ol
kinship to thc womb! And tics ol kinship arc cnjoincd on us bccausc wc know
that lamilics lall apart and crimc ratcs incrcasc, lor instancc, whcn thcsc tics
arc scvcrcd. And thc ycllow cow is simply a story to illustratc thc lax laith ol
prcvious ummahs, as a warning that wc do not lollow in thcir lootstcps. How
can you jump lrom such a simplc thing to making it into a story about rcading
thc story:!
You know, it's wcird that anyonc would havc to asscrt somcthing so plainly
obvious, but pcrhaps ! should spcll it out lor you again: ! am 100 ccrtain that
! am not a charactcr in a book."
[
crc was an awkward pausc.
h wcll, lct's just agrcc to disagrcc," smilcd thc !ndoncsian, shaking hands
with thc Prolcssor. ! still rcspcct your spiritual sinccrity."
Vcll, ! lor onc ! rcally likcd your last story," a brothcr said to thc Prolcssor,
attcmpting to changc thc subjcct. And !'ma big lan ol your blog. Somctimcs it
gcts prctty trippy, but ! bclicvc thc ummah nccds a ncwvocabulary ol cxprcssing
thcir lovc lor thc ctcrnal Truth ol thc !slam."
Ycah, wc'rc rcally looking lorward to your book, man," chimcd in thc Gc
ographcr.
anks vcry much," rcplicd thc Prolcssor. !'m about hall way through
now."
210 e garden party
!'m lascinatcd by your usc ol this Tailor charactcr as an cxpository dcvicc.
Vhcrc did you gct that idca:"
From pcrsonal cxpcricncc, would you bclicvc. c last story you rcad was
bascd almost vcrbatim on a discussion had with a lormcr Muslim who had
turncd athcist, losing his laith prcciscly bccausc, though hc had studicd thc
ur'an and narrations lor longcr and hardcr than !, hc did so whilc maintaining
this illusory humanist litcral undcrstanding. Vithout gctting hystcrical about
it, wc could say hc did himscll somc rcal spiritual damagc trying to rcconcilc
that csscntially pathological rcading with thc nuclcar powcr ol thc holy books.
And othcrs arc doing thc samc. c illusion ol a litcral humanism is ultimatcly
untcnablc in thc lacc ol thc univcrsal prcdication, thc mctaspccch, ccllular,
molccular/molar symbolic lunction ol thc Final Rcvclation. c lady docsn't
likc it.
You might say thc Tailor is autobiographical, as arc thc othcr charactcrs.
8ut my lricnd thc 8uildcr hcrc and and ! also makc dircct appcaranccs in thc
ncwbook, but as somcwhat conatcd and cxaggcratcd charactcrs. c amusing
thing about our charactcrs and thcir intrusion into thc tcxt itscll is that thcy
undcrstand thcir tcxtual situation. c ctional digrcssions scrvc to provc my
point."
oooh, usc mc as a charactcr plcasc!" intcrjcctcd thc Gcographcr.
Considcr yourscll cmploycd," laughcd thc Prolcssor.
5.10 e Tailor and the Muslim
To locatc thc spark suprcmc: wc arc simultancously guidcd by its cxhaltcd
Light, and so movc lurthcr south and lurthcr cast and, through its gilt, our
linc ol ight, our bccoming is, lor a momcnt at lcast, a bccominginrcsonancc
with thc lorm ol our Forgiving, Providing 8clovcd, whosc Lovc is ultimatcly
thc mcaning ol thc 8ody ol Logic. !l somconc strikcs you on thc right chcck,
turn to him thc othcr also."
And so thc Tailor concludcd his octrinc.
c Muslim stood up and dcclarcd: You must stop this now! Your words
arc a projcction ol your imagination onto thc rcality ol thc Vord ol God. You
havc placcd your own strangc map ovcr thc Shariah, obscuring its univcrsal,
lundamcntal mcssagc. Stop this ocnsc, and join with our Ummah ol Truth:
!slam is a simplc codc scnt to all humanity. Follow it with us and rcnouncc
this complcx labric you wovc yourscll: that wc might scck thc Plcasurc ol thc
Lord."
e Tailor replied:
For your words alonc, lor your dcsirc alonc, lor you alonc, ! rcnouncc !slam,
5.10 e Tailor and the Muslim 211
and bccomc an apostatc lrom thc matcrial lorm ol !slam. is is thc worst
thing lor mc. For mc, this is thc most painlul scparation ol all, a scparation
lrom a mattcr that ! havc lovcd and cmbraccd with my Mind and 8ody. Vhilc
! was ncvcr ol, and ncvcr will bc ol thc mattcr ol !slam, my attachmcnt is to
thc projection ! pcrccivc on hcr mattcr. My picturcshowwas projcctcd onto hcr
lorm, hcr ncck, hcr arms, hcr lcct, hcr brcast. My dclight, as all picturcshows
arc so projcctcd, was in projcction upon that lorm, thosc contours ol ayat, thosc
contours that yicldcd lor mc a Scllrclcrcncc innitc, whcrc ! rccognizcd myscll
through hcr picturcshow.
My vision lit up thc mattcr ol hcr lorm, as shc movcd and sung bclorc mc,
a lorm truly divinc, my 8ridc ol Light, my picturcshow. My ummah was this
8ridc ol Light, hovcring an atom's brcadth bctwccn thc rst and sccond, bc
twccn thc Adam Kadmon and Christ. Projcctcd onto thc matcrial that lics bc
twccn thcsc Acons, thc matcrial ol immancnt lorm, this tcmporary, this giltcd
labric ol mattcr that lorms your rcality, thc structurc you call !slam. crc is
mattcr and thcrc arc translormations, thcrc arc two tcrms. 8ut shc has bccn
my third tcrm upon and ol this labric ol matcr, a third tcrm that accompanicd
thc translormations and journcys playcd out bctwccn and into jummahs. Shc
who survivcs into thc hcrcaltcr: thc tcrm ol Light that conqucrs. ! lovc hcr,
and lovc hcr, and lovc hcr and lovc hcr as my 8ridc. is lorm ol Light, hcr
projcction ovcr your mattcr ol !slam: losing all adab ! now dcclarc, hall my
rcligion is nothing morc than projcction onto that mattcr.
And yct ! rclcasc this matcrial to you, bccausc you dcmand it. ! grant to you
cvcrything you dcmand, in Lovc, through Lovc, by Lovc, in anticipation ol
Lovc. is is my kiss, that you will pass through thc gatcs into ]annah too: !
grant you this matcrial lorm, bccausc it is this carthly lorm you lovc, not thc
8ridc that ! havc ocrcd you. Ncvcrthclcss, you lovc it: and so ! grant it to
you cntircly, so that you will continuc to lovc. at you may continuc to lovc
through thc ccnturics, that you will cnd and cntcr in your lovc and that you will
cnd and cntcr, savcd.
! givc you my !slam and martyr myscll to apostasy: lct this bc thc sign ol
Lovc in thc lacc ol dicrcncc, lct this bc thc sign ol Lovc in rclcasc. Lct this
bc thc Truc branding ol isas upon my body!
My 8ridc is lrccd ol that matter. Ncvcr morc projcctcd onto hcr lorm, hcr
ncck, hcr arms, hcr lcct, hcr brcast. My dclight now lost, as all picturcshows
ladc, hcr projcction ladcs upon that lorm ! givc to you, thosc contours ol ayat,
thosc contours ol scllrclcrcncc innitc.
And yct.
Your lorccs ncvcr touchcd hcr, bccausc hcr Truth is only as picturcshow, not
as substancc and matcrial.
212 e garden party
For thcy dcsircd only thc mattcr, whilc shc translormcd into a trcc whilc
thcy lay with a shadow only: and shc has not lclt mc, but abidcs now with mc
ctcrnally, this third tcrm, in thc Acon ol Light.
Shc rcturns to mc and whispcrs this, now thc storm is ovcr: my ummah, my
Mind, my Vilc, my Gardcn within Spccch, acccsscd, transccndcd, oblitcratcd
by thc Light ol my Lord in thc Vcst, shockcd to rcccivc thc sign ol hcr bow
now xcd in thc cast. at kiss was my salvation, lor it is my sword, born in
my right hand. at sword was my crown ol Lovc. And ! laugh out loud: lor
! know ! havc lound thc Plcasurc ol my Lord.
5.11 Iive brothers
And as a boy, ! wandcrcd through thc lorcsts ol thc south,
osc strangc lorcsts with trccs ol giant cxtcnsion,
And musky lcrn rcsiding bcncath
whosc gcomctric dclivcry ! rcaliscd latcr to bc my oblivion.
osc lorcsts dclightcd mc with storics:
thc vc brothcrs ol my Fathcr's brcath ol my Mothcr's kiss danccd bclorc mc,
an immcnsc wayang kulit ol dricd bark and branch,
a shimmcring childrcn's thcatrc, in battlc, in convcrsation,
unlolding a cyclc ol gamclan.
And thcsc spirits lollowcd mc into our housc.
And ! said to my Mothcr: look at thcsc vc, dancing in lront ol us.
And ! said to my Fathcr: look at thcsc vc, battling, convcrsing,
unlolding a cyclc ol gamclan.
And wc wcrc dclightcd.
cn ! lorgot this, and lcarnt thc scicnccs and lcarnt how to spcak.
cn ! passcd through youth, and rccallcd, and thought through thc ltcr ol my aquircd
scicnccs:
! must travcl now to thc north, to thc Asian city, my Fathcr's city,
to study this culturc. c culturc ol thc vc: this will crown
my scicncc, this will crown my spccch."
And so ! travcllcd north to thc Asian city, my Fathcr's city,
lrom which thcsc storics arc said to havc thcir origin,
to study my Fathcr's culturc, thc scicncc ol thc vc to crown my vision,
to study my pcoplc's gamclan, that its cyclcs might run through my spccch.
! scarchcd lor thc gamclan, but lound it brokcn and lorsakcn.
! lookcd lor my dhalang, but lound only impovcrishcd trickstcrs.
5.12 Forgotten tresses 213
! lound my cousins to aid my scarch: and thcy showcd mc thcir
markcts in towcrs ol stccl, thcir clcctricd music halls.
And ! pcrccivcd thc purity ol thcir Vcstcrn acquisition.
! wcnt with my cousins and apprcciatcd: ! undcrstood myscll to bc an cntircly
southcrn soul, somc uncouth oricntal projcction upon thc purity
ol thcir wcstcrn acquisition.
! rcmarkcd on this to thcm and thcy armcd, and wc
laughcd at this paradox, that my wcst might bc thcir cast and thcir cast my wcst.
8ut, looking out lrom thc car window, into thc dark junglc humidity ol thc strccts
! pcrccivcd within thc pcrlcctly manicurcd, cncascd trccs ol that city,
thc vc brothcrs again, calling
out to mc, dancing in multiplicd wayang kulit ol dclicatc Asian branch and lcal,
a shimmcring childrcn's thcatrc, in battlc, in convcrsation,
unlolding a cyclc ol gamclan.
And ! said to my cousins: look at thcsc vc, dancing in lront ol us.
And ! said to my cousins: look at thcsc vc, battling, convcrsing,
unlolding a cyclc ol gamclan.
8ut my cousins laughcd and said: wc scc nothing, this is your imagination.
And ! bccamc sad, looking out lrom thc window,
bccausc now ! undcrstood: thcsc spirits wcrc lrom my Fathcr's brcath,
lrom my Mothcr's kiss.
cy wcrc not locatcd in this city.
cy wcrc born only ol my mind
and ! had not travcllcd to nd thcm hcrc,
csc vc had lollowcd mc alonc, picturcs born ol my mind.
And ! undcrstood this mcant ! was alonc,
cvcn as my mind llcd thc cntirc city now with thcsc storics,
this convcrsation, this cyclc ol gamclan,
c matcrial rcality ol thc land was lor my cousins, lor ! undcrstood
that my vision and thcir matcrial did not mcct.
And so ! wcpt at thc bcauty ol my lolly.
5.12 Iorgotten tresses
! considcr what mcaning has bccn rcvcalcd to mc
within thc black cycs ol hcr Asian glancc,
within thc swcct cadcncc ol hcr thoughts,
within thc dcpths ol hcr invisiblc mcmory
and thc powcrs ol hcr sccrct silcncc.
Ycs, thcsc arc thc ayat ol thc 8ook ol Lovc, ! arm,
214 e garden party
though its dark script is lorcign to mc in dclicatc ourish,
though its pagcs arc adorncd and sccntcd with thc culturc ol a strangc kingdom.
So shc has pcrmittcd this travcllcr to rcad,
and ! rccognizc thcsc ayat as bcauty upon bcauty.
And ! bccomc hcart brokcn whcn ! undcrstand
that within thc comlort ol hcr pcrmission arc thc tcars ol thc daughtcr.
For thc mcn ol this kingdom havc bccomc thanklcss and turncd lrom its mcaning,
and thc gilt ol God's own rcvclation has bccn wastcd upon thcir sight.
5.13 e lantern
!n thc darkncss ol my gardcn thcrc arc sparks ol light
at ickcr bclorc mc likc cmbcrs.
ntraccd, ! rcach out to touch thcm
8ut ! am wcak and thcy cannot bc graspcd.
!n thc darkncss ol thc night, thosc ctcrnal points
at constitucd thc psychc's labric lor our audacious anccstors
Altcrnatc in appcarancc through thc intcrlinkcd tcssclations
l walting patchwork imaginary clouds.
And tonight thosc archctypcs arc brokcn apart,
Arc a pollcn ol poctry, a swcct lragrancc gcntly carcssing my mortality,
csccnding upon my darkcncd station
!n my gardcn within this stillcd, silcnt city.
And ! brcathc thc rcalisation: thc night gardcn is city dcconstructcd and madc ccllular,
it is poctry imbibcd, it is thc clothing ol mind.
My soul so signcd, ! am conloundcd by a kiss:
For now ! obscrvc a lantcrn ahcad ol mc,
!ts light rclractcd through thc intcrlinkcd tcssclations
l trcc branchcs outstrctchcd, countcrposcd, contrastcd, mythically minc against black
ncss and light
!n illuminatcd vision.
6
]ihad
Fighting is cnjoincd on you, and it is an objcct ol dislikc to you, and it may bc that you
dislikc a thing whilc it is good lor you, and it may bc that you lovc a thing whilc it is
cvil lor you, and Allah knows, whilc you do not know. (ur'an 2:216)
Summcr sunday altcrnoon, Scvcn Kings, ast nd ol London, Musa a
marbaycv's tcrracc housc. Rays ol light pour down upon his gardcn, his wilc,
sistcr in law and childrcn rcclinc undcr an almost surrcally massivc rainbow
colourcd bcach umbrclla, rcading. c lragmcnts ol somc silly narrativc lan
guidly risc up lrom thc grccn lawn and, blown gcntly by suburban brcczc, drilt
slowly, an inccnsc rccitcd, into darkncss ol his study. Musa should rcally bc
out thcrc with his lamily instcad ol up hcrc, thinking about thc ummah again.
A holiday would bc a good thing. Hc's ovcrloadcd with studcnt supcrvision
dutics, rcscarch papcr dcadlincs and grant proposals to bc complctcd.
Vork tomorrow is going to bc particularly bizzarc. 8csidcs thc usual admin
istration and rcscarch work, hc now laccs pcrsonncl problcms. Two ol his Ph
studcnts a Kazakh woman and a Grcck man wcrc apparcntly involvcd in
an occ romancc that has just cndcd acrimoniously. Gcncrally hot tcmpcrcd
and dicult pcrsonalitics, thcy havc both rcgistcrcd ocial complaints ol bul
lying against cach othcr to thc collcgc. Such channcls arc mcant lor scrious
accusations and, lrom what hc has bccn told by thc othcr studcnts, this cou
plc havc bccn publicly (and noisily) rowing with cach othcr lor a whilc now.
All this was unknown to him until Friday whcn hc rcccivcd thc complaints.
thcr mcmbcrs ol his rcscarch tcam havc bccn brought into thc conict, sid
ing with onc or thc othcr with thc rcsult that rcscarch has bccn disruptcd and
his group ccctivcly dividcd. Collcgc policy dictatcs now that a committcc
must bc lormcd to asscss thc scriousncss ol claims. c last thing hc nccds.
Yct hc has compoundcd work with thc Vork", somcthing that, whilc pcr
haps (dubiously) bcnccial to thc ummah, can ought to wait: Tailors
Doctrine. Hc is bcnt ovcr his Mac8ook, struggling with thc sixth chaptcr ol
215
216 Jihad
thc book, thc chaptcr on jihad. Hc rcads thc opcning paragraph that lollows
(2:216):
How are we to characterise warfare within a religion of peace? It is the paradox of
Prophecy: how can warfare - of any shape or form, physical or metaphysical - be
enjoined upon those who seek spiritual Peace, gardens of Peace, through a religion of
Loving Submission to a Loving Creator?
Musa skims ovcr thc attcmptcd survcy ol thc problcms lacing Muslim pco
plc around thc world, rclcrcnccs to thc !sraclPalcstinc conict, thc Gull Vars,
thc Alghanistan problcm, Al acda and thc Var on Tcrror, as wcll as prcvious
signicant intcrscctions ol violcncc and Muslims (as aggrcssors and victims)
in history. Hc's madc an attcmpt to lramc thcsc cvcnts and thcir rclationship
to thc rcligious practicc ol !slam with a postcolonial awarcncss, to intclligcntly
lramc thc discoursc, to qucry thc still prcvalcnt oricntalist/sccular ovcrsimpli
cation ol military jihad within traditional" or mainstrcam" !slam: a straight
lorward compulsion to ght disbclicving nations whcncvcr lcasiblc, until, ulti
matcly, !slamic rcligion is dominant throughout thc world. Along with Talal
Asad's school, hc obscrvcs that il wc cxaminc thc continually cvolving sourccs ol
!slamic rcligious authority, wc nd a vastly morc complicatcd picturc ol military
jihad, onc that is lar lrom thc oricntalist ovcrdctcrmination ol brining rcligion
with thc sword": lrom thc rcalm ol purc rcligious jurisprudcncc to modcls ol
caliphatcs to thc oltcn unwrittcn marginal" cmbodicd practicc ol Muslims at
timcs ol pcacc and timcs ol war in ncgotiation with thc tcxt ol thc ur'an and
prophctic narrations. c assumption has bccomc insidiously obluscatcd in thc
aid ol a sccularising, colonial opcration against thc body ol thc rcligion. And,
on occasion, thc assumption can bc locatcd in thc words ol Vcstcrn !slamic rc
lormcrs, unconsciously buying into an cxtcrnal, colonial mindsct cvcn with thc
vcry bcst intcntion ol working to curb thc thrcat violcnt cxtrcmism. Arguably
this occurs whcncvcr any rclormcr dcclarcs thc nccd lor swccping rclorm ol
!slam's approach to jihad, without rccoursc to considcr, and possibly build dis
cursivcly upon thc rich internal dialogucs on jihad that arc alrcady prcscnt in
thc tradition, running in strong ux throughout thc rcligion's cvolution lrom
prophccy up to thc prcscnt day.
is is getting messy, hc thinks. is passagc is dcviating lrom thc point hc
wishcs to makc. Hc's not qualicd to providc this analysis: hc's a logician, not
a postcolonial thcorist. Hc wants to gct dccpcr, to qucstion an assumption that
lics bchind thc oricntalist simplication and its postcolonial intcrruption.
Hc wants to gct straight to thc qucstion ol physically shcdding blood in thc
namc ol !slam. To cxaminc thc vcrsc itscll. bviously all rcading has a contcxt
and thc vcrsc cannot bc divcstcd lrom that. amarbaycv knows that what can
bc said by, writing as a Vcstcrn Muslim, must bc situatcd within his surround
Jihad 217
ings, currcnt discourscs that involvc complcx, unrcsolvcd intcrplay bctwccn !s
lam, warlarc, tcrrorism, oricntalist and sccular origins and thc objcctivcs ol a
Vcstcrn impcrialism.
8ut cvcn so, thc vcrsc is an injunction: God appcars to tcll us to ght. !rrc
spcctivc ol thc historical contcxt, irrcspcctivc ol thc postcolonial rcasscssmcnt,
ol undcr what conditions thc tradition ol !slam actually pcrmits warlarc to bc
cnjoincd according to thc vcrsc, thcrc is always an assumption that warlarc
involvcs acts ol violcncc in which bodics blccd. Hc wants to qucstion that as
sumption, rst and lorcmost. amarbaycv wants to ask somcthing much morc
primitivc than how jihad is congurcd or might bc rccongurcd in today's con
tcxt. His qucstion is Vhat is thc ontological status ol ghting in Susm:" !l
bodics arc or wcrc or will bc bled by violcnt action in thc namc ol God, what is
a body", what is violcncc" and what is action": And il jihad mcans, at othcr
timcs or contcxts, a dicrcnt, nonphysical, nonviolcnt lorm ol action (lor
justicc or lor thc soul), thcn wc still nccd to ask what is a a body" and what is
violcncc that would allow (by ncgation) lor thc possibility ol a nonphysical,
nonviolcnt lorm ol action.
Hc dclctcs thc amatcur gcopolitics and rcplaccs it with a singlc scntcncc:
Given the current complicated situation of the peoples who practice this religion, the on-
tological status of Jihad would appear to be particularly salient.
Hc lrowns ovcr thc ncxt lcw paragraphs:
It would be convenient (for both pacifsts and the squeamish within the religion) to relegate
the signifcance of war to history and politics rather than as intrinsic and still "literally" (in
some quantifed form) current to the Deen itself. But the ontological characterisation of
jihad is a basic question, given the number of verses in the Quran that describe warfare
and the large body of associated narrations and hadiths. The Prophet engaged in warfare
and warfare is therefore an Islamic concept, whose permissibility is a theological issue.
As a Divine injunction, it is obligatory for Muslims to obey the verse above, assuming
the verse is not merely in reference to a unique historical context, possessing no universal
meaning. Assuming it has universal meaning, in order to avoid deviation from the straight
path, it is therefore consider carefully who we are to fght in current contexts. But before
doing that, we argue, there is a more pressing need to understand how we are to fght
and, even more basically, what fghting is!
Hc turns away lrom thc computcr in disgust.
Vhat's wrong:" asks his wilc, coming up thc stairs with a cup ol tca.
!'m rcally not happy with thc lraming ol this chaptcr."
Shc looks ovcr his shouldcr. ! thought you'd alrcady writtcn up cvcrything
on jihad."
No, it's still a disconncctcd bunch ol notcs, almost a ycar old now. c corc
idca is thcrc, a dircct cutandpastc lrom my blog: my attcmpt to movc away
218 Jihad
lrom Cartcsian distinction ol thc mind and body that, ! arguc, is prcscnt in thc
ontological assumption that is common to much discussion ol jihad. c point
ol this chaptcr is to join thc dots bctwccn thc prcvious chaptcrs on thc 8ody
and thc Symbolic, rcvisiting my conccption ol thc Fcmininc and languagc to
suggcst that, in a univcrsc lormcd ol ivinc ayat, military jihad is nothing morc
nor lcss than a particular lorm ol reading."
8ah! You'vc bccn saying this to cvcryonc lor ages! clcuzc and Guattari's
illocutionary acts arc thc rcal naturc ol warlarc and tcrrorism, your computa
tional modcl ol thc lour lcvcls ol rcality, a 'ncw' constitution ol thc human body.
8attlcs ol papcr. So what's thc problcm:"
c problcm is thc way !'vc lramcd thc argumcnt. ! want to motivatc this
somchow, to hook it into somc lamiliar rclcrcncc points within thc rcligion.
My carlicr idca was to prcscnt a rcasonably inclusivc taxonomy ol how jihad
is commonly undcrstood within thc ummah today. cn ! rcaliscd this would
bc out ol thc scopc ol thc book such taxonomics cxist bcyond any cxpcrtisc
! posscss. ! dccidcd, instcad, to takc as rcad and comprchcndcd an cxtrcmc
litcralist transhistorical vicw ol thc vcrsc, in which violcnt military jihad is still
prcscribcd ctcrnally against a rigid dcnition ol nonbclicvcrs. Vc all undcr
stand that position, whcthcr wc subscribc to it or not, irrcspcctivc ol whatcvcr
conditions might bc placcd ovcr its application (scll dclcnsc, libcration lrom
injusticc, ctc).
cn ! locus on how that kind ol military jihad can bc a.oided in rclation
to this vcrsc. ! takc two contrasting pcrspcctivcs: that ol a Vcstcrnizcd, pro
grcssivc, rclormist movcmcnt in !slamic ijtihad and a particular misrcading ol
Susm. Both lorm cvasions ol thc military, violcnt jihad that might othcrwisc
suggcst itscll as prcscnt within thc vcrsc. ! want to arguc that thc cvasions and,
implicitly, what is bcing cvadcd arc all rootcd in an unqucstioncd ontological
assumption ol binary constitution ol thc mind and thc body, bctwccn intcrior
ity ol a thinking subjcct and thc cxtcrior surplus ol an unspokcn, cvadcd bodily
trauma. ! qucry commonplacc rcadings ol othcr vcrscs and hadccth that arc
uscd to support nonviolcnt jihad: asscrting that thcsc rcadings all lall into this
Cartcsian trap."
The Quran does speak of struggles - of jihad - that appear to be non-military. There
are a number of key Meccan Surahs written at the time when there was no physical,
exoteric military jihad possible:
And whosoever strives (jaahada), strives (yujaahidu) only for himself (29:6).
As for those who strive (jahadu) in Us, We surely guide them to Our paths, and surely
Allah is with the good doers. (29:69)
Further, there are hadith that intimate a wider meaning of jihad that extends beyond
both martial and psycho-spiritual struggle:
Jihad 219
Aisha asked: Messenger of Allah, we see jihad as the best of deeds, so shouldn't we
join it? He replied, But the best jihad is a perfect Hajj (pilgrimage to Makkah). (Sahih
Al-Bukhari 2784)
On another occasion, a man asked: "Should I join the jihad?" The Prophet asked, upon
him peace, "Do you have parents?" The man said yes. The Prophet said: "Then do jihad
by serving them!" (Sahih Al-Bukhari 5972)
The injunction to fght might, along the lines suggested here, be legitimately charac-
terised as applying, in many cases, to non-military struggles. Legitimacy granted in the
sense of fnding a basis in the main sources of religious authority.
But the question remains: what of the Medinan revelations jihad. What of military jihad
in the name of Islam? Are Muslims enjoined to it today? And, if so, when and who should
we be fghting militarily?
Reformist thinkers within Islam, working often from the West, have been arguing that
the majority, if not all, acts of authentically Islamic jihad today should take a non-violent,
non-physical struggle. Such voices do not deny the fact that warfare was part of the Islam
of the Prophet, though always in self-defence for the religion or with the aim of maintaining
or establishing justice. But by employing ijtihad, by operating according to the spirit of the
revelation rather than its literal word, reformists argue that the current relevance of the
passages on warfare require the identifcation of analogous struggles in our contemporary
world, struggles to defend the religion, struggles to restore justice.
The identifcation is, by-and-large, of non-physical, peaceful struggle, because there
is no longer any imminent physical danger to the religion of Islam: no one threatens to
wipe it out completely, as in the case of the military jihads of the early days of Islam. In
the past, the division between the Islamic world and non-Islamic nations has been drawn
along the lines of the Dar al-Islam (the "House of Islam") and the Dar al-Harb (the "House
of War"), respectively. The Dar al-Harb was to be fought until Islam was established: the
old orientalist presentation of Islam being brought by the sword. Historically of course,
Islamic nations worked with a great many other stances toward external peoples and
nations. But, nevertheless, there was a Dar al-Harb and, on occasion, it was European.
Reformists have argued for the inapplicability of this to the contemporary West, tolerantly
containing, as it does, sizable Muslim minorities: the Dar al-Harb should be replaced with
a Dar al-Amn (the "House of Safety"), with associated forms of jihad consequently being
unbloody.
Instead, jihad today might take the form of fghting for a better treatment of the under-
privileged in in the world, fghting for womens rights, for ethical treatment of animals and
so on. In the case of an actual confict zone involving Muslims, such as the occupied
territories in Palestine, the appropriate form of jihad (at least for the majority of Muslims
living outside the confict zone) would be to get involved in non-violent forms of political
activism, democratic processes (if their home country is a democracy), campaigning for
sanctions, raising awareness through media and so on. It does not make sense to take an
220 Jihad
extreme reading of jihad against a heterogeneous, multicultural, multispiritual West, op-
erating now according to so many ideals shared by Islam. Though its systems of power
might well cause suffering to Muslim nations, because it makes no sense to consider what
the West has evolved into as a Dar al-Harb: instead Muslims, particularly Western Mus-
lims, should make their jihad one of pushing society further to realise the ideals shared
by both the Western society and Islam.
Any fghting to the "defend" the religion would should take the form of physically peace-
ful darwa, perhaps by being model citizens, to invite non-Muslims into the fold by demon-
stration of excellent character, using democratic means to safeguard the rights of Muslims
to openly practice their religion, developing a media presence that breaks down the natural
barriers of prejudice, etc.
While well meaning, we make one observation. In such cases, the characterisation
of jihad is grounded upon a binary distinction between an abstract realm of politics and
ideas (economics, human rights, citizenship, darwa) and a physical realm of the body
(fghting to kill, liberate or enslave people). This form of ijtihad is a trajectory that draws a
line of analogy from a previous historical military origin toward potential future, peaceful
movements for change. To get to the ethical "essence" of jihad. But still, by its very nature
as ijtihad, as trajectory, as analogy, it requires that there was an original military jihad from
which to extrapolate from. It assumes that there were, at least, bodies that were physically
put to death in the Deens earlier days of survival and then growth. It assumes that there
are, at least, abstract ideals of justice that can now be strived and struggled for that are
independent of bodily deaths. Otherwise there would be no trajectory.
At the same time, some Islamic mystics, particularly contemporary forms of Sufsm
based, again, within that troublesome West, consider an esoteric understanding of jihad
almost exclusively. A particular hadith is sometimes cited, regarding greater and lesser
jihad. Though weak it may be, we affrm its spiritual truth. The Prophet is attributed to
have said: "We have returned from the lesser jihad to the greater jihad."
1
The lesser jihad
is usually understood as a physical struggle or battle while the greater jihad is taken to be
a spiritual struggle for the purifcation of the soul, the nafs, selfhood. The saying has been
employed, often by self identifed Sufs, to emphasize the importance of a spiritual battle
over over the physical, sometimes with the implication that physical warfare need not be
a important concern for the practicing seeker. Their reading of saying of the Prophet is
to distinguish between a higher spiritual reality and a lower physical, essentially illusory,
existence. The superior value of the greater jihad is determined by its being played out
within the former reality.
But a Suf must be cautious here. For this characterisation of greater to lesser jihad
is based on an assumed binary opposition of an inner, esoteric spiritual plane of reality
to an exoteric physical plane. We have heard the greater jihad of Sufsm sometimes
framed as an almost pseudo-Buddhist escape from the physical altogether: for example,
the jihads conclusion being the transcendence of physical reality and an unveiling of the
Jihad 221
higher spiritual realm. But to speak of such a dismantling rests upon the assumption
of a distinction between the physical and the spiritual. Even if the spiritual plane is the
"real" battleground and the physical is illusion or somehow less signifcant, even if, say,
Prophecys documented jihads are taken to be solely as metaphors for the inner battle, to
speak in such a manner (or to remain signifcantly silent on such a matter), the Suf would
still need to assume that there is a distinction between the physical and the spiritual.
So implicit binary origins would appear to lie at the heart of both these two positions, the
naive progressive and the naive Suf. We say "naive" because, if Foucault (or the "proper"
Sufs, for that matter) have taught us anything, it is that these kinds of unquestioned as-
sumptions are a real problem, specifcally, one of contingent subjecti.ity. There is an
implicit subject within both positions: one in which the body is something distinct from the
mind/spirit/soul, in which physical violence is distinct from, possibly lower than or histori-
cally precedent to a different kind of non-physical action of change (change in the sense
of transcendence or social change, it doesnt matter what kind, it is still distinguished from
blood letting). This subjectivity is contingent in the sense that it has its origin in Carte-
sian cogito: it is, in fact, a Western invention that, like Coca-Cola and McDonalds, has
become globalised. Descartes invented a philosophical problem for himself - what a
Wittgensteinian might call a linguistic pathology - when he asked "How do we know that
everything is not an illusion?" and answered "I think therefore I am". In introducing a
problem that didnt exist previously into philosophical discourse and then proposing a so-
lution that elevates thought/abstraction/mind over fesh-and-blood bodies, Cartesian logic
delimits the scope of these signs to address an essentially arbitrary problem, as a func-
tional effect of a contingent "I" that "thinks" and whose body is consequently distinct and
secondary to thought.
But there are an infnite number of other possible subjectivities, equally good, equally
contingent. An Australian aboriginal 300 years ago exhibits a subjectivity, an "I" whose
body, whose being in physical reality, is quite differently situated in relation to thought. In
fact, such an hypothetical Aboriginal subjective position would not recognize "thought" in
the sense that we, post-Cartesian subjects immediately recognize it here: the Cartesian
abstraction of thought in opposition to or in aid of physical action would be completely alien
and incomprehensible. As a result, such an Aboriginal, in going to battle against another
tribe, would do this within a very different constitution of warfare than that necessitated
for the Cartesian subject. The Cartesian subject can always say: my mind, my ideals (or
my spiritual self-in-pursuit-of-truth) is what I am fghting for - bodily bloodshed might be
a way to achieve this or it might not - either way it is subordinate to what I ultimately
fght for. The Aboriginal would not be able make this distinction, lacking Descartes: he
will instead fght according to, say, a hyrbrid, egalitarian function of geo-spiritual-tribal
dispute. He will not fght to establish an ideal of justice or to change his selfhood. He will
!n thc margins ol this, howcvcr, wc might darc to launch thc throwaway provocation that Ghaz
zali is a Vcstcrn Su.
222 Jihad
fght according to a subjective position whose functional effects are an entirely different
confguration of tribal, geological and spiritual practices - fghting because a decade long
change in seasons have now led to a particular area of land standing in dispute, because
the shaman has determined it right to do so, because ... We might look also at medieval,
pre-Cartesian European justifcations for warfare: going because a King had a dream or
portent. Here the subjectivity is contingent on the assembly of other factors: a particular
relationship to the unconscious, a very non Humanist reading of Christianity, the feudal
state as a mirror of the Divine map, etc. (And yes, we acknowledge that our language
is unavoidably still haunted by the ghost of Descartes, particularly when imagining and
describing Aboriginal subjectivity).
Why base your framing of jihad on this one in particular? Why should a Cartesian
subjectivity necessarily be the kind that is most natural or authentic to Islam? Why should
the verse necessitate a Cartesian subjectivity, with its adoption of a realm of physical
violence in contrast to a new or elevated realm of meta-physical change?
There is no reason for such a necessity.
Surc, that's all truc! You know it," shc says.
Musa sighs. 8ut !'m tircd ol this polcmic. ! think it is an unplcasant
and unncccssary strand running through thc book as a wholc, in lact. !'vc
ovcrdctcrmcd ol thcsc two pcrspcctivcs anyhow: ccctivcly, thcy arc straw
man stcrcotypcs ol two kinds ol !slamic subjcctivitics that I havc rhctorically
concoctcd in ordcr to push my lorm ol Su jihad, my dcconstruction ol Cartc
sian origins. 8ut who am ! to accusc othcr Muslims ol thcsc things:"
Shc considcrs this lor a momcnt. Vcll, thcrc arc many Sus who lall into
this binary distinction and its contingcnt subjcctivity and would dcnitcly
rcad thc hadith as distinguishing thc csotcric jihad ol thc nals ovcr an cxotcric
social jihad ol thc body. And you could citc any numbcr ol currcnt progrcssivc
thinkcrs bascd in thc Vcst who arc arguing lor ncw lorms ol nonviolcnt jihad
whosc basis is thc rcalisation ol particular idcals. Cartcsian subjcctivitics, all
thc way down."
Surc, but thc problcm is: thc past lcw months' cvcnts havc madc mc rcalisc
that thcsc guys arcn't my targct."
You mcan what happcncd bctwccn you and thc Shcikh:"
Ycs. Rcading thcsc paragraphs ovcr now, writtcn at thc hcight ol thc lricnd
ship, ! rcalisc that thc Shcikh was driving a lot ol that polcmic, with his dcsirc
to activcly rclorm thc ummah through ncw poststructural pcrspcctivcs. His
ambition was a rclorm that wcnt bcyond thc ovcrsimplicd strawman ! givc
hcrc: a Suc, poststructural rclorm ol thc cntirc rcligion. c strawman is
morc his than minc or, at lcast, hc cggcd mc on to construct it, in somc kind
ol anticipation ol what hc dcsircd could rcplacc that which is ovcrdctcrmincd.
My cngagcmcnt with his dcsirc runs as an occasionally surlacing undcrcurrcnt
Jihad 223
ol carlicr chaptcrs ol thc book. Particularly thc conlrontational sccncs with thc
'typical' traditional and progrcssivc voiccs in thc gardcn party chaptcr. Somc
thing ! now must considcr corrccting, in thc light ol how things havc turncd
out."
Musa continucs his introspcction: c rclormist critiquc ol thc book dc
rivcs almost solcly lrom thc and lricndship lound in London. From lolk likc
thc Shcikh, thosc who wcrc listcning and who thought ! might bc ablc to con
tributc thcir thcir agcndas. 8ut why am ! qucrying progrcssivc !slamic assump
tions: To lorcibly changc thcm: To bring a sword ol dcconstruction upon thcir
attcmpts: Cartcsian logic asidc, thc rclormist !slamic attcmpts prcscnt, in rcal
ity, probably a morc lcgitimatc claim to thc rcligiouscultural practicc ol !slam
than minc, in thc scnsc that at lcast thcir argumcnts draw upon morc ol thc
rcligion's rcligious sourccs ol authority, not mcrcly thc acccptcd talsir and sira
but also qh and cultural norms as thcy havc cvolvcd and bircatcd ovcr thc
ccnturics. So why docs this chaptcr appcar to sct thcm squarcly in my sight
hcrc: For lun:
As you know morc than anyonc clsc, this book was ncvcr mcant to bc a
critiquc ol !slam as it stands, nor part ol a widcr projcct to rclorm whatcvcr
pathologics wc might projcct onto it. !t's my rcading ol scripturc, not a platlorm
to changc othcr pcoplc."
r, morc prcciscly, it's an cxcrcisc in pcarl and coral cxtraction. on't lorgct
thc watcrs," shc smilcs.
Ycs ... Pcarls and coral arc bcauty, and bcauty should bc prcscntcd and ol
lcrcd publically, as a mattcr ol cthics. Hc still bclicvcs that, indcpcndcntly ol
thc problcmatics ol cngagcmcnt and rclorm. Hc has givcn airings ol thc matc
rial to thc Muslims ol London, uploadcd words, passcd dralts around to lricnds
in simplicd lragmcnts. His wilc and hc havc turncd it into poctry and song,
playcd thcsc idcas out as cyphcrs lor an astonishcd public. And all thc whilc,
thcsc two ycars, hc has continucd to writc this book, taking thc prcscntation ol
bcauty as a lccdback loop gcncratcd lrom thc rcsponscs, intcractions, rclation
ships and convcrsations. So that his asscrtion and thc othcrs in thcir rcplics
havc bccn rcprcscntcd, mappcd, inscribcd, comprchcndcd in scllrclcrcncc to
thcir illuminatcd thcomorphic arrangcmcnt. Hc has bccn writing a pcrlorma
tivc hadith, his own world bccoming onc ol autobiography, whosc uttcrancc
lcads to a rcaction lrom thc othcrs that lorms part ol thc hadith bcing uttcrcd.
Practicing what hc prcachcs.
And in tcrms ol thc book, wcaving this all into a dramatic, albcit hcavily styl
izcd undcrlying narrativc thrcad. c poctry, thc comic rclicl and thc dramatic
tcnsion, that sourccs his philosophy.
Still don't know why thc Shcikh turncd upon you likc that," shc lrowns.
224 Jihad
Ycah, ! saw him at jummah today, and hc didn't cvcn say salaam. Can you
imaginc that:"
h no. Vhy:"
Pcrhaps ! shouldn't rcact with surprisc hcrc ... ! think thc brcak happcncd
much carlicr. At lcast in rctrospcct ! think hc was uncomlortablc with somc ol
thc things ! was saying pcrhaps lrom thc bcginning. ! just didn't noticc bccausc
ol his impcccablc adab. !t's an admirablc trait, but my cultural misundcrstand
ing.
From onc pcrspcctivc, hc simply couldn't acccpt thc rcading, whcn it camc
to thc crunch. Altcr my last scminar, thc onc ! bascd thc gardcn party chaptcr
on, hc admittcd to mc that it lclt 'likc this work has straycd too lar away lrom
rccognizablc !slam, to thc cxtcnt that it lccls likc anothcr rcligion'. My writing
docs not draw in any traditional lashion upon any ol thc sourccs ol rcligious au
thority. !nstcad, it rcrcads thcm in an abrupt, almost violcnt manncr, ccrtainly
in a modc ol rupturc, to locatc how rcading mcthods thcmsclvcs arc cncodcd
within thcir ayat."
Ycs, but that's no surprisc: you'vc just givcn a tcxtbook dcscription ol much
ol Su activity. You say that's onc pcrspcctivc. 8ut thcn thcrc's thc cmotional
aspcct. c suddcn withdrawal, thc not spcaking and so on. Vhat arc you
both, tccnagc girls:"
Hc admittcd all kinds ol things ncar thc cnd. Hc is cmotionally torn by my
claims to havc an ultimatcly experiential basis lor this work. !t took a whilc lor
mc to comc clcan and rcvcal thc proccss by which ! arrivcd at thcsc conclusions,
rcmcmbcr. As long thc rclcrcncc point was philosophical citation, wc could
kccp it in thc comlort zonc ol acadcmic spcculation. 8ut whcn ! cxplaincd
my cxpcricncc ol thc lour lcvcls/rivcrs that this chaptcr rcsts on, hc told mc hc
was 'llcd with lcar' at thc possibility that what ! am saying might bc truc and
that hc might somchow amongst thc rcjcctors. At thc possibility that Prophccy
might bc rcpcatcd in somc local lcvcl and hc would bc amongst its dctractors.
l coursc my point, thc nal point ol this book il ! cvcr gct to nish it, is
that all Muslims should try thcir bcst to lollowing thc sunnah ol Prophccy,
individually, lrom manncr ol drcss and physical habit ..."
... to thc manncr ol 'drcss' and truly 'physical' habit," shc muscs.
Ycs. !t is not about a singlc rcpctition ol prophccy unlolding but, rathcr thc
naturc ol thc sunnah itscll as a tool lor ... wcll, bodily translormation."
Still hcartbrokcn:"
Vcll, ycs. !'vc got my sharc ol critics and that's nc bccausc thc wall ol
antagonism was cstablishcd lrom thc momcnt ! opcncd my mouth. 8ut it's
dicrcnt whcn ccctivcly my only closc Muslim lricnd a scholar who knows
his stu rcjccts after cvcrything has bccn said in lull dctail. Vhat docs that
Jihad 225
mcan lor what ! amsaying and what !slammcans and thc possibility that ! havc
anything to say to help !slam, or cvcn to say Islamically:
Now that wc havc ccctivcly scvcrcd tics, ! rcalisc that ! ncvcr had any gripc
with thc ummah's supposcd pathology. Vhcn thc Shcikh told mc thc ummah
would bcnct lrom work ol this kind, ! think ! rcspondcd to 'his' ummah, thc
onc hc kncw, thc onc ! only undcrstood vicariously through him. 8ccausc !
lovcd, and still lovc, that subjcct: ! lcll in lovc with his ummah ol voiccs. Now
hc has madc clcar that my work has bccomc strange to him, ! rcalisc that ! ncvcr
rcally kncw or lclt strongly about this thing cvcryonc rclcrs to as thc ummah,
apart lrom through my lovc lor him and my carc lor his apparcnt dcspair, his
lraming ol his multiplicity that, whilc admittcdly rcccting an intcrsubjcctivc
rcality that wc arc all part ol thc racc ol lragmcntcd souls ol Adam was,
noncthclcss, a rccction ol soul lragmcnts shining back at mc lrom, ultimatcly,
lrom thosc microlragmcnts within thc soul ol his !slam."
And so: Forgct thc ummah rccctcd lor thc momcnt. You and ! both know
that thc misundcrstanding ol conict and war is a major causc ol tnah that is
undoubtcdly holding all ol humanity back. So you don't want to ght according
to a particular ovcrdctcrmination ol an ummah. So you wcrc drawn into a battlc
bccausc you lcll in lovc. crc arc worsc ways to bc drawn into battlc hatrcd,
lor instancc. You'vc bccn drawn into a battlc you wcrcn't prcviously awarc ol,
lor thc hcarts and minds ol a pcoplc you havc tcnuous conncction to, drawn in
by a lricnd who thcn lclt you just whcn you had put on your armor and built a
trojan horsc in thc imagc ol thcsc Cartcsian strawmcn.
Subjcctivity is contingcnt, as you havc writtcn. You could bcgin this chap
tcr by picking on any othcr contingcnt lorm ol Cartcsian origin in any othcr
discoursc, not ncccssarily onc on !slamic jihad. You could havc built dicrcnt
strawmcn, oncs that lack bcards. You could havc considcrcd thc contcmporary
mcdia's trcatmcnt ol war in gcncral, ignoring !slamic voiccs. r thc philoso
phy ol sport and hcalth, or joincd thc wcalth ol psychoanalytic lcminist voiccs
cngaging in rclatcd discourscs ol thc body: that would no doubt providc much
Cartcsian loddcr. 8ut this vcrsc is pcrlcct: and any voiccs that rclatc to it arc
signicant, strawmcn or not, ovcrdctcrmincd or not. cy arc thc bcst ol cntry
points to thc lortrcss. Pcrlcction is transitivc ovcr misrcading. cir rclation ol
misreading thc pcrlcction ol thc vcrsc yiclds a pcrlcct ssurc in thc wall. is
vcrsc prcdicatcs ovcr all thosc othcr contingcncics, and thc !slamic contingcncy
(ycs, as you havc ovcrdctcrmincd it) is signicant in its proximity to this Truth,
is signicant as a powcrlul linc ol ight into Truth.
Husband, you ha.e bccn brought to thc right battlcground. You dislikc it
now, cvcn morc so, bccausc you'vc lost your lricnd, who accompanicd you hcrc,
cncouragcd you to construct thc rhctoric and thcn cd in lcar bccausc
226 Jihad
ol thc ovcrdctcrmination, bccausc hc could scnsc that nccks will bc cut. 8ut
ghting is cnjoincd upon you, cvcn though you dislikc it."
Hc kisscs hcr: .ith the kisses of her mouth.
So if the Suf and the progressive have adopted one merely contingent subjectivity,
one that has its roots in an "alien" philosopher who was probably unaware of the specifc
Quranic verse, what subjectivity might be better or more authentic?
We propose a Suf solution to the problem. The solution to the problem is, in fact,
within the verse itself. For the verse addresses contingent subjectivities and establishing
relations between "alien" philosophers and the "indigenous" Islamic subject. To satisfy the
injunction of the verse is to ensure freedom from the fascism of any particular subjectiv-
ity/origin in discourse, including, self-refexively, the discourse of jihad itself. To satisfy the
injunction, to wage jihad, is to bring a paper sword of Islam against all alien (philosophical)
cities. And then to discover what the Islam subject is, by discovering what the body really
is.
We will present a rereading of the hadith relating to the lesser and greater jihad. We
propose that 1) the lesser jihad is essentially incorporeal, trans-physical, and apolitical
while 2) the greater jihad is purely corporeal, geographic and political.
Perversely perhaps, we claim that the true characterisation of the lesser jihad is pre-
cisely terrorism. Islam enjoins terrorism upon its followers. Not terrorism in any bloody
form. But terrorism, nonetheless.
To understand my claim, I need to elaborate on the psycho-linguistic status of violence,
corporeality and politics.
Shc turns lrom thc scrccn. c introduction is nc. ! likc it. Go down to
thc gardcn and play with thc girls. c brcak will do you good. !'ll rcad ovcr
thc rcst ol what you'vc got."
Musas .ife reads on ...
6.1 e lesser jihad
Lct us rst locus on thc lcsscr jihad. c lcsscr jihad mcans a matcrial strugglc,
a strugglc with thc things that surround and conlront us in thc world. So all lilc
involvcs jihad. vcn going to buy a ncwspapcr lromthc shops will rcquirc mc to
put on my shocs and walk, as both actions involving a strugglc with a tcndcncy
to stay put whcrc ! am: things arc bcing manipulatcd, thcy arc movcd around,
substitutcd, manipulatcd against thcir natural tcndcncy to rcmain stationary
and unsubstitutcd.
8ut what is thc ontological status ol thcsc matcrial strugglcs: Vho is do
ing thc struggling and what is bcing strugglcd against: c kcy notions hcrc
arc ol a struggle against the natural disposition of bodies that constructs an arti
cial subjccthood, by virtuc ol a pcrlormativc vocabulary that is its assumcd
6.1 e lesser jihad 227
basis. at is, wc shall dcnc lcsscr jihad to bc cxactly a proccss ol incorporeal
transformation.
6.1.1 Incorporea/ transformations
Vc borrow thc tcrm incorporeal transformation lrom clcuzc and Guattari as
thcy usc it in thcir philosophical invcstigation ol languagc and thc body.
cy dcnc incorporcal translormation thus:
... ordcrwords or asscmblagcs ol cnunciation in a givcn socicty (in short, thc illocu
tionary) dcsignatc this instantancous rclation bctwccn statcmcnts and thc incorporcal
translormations or noncorporcal attributcs thcy cxprcss.
rdcrwords do not conccrn commands only, but cvcry act that is linkcd to statc
mcnts by a 'social obligation.' vcry statcmcnt displays this link, dircctly or indirccty.
ucstions, promiscs, arc ordcrwrods . c only possiblc dcnition ol languagc is thc
sct ol all ordcrwords, implicit prcsuppositions, or spccch acts currcnt in a languagc at
a givcn momcnt." (ATP, 79)
An incorporcal translormation is always ccctcd by mcans ol an ordcrword,
thc imposition ol a particular languagc gamc onc particular way ol vicwing
thc world, a particular conguration ol rulcs and constraints upon a group
ol bodics, who might havc bccn playing a complctcly dicrcnt gamc prior to
this. is imposition is always instantancous and is brought into eect by virtuc
ol its own uttcrancc: by thc uttcrancc ol thc ordcrwords.
How: Such a translormation is an immancnt act", an act ol judgcmcnt (and
rcmcmbcr, lor us, all action is linguistic, so this could bc an act ol spcaking,
pcrcciving or signing) that docs two things: 1) makcs a logical asscrtion about
how things stand and 2) by virtuc ol its asscrtion, makes things stand this way.
c bcst known cxamplc arc thosc illocutionary spccch acts studicd by Austin
in his book Ho. to do things .ith .ords. Such acts arc common in civic law.
Vhcn a judgc says to a dclcndant, ! dcclarc you guilty", hc docs two things 1)
hc asscrts thc guilt ol thc dclcndant and 2) hc translorms thc dclcndant into a
prisoncr, whosc status is ocially guilty.
An incorporcal translormation is thus a translormation ol bodics that is not
natural to thc body's propcrty: it translorms bodics into somcthing clsc. !t is
natural lor a man to agc 30 ycars. !t is not natural lor a man to bc incarccratcd
lor 30 ycars: this is a violation ol thc body's natural statc, a translormation ol
thc body that ariscs as a corollary ol imprisonmcnt. 8ut imprisonmcnt is always
a linguistic act just as, in gcncral, all incorporcal translormations arc.
!ncorporcal translormation is a mutation ol thc languagc gamc currcntly bc
ing playcd. is is oltcn violcnt.
228 Jihad
clcuzc and Guattari, writing in thc 1970's, whcn thc problcms ol thc Mid
dlc ast bcgan to bc associatcd with acronautical tcrrorism in thc mcdia, con
sidcr thc airplanc hijack to bc a good cxtrcma ol incorporcal translormation:
!n an airplanc hijacking, thc thrcat ol thc piratc who brandishcs a rcvolvcr is obviously
an action, as is thc cxccution ol hostagcs, il this should takc placc. 8ut thc translor
mation ol thc passcngcrs into hostagcs, and ol thc airplancbody into a prisonbody,
is an instantancous incorporcal translormation, a mass-media act, in thc scnsc that thc
nglish spcak ol a speech-act. (A ousand Platcaus)
is massmcdia act is onc in which, en masse, thc bodics ol thc passcngcrs and
thc planc arc translormcd instantancously by virtuc ol thc lact that thc tcrrorist
has a gun. cir languagc gamc is violcntly mutatcd.
To act is illocution: to signily and to changc things simultancously (it is cxact
thc cxccution ol a computcr program or making a movc in a gamc). c trans
lormation also has thc status ol a languagc gamc itscll with rulcs and dcmands
and conccssions on thc part ol constitucnt playcrs: a prccursory willingncss (il
only unconscious) to takc part in thc ncw gamc must bc prcscnt in thc playcrs.
!l thc unlortunatc victims ol a hijacking did not undcrstand thc naturc ol thc
gun (say thcy ncvcr saw onc bclorc), thcn thc act would havc lailcd and thcrc
would bc no translormation, no massmcdia act.
clcuzc and Guattari makc a lurthcr rcligious conncction: in typical au
dacity, thcy comparc thc illocutionary spccch act ol thc tcrrorist to both thc
cnactmcnt ol thc Christian ucharist. Vhcn thc pricst dcclarcs that thc winc
is thc blood ol Christ, thc body ol thc winc and thc rccipicnts arc translormcd.
is translormation is also violcnt, in its own way, bccausc it runs countcr to
thc natural tcndcncy ol thc winc and thc rccipicnts to rcmain as thcy arc.
c philosophcrs go cvcn lurthcr, asscrting that incorporcal translormation
is prcscnt within thc dcclaration ol lovc:
c dcclaration '! lovc you' cxprcsscs a noncorporcal attributc ol bodics, thc lovcr's as
wcll as that ol thc lovcd onc.
Again, by virtuc ol thc translormation running countcr to thc corporcality ol
thc bodics, this dcclaration is violcnt and pcrvcrscly akin to an act ol tcrrorism.
Vc think thcy havc ovcrdctcrmincd lovc, though pcrhaps not its dcclaration.
8ut wc lct that rcst lor thc momcnt and run with thcir argumcnt.
is cquation ol translormativc acts (thc act ol tcrrorism - rcligious ccrc
mony - thc asscrtion ol lovc) is undcrstood pcrlcctly in Luis 8unucl's Ese Os-
curo Objeto del Deseo (1977). c lm is thc story ol a bourgcois Frcnchmcn,
Mathicu, who lalls in lovc with a amcnco danccr callcd Conchita. c tcm
pcstuous, oltcn violcnt, rclationship is highlightcd by thc lact that thcrc arc two
actrcsscs playing Conchita (Carolc 8ouquct and Angcla Molina), altcrnating
6.1 e lesser jihad 229
uncxpcctcdly throughout. Conchita's body is litcrally in continual translorma
tion. roughout thc lm, thcir turbulcnt rclationship stands in countcrpoint
to actions ol lar lclt cxtrcmist tcrrorists, including a group known as thc Rcvo
lutionary Army ol thc 8aby ]csus. c lm cnds with a thc couplc rcconciling
altcr a particularly awlul ght and walking lovingly arm in arm up to a tailor's
shop window, whcrc thcy scc a scamstrcss mcnding a bloody vcil. cy thcn
bcgin to arguc. And a tcrrorist bomb gocs o, killing thcm.
c Muslims will continuc thcir important intcrnal rccction on thc ncccs
sity and naturc ol !slamic jihad in modcrn timcs. No doubt constructivc and
cthical solutions will comc lromthc pcacclul progrcssivc trajcctory lroman his
torically situatcd Muhammcdcan jihad into positivc and novcl lorms ol social
activism.
8ut wc wish draw a broadcr, orthogonally translormativc (!) trajcctory lrom
thc vcrsc.
\iolcntly incorporcal translormativc acts arc, rst and lorcmost, thc prccisc
naturc ol warlarc as it has always bccn cnactcd in actual physical battlcclds.
All wars in thc ordinary scnsc ol a physical battlc arc symbolic, vio
lcntly translormativc projcction onto thc 8ody. Physical bloodshcd is a mcrc
altcrthought. All wars arc violcnt acts ol communication constituting rcgimcs ol
assumption, powcr and mutual agrccmcnt/conscnt to thc tcrms ol assumption
and thc capital ol communication. Vc must agrcc with a sccond party that wc
arc cncmics. Vc must agrcc that a gun/bomb is a thrcat, that it has a usagc
and valuc that can bc pcrccivcd to bc dangcrous bccausc it can brcak apart thc
human body.
Vc must agrcc that thc thrcat ol brcaking apart thc human body is somc
thing to bc accordcd valuc and powcr. Vc might imagincd an cntirc army ol
soldicrs on thc battlccld who suddcnly attain Samsara, thc 8uddhist statc ol
nlightcnmcnt: thcy will pcrccivc guns as physical objccts that shoot bullcts,
but will no longcr accord any valuc to thc wcaponry bccausc thcy will no longcr
buy into thc assumption that thc puncturing ol thcir" csh by bullcts is a thrcat,
is undcsirablc or dcsirablc. cy will no longcr vicw thosc who hold wcaponry
against thcm as cncmics", bccausc that tcrm is again bascd on thc assumption
ol wcaponry's thrcat. Altcrnativcly, this army might takc somc kind ol drug
that makcs thcm rcgrcss to thc statc ol mind ol babics, which would havc thc
samc rcsult. Vithout a mutual agrccmcnt bctwccn partics, thcrc cannot bc
this particular battlc: cvcryonc must agrcc that thc thcrc is somcthing worth
ghting lor (thcir own livcs at lcast) and that worth" is always symbolic
capital.
!n a vcry rcal scnsc, a war such as, say, thc sccond Gull Var was lought
purcly ovcr symbolic capital, ovcr oil, ovcr tcrritorial control and rcgulation,
230 Jihad
according to a languagc ol war, a sign rcgimc ol war, whosc truc acts ol vi
olcncc, whosc most lundamcntal momcnts ol violcncc wcrc not so much thc
monstrous numbcr ol dcad innoccnts but, rathcr, thc cnunciation ol incorpo
rcal translormation whosc pcrlormativc uttcrancc rcndcrs that particular lorm
ol war itscll a possibility, thosc uttcranccs whosc projcction translormcd thc
bodics ol scts ol human bcings into playcrs, into soldicrs and civilians in that
particular languagc gamc. osc uttcranccs, that translormation ol thosc bod
ics into rolcs, wcrc thc lundamcntally violcnt acts, thc actual bloodshcd a mcrc
sidcccct ol thc spccch ol thc dccision makcrs and thc pcrccptivc, bodily ac
quicsccncc ol all partics, victim and aggrcssor alikc.
at is an cxtrcmc cxamplc ol a war, ol a lcsscr jihad, onc that wc nd pcr
sonally objcctionablc.
Howcvcr, morc gcncrally, bcyond physical warlarc, lrom thc lcvcl ol ontol
ogy, cqually violcnt incorporcal translormativc acts lorm thc basis ol all human
lilc, Muslimor othcrwisc, socially progrcssivc or othcrwisc, cthically acccptablc
or morally bankrupt. cy occur whcncvcr wc movc lrom onc particular modc
ol cxistcncc to anothcr: say, lrom bcing a lathcr at homc to cntcring a train and
bccoming a commutcr, or cntcring thc occ and playing thc managcr/workcr
gamc. csc translormativc acts arc ncccssary lor us to intcract with cach othcr:
without communication acts thcrc would bc no communication. Vithout thc
violcncc against thc body inhcrcnt in a rcgimc thcrc cannot bc communication.
And thcsc communicativc acts, as csscntially violcnt incorporcal translor
mations ol thc body, constitutc thc lcsscr jihad, whcthcr wc likc it or not. c
lcsscr jihad is thc modcs ol action, ol communication, ol violcnt projcction
against thc body that constitutc a rcgimc ol signs.
c lcsscr jihad is thus prcscribcd, though in ccrtain cascs it is objcctionablc,
bccausc lilc is jihad, spccch is jihad, communication is jihad. ]ihad is cnjoincd
on you, and it is an objcct ol dislikc to you."
6.1.2 Regimes and the se/f
c (lcsscr) jihad is prcscribcd prcciscly bccausc it is ho. our human rcality
comcs about. !t is thc vcry csscncc ol communicativc action. !t translorms
bodics and translormations can somctimcs bc violcnt and tcrrorisc, somctimcs
loving, somctimcs rcligious, somctimcs innocuous, but always noncorporcal:
always an alicn shilt ol imposcd rolcs upon, and countcr to, thc naturc ol thc
body itscll. From civilian to solidcr. From lathcr to commutcr. From \
salcsman to guy on a datc.
at's why thc lcsscr jihad still scnds a shivcr down my spinc. Varlarc is
prcscnt within thc vcry inscription/cncoding ol mcaning upon/against thc sur
6.1 e lesser jihad 231
lacc ol thc 8ody, including thc mcaning ! constitutc in thcsc words or rathcr,
thc mcaning that imposcs thc !" ol thcsc words' authorship onto markcd lo
cality ol thc 8ody.
c lcsscr jihad is a collcction ol spccch acts that shilt our bodics into rolcs
playcd within particular languagc gamcs. Vc can charactcrisc such a collcction
ol acts morc accuratcly: lor thcrc is politics aloot hcrc. cy incvitably takc on
an autonomous authority by virtuc ol thcir collcctivization. At somc point thcy
lorm a rcgimc: a regime of signs.
Vhcn thcy lorm a rcgimc, thcy act as a constitution ol our subjcctivity or,
pcrhaps morc accuratcly, xing thc !" by mcans ol a constraincd sct ol trans
lormations.
clcuzc and Guattari dcnc a regime of signs or semiotic machine as thc col
lcctcd arrangcmcnt ol cnunciation, thc sct ol incorporcal translormations which
arc in ccct in a givcn socicty, and which arc attributcd to thc bodics ol that
socicty". vcry rcligion, cvcry scicncc, cvcry lamily unit, cvcry human, cvcry
!" rcsidcs within a rcgimc ol signs ol somc constitution. c point is that
ordcrwords cxprcss incorporcal translormations, which arc thc variablcs ol as
scmblagcs ol cnunciation: thcir cxamplc is thc Communist Party, cxtractcd by
thc slogan Vorkcrs ol thc world, unitc!" to producc an asscmblagc ol cnuncia
tion, thc prolctarian class, lrom thc body ol thc masscs. Vhcn thc asscmblagcs
stand togcthcr according to dctcrminablc rclations, thc asscmblagcs combinc
in a rcgimc ol signs or a scmiotic machinc.
Now work backwards. A rcgimc ol signs, an asscmblagc ol cnunciation, is
somcthing likc thc cultural baggagc wc arc born into: a collcctivc asscmblagc,
spccically. !t is likc a murmur lrom which ! takc my propcr namc, thc con
stcllation ol voiccs, concordant or not, lrom which ! draw my voicc. ! always
dcpcnd on a molccular asscmblagc ol cnunciation that is not givcn in my con
scious mind." c subjcct !" is, in lact, an ordcrword, a variablc that is part
ol thc collcctivc asscmblagc ol cnunciation. Vc cxtract somcthing callcd thc
scll " (in thc ordinary, nonSuc scnsc) lrom it.
Languagc is not ordcr words, signilying actions, collcctivc asscmblagcs or
rcgimcs ol signs as such: but thcy arc thc mcans by which languagc as purc vir
tuality bccomcs manilcst. nd because our journey is precisely one of signication,
a linguistic journey, order .ords, collecti.e assemblages and regimes of signs are the
means by .hich our journey takes place.
So thcrc arc bodics, and thcrc arc communication acts that translorm thcm,
incorporcally. nc such translormation is thc cgo thc !" whosc cnunci
ation lollows lrom whatcvcr languagc gamc bcing playcd. us, a dicrcnt !"
lor dicrcnt situations: thc !" is whatcvcr rolc is dcmandcd ol us by thc gamc
wc nd oursclvcs playing. For cxamplc, thc !" ol thc gamc ol purchasing a
232 Jihad
bottlc ol milk is complctcly dicrcnt lrom thc !" ol a gamc ol chcss or thc !"
who plays thc thcological blog writing gamc. Lilc is playcd within a rcgimc ol
littlc gamcs, and cach onc cnunciatcs a dicrcnt !". (Notc that wc distinguish
this !" lrom thc Lacanian subjcct and, morc importantly, lrom truc subjcct ol
thc soul and ol thc book ol ccds, which is thc lilc ol bccoming and thc lilc
ol inscription that runs through this wholc proccss ol translormation. c dil
lcrcncc bctwccn thc Lacanian cgo and subjcct distinction has bccn covcrcd in
Chaptcr 4. Vc will rcturn to thc distinction bctwccn cgo and thc soul in thc
ncxt chaptcr, ncccssarily rcquiring as it docs a lull discussion ol jihad.)
Rclating this to what wc havc said bclorc ol signication and thc journcy: a
rcgimc ol signs is prcciscly a typc ol languagc gamc. Phrasing things as wc havc
donc allows us to locus on how languagc gamcs, how local logics ol bcing, rc
latc to thc 8ody that wc spokc about in Chaptcr 3 and to locus on constructcd
idcntitics within gamcs. A rcgimc has an intcrnal logic, a mcans ol making
judgcmcnts through communication acts. csc acts work, as a collcction, to
crcatc an idcntity ol thc gamc, likc a silhoucttc, outlincd by assumcd actors op
crating as thc subjcct or objcct ol cach incorporcal translormation, thc assumcd
!" who makcs thc pronounccmcnt or is pronounccd upon by thc acts. c usc
ol clcuzc and Guattari's tcrminology cnablcs us to highlight thc rclationship
bctwccn communication acts bctwccn making a judgcmcnt and thc im
position ol an csscntially alicn structurc, including thc articc ol this lorm ol
scllhood upon thc organic Rcal naturc ol thc body.
Notc that thc tcrminology hcrc docs not locus on thc truc" or authcntic
scllawarc subjcct ol Truc Timc, thc Logical subjcct, a tracc that inhabits thc
judgcmcnts ol lilc, running through thcm in scllawarcncss ol thcir rclcrcncc
to its tracc as a prool. Vc will dclcr thc invcstigation ol how that subjcctivity
can bc lurthcr claricd according to thc schcmata prcscntcd hcrc in thc ncxt
chaptcr. For thc momcnt, wc locus on thc csscntial untruth thc constructcd
scll and thc conscqucnt dangcrs thcrcin.
So lar wc havc bccn ncithcr positivc or ncgativc about thc lcsscr jihad. Vc
havc not imposcd an cthics ovcr thc ontological charactcrisation ol rcgimcs
ol signs, thc incorporcal translormations providcd by thcir intrinsic commu
nication acts and lorms ol judgcmcnts, nor thcir particular and multiplicitous
dcsignations ol thc !". Vc havc only claimcd that lilc as a subjcct is lcsscr
jihad, acts intrinsically violcnt against thc body in thc scnsc that its acts always
run countcr thc natural tcndcncy ol thc body.
is is particular rcading ol thc vcrsc ]ihad is cnjoincd upon you" that
docs not yct involvc cthics. Hcrc wc havc rcad jihad as incorporcal translorma
tion ol any sort, rcgardlcss ol cthics. ]ihad is simply thc mcchanics ol languagc
6.1 e lesser jihad 233
and body thc clcuzian dcscription is mcrcly a rcphrasing ol this incscapablc
cnjoincd" mcchanics that bclics all human cxpcricncc ol thc world.
6.1.3 generati.e ethics
c 20th ccntury philosophcrs who arrivcd at this particular lormulation havc
inlcrrcd onc thing in particular: staying .ithin one regime of signs can be a .ery
bad thing. 8ccoming xatcd upon thc acts ol communication thcmsclvcs, and
thc particular incorporcal translormation ol thc !" within a givcn gamc, lcads
to a lorm ol rcalitylascism that wc scc manilcstcd most obviously in rcligious
and political cxtrcmism.
is lcads to an cthics ol incorporcal translormation. A gcncrativc cthics,
bascd upon thc dcsirablc libcration lromxation upon a particular rcgimc, upon
a particular form ol strugglc, upon a particular paradigm ol jihadic communi
cation acts, upon a particular constitution ol thc scll.
crc arc obvious cxamplcs wc may takc lrom cvcryday cxpcricncc and indi
vidual ncurosis.
For cxamplc, thc rclationship bctwccn consumcrist socicty and mcntal illncss
is somcthing all prospcrous pcoplc havc cxpcricnccd, to somc dcgrcc or anothcr.
!maginc its cxtrcmc: somconc who has cntcrcd into thc rcgimc ol consumcrism
so that it totalizcs thcir rcality to thc cxtcnt that thcir solc constitution ol an
!" dcrivcs purcly lrom thc gamc ol buying products. Such a pcrson shops
to arm thcir own cxistcncc, to lcnd o thc cncroaching linc ol ght ol an
cxistcncc .ithout .alues, without valuation ol objccts. ! shop, thcrclorc ! am.
So thcy ll thcir lilc with ncw cars, !kca tablcs, shocs thcy do not nccd, mobilc
phoncs and mp3 playcrs. (Any kind ol lctishization ol objccts is actually a
lctishization ol valucs and scrvcs thc samc purposc: to situatc thc !".) c
gamc ol consumcrism situatcs its playcrs and lcnds an intcrnal logic and valuc
to thcir lilc, givcs thcm a powcr and mcaning luclcd by thc lcar ol cmptincss.
c shopping mall bccomcs a church, and ncw at scrccn T\ scts and intcrnct
rcady washing machincs thc totcms ol powcr that allow consumcrs to dcnc
thcmsclvcs and givc mcaning to thcir cxistcncc. ]. G. 8allard, in his novcl
Kingdom Come, makcs thc cquation bctwccn lascism and organizcd violcncc as
thc undcrlying motivating lorcc bchind consumcr socicty. Hc was inspircd by
a casc in outcr London at which, during thc midnight opcning ol a ncw !kca
warchousc, vast numbcrs ol consumcrs stormcd thc shop, lcading to riots and
stabbings but no products wcrc harmcd.
Vc might takc thc pop psychology stcrcotypc ol thc torturcd obscssivc gc
nius. For cxamplc, Pctcr Scllcrs was a brilliant comcdian bccausc thc rcgimc
ol his comic art llcd his rcality, lcaving no room lor pcrsonal rclationships
234 Jihad
with his lamily, who wcrc notoriously poorly trcatcd by him: hc was charming
in public, but somcthing ol a monstcr at homc. His scllhood was constitutcd
through thc comic rolcs hc was givcn: without thc stagc, thcrc was only thc
linc ol ght, thc cxit door ol thc stagc, normal" lamily lilc was pcrccivcd only
ncgativcly. is probably lcd morc potcncy to his comic scllhood, but lclt him
in thc prison ol thc clown whosc lcar is thc rcmoval ol thc makcup. Vc might
makc similar obscrvations ol lamous artists such as Glcnn Gould or sportsmcn
such as Paul Gascoignc, both ol whomhavc sucrcd public lorms ol dcstructivc
ncurosis duc to thcir inability to cscapc thc totalizing naturc ol thcir rcspcctivc
gilts' rcgimcs.
l coursc, that is a pop psychology asscssmcnt, not onc ol a liccnscd prac
tioncr. csc mcn probably had a grcat many othcr rcasons to havc problcms.
8ut thc principlc should bc clcar: it can bc vcry unhcalthy to gct stuck" in a
particular rcgimc.
Lct's bring thc cxamplc closcr to thc rcligion: a gcnuinc diagnosis that wc
do lccl qualicd to makc (though you arc lrcc to ask lor a sccond opinion).
Considcr a subjcct who idcntics thcir subjcctivity with thc rolc ol worship
pcr within thc gamc ol a judgcmcntal, angry God that dcmands war against
thosc who do not worship him. A (particular) VarGod rcgimc, whosc uttcr
anccs arc uttcranccs that constitutcs its worshippcrs as warriors, motivatcd by
pronounccmcnts ol judgcmcnt (you arc a holy warrior, so wagc war to con
struct my statc or clsc ! will damn you to hcll lor ctcrnity"). c subjcct will
idcntily thcir cxistcncc will idcntily thcir vcry notion ol scllhood with
thc translormativc spccch acts ol bcing judgcd, bcing subjcct to trasccndcntal
wrath, to hcllrc lor sin and so on. And similarly to cmploy thcsc translor
mativc spccch acts upon othcr agcnts' bodics, willingly or unwillingly. Vith
clcarly awcd, hatclul rcsults: wc scc this in thc rcccnt wcll known cascs ol
!slamic tcrrorism, whcrc a participating subjcct is charactcriscd and, consc
qucntly, justicd by a supposcdly ivinc rcgimc to translorm innoccnt human
lilc, to dcvaluc it, as a targct ol violcnt. !t is thc rcgimc that constitutcs thc par
ticipating subjcct and his victims, constraining thcir bodics according to rolcs ol
subjcct and victims. !t is this illocutionary unnatural constraint that constitutcs
thc actual sourcc ol violcncc. And whilc all rcgimcs arc similarly violcnt against
bodics, bccausc ol thc scll bccoming lockcd into a xated constitution, having
no brcakout" mcchanism, thc scll is compcllcd to lollow thc gamc through,
with hatclul conscqucnccs.
at is to say, to participatc in any languagc gamc (including such a Var
God gamc, but also lcss cthically dubious gamcs, such as thc lamily man gamc,
thc buying milk gamc, thc occ job gamc) is to alrcady bc in a statc ol jihad,
ol strugglc, ol war: bccausc cvcrything said, cvcrything cnactcd, cvcrything
6.1 e lesser jihad 235
judgcd or pcrccivcd within thc gamc is an incorporcal translormation against
thc naturc ol thc body. 8ut thc subjcct ol thc VarGod, xatcd by this patho
logical rcgimc, has lockcd itscll into an !maginary constitution ol jihad: onc
that rcduccs jihad to thc sct ol illocutionary acts pcculiar to thc VarGod gamc.
csc acts all dctcrminc physicality and violcncc in a particular modc that lorm
an !maginary transccndcnt aggrcgation in dcnial ol thc actual, Rcal body and
illocutionary violcncc that is immancnt to thcir actual linguistic constitution.
us, cscartcs is a ncccssary soldicr within thc rcgimc, providing thc ncccs
sary constitution lor this transccndcnt lraming to appcar by assumption
to bc lundamcntal: lor jihad to bccomc imagined as no longcr linguistic, but
bascd upon an aggrcgatcd physicality and assumcd body always assumcd to bc
in dialcctic opposition to languagc and rcason.
is pathological casc is, ol coursc, complctcly unrcprcscntativc ol thc ummah
ol !slam as a wholc, drowncd, as thcy arc, within a much widcr sca ol sickncss
that aicts all ol humanity, gcncrally irrcspcctivc ol how God and judgcmcnt
arc comprchcndcd. c pathological tcrrorist VarGod subjcct is not so much
cxcmplary ol an !slam that is in nccd ol rclorm (it is a highly unrcprcscntativc
ovcrdctcrmination) but, rathcr, is an cxccllcnt cxcmplar ol a position that e.-
eryone (Muslim or not) is thrown into, that cvcryonc is immcdiatcly capablc ol
taking to dangcrous lcngths and, morc oltcn than not, a position that is takcn
(with thc nct rcsult that, though blood is not obviously shcd, sucring ol somc
lorm or anothcr docs rcsult).
Vc all nd oursclvcs unavoidably thrown into a contcxt, a rcgimc ol signs
whosc vcry naturc is incorporcally violcnt. at's not thc problcm: this is our
statc ol cxistcncc. vcry action ol pcrccption is an incorporcal translormation.
ur vcry notion ol scllhood is an aggrcgatc ol contrivcd spccch acts that arc,
in csscncc, a violcntly aggrcssivc projcction onto our naturc. Vc cxist in a statc
ol tcrrorism, ol violcnt imposition against natural tcndcncy ol thc body. !t is
impossiblc to cscapc this to cvcn spcak ol cscapc is to mcrcly dcvclop a ncw
rcgimc ol signs that rcconstitutcs an idcntity (lor cxamplc, a transccndcntal
idcntity that is constitutcd by a languagc ol cscapc lrom languagc).
c problcm is whcn this statc ol tcrrorism turns upon itscll, locks thc doors,
and cnlorccs its rcgimc ovcr all othcrs. Vhcn it lalls down and bcgins to wor
ship, not God, but its own communication acts. Vhcn it dcnics thc csscn
tially linguistic naturc thc ivincly signcd naturc ol thc jihad lrom which
pathological !maginings ol jihad cmcrgc. Vhcn it lalls down in salat to its own
modcs ol bodily translormation, taking thcm as modcs ol absolutc valuation.
At this point it bccomcs monstrously autocrotic, scllpcrpctuating, isolatcd,
lascist.
And whilc its implications arc potcntially dcvastating, this lorm ol xation is
236 Jihad
not dicult to lall into. Going out to purchasc a bottlc ol milk, cmploying thc
illocutionary spccch act ol paymcnt: both rcprcscnting thc moncy in our hand
bcing passcd to thc shopkccpcr and simultancously paying lor that which is
rcprcscntcd, violcntly lorcing a capitalist rcgimc to contingcntly constitutc thc
!" ol ourscll and thc shopkccpcr. c momcnt this act ol symbolic tcrrorism
lorccd capitalism is unqucstioningly takcn as simply" an act ol purchasc,
thcn wc arc on thc slippcry slopc to adopting wholchcartcdly our subjcctivity as
constitutcd csscntially" by thc rcgimc ol capitalism. c ncxt stcp is to buy lor
thc sakc ol buying, to buy to bc happy. Ultimatcly this proccss ol consumcrism
docs lcd to what is ordinarily undcrstood as physical tcrrorism, to thc tcrror
ol sucring: thc third world laborcrs who sucr lor us, thc lost childhoods ol
workcrs cxploitcd in lactorics to satisly thc pctty, mcaninglcss nccds ol our !".
Clcarly this kind ol thing ought to bc stoppcd. 8ut how:
crc is clcuzc and Guattari's solution: a vcry 20th ccntury solution. !t
has bccn givcn many timcs ovcr with dicrcnt tcrminologics: in lact, it has thc
charactcr ol thc proposals ol a wholc school ol sccular philosophcrs ol thc last
ccntury, lromNcitzchc to Foucault. !t is not lar lroma Su stancc. Rcmcmbcr,
thc problcm is not ol cxisting in a rcgimc, but ol a (psychoanalytically) !mag
inary ncurotic xation upon a givcn rcgimc, a scllimprisonmcnt within onc
particular ordcr, a dclusion that rcality should bc totalizalizcd by a particular
ordcr ol signs and rulcs ol application. Vc cannot cscapc bcing in a rcgimc ol
signs at any particular point in timc, but wc can cscapc thc scllimprisonmcnt,
idolatry and lascism ol a rcgimc that appcars to totalizc rcality.
c philosophcrs tactic is to utilizc thc lact that cvcry rcgimc is lormcd, out
ol structural ncccssity, with an cscapc routc a linc ol ight out ol it. c
cscapc routc cxists prcciscly in ordcr to anoint thc rcgimc with powcr, political,
lcgal and spiritual authority.
vcry city has an cxit door. !t is always maintaincd and kcpt by whocvcr is thc
scapcgoat lor thc city. ]cws, gypsics, immigrants, thc lrcaks. is scapcgoat is
absolutcly ncccssary lor political powcr (any kind ol powcr actually, as all powcr
is political) to arisc. Vc nccd to supprcss/opprcss/cnslavc onc particular kind
ol tcrm in ordcr to lcnd mastcry and powcr to thc othcr tcrm. (is is Hcgcl's
mastcrslavc dialcctic that wc will rcturn to latcr in this chaptcr.)
For cxamplc, Nazi Gcrmany, with its galvanizing basis in a thcory ol racial
purity, could not lunction as a rcgimc il thcrc was not a scapcgoat racc to dc
monizc and murdcr.
8ut importantly, scapcgoat, thc supprcsscd tcrm is not simply a slavc that
lcnds powcr to its mastcr (in a naivc rcading ol Hcgcl). c supprcsscd tcrm
is thc kccpcr ol an cxit to thc mastcr's domain, an innitcly gcncrativc potcn
tial that was cncapsulatcd within thc rcgimc in ordcr lor it to cxist but, whcn
6.1 e lesser jihad 237
unpackcd, whcn opcncd, bccomcs a crcativc linc ol ight out into thc cld ol
possibilitics.
is proccss ol locating thc supprcsscd tcrm and lollowing thc linc ol ight
outward is onc ol deterritoriali.ation. A rcgimc is always marks out a locality, a
tcrritory upon thc 8ody, maintaincd by its acts ol translormation wagcd against
that 8ody. c momcnt ol lollowing through thc linc ol ight is an almost cc
static unpacking ol crcativityintransgrcssion, not transgrcssion against a codc
ol laws, but transgrcssion as innitc, as purc crcativc possibility. Howcvcr, thc
philosophcrs acknowlcdgc that lor a linc ol ight to bc lollowcd to complction,
a dccision immcdiatcly lollows thc unpacking and a ncw rcgimc (lor bcttcr or
worsc) will bc cstablishcd at its cnd. Ncw acts ol violcncc must bc cstablishcd,
ncw govcrning signicrs and subjcctivitics will crystallizc bccausc a linc ol
ight always rcprcscnts a dctcrritoralizing brcakagc that is lundamcntally un
stablc and must tcnd towards a particular choicc, a particular modc ol spccch,
ol action, ol violcncc projcction on thc 8ody, ol incorporcal translormation. A
reterritoriali.ation. And so thc proccss continucs.
!t can bc argucd that thc modcrn statc ol !sracl, with its hopcs, aspirations,
bcncts, laults and sins, was lormcd by lollowing a linc ol ight out ol thc las
cism and pcrsccution ol uropc. And thc othcr statcs ol thc Middlc ast, with
dicrcnt but cqually widc ranging hopcs, positivcs aspccts, laults and ncgativc
aspccts, was also lormcd lrom a postcolonial linc ol ight out ol thc ttoman
and uropcan rulc. Vc could say that !raq was a 8ritish conccpt, an articial
division imposcd by thc mpirc upon disparatc nations and gcographics: cap
turcd by catcgorization. 8ut what it bccamc and what it will bccomc is always
an autonomous cvasion ol capturc (somctimcs with bloody rcpcrcussions), a
linc ol ight to somcwhcrc clsc cntircly. Similarly, thc Pharoah's rcgimc is onc
bascd upon idol worship and thcrc is a linc ol ight lcading out ol that city by
mcans ol a God that is bcyond idolatry. c rcgimc ol 70s progrcssivc rock,
with its cmphasis ol thc virtuosity ol its playcrs, has thc rcgrcssivc clumsincss
ol punk as its linc ol ight. c rcgimc ol thc univcrsity systcm, with its acts
ol ultimatc judgcmcnt impartcd by thc authority ol thc tcachcr, dcpcnds on
thc supprcssion and constraint ol thc studcnt's lrccdom: onc linc ol ight is
blurring ol control brought about through incrcascd commcrcialization ol cd
ucation, so that studcnts arc translormcd into paying customcrs and tcachcrs
into scrvicc providcrs. c rcgimc ol domcstic commcrcc purchasing prod
ucts at thc local shop is bascd upon a linc ol ight out ol it into a lilc ol pctty
thclt. (c lact that thc action ol cxchanging moncy lor a bottlc ol milk has
any kind ol powcr is dcpcndcnt on thcrc bcing thc supprcsscd possibility ol mc
bccoming a thicl.)
238 Jihad
us, thc mcans ol cscaping onc rcgimc into anothcr is givcn by a linc ol
ight lrom a scapcgoat tcrm's cxit door out ol thc city ol its particular rcgimc.
c lact that a linc ol ight always cxists within a rcgimc is utilizcd by thc
philosophcrs in ordcr to providc thc solution to thc problcm ol xation, lascism
and idolatry that ariscs lrom thc prison ol a particular rcgimc.
To takc any givcn statcmcnt that wc uttcr anything wc pcrccivc or hcar
or think or do lrom whatcvcr rcgimc wc currcntly occupy and (scicntically,
as il in a laborator y) cxaminc thc possiblc spcctrum ol rcgimcs ol signs lrom
which it might bc takcn as a communication act. To brcak apart, dcconstruct
thc currcnt rcgimc wc occupy and lollow a lincs ol ight out ol it. To dctcr
ritorializc. And thcn (bccausc wc can ncvcr cscapc linguistic situation, wc can
ncvcr cscapc tcrritorics and rcgimcs) to crcatc ncw possiblc rcgimcs in which
ncw lorms ol statcmcnts, thoughts, actions, pcrccptions might bc situatcd with
lrcsh ncw mcanings.
us, by cxploring lilc in uttcr rclativity, by cxploring thc multiplicity ol
mcanings possibly aordcd to us, wc can bc lrcc ol lascism and xation. !m
portantly, this cxporation is onc ol rclativcs: wc do not abandon onc rcgimc
and privilcgc a ncw onc (bccausc any rcvolution always cnds up with thc ncw
rcgimc acting much likc thc old). !nstcad, this lrccdom is always comparativc:
wc mcasurc how onc rcgimc dicrs lrom anothcr and wc study thcir modcs
ol possiblc combination. is comparativc study would bc csscntially crcativc,
bccausc it would involvc gcncrating ncw hybrid rcgimcs. !n our tcrminology, it
involvcs crcating ncw logics out ol old. So thc philosophcrs' solution is (again)
to bc scllrccctivc. 8ut thcrc is a dicrcncc hcrc lrom Hcidcggarian couragc
and authcnticity, which is a rccction on our scllhood as a bccoming that ac
knowlcdgcs cxis tcncc as a throwncss into a particular rcgimc. Hcidcggcrian
scllrccction is thc authcntic acknowlcdgcmcnt ol our throwncss into history,
our contcxtualizcd bccoming towards cath, as action committcd in both ab
solutc lrccdom and rcsponsibility within our individual gamc ol lilc. !t is a
philosophy ol con tainmcnt, not ol cscapc, but ol couragc to bc acknowlcdgc
our lrccdom in thc light ol thc gamc's ultimatc signication bcing a movc
mcnt toward dcath. c Hcidcggarian position spcaks to locating authcnticity
within a particular thrown historical contcxt. !n contrast, thc clcuzian posi
tion is a scllrccction on thc innitc gcncrativc capacity ol lilc an awarcncss
that a linc ol ght lrom our currcnt throwncss can takc us anywhcrc. c scll
awarcncss hcrc is ol an acknowlcdgcmcnt that this cxistcntial throwncss is itscll
lormcd in tcnsion to purc gcncrativc gcncrativc ow, a contingcnt, containcd
and constraincd imag inar y linguistic imposition ol spccch acts in violcncc
against thc 8ody 's natural gcncrativc capacity, against thc 8ody 's purc surlacc
ol absolutc dicrcntiation (ncvcr bcing pinncd down, ccrtainly not by a partic
6.1 e lesser jihad 239
ular cr ystallization ol ows subjcct to thc signicr ol Hcidcggarian cath").
is solution is onc in which our own lrcc crcativity will yicld a lorm ol au
thcnticity: a scllawarcncss ol our own soul's journcy through thc univcrsc in
rclation to particular rcgimcs. Vhcn wc undcrstand thcrc arc a plurality ol
rcgimcs that scrvc dicrcnt purposcs and producc multiplc !"'s and multiplc
gods, dcpcnding on thc contcxt, it bccomcs impossiblc lor us to bccomc x
atcd on onc rcgimc in thc dcstructivc way wc skctchcd just bclorc. !n this way,
whilc incorporcal translormation jihad is cnjoincd upon us, is thc naturc
ol living within any rcgimc it is lor thc philosophcr to dcccntcr and dc
tcrritorializc thc primacy ol any jihadic act, to qucr y it, to locatc a mcans to
cxodus. To kccp moving lrccly lrom onc rcgimc into thc ncw.
is is not a ncw philosophy: crcativc rcgcncration is thc vcry naturc ol thc
Suc scicncc and its principlcs arc cncodcd in thc shariah ol thc ivinc Rcvc
lation.
Vc can ccrtainly nd scriptural support lor crcativc rcgcncration ol ncw
rcgimcs lrom old, ol taking lincs ol ight lrom onc city ol signs and commu
nication acts into a dicrcnt city. clcuzc and Guattari citc both thc cxodus
ol Moscs as a primc cxamplc, lrom thc Pharonic rcgimc (thc dcspotic para
noidal rcgimc") into thc rcgimc ol thc Mosaic monthcism (thc authoritarian
passional rcgimc"), with a rcsulting changc in thc crystalizcd signicrs prcsid
ing ovcr ordcr lrom thc Pharonic God ol a lacc ol radiancc" to an avcrtcd"
lacc ol God in a covcnant ol anticipatcd" bctrayal on thc part ol thcir conccpt
ol Prophccy (thcir idca ol a ]onahChrist archctypc ol a bctrayal that takcs cvil
upon itscll ).
Vithin thc !slamic narrativc, thc hijrah itscll is bc just such a linc ol ight:
thc linc ol ight par cxccllcncc. A movcmcnt lrom a polythcist paradigm
into a rcconstitutcd !slamic paradigm, lrom onc kind ol !", subjcct to thc
tribal allcgianccs, lorms ol powcr (political, class bascd, biologicalscxual) and
thc variablc satislaction ol a multiplicity ol gods, into a ncw !", subjcct to
a submissivc rclationship to thc Facc ol God, a ncw Muslim !" that is dc
ncd purcly in rclation to absolutc slavcry to thc nc, a subjcct ol rcad
ing"/rccitation/inspiration/rcccipt ol mcssagc (sign arrangcmcnt) that is com
plctcly Godconsciousncss, that sccs thc dclcrral to thc Facc in cvcrything.
c movcmcnt ol thc hijrah, lrom thc polythcist city ol rcjcction to thc city
ol !slam is not thc only linc ol ight takcn by Prophccy. crc arc also smallcr
gcsturcs ol gcncration lrom ]cwish and Christian rcgimcs to !slamic scaling. A
good cxamplc would bc thc changing ol thc ibla lrom ]crusalcm to Kabaa:
anothcr linc ol ight, ol dicrcntiation bctwccn logics, this timc lrom thc tra
dition ol ]udaism into a ncw tradition, a gcncalogical gcncration. Arguably,
this gcsturc is onc ol radical dicrcntation: thc turning to Kabaa itscll is not so
240 Jihad
much a turning toward a dicrcnt point ol praycr, but a turning to dicrcncc
itscll, a turning to dicrcntiation. at Kabaa is dicrcntiation, linc ol ight
cncapsulatcd: thc Facc ol Allah is cvcrywhcrc you turn". Allah runs through
all lincs ol ight, all movcmcnts ol brcakagc, ol scparation, ol gcncration, ol
gcncalogy, ol divorcc, ol marriagc, ol dctcrritorialization, ol rctcrritoralization.
Howcvcr, thc problcm is that !slamalso appcars to constitutc a particular city
ol its own: onc that docs not changc its lorm. c movcmcnt is, ultimatcly,
into Mcdina.
Altcr thc movcmcnt is ovcr, surcly Mcdina is a xcd Kingdom and thc ibla
docs not changc again. !n thc most primitivc litcral rcading this is truc. 8ut
also within thc Suc undcrstanding wc havc providcd in prcvious chaptcrs,
wc arc spcaking ol a particular modcl ol rcality a particular sign rcgimc
amongst a grcat many and, whilc wc havc constitutcd it according to a proccss
ol dicrcntiation lrom othcr modcls, wc havc spokcn as il our modcl is thc
truth". Vc havc not until now prcscntcd any dangcr ol xation in our modcl
instcad, wc havc claimcd that illuminatcd, corrcct rcading ol thc signs
thc !slamic subjcctivity is thc bcst ol rcadings, thc bcst ol subjcctivitics. !s
this not an ultimatc, xcd, pcrcnnial absolutc statc:
6.2 Perennial ethics
njoinmcnt to thc lcsscr jihad is a lact ol lilc. Fixation is problcmatic and thc
cmbracc ol gcncrativc spcctral invcstigation is thc solution. 8ut it appcars that
our traiditional intuition ol thc !slam ol ctcrnal pcrlcction thc complctcd
rcligion gcts lost in such a cthics.
is day, ! havc pcrlcctcd your rcligion lor you, complctcd My Favour upon you, and
havc choscn lor you !slam as your rcligion. (ur'an 5:3)
Vhcrc is complction within thc dcsirc lor spcctral cngagcmcnt:
Ccrtainly it is now incumbcnt on us to ask how this cthics can accommodatc
thc aspccts ol !slam that appcar to bc inscparablc lrom thc ccn: in.ariant
laith, pcrcnnial ccrtainty in thc ur'anic shariah and, in particular, thc ivinc
injunction ol Holy ]ihad. Vc arguc thcsc aspccts arc ncglcctcd by thc phi
losophy ol crcativity and must bc intcgratcd into thc cosmology to achicvc an
!slamic pcrlcction: howcvcr, importantly, laith, ccrtainty and shariah arc not to
bc trcatcd as a rcgimc (though thcy arc dcscribcd as such, always, in a rcgimc,
as ! am dcscribing thcm now). cy arc, importantly, a feminine immancncc
within thc words ol dcscription: this is why wc can say that Law and Faith arc
lcmalc. Fcmalc bccausc thcy arc impossibly possiblc thcir possibility is onc
ol impossibility.
6.2 Perennial ethics 241
Fighting is cnjoincd on you and it is an objcct ol dislikc to you, and it may bc that you
dislikc a thing whilc it is good lor you, and it may bc that you lovc a thing whilc it is
cvil lor you, and Allah knows, whilc you do not know. (ur'an 2:216)
]ihad is cnjoincd upon us (bccausc to livc lilc is to makc jihad, to play a
rolc within thc rcgimcs ol signication): but why is somcthing that wc dislikc
good lor us: !l gcncrativc play spcctralization ol rcgimcs is thc rccipc, ol
brcaking acts ol jihad, what ol jihad itscll : Vhat good is thcrc within a local
battlc: Vhat good can thcrc possibly bc within thcsc singlc rcgimcs that wc
dislikc, that thc philosophcrs compcl us to makc cxodus lrom: !l gcncrativc
play spans thc rclativitics and csscntial contingcncy ol particular rcgimcs, thcn
what is thc naturc ol thc good" that lics within thcm:
!n particular, arc wc to takc this good" as onc ol a pcrcnnial, univcrsal good,
a common Truth: Vhcthcr wc takc this common Truth, this common good"
as univcrsal cthical/moral stancc against opprcssion, a cosmic sct ol archctypcs
signilying a purcly spiritual mcaning or a law ol aggrcssivc war against dis
bclicving nations to bc intcrprctcd litcrally" according to a spiritualpolitical
biological axis, it docsn't mattcr, it is still a conccpt ol a univcrsal Truth that
runs across thc gcncrativc trcc ol particular culturcs, timcs, placcs, gamcs, citics,
languagcs, battlcs rcgimcs.
8ut to comprchcnd this good" rcquircs us to work .ithin thc cthics ol crc
ativity itscll, to comprchcnd this good" by qucrying and our assumptions ol
what warlarc is and thcn dcconstructing thc basis ol what pcrcnnial truth might
bc in strugglc/jihad.
Vc do not disputc thc charactcrisation ol thc lcsscr jihad as incorporcal
translormation. All lilc is bodily translormation in accord to thc sign rcgimc
wc arc thrown into. is is truc ol cvcrything, including both thc rangc ol
physical battlcs that havc run through history and, in particular, thosc battlcs
and conicts mcntioncd within thc ur'an itscll.
is charactcrisation discounts thc imagc ol an ctcrnal God, imposing a
pcrcnnial, historically transccndcnt, valuativc cthics upon all jihad. c idca
ol a continuing !slamic jihad that runs consistcntly throughout history. c
vcry idca ol a pcrcnnial historicity to !slamic strugglc must bc abandoncd, dil
cult though that may bc.
For an imagc, such an cthics, itscll lorms a particular rcgimc (a subjcctivity
in rclation to a perennial God) that is opcn to thc problcms ol lascism clcuzc
and Guattari highlight, in a similar lashion to thc VarGod rcgimc ol our cx
amplc abovc. !t rcstricts gcncrativc potcntial by xating (at thc mctalcvcl) on
an thc signicrs ol history, God, thc ur'an, politics, gcography and thc idca ol
an unicd, transtcmporal, transgcographic ummah. c rcgimc that rcsults
242 Jihad
consists ol acts ol violcncc against thc 8ody, pcrlormativc uttcranccs that con
stitutc hybridizcd spiritualpoliticalhistorically rccctivc and gcographically
valuativc incorporcal translormations, spccch acts that charactcrisc a warrior
worshippcr subjccthood, cstablish powcr rclations bctwccn an !slamic body and
somc cncmy (lormcr colonizcrs, lor cxamplc, or thc USAor Vcstcrn modcrnity
in gcncral) and a causc (inhcrcntly local, but rcndcrcd total) that binds togcthcr
a particular (contingcnt) complcx ol physical tcrritory, an idcal political statc
and an idcal statc ol cxistcncc.
!t is not so much that such an pcrcnnial rcgimc is latally awcd, but that it
is, by its vcry naturc as a rcgimc, uttcrly rclativc.
And its rclativity is what is supprcsscd that it might bc givcn voicc. Vc
cannot cscapc rcgimcs, but thc (philosophcrs') cthics ol crcativity is to pcrmit
thc lrcc, unconstraincd living through ol thcir rclativization. c rclativity ol
all rcgimcs is a gcncrativc, multiplicitous crcativc potcntial that bclics, through
supprcssion, tcnsion and (whcn scllawarc, jumping ahcad ol myscll ) irony,
thc condcnsation ol thc pcrcnnial rcgimc's rcgimcnting signicrs (thc pcrcn
nial God imagc, its cdicts, its subjccthood and thc conguration ol thc signs
ol history, politics, statc, cncmy, ctc). c rcprcsscd potcntial to violatc and
rupturc thc pcrcnnial rcgimc, to producc ncw Truth in cxccss ol what thc city
is built upon.
So wc should, rathcr, say it is not so much that such an cthical rcgimc is
latally awcd, but that, by its incscapablc naturc as a rcgimc, it is lormcd in
tcnsion to thc gcncrativc potcntial, and is opcn to thc rclcasc ol that tcnsion
in dcstabilizing, dctcrritorialization, in a truly productivc dicrcntiating cvo
lution and rcvolution. c samc crcativity in ux that lcd to its crystaliza
tion/tcrritorialization.
at is, by uttcrly rclativc, wc mcan uttcrly unstablc. c pcrcnnial rcgimc
itscll is bascd upon a particular clcuzian sin: an cthical inauthcnticity to itscll
in its assumption/xation on its pcrmancncc, ol an assumption ol constant,
consistcnt statc ol war, a pcrcnnial denition ol a political/spiritual war that has
run through thc agcs.
crc havc bccn and will bc an innitc numbcr ol uttcrly dicrcnt Holy
jihadic rcgimcs, cach a dicrcnt tcrritory, cach unrclatcd to thc othcr. A mul
tiplicity ol Holy ]ihads. (Likc Frcud's subjcct), wc scc a trcc lull ol thcm, whitc
wolvcs ol jihad, looking in at us through thc window. (r pcrhaps, going a
bit lurthcr, a trcc ol scvcn acons, cndlcssly pruncd down to a sccd and thcn
grown back outwards again in cyclcs ol jihadic bilurcation, lor, lrom anothcr
pcrspcctivc, ]ihad is a trcc, and cach ]ihad is a bccoming ol idcntity, a lilc, a
univcrsc unlolding, but thcn dcstroycd and rccrcatcd.)
6.2 Perennial ethics 243
c battlc bctwccn Mongols and Arab Muslims was not onc lought accord
ing to thc samc tcrms as that ol thc pcrcnnial rcgimc's lraming ol thc Prophccy
and thc disbclicving armics (or thosc armics as a prcccdcnt lor lorms ol dis
bclicl to comc): thc languagcs, thc wcaponry, thc univcrscs arc complctcly
dicrcnt. c battlcs" bctwccn thc Muslims" and Majapahit Kingdom ol
]ava was somcthing much morc in surplus to any pcrcnnial constitution
ol rcligious jihad. c cntirc vocabulary is dicrcnt. crc arc at lcast t.o
groups ol Muslims, not a unicd singlc group, lor cxamplc: thc rising Vcstcrn
Malacca Sultanatc, togcthcr with northcrn ports", Sino!slamic autonomous
tradc zoncs (originally imposcd as alicn but cvcntually bccoming" ]avancsc, in
cluding a scparatc morphism ovcr thc !slamic vocabulary). cir two intcrcsts
arc scparatc, with !slam taking dicrcnt lorms: ol tradcr collcctivcs/gangs, ol
a Sultanatc/rcgulating ccntralization. A complcx gcographically/gcologically
local cyclc ol social dcgcncration couplcd with that (vcry loosc and unintcndcd
pinccr lorm) lcads to thc nal lailurc ol Majapahit. And thcn again, thc latcr
strugglc ol Muslims against utch colonizcrs is dicrcnt in shapc and lorm
to that ol thc Middlc ast against thc ttomans or uropcans, and thcsc arc
dicrcnt thosc !slamic pcoplcs who wcrc undcr thc 8ritish mpirc (not only
dicrcnt cncmics" but cntircly dicrcnt gcographics/gcologics, dicrcnt rcal
itics, dicrcnt rcgimcs).
c cxamplcs abovc can bc takcn mctaphorically. Amorc progrcssivc vcrsion
ol thc pcrcnnial vision might lorm a conjunction bctwccn, say, thc strugglc ol
thc hijabis in Francc (against thc currcnt statc's trcatmcnt ol that garmcnt)
and thc dicultics ol thc Mcccan Muslims. A widcr pcrcnnial rcgimc might
lor cxamplc draw a univcrsal conjunction bctwccn Su cosmologics ol ]ihad
and, lor cxamplc, thc notion ol warlarc or strugglc in thc 8agavadghita, as an
cquivalcnt cosmic symbolism posscssing an idcntical spiritual scmantics (a sort
ol naivc Schuocnism, lor cxamplc).
!n all thcsc cascs, thc conjunction is just that: a conjunction ol dicrcnccs,
not ol idcntitics. crc is no idcntity bctwccn thc strugglcs mcntioncd, nor
bctwccn thc spiritual cosmologics. ach is uniquc in its gcography. Rclations
can bc drawn, mcaning can bc cxtractcd, but not through idcntity: thcrc is no
idcntity hcrc.
Yct thc pcrcnnial rcgimc(s) picks and chooscs" lrom thcsc historical traccs
a particular panthcon ol signs, ol sinlul archctypcs, ol VarGod say, an ctcr
nal warrior subjccthood and consistcntly disbclicving cncmy. c samc story,
rcpcatcd. cy arc rclatcd in a crystallizcd ontological structurc, a rclation
ship ol powcr that lorms thc rst cmiurgic uttcrancc ol thc pcrcnnial rcgimc:
thcrc is no VarGod but thc VarGod. A 8org likc attcmpt to colonizc thc
244 Jihad
othcr rcgimcs, all othcr battlcs involving !slamic pcoplc, to draw thcm into a
univocalization.
8ut this pcrcnnial machinc is ad hoc rcconstruction, dcpcndcnt on post
rcvclatory, lorccd conjunction ol distinct strands. Gcnctic cxpcrimcntation, in
lact, as cach rcgimc so conjoincd will havc dicrcnt NA. c jihadic rcgimcs
ol strugglc against thc Mongol hordc, against thc uraish ol Mccca, against
thc lorccs ol thc 8ritish mpirc, against Amcrica in thc contcmporary tcrrorist
lormulation, ol a naivc undcrstanding ol symbolic cquivalcncc ol cosmologics,
ol analogics bctwccn Mccca and Paris cach ol thcsc involvc conccptions ol
subjccthood, ol tcrritory, ol country, ol racc, ol powcr, ol body, ol mind that
would cach bc mutually unrccognizablc in charactcr. c holy warrior" in all
thcsc jihads is an cntircly dicrcnt subjccthood. cy will, ol coursc, appcar to
sharc somc common tcrms, drivcn in part with rclcrcncc to thcir own individual
talsir ol thc Holy vcrscs, in dclicatc rclationship to thcir othcr constitucnt rolcs
and rclationships. 8ut such common vocabulary is not an invariant but, rathcr
an (indctcrminatc) sct ol functors that cxist in contingcncy (though not without
mcaning) bctwccn thc pairs ol jihadic rcgimcs, rclating rolcs and rclations (onc
objcct and onc morphism) in onc rcgimc to thosc in anothcr. is givcs thc
appcarancc ol a propcrly common vocabulary across all rcgimcs, but it is not
common thcrc is no idcntical vocabulary but rathcr a gcncratcd commonality
that is a cxpcricnccd ccct ol thc lunctors' contingcnt conjunction.
Ultimatcly, thcrc is nothing pcrcnnial about thc pcrcnnial rcgimc. crc will
bc known knowns and known unknowns with rcspcct to thc multiplicity ol
holy jihads it attcmpts to capturc, and rclativc trajcctorics ol rclormation with
rcspcct to possiblc translormativc/gcncrativc rclationships to othcr rcgimcs, but
not anything clsc. 8ut thcsc rclationships, thcsc translormativc rclationships
will thcmsclvcs bc cntircly local and spccic, thcy will not apply to thc cntirc
cld ol signication not to thc cntirc Giltcd 8ody, rathcr than individual
localitics.
us, thc cthics ol gcncration shows us that thc pcrcnnial rcgimc just won't
do as !slam, because !slam is univcrsal truth. Paradoxically, thc pcrcnnial naturc
ol !slam's cdicts dcnics thc pcrcnnial rcgimc's cmiurgic attcmpts at conqucst.
Vhat thcn could wc possibly mcan by thc pcrcnnial naturc ol !slam, il not
somcthing subjcct to that rcgimc:
Allah's knowlcdgc is pcrcnnial. Pcrcnnial knowlcdgc. Vc thc subjccts ol
various rcgimcs, moving through and bctwccn rcgimcs ovcr timc uctuatc
bctwccn tcrritoralization and dctcrritorialization bctwccn loving/xating on
a rcgimc (though it may bc cvil lor us) and lcaring/disliking thc vcry basis ol
our rcgimc, thc vcry supprcsscd tcrm that lcads to a linc ol ight outwards
that may bc good lor us. at is, thc thing" ol thc vcrsc rclcrs to jihadic
6.2 Perennial ethics 245
rcgimcs in both scnscs: ol somcthing that wc might lovc and somcthing wc
might hatc, somcthing good and somcthing cvil lor us. As jihad is lilc, thc
vcrsc notcs that both thc tcnsion ol lovc/dislikc, good/cvil lorms a basis lor
tcrritoralization/dctcrritoralization, lor gcncrativc movcmcnt that is, in its to
tality, thc pcrcnnial knowlcdgc ol Allah. Somcthing wc do not knowas subjccts
ol inscription, somcthing known only by thc author ol thc inscription. Somc
thing wc do not know as thc individual vcctors ol brcath that run through thc
rcgimcs, somcthing known only by thc 8rcathcr, loving to bc known through
thc polymorphic gathcring that wc call thc unlolding cyclcs ol Timc.
So how docs this Knowlcdgc, unknown to us, thc subjccts ol its uctuation
(or rathcr, thc uctuations as subjcctivity) how can it bc cxpcricnccd in any
mcaninglul way at thc human lcvcl: !n particular, how can this Knowlcdgc
dctcrminc our rclation to any mcaninglul scnsc ol a pcrcnnial ]ihad: Arc wc
mcrcly doomcd to cithcr lascism or to roam cndlcssly and arbitrarily bctwccn
city statcs ol thc world, jihadic rcgimcs ol thc Mind:
Vc arguc thcsc aspccts arc ncglcctcd by thc philosophy ol lrcc crcativity
and must bc intcgratcd into thc cosmology to achicvc an !slamic pcrlcction:
howcvcr, importantly, laith, ccrtainty and shariah do not constitutc a rcgimc
(though thcy arc dcscribcd as such, always, in a rcgimc, as ! am dcscribing
thcm now) but arc, rathcr, thc lclt ccct ol a dialcctical (but locally immancnt,
humanly cxpcricntial) tcnsion bctwccn dislikc/lcar and lovc/xation, matyr
dom and victory, grcatcr jihad and lcsscr jihad, mastcry and slavcry, unsccn
and sccn, physical and incorporcal, bctwccn dctcrritorialization and rctcrrito
rialization. c dialcctic tcnsion is local and is, as such, distant lrom thc thc
ivinc but is itscll a resonance-in-salat with thc uppcr Facc ol God.
(Sccming to contradict myscll with rcspcct to thc conjunctions in a pcrcn
nial rcgimc, this uppcr Facc ol God is known within Tantra as thc Shiva/Shakti
principlc. Achicving this rcsonancc with Shiva/Shakti is thc naturc ol Tantric
yoga. !n saying this, ! contradict myscll il thc words do not rcsonatc, whilc
! arm il thc rcsonancc is lclt. ithcr way, ! asscrt, within thc local rcgimc
that appcars to pcrcnnially crystalizc about this !slamoTantric conjunction,
Shiva/Shakti, whcn inscribcd, is thc dialcctic tcnsion that runs through all
rcgimcs. !n particular, it runs through my !slamoTantric asscrtion as thc vcry
tcnsion bchind univcrsality, thc tcnsion ol thc conjunctivc act, thc tcnsion ol
thc cquality symbol, thc tcnsion bctwccn an Suc dicrcntiation or univcrsal
ization ol thc Tantric cosmology. c tcnsion ol dicrcncc and rclativc rcpc
tition, bctwccn thc Facc in onc rcgimc and thc Facc' in anothcr, local to this
spccic paragraph ol comparativc rcligion, is a potcntial lor rcsonancc with, lor
knowing Shiva/Shakti.)
246 Jihad
As such, thc dialcctic runs through local rcgimcs, a rcgimc's individual acts
ol jihad, as wcll as thc widcr acts ol brcakagc ol rcgimcs, ol lincs ol ight and
crcativc gcncration lrom old rcgimcs into ncw. c dialcctic is thc vcry tcnsion
upon which all thcsc things crystallizc lor us as individuals: and is cntircly lo
cal to us, cntircly spccic to us, though opcrativc in rcsonancc with thc Truly
Pcrcnnial Facc. cir rcsonancc is thc naturc ol human cxpcricncc ol thc Pcrcn
nial.
!t is not so much that thc injunction is a univcrsal law to jihad, lor cxam
plc, that applics (colonizcs) all rcgimcs. Rathcr, thc pcrcnnial naturc ol jihad's
injunction is in thc vcrsc ol liking/disliking: it is this dialcctic tcnsion that is
thc basis lor jihad and it is this tcnsion that is pcrcnnial yct local in its human
rcsonancc with thc ivinc.
And lromthc pcrspcctivc ol crcativity, ol gcncrativc ccct dcriving lromthcir
tcnsion, thcy arc a feminine daughtcr/niccc that cxists bctwccn thc lincs ol this
dcscription (ol all dcscription, including any ol hcrscll ). is is why Sakina
dcsccnds upon thc battlccld in thc ur'an, why shc is carricd in thc Ark into
war, and war is lost whcn thc Ark is lost. is is also why wc can say that
Law and Faith arc lcmalc. Fcmalc bccausc thcy arc impossibly possiblc hcr
possibility is onc ol impossibility.
c Fcmininc is what was missing lrom thc philosophcr's cthics: whcn shc
is rcintcgratcd, wc obtain a pcrcnnial cthics ol ]ihad.
[
Conscqucntly, thc clcuzian laboratory, in and ol itscll, cannot bc an !slamic
cthics ol jihad.
c truly pcrcnnial naturc ol !slam cannot coincidc prcciscly with this lrcc
pcrusal ol unpacking/cxamining/inquiring into thc origins ol a rcgimc, crc
ativcly locating its linc ol ight outwards and rcgcncrating ncw lorms ol con
stituting mcaning.
is is not bccausc !slamic cthics dcnics rclativity and dicrcntiation. c
oppositc: wc asscrt that such dicrcntiation is thc essence ol !slam's ccrtainty,
its laith, and is thc lorm ol its shariah. !slam's unitary ccrtainty thc holy
scripturc's univcrsal, pcrcnnial Truth dcrivcs lrom its rclationship to purc
dicrcntiation and cxccss in gcncrativity.
8ut !slam cannot bc complctcly compatiblc with thc clcuzian laboratory
bccausc !slam's monothcistic naturc dcnics lrccdom. 8ccausc !slam is slavcry,
not lrccdom. r rathcr, thc lrccdom to choosc slavcry. 8ut that through this
sla.ery (to a particular localc ol constraint) wc can nd absolutc lrccdom. And
6.2 Perennial ethics 247
hcrc wc divcrgc lrom thc philosophcrs (or complctc thcm, dcpcnding on your
pcrspcctivc).
Vc arguc that
Truth can bc known within a local modcl, within a local rcgimc. is lorms
a localizcd planc ol immancncc and is dcpcndcnt on thc tranquility ol laith,
ol ccrtainty, rathcr than an actual translormativc linc ol ight or laboratory
ol rclctavizations. Hcrc, though wc acknowlcdgc a complctcly locality, wc
obtain a platcau ol immancncc that pcrmits us to spcak lcgitimatcly ol thc
cntircty ol Crcation. ! can know cxactly what God is saying to mc, rcading
thc univcrsal mcaning ol thc signs, totalizing all ol crcation, cvcrything and
cvcryonc around mc though thcy might bc so spccic to my pcrsonal
situation ncvcrthclcss ! can lcgitimatcly totalizc bccausc ol thc platcau
ol immancncc bcing occupicd. A local wilc.
c clcuzian laboratory modcl itscll is acccptcd in its charactcrisation ol
jihad and ol rcgimcs. 8ut inasmuch as it lorms a particular kind ol mcta
rcgimc, thcrc is an unacknowlcdgcd aspcct ol paradoxical scllrclcrcncc in its
pronounccmcnt ol rclativity ol thc ultimatc acknowlcdgcmcnt that thcrc
must bc trajcctorics lcading out ol itscll, so wc arc not ticd to a clcuzian
cmiurgc.
And this chaptcr prcciscly lollows that trajcctory out ol itscll into laith,
into that ultimatc tcrmrcprcsccd by thc mctarcgimc in ordcr lor it to accord
itscll mctapowcr ... wc shall lollow it into an acccptancc ol thc Truth that
can bc known within it. is again takcs thc lorm ol a localizcd planc ol
immancncc, but at a highcr ordcr lcvcl.
Vc shall thus providc anothcr takc on cthics, on authcnticity ol rclationship,
onc that unics thc clcuzian locus with thc Hcidcggarian lorm wc dcvclopcd
in Chaptcr 4. c unication comcs about through an undcrstanding ol thc
Fcmininc.
Vc will arguc that both thc gcncrativc/crcativc potcntial aordcd by cscap
ing rcgimcs rathcr and thc immancnt awarcncss ol God's Lovc within a singlc
rcgimc according to a rcconguration ol its signs to rclcr to thcir own signcd
ncss, arc both !slamically cthical lorms ol jihad only whcn thc same lorm ol
cosmic marriagc takcs placc: thc marriagc mcrcly takcs placc at dicrcnt or
dcrs ol rcprcscntation and modclling, so to spcak.
6.2.1 type theory of jihad
Lct us rcphrasc things slightly by bringing in (inlormally, you nccd not bc
alarmcd) somc tcrminology lrom thc highcrordcr typc thcory wc havc uscd
248 Jihad
in prcvious chaptcrs, togcthcr with thc rclatcd thcory ol modcling currcntly
popular in Computcr Scicncc.
Vc prcviously dctcrmincd a judgcmcnt (signication/pcrccption/rcprcscntation)
as a combination ol two clcmcnts, an arrangcmcnt ol signs J togcthcr with a
prool/dcriviation/justication/intcntion p that traccs (in Logical Timc) how
wc arrivcd at J. Vc uscd thc MartinLl stylc to
p : J
Vc took thc mcans by which judgcmcnts can bc lormcd to constitutc a logic
or languagc gamc: acknowlcdging that such gamcs in lilc arc oltcn opcn and
mutablc with rcspcct to rulcs and thc signs opcn to manipulation. Lilc is judgc
mcnt: wc occupy nothing morc than a spacc ol judgcmcnt. ]udgcmcnt is dy
namic and Logically Tcmporal in its ncgotiation ol signs, in thc intcntional
dircction traccd/wovcn/livcd as prools that inhabit arrangcmcnts ol signs.
8ut wc might thcn ask thc qucstion: is not thc constitution ol a languagc
gamc (thc opcn dcnition ol thc signs and prools and inlcrcnccs possiblc lor
it) also a kind ol judgcmcnt: !t is also thc arrangcmcnt ol signs: but a mcta
arrangcmcnt ol signs that rclcr to othcr signs' arrangcmcnt. Highcrordcr
typc thcory answcrs thc qucstion in thc armativc, and dcncs thc way in
which such mctaarrangcmcnts can bc undcrstood as judgcmcnts and inhabit
ing prools.
c kcy is to dcnc a so callcd predicati.e univcrsc hicrarchy ol inhabiting
prools, judgcmcnts/arrangcmcnts, mctajudgcmcnts/arrangcmcnts, and mctamcta
judgcmcnts (judgcmcnts about judgcmcnts about judging). is hicrarchy can
go on lorcvcr, but within computcr scicncc, thc rst lour univcrscs arc usually
considcrcd as sucicntly cxprcssivc lor most nccds.
c rclationship bctwccn thc rst thrcc univcrscs is dcpictcd in thc schcma
ol Fig. 6.1. !t illustratcs thc manncr in which modcls and thcir rclationships
arc trcatcd in Computcr Scicncc:
A modcl instancc is a tracc ol how things arc judgcd to stand at a particular
point in timc: a tracc ol a prool. !n computing, a modcl instancc may bc
actual valucs or cxccuting programs, but could also includc human bcings,
trccs, cars and so on. Anything that movcs and cxists in logical Timc is a
modcl instancc. Tabitha, Tom and Rovcr arc all pcts that cxist in Timc,
living cntitics in thc world. cy arc things in Logical Time: modcl instanccs.
Amodcl is a classication ol howthings might bc congurcd. Amodcl is a sct
ol signs, a prcscription on thcir possiblc arrangcmcnt, an oltcn opcn mcans
ol arriving at thcir prool. A modcl classics, dcncs, idcntics, constrains
groups ol modcl instanccs. A modcl is a thcorcm. A modcl has no mcaning
6.2 Perennial ethics 249
Fig. 6.1. Modcl instanccs, modcls and mctamodcls.
unlcss it has instanccs. A thcorcm has no mcaning unlcss it has a prool. A
modcl is howwc might arrangc a group ol signs: it has no mcaning unlcss thc
arrangcmcnt has bccn livcd through Timc by a logical subjcct. Tabitha and
Tom arc tcmporal cntitics that tracc thcmsclvcs as instanccs ol a particular
modcl ol Cats.
A mctamodcl a language lor classilying how things arc. !t is a classication
ol how classications ol things can bc madc. A zoological taxonomy is a
mctamodcl that would providc a linguistic structurc lor thc modcl ol a Cat"
to bc lormcd. Such a languagc is always ncccssary bccausc languagcs arc
ncccssary to cxprcss classications.
Vc can rclatc thcsc lcvcls MartinLl typc thcory: a modcl instancc is a
prool, a modcl is a logical statcmcnt or judgcmcnt, a mctamodcl is a languagc
a languagc game, a rcgimc ol signs lor making judgcmcnts.
So a judgcmcnt always takcs thc lormol an inhabiting prool/instancc's dcriva
tion with rcspcct to an asscrtion/modcl:
Tabitha : Cat
8ut thc rulcs and constraints, thc linguistic tcrminology and so on all that
lorms thc languagc gamc ol spcaking about animals is givcn by thc mcta
modcl Zoology
c systcm bccomcs highcrordcr in thc scnsc that, in ordcr to speak about
thcrc bcing a mctamodcl Taxonomy (to dcnc it as a languagc gamc and spcak
250 Jihad
about its rulcs and constraints lor making judgcmcnts), wc arc in lact working
within a higher-order languagc, a mctamctamodcl, whcrc thc prcvious judgc
mcnt Cat now itscll is considcrcd as an inhabiting highcrordcr" prool/ in
tcntion/dcrivation ol thc mctamodcl/ meta-judgcmcnt Zoology:
Cat : Taxonomy
c implications ol a highcrordcr systcm arc quitc prolound whcn wc rccall
our discussion ol Lacanian Logical Timc: it mcans that, bcsidcs thc Logical
Timc ol signication, ol thc arrangcmcnt ol signs ol lilc according to thc rulcs
ol a particular logic/modcl, thcrc arc highcrordcr tcmporalitics, consisting ol
thc potcntial arrangcmcnt ol mctasigns, ol modclling, classilying lorms to
inhabit and satisly thc constraints and rulcs ol mctamodcls. Such highcr
ordcr traccs arc important to our discussion ol thc soul in thc ncxt chaptcr.
cy also, wc arguc, lorm thc naturc ol jihadic re.ard and thc booty ol war.
Vhilc wc acknowlcdgc immcdiatcly that this schcma is alrcady a rcgimc ol
signs, in circularity wc dcclarc that any particular regime of signs is a metamodel:
a modcl that prcscribcs thc possiblc kinds ol tcrms wc can cmploy to pcrsonally
modcl cxistcncc.
clczuc and Guattari's lincs ol ight can thcn bc constitutcd as model trans-
formations. A modcl translormation occupics thc samc typc univcrsc as a mcta
modcl: it has thc samc ontological status as a mctamodcl in its prcdication
ovcr modcls, bccausc it is a lunction that itscll lorms (or rclorms) modcls as
a dcnitional mapping bctwccn mctamodcls, a lunction that brcaks a sourcc
mctamodcl and providcs a conduit ol passagc into a rcconstitution ol a targct
mctamodcl, a lunction whosc input is typcd by onc kind ol mctamodcl and
who output is typcd by anothcr kind ol mctamodcl.
Lct's makc it concrctc. 70s progrcssivc rock music is a namc wc givc to a
mctamodcl that dcncs thc (admittcdly vcry loosc and luzzy) idiom, thc musi
cal stylc, thc pcrlormancc posturing, thc rangc ol possiblc improvisational tcch
niqucs, thc attitudc. Punk is anothcr mctamodcl. !t was lormcd as a rcgimc ol
signs as a strong rcaction against Progrcssivc Rock: dclibcratcly clumsy, noisy,
dissonant, working class. 8ut as a rcaction, Punk could not havc cxistcd with
out Progrcssivc Rock: in a scnsc, its clumsincss is alrcady anticipatcd as a back
door prcscnt within thc rcgimc ol Progrcssivc Rock. Vhcn Punk cmcrgcs, it
cmcrgcs via a linc ol ight, a modcl translormation
Prog2Punk : Progressi.e Fock Punk Fock
that, givcn any progrcssivc rock band, can translorm it (as an artistic prccursor)
into a punk band. Pink Floyd mutatcs into thc Scx Pistols (rcmcmbcring that
]ohnny Rottcn was choscn as thc singcr lor thc band simply bccausc hc was
6.2 Perennial ethics 251
wcaring an ! hatc Pink Floyd" tshirt, somcthing audaciously subvcrsivc at
thc timc whcn Pink Floyd basically rulcd thc UK):
Prog2Punk(Pink Floyd) = Sex Pistols
Fig. 6.2. c linc ol ight lrom progrcssivc rock to punk rock, undcrstood at thc mcta
modclling and modclling lcvcls.
(Vc obscrvc at this point that both rcgimcs appcar to bc typcd by anothcr
classicr: Music. Music lorms a languagc lor thc languagcs ol both Progrcssivc
Rock and Punk Rock: it constitutcs a Metametamodel. is lourth lcvcl will
provc signicant momcntarily.)
!t is prcciscly in this scnsc that 8loom says thc prccursor ol a particular poct
might wcll bc somconc whosc idiom is radically dicrcnt on thc surlacc, pos
sibly sccmingly antithctical.
2
Hc dicrcntiatcd bctwccn wcak pocts", who
simply continuc to work within an cstablishcd idiom, and strong pocts" who
dcvclop an cntircly rcvolutionary idiom ol thcir own, dcvclopcd in rcaction to
an initial lovc lor a prcvious strong poct's prccursor idiom, but ovcrcomc this
lovc, turning it into a rcactionary lcrvor, ncccssary in ordcr to brcak out on
252 Jihad
thcir own. !n this way, onc strong poct will appcar to bc in opposition to his
prccursor.
So hcrc is thc philosophcrs' solution to thc problcm ol lascism: onc ol mct
alogic and mctamodclling. Vc undcrstand thcrc arc a multiplicity ol rcgimcs,
that wc arc lrcc to drawlincs ol ight bctwccn cach and cvcry onc. ach rcgimc
is likc a mctamodcl, cach linc ol ight is a modcl translormation, a rclation bc
twccn scts ol possiblc modcls.
is rcalisation ol lrccdom itscll lrccs us lrom dcstructivc xation.
Vc brcak out ol thc mould ol our thinking and livc lilc as artists. As strong
pocts.
And wc agrcc. Vc can't gct cnough crcativc mctamodclling and scllrccction.
8ut thcrc is a problcm rcmaining, in rclation to what wc havc writtcn, what wc
bclicvc as monothcists and what thc philosophcrs dcsirc.
6.2.2 Second order .i.es
!l our mctamctamodcl is still spokcn about within a particular modcl by
virtuc ol cvcryting wc havc said this chaptcr this modcl itscll this modcl
ol highcrordcr jihad can still lcad us into lascism. ocs our !slam not lorm
a postsignilying paranoid rcgimc in its God and Prophct in cxilc: And docs
our Su/Kabbalic NcoPlatonism not, in lact, constitutc a signilying paranoid
rcgimc, with an incblc big lack/cxccss at thc ccntrc (a sign ol lack dcsignat
ing God), and in which all signs rclcr in circularity to cach othcr, with Rabbis
and Su mastcrs appointcd to intcrprct thc signs: 8y combining this mysti
cism with thc Abrahamic laith, don't wc construct a hybrid rcgimc in uncasily
alliancc bctwccn thc cxilc and thc city dwcllcr:
vcrything wc havc just said cvcn thc mctaposition is also just" a
rcgimc: Arc not thc philosophical chccr lcadcrs ol crcativity and cxpcrimcnta
tion, clcuzc and Guattari also a rcgimc: a rcgimc ol anarchy: Ycs, absolutcly.
!t is all pcrlormativcs. cir writing is a pcrlormancc that cnacts thcir asscm
blagc, scllrclcrcntially. cy lrccly admit to it.
rcc cxamplcs, including a sclldiagnosis.
First cxamplc. !maginc a naivc guru who prcachcs a vcrsion ol Susm. Hc
says: thcrc is only onc thing, thc csscncc, thc Rcal. c world as wc pcrccivc it
is thc proccss ol cmanation ol thc Rcal: wc oursclvcs (and cvcrything around
us) as actually thc Rcal manilcsting itscll. Vhcn wc pray, wc arc God praying
to himscll, ccctivcly. And to achicvc lana is to nd oblivion in thc Rcal, to
mcrgc with thc crcator, to bccomc nc with thc Rcal. And hc builds a lort
around his lollowcrs with this thcology, bclicving that hc is protccting thcm
lrom illusion ol thc nomads that surround and thrcatcn thcm.
6.2 Perennial ethics 253
Vhat languagc gamc, what rcgimc ol signs has bccn constructcd by this
guru: Arcgimc ol signilying again scllcontaincd, dominatcd by thc sign ol thc
Rcal. !ntcrprctation is not thc modc ol translormation (ol capturc, dominancc).
c rcgimc's systcm ol logic (ol spccch acts) consist ol, say, dancc, dhikr and
yoga, with lana, lctting go, amputation as thc privilcgcd propcrty.
Sccond cxamplc. Takc my structuralist undcrstanding ol signs and thcir rcla
tionship to thc thcr. Spcaking lrom thcir mctamodcl, clcuzc and Guattari
would no doubt classily my rcgimc ol signs as a paranoid dcspostic rcgimc ol
signs: onc whcrc all signs rclcr to othcr signs. (is is prcciscly thcir charactcr
isation ol thc LcviStrauss stancc which bcars somc similarity to ours.) vcry
thing rclcrs to cvcrything clsc, but thc mcaning isn't clcar. crc is somcthing
in thc air that cvcrything rclcrs to.
A sort ol condcnsation within this rcgimc occurs, in which thc signs dccidc
on a group ol signs to dcsignatc as thc "signicd": this is whcrc thc potcntial
lascist Tailoritc pricst comcs in. !ntcrprctation is carricd to innity: "thc dc
ccption ol thc pricst: intcrprctation is carricd to innity and ncvcr cncountcrs
anything to intcrprct that is not alrcady itscll an intcrprctation." And a nal
momcnt ol dcccption, whcrc thc pricsts bccomc psychoanalysts (and thcy say
all ol thcm do) "intcrprctation had to bc subordinatcd to signicancc, to thc
point that thc signilcr would impart no signicd without thc signicd rcimpart
ing signicr in its turn. Actually, thcrc is no longcr cvcn any nccd to intcrprct,
but that is bccausc thc bcst intcrprctation, thc wcighticst and most radical onc,
is an cmincntly signicant silcncc." (is is what analysts do, rcmain silcncc to
incrcasc busincss.)
Vhat is this suprcmc Signicr: All signs rclcr to it, bccausc thcy all rclcr
to othcrs ad innitum. !t is lack, or cxccss, it hardly mattcrs (p.115). c
crystallization ol thcsc rcdunanccs, cmiting and rccciving, is givcn a namc :
laciality. !t is a wholc body unto itscll: it is likc thc body ol thc ccntcr ol
signiancc to which all ol thc dctcrritorializcd signs ax thcmsclvcs, and it
marks thc limit ol thcir dctcrritorialization. "c lacc is what givcs thc signicr
substancc, it is what lucls intcrprctation, and it is what changcs, changcs traits,
whcn intcrprctation rcimparts signicr to its substancc."
"c dcspotgod has ncvcr hiddcn his lacc, lar lrom it: hc makcs himscll
onc, or cvcn scvcral. c mask docs not hidc thc lacc, it is thc lacc. c pricst
administcrs thc lacc ol thc god. Vith thc dcspot, cvcrything is public, and
cvcrything that is public is so by virtuc ol thc lacc. Lics and dcccption may bc
a lundamcntal part ol thc signilying rcgimc, but sccrccy is not"
Now. is charactcrisation ol thc Facc ol God and my undcrstanding ol
signs is a good charactcrisation ol prcciscly my thcology.
254 Jihad
us according to this philosophy, ! am vcry closc to bcing a bastard. So why
am ! not:
c third cxamplc, imaginc wc took cvcrything thc philosophcrs ol crcativity
havc said and sct up a rcligion around it. c Facc would thcn takc thc lorm
ol a Goddcss ol Crcativity: a scx Goddcss. c crcativity ol hybridization, ol
moving lrom onc rcgimc to anothcr, that thc philosophcrs apply within thc
laboratory ol rclativc comparison xpcricncc shows that wc'd probably turn
into bastards as wcll.
! havc a goldcn rcgimc: whcrc all signs rclcr to an suprcmc Signicr, that is
condcnccd in thc lorm ol a lacc. 8ut imaginc paranoia givcs way to pronoia.
Hcncc thc arrogancc ol thc mastcrs. !n thc rst casc, this rcgimc has its own
Facc, onc ol thc Rcal. !n thc sccond casc, thc rcgimc has thc Unknowablc
both abscncc and purc cxccss as its lacc. !n thc third casc, thc rcgimc will
bc onc worships thc Facc ol Crcativity and mctamodclling. All thrcc arc still
rcgimcs thcy both contain scapcgoat gatckccpcrs to cxit doors. csc arc
thosc who clings to his cgo, who do not oricnt thcir signs toward thc Unknow
ablc !llumination and thosc who arc xatcd upon thcir culturc.
Havc thc guru, myscll and thc philosophcrs all sct up dcmiurgcs:
c philosophcrs ol crcativity will say: ycs you havc, but thcy havc not. 8y
thcir rst solution still il wc kccp moving as nomads in thc dcscrt, wc will
avoid rcgimcs altogcthcr. nly through staying complctcly psychcdclic can wc
avoid gctting hung up. 8ut movcmcnt is not cnough, as wc can gct hung up
on movcmcnt itscll.
And so, in spitc ol our csotcric bcads and hcadbands, our words, ncvcrthclcss,
appcar to lcad us to bc dcspotic. From Yippics to Charlic Manson.
Vc acknowlcdgc that wc havc cstablishcd a rcgimc ol signs ovcr thc prcvious
chaptcrs. c Facc ol God is comprchcndcd thcrc as thc crystallization ol thc
spacc ol signs itscll. but that wc nccd not cscapc it in ordcr to cscapc lascism.
Truth authcnticity, lrccdom lrom idolatry and lascism may bc cx
pcricnccd within this a modcl shapcd according to thc shariah ol thc !slamic
mctamodcl, ol thc sunnah: wc nccd not lollow a translormation at all lrom our
currcnt modcl into anothcr (though wc can do so il wc choosc).
Promiscuity is prcciscly thc dangcr ol unabatcd crcativity: whcn Shckhinah
is invcrtcd and bccomcs Lilith.
And hcrc wc makc a valuc judgcmcnt on clcuzc and Guattari: thcir au
thcnticity ol play is potcntially promiscuous and can lcad away lrom thc light.
Frcc play is all vcry wcll and good, but unlcss thc Fcmininc is manilcstcd within
thcir mctalogic, thcir laboratory may producc scicncc that will bc uscd lor cvil
instcad ol good.
c dangcr ol promiscuity is prcciscly what ]oscph avoids pcrlcctly, bcauti
6.2 Perennial ethics 255
lully. And this bcauty may bc cmulatcd by us: bccausc who cmbodics Prophctic
8cauty, thc 8cauty ol thc Prophctic Sunnah, thc path that wc lollow in ordcr
to nd thc Truth.
And womcn in thc city said: c chicls wilc sccks hcr slavc to yicld himscll (to hcr),
surcly hc has acctcd hcr dccply with (his) lovc, most surcly wc scc hcr in manilcst crror.
So whcn shc hcard ol thcir sly talk shc scnt lor thcm and prcparcd lor thcm a rcpast, and
gavc cach ol thcm a knilc, and said (to Yusul ): Comc lorth to thcm. So whcn thcy saw
him, thcy dccmcd him grcat, and cut thcir hands (in amazcmcnt), and said: Rcmotc is
Allah (lrom impcrlcction), this is not a mortal, this is but a noblc angcl. Shc said: is
is hc with rcspcct to whom you blamcd mc, and ccrtainly ! sought his yiclding himscll
(to mc), but hc abstaincd, and il hc docs not do what ! bid him, hc shall ccrtainly bc
imprisoncd, and hc shall ccrtainly bc ol thosc who arc in a statc ol ignominy. Hc said:
My Lord! thc prison housc is dcarcr to mc than that to which thcy invitc mc, and il
ou turn not away thcir dcvicc lrom mc, ! will ycarn towards thcm and bccomc ol thc
ignorant. crcupon his Lord acccptcd his praycr and turncd away thcir guilc lromhim,
surcly Hc is thc Hcaring, thc Knowing. cn it occurrcd to thcm altcr thcy had sccn
thc signs that thcy should imprison him till a timc. (12:3035)
!oseph avoids the trap of creativity by praying for imprisonment.
6.2.3 further prob/em
c problcm conccrns thc logical status ol our cosmology prcscntcd so lar.
crc arc two intcrrclatcd problcms:
Howcompatiblc is our prcvious cosmology ol laith and ccrtainty with thc ap
parcnt pcrmancnt dicrcntiation ol this pcrmancntly crcativc, ux approach
to jihad:
Has cvcrything wc wrotc carlicr conccrning thc naturc ol illuminatcd
judgcmcnt, conccrning our charactcrisation ol lilc as Symbolic, thc Facc ol
God, thc journcy as Cosmic Romancc, ol signs' inncr illumination bcing a
modc ol dclcrral to thc 8clovcd thcr is all ol that not just a particular
rcgimc itscll, that wc must cscapc lrom: !n this lorm ol !slamic undcrstand
ing, lct alonc thc othcrs wc havc lound problcms within, arc wc not also
particularly opcn to thc problcms ol lascism and xation: Vhat wc havc
prcscntcd is a modcl, surcly, just as any othcr cosmology is a modcl, built
upon particular assumptions and powcr rclations, assuming a particular kind
ol subjcctivity, inicting thcsc things upon oursclvcs via a sign rcgimc, via
a sct ol particular spccch acts (thc spccch acts ol thc prcvious chaptcr, thc
incantation ol our octrinc).
Furthcrmorc, is not our constitution ol jihadic cscapc" through crcativc
comparison/rcconstitution also a kind ol rcgimc ol signs itscll : !s it not a
256 Jihad
dcscription ol a proccss ol lilc in mctamodclling and scllrccction also opcn
to lascism: vcn though it is constitutcd as a mctamodclling solution, it is
dcscribcd as a modcl, just as any othcr cosmology is dcscribcd as a modcl
a modcl that rclcrs to mctamodclling abovc itscll. So thc dangcrs ol las
cism still apply to its rcprcscntation, surcly. How do wc cnsurc and lollow
through with this philosophy: How do wc lacilitatc a linc ol ight out ol the
regime of creati.e metamodelling without sclldcstructing:
c qucstions arc intcrrclatcd in thc scnsc that wc bclicvc thc jihad ol crcativ
ity and modcl translormation is both compatiblc with thc cosmology cstab
lishcd in prcvious chaptcrs and, morcovcr, is csscntial to dctcrmining a libcra
tion through thc cosmology's mcditation as opposcd to thc undcniablc dangcrs
ol its undcniablc lascist potcntial.
c solution to both qucstions involvcs an undcrstanding ol thc logical, typc
thcorctic, classicatory status ol divinc rcvclation and thc philosophy ol crc
ativity and thcir ability to cncodc scllcvasion within thcir own constitution.
Vc havc prcscntcd a ur'anic commcntary and Suc cosmology that is a
mctamodcl, in thc scnsc that wc havc alrcady dcscribcd human lilc as a proccss
ol judgcmcnt and signication, thc livcd inhabitation/proving ol judgcmcnts.
Vc havc said that lilc is immancnt judgcmcnt and logically charactcriscd this
proccss as an intcrplay ol inhabitation bctwccn thc lcvcl ol objccts and ol judgc
mcnts/modcls. As such, all our statcmcnts workcd with an assumcd meta-
position in rclation to thcsc conccpts: our statcmcnts wcrc mctastatcmcnts,
cxisting with a mctamodcl.
And thcn wc constitutcd jihad as incorporcal translormation opcrating at
dicrcnt ordcrs ol cxistcncc: rst, objcct lcvcl translormations ol illocutionary
acts pcrlormcd according to thc rulc scts ol ordinary modcls and thcn as model
lcvcl translormations (lollowing lincs ol ight) lrom onc modcl to anothcr ac
cording to thc rulc scts ol mctamodcls. As such, our constitution workcd with
an assumcd meta-position in rclation to thcsc conccpts: our statcmcnts wcrc
mctamctastatcmcnts, cxisting with a mctamctamodcl.
Call it thc Tailoritc mctamctamodcl. at is, thc logical status ol cvcrything
wc havc said is a mctamctamodcl lcvcl position: lrom thc lour ordcr ol thc
typc univcrsc hicrarchy. c Shariah ol !slam as wc undcrstand it is a
mctamctamodcl, rathcr than a modcl, bccausc it spcaks about instanccs and
particular modcls (lilc) as wcll as modcls and mctamodcls (paradigmatic shilts
according to jihad).
l coursc, it is impossiblc to actually speak at thc lcvcl ol thc mctamctamodcl:
wc arc always spcaking at thc lcvcl ol instanccs inhabiting a particular modcl
(thc modcl ol this octrinc, thc modcl wc arc constituting). Vc usc thc vo
6.2 Perennial ethics 257
cabulary ol this modcl to dcscribc thc lour lcvcls: wc usc thc vocabulary ol this
modcl to dcscribc thc lcvcls abovc its vocabulary. is is bccausc modcls arc
forms and types and our spccch is classicatory, dcscribing lorms and typcs
ol cvcrything, including thc lorms and typcs ol things that classily abovc. So
our languagc always rcmains a modcl, cvcn whcn discussing thc biggcr picturc.
is is why othcr pcoplc throughout thc agcs will validly dcscribc thc samc
schcmas using dicrcnt vocabularics: all dcscription is ol lorms and prcdicatcs,
and is thus dcrivcd lrom onc modcl ol many and ol any kind ol mctamodcl.
c similarity is, howcvcr, that thc vocabulary is cmploycd (and must thcrclorc
bc cxprcssivc cnough) in a highcrordcr and scllrclcrcntial lashion: to dcscribc
itscll as a .ocabulary constitutcd by othcr highcr lcvcl vocabularics.
!t is in this scnsc that modcl instanccs and modcls might bc rclcrrcd to as seen
rcalms whilc thc mctamodcl and thc mctamctamodcl (which wc arc assuming a
position ol spccch lrom) arc both unseen. 8ccausc wc can ncvcr actually spcak
using thc languagc ol thcsc two rcalms, cvcn though thcy arc classicatory,
cvcn though thcy do indccd prcdicatc ovcr our rcalms. cy arc unsccn
unrcadablc rcalms. 8ccausc by dcnition, thc rcalmol thc modcl is what wc usc
to classily and dcscribc so to spcak/scc thc unsccn is to still cmploy a modcl
to schcmatizc it, to conccivc it. 8ut this docs not mcan thc unsccn docs not cxist
(it must cxist bccausc thcrc must bc a classication ol our modcls, a languagc
ol our languagc) nor docs it mcan wc cannot accuratcly and truthlully spcak
ol thcsc rcalms. !t mcrcly mcans that whcn wc spcak truthlully ol thcsc rcalms,
our .ocabulary is still a rclativizcd modcl (scllrccxivcly dcrivcd lrom a mcta
vocabulary that wc can truthlully constittuc using our vocabulary!).
6.2.4 correction to De/euze and Guattari: Four .i.es and creati.ity
And thus clcuzc and Guattari arc corrcct, partly, in thcir charactcrisation
ol prophccy, Mosaic prophccy, as a dctcrritorializing linc ol ight out ol thc
gyptian rcgimc via cxodus. Howcvcr, thcy ignorc a vital aspcct ol his par
ticular hirjah, his immigration: it is accompanicd by thc Ark ol thc Covcnant,
thc Fcmininc principlc ol immancncc. cy havc misscd thc maritial aspcct ol
Moscs in cxilc, ol thc Prophctic ight: that its cxilc is always intimatc with thc
Vilc ol Prophccy, with an accompanying platcau ol immancncc that pcrmits
thc (highcrordcr) trace ol thc breaths dctcrritorialization to bc markcd out,
along thc heart ol bclicl.
clcuzc and Guattari along with all thc philosophcrs ol gcncration (cx
ccpt pcrhaps thc crridcan/Lacanian position) ignorcd thc impossiblc pos
sibility ol thc Fcmininc that runs through (accompanics, likc a spcctrc, or clsc
258 Jihad
rcccivcs) all signication, including unsccn signication ol thc grcatcr jihad's
dctcrritorialization/rctcrritorialization.
us thc Fcmininc crcativity ol working within onc systcm, unlocking thc
light kcpt within its individual signs, is rcplicatcd by a Fcmininc ol mcta
crcativity that unlocks thc light rctaincd within actual lorms ol signs, within
cntirc archctypcs, cntirc rcgimcs and citics.
Vhat's thc dicrcncc: Vhy not stagc our showwithin onc particular rcgimc
ol signs: c answcr involvcs two kinds ol authcnticity: an authcnticity ol
crcativity and production (jumping ahcad ol myscll, thc sccond wilc, thc mcta
8ridc) and an authcnticity ol scllawarcncss (thc rst wilc, thc 8ridc).
Alanguagc gamc (a rcgimc) is okay il it is coinductivc. And wc havc sct out to
provc, clscwhcrc that, by illuminatcd judgcmcnt, scllrccxivity is manilcstcd.
8ut lct's play clcuzc's languagc gamc, cntcr his rcgimc and attcmpt to pull
thc samc trick, now across all lcvcls ol rcprcscntation.
A linc ol ight is considcrcd to bc a primary mcans ol brcaking out ol a
languagc gamc and making a conncction to anothcr systcm. onc lrccly, au
thcntically, this lcads us to crcativc play within thc spcctrum ol gamcs and
clcuzian jannah. 8ut a linc ol ight is not thc only mcans: thc Fcmininc
is thc othcr mcans. !l thc Fcmininc dcsccnds into thc languagc gamc you arc
playing, thcn your crcativity can bc intcrnalizcd, rathcr than playcd out upon
thc battlccld (thc womcn stay insidc thcir homcs).
!n lact, thc clcuzian rcgimc systcm is a potcntially Fcmininc systcm: as a
rcgimc, thc Fcmininc is potcntially prcscnt in thcir mctalogical lincs ol ight,
in thcir scicntic cxamination ol possiblc languagc gamcs and lab work.
!l thc Fcmininc is prcscnt within your languagc gamc, thcn you know that
your gamc is lrom God. And il Sophia cmcrgcs within your languagc gamc,
thcn your prools will bc scllrccxivc in thcir modc ol cnnunciation. A subjcct
you will cmcrgc lrom thc asscmblagc, our ol lovc. Vc might call this a
pronoic asscmblagc. is is what happcns whcn ! utilizc whatcvcr signs ! havc
in my culturc to intimatc Lovc. As ! movc through lilc, ! might wcll makc lincs
ol ight bctwccn my gamc and othcr gamcs, lorming ncw gamcs.
8ut ! am a bclicvcr only il ! lic down with thc Fcmininc, not with thc Mas
culinc:
Vhat! do you comc to thc malcs lrom among thc crcaturcs and lcavc what your Lord
has crcatcd lor you ol your wivcs: No, you arc a pcoplc cxcccding limits. (26:165166)
Vhy: 8ccausc only through thc wivcs arc all my signs ablc to assumc a Lovc
Alignmcnt. nly through thc lour wivcs arc my judgcmcnts illuminatcd across
all lcvcl.
6.2 Perennial ethics 259
6.2.5 Four ri.ers
Rcgarding thc lour rivcrs, hcrc is a sccrct ! disclosc lor you (although, as usual,
whatcvcr ! say can and may bc uscd in cvidcncc against mc").
Rccall ur'an:
... in it arc rivcrs ol watcr incorruptiblc, rivcrs ol milk ol which thc tastc ncvcr changc,
rivcrs ol winc, a joy to thosc who drink, and rivcrs ol honcy purc and clcar." (47:15)
csc arc thc lour rivcrs that run lrom thc Lotc Trcc (also outlincd in thc
hadccth rclating to Mi'raj and within thc rst lcw pagcs ol Gcncsis): as ur'an
and various ivinc sourccs obscrvc, two ol thcsc rivcrs (ol watcr and milk) arc
visiblc, whilc thc uppcr" two rivcrs (winc and honcy) arc invisiblc.
Vithin Tailoritc Susm, thcsc rivcrs corrcspond to lour plancs ol cxistcncc:
Vatcr: Mortal lilc, Nasut, thc cvcryday world ol basic signs, human lilc,
signicationinTimc prools, in thc scnsc ol that chaptcr you rcad. c
world that wc cxist in. !t consists ol gamcs that pcoplc play, thc judgcmcnts
thcy makc, thc actions and choiccs thcy commit thcmsclvcs to. !t is thc spacc
ol human lilc. Lilc dcrivcs lrom this a rivcr ol watcr bccausc lilc is built lrom
thc watcr ol God's lovc:
And Vc havc madc lrom watcr cvcry living thing. Vill thcy not thcn bclicvc: |2:30|
And Allah scnds down rain lrom thc skics, and givcs thcrcwith lilc to thc carth altcr
its dcath: vcrily in this is a Sign lor thosc who listcn. (16:65)
Milk: Formation, Malakut (in Arabic Susm), Yctzirah (in Hcbrcw): mod
cls and lorms ol thc things that go on in nasut. is spacc consists ol modcls ol
lilc's gamcs, that providc thc lormation and structurc lor how wc rclatc to God.
!t classics and dcncs/prcscribcs thc paramctcrs by which an action can opcr
atc. !t is also within this spacc that a rccording ol thc gamcs as thcy progrcss is
madc. Prophctic rcvclation (and drcams) sourcc lrom this world.
For thcsc rcasons, all schools appcar to unanimously agrcc that that this rcalm
is thc world ol angcls (spccically ol ]ibrccl). Angcls arc cntitics that occupy this
spacc in thc samc way that wc arc cntitics that occupy thc spacc ol watcr (though
wc/thcy can movc" up and down thc lcvcls according to our projcction). For
cxamplc, in thc hadccth rclating to thc Mi'raj, Prophccy inlorms us that hc
saw Gabricl on thc sccond dcsccnt: bccausc lrom thc sccond dcsccnt ol thc
nal rivcr, Prophccy would havc cncountcrcd this spacc and sccn Gabricl in his
original lorm.
is spacc is madc ol milk, bccausc it is in scllrccxivc pcrccption ol thc
lorm" ol our throwncss" that wc cncountcr illumination. Spccically, a trans
mission ol illumination that is Angclic. us my wholc discussion ol illumi
260 Jihad
natcd judgcmcnt (with its spccic locus on milk and Prophccy) lcad up to this
point (in my book).
And vcrily in cattlc will you nd an instructivc sign. From what is within thcir bodics
bctwccn cxcrctions and blood, Vc producc, lor your drink, milk, purc and agrccablc to
thosc who drink it. (16:66)
crc havc bccn sccular philosophcrs who cngagc with a mctaphysics and
dcscribc God's cyc" scllrccction on all thc dicrcnt structurcs wc livc in.
Vhcn thcy do this, hcy arc attcmpting to drink milk (though thcy arc oltcn
clumsy and ungodly in thcir acdclus ights).
! am a philosophcr who is not. ! havc a glass ol milk bclorc mc. vcrything !
am writing now is milky in this scnsc including thc stu that lollows bclow.
Unlikc thc philosophcrswhoarc, thosc who slip up in thcir mctarcccton, !
gct away with it" bccausc ! am marricd to milk (! will cxplain in a momcnt,
but lct's prcss on into invisibility).
Vinc: Crcation, ]abarut (in Arabic Susm), 8criah (Hcbrcw): is is thc
spacc ol mctamodcls, modcls ol modclling rcgimcs. !t's a bit dicult to dc
scribc rcally, bccausc this spacc prcdicatcs upon" and lorms" thc rcalm ol
milk but as milk is prcdication and dcscriptions/lorms this is a prcdica
tion that is not, csscntially. r rathcr, to spcak about this lcvcl, to prcdicatc
upon it, is ncccssarily to cmploy a model, a particular constitutcd sct ol signs
and lorms lrom thc (lowcr) lcvcl ol milk that arc, ncvcrthclcss, subjcct in thcir
prcdication by an unseen mctamodcl, thcir originary crcation in thc rcalm ol
winc.
c simplcst way to think about thc Pub and Vinc is in tcrms ol a common
Su stcrcotypc: a Su is somconc who gcts drunk on thc Lovc ol God to thc
cxtcnt that thcir own scllhood disappcars. c Pub is a location that scrvcs this
Lovc intoxication on tap.
And lrom thc lruits ol datc palms and grapcs you producc intoxicants, as wcll as good
provisions. is should bc prool lor pcoplc who undcrstand. (16:67)
Gctting a bit dccpcr, thc truc" mcaning ol whatcvcr culturc/rcligion you
wcrc born into comcs lrom Milk (awakcning yourscll to thc lact that all thc
signs in your Holy 8ook, lor instancc, dclcr to God in such a way as to lccd
you Milk). !n contrast, whcn drunk, this truthinlorm or truththroughlorm
bccomcs oblitcratcd through grcatcr jihad, through thc oblitcration ol thc scll.
(Rcmcmbcr that Hamza's drunkcn antics, a kcy jihadi and ally ol Ali, was onc
ol thc things that lcd to alcohol's prohibition.) Vhcn drunk, signs no longcr
simply dclcr to God in such as way as to lccd us Gnosis instcad, wc cntcr
bodily into thcsc signs. Rathcr than a milky lcsscr jihad ol cultural translor
mation (attacking onc city, killing its mcn and cnslaving its womcn), thc winc
6.2 Perennial ethics 261
allows us to bccomc" thc \inc/rhizomc that is thc cntirc body ol all culturcs.
c drunk will thcrclorc havc no cultural anity but rathcr will physically con
stitutc/producc all culturc.
Vcstcrn philosophy in rcccnt timcs has bccn prcoccupicd with dcvcloping
scllawarc modcls that prcdicatc upon this highcrordcr prcdicativc, crcativc,
gcncrativc spacc.
Vinc has morc dangcrs than bcnct. Mostly thcsc dangcrs havc to do
with losing adab (distancc lrom Rcality) and thc conscqucnccs whcn wc comc
down" lrom this. As drunk Hamza (a noblc sahaba rcmcmbcr!) said (caught
in a compromising position with a dancing girl) to thc Prophct Muhammcd:
Arcn't you my lathcr's slavc:" Hc spokc in truth, though in sinlul lack ol adab.
Ali is thc oppositc: his Naj al 8alagha is writtcn cntircly drunk, without adab
in Truth but in succcsslul saintly ncgotiation ol that drink.
c Tavcrn/Pub is an carthly cntrypoint into this rcalm. nc ol thc things
that happcns in thc Pub is that cvcryonc blcnds into cach othcr, bccausc cvcry
onc bccomcs intoxicatcd by thc sight ol thcir arms and lcgs turning into \inc
lcavcs. Anothcr thing is spcaking in toungcs (producing ncw languagcs, ncw
gamcs ol Milk to play). To bc truly Christian (rcally Christian) is to bc drunk:
this is why ibn Arabi says his cntry point to rcvclation was Christ. Hc lound a
way ol turning his watcr into winc.
As this is not thc cnd ol days, thc qucstion is: thc Tavcrn or thc Mosquc:
To rcally grok thc rhizomc/\inc ol our physical rcality is to cntcr thc Pub. 8ut
in gcncral wc might ccasc to bc Muslims thcn, lct alonc critical rcadcrs (hcncc
my carlicr cmail).
My occasional tcchniquc is to drink a bit within thc conncs ol my tcnt and
thcn pray altcr !'vc bccomc sobcr (lollowing thc shariah in this rcgard) or,
likc thc Prophct Nuh, to cnsurc my sons covcr mc backwards with a garmcnt
il ! bccomc nakcd lrom drunkcdncss.
Vhilc gctting drunk is prohibitcd in thc Shariah, cosmic prohibition has
a numbcr ol intcrcsting sidcs (it's a bit likc prohibiting imagcs ol God or ol
likcncsscs ol Prophccy !'vc just crcatcd two ol thcsc by mcrcly uttcring thc
prohibition!) For young wcstcrncrs, gctting drunk can sccm quitc glamorous:
lots ol cclcbritics cndorsc alcohol consumption. For cxamplc, thc Ayatollah
Khomcni wrotc a pocm ncar his dcath in which hc cxprcsscd his dcsirc to lcavc
thc Mosquc and cntcr thc Tavcrn: Lct thc doors ol tavcrn bc opcncd, and lct
us go thcrc day and night. For ! havc bccomc disgustcd with thc Mosquc as
wcll as lrom thc School. ! rcmovc thc drcss ol asccsticm and dissimulation.
And bccomc awakcncd altcr wcaring thc robc ol a tavcrn hauntcr." Hc was
no doubt sinccrc in this vcrsc: physically, not mctaphorically (bccausc in winc
262 Jihad
things bcgin to gct physical). Similarly, thc Haz ol Shiraz cxaltcd thc praycr
mats bcing staincd with winc.
Honcy: c Mctamctamodcl/thc Hcavcnly Court/Lahut/c Mind's ma
nation. Vinc/lana/cgo dissolution into thc Rcal is not thc cnd ol thc invisiblc
story. Alcvcl abovc is thc mcans ol production lor cvcrything that comcs bclow
(thc vinc, thc dairy, thc watcrs ol lilc). c (workcr) bccs maintain this mcans
ol production. Honcy is thc purc, clcar, unadultcratcd swcctncss ol ivinc
Unity lrom which crcation dcrivcs. 8ut in rcvcrsctimc (ol our cxistcncc), it is
cxtractcd by thc bccs lrom thc multiplicity ol thc lruits ol thc world lorm
ing now a purc, undicrcntiatcd tawhidic dimcnsion ol onc. God is nc, and
still ultimatcly transccndcnt, still abovc all this, but God's light shincs down
immcdiatcly" into this ambcr spacc ol honcy and is still attatchcd cxplicitly,
outwardly, complctcly, to cvcrything. crc is nothing swcctcr, nothing morc
joylul, than this rst spacc ol crcation.
A bit cryptic now. is spacc contains thc Laugh ol Sarah, thc Vilc ol
Honcy laughs with ]oy hcrc. From which all physical translormations (all cor
porcal bccomings ol thc winc soul) dcrivc (in this scnsc it is is primordially
Adamic, bcing onc ol a ruhinclay, a singlc soul, il winc is a spacc ol Astral
travcl).
anks to thc 8cc, it is possiblc to locatc Hivcs.
And your Lord taught thc 8cc to build its cclls in hills, on trccs, and in habitations,
thcn to cat ol all thc producc, and nd with skill thc spacious paths ol its Lord. crc
issucs lrom within thcir bodics a drink ol varying colours, whcrcin is hcaling lor mcn:
vcrily in this is a Sign lor thosc who givc thought. (16:6869)
is is why thc narrations inlorm us that Prophccy lovcs swcct things and
also why honcy (cvcn in small dosagcs, bcing so rarc) is a mcdicinc.
A bit ol a cryptic lootnotc to winc and its rclationship to thc soul. is spacc is onc ol physical
bccoming. !n winc, it is possiblc to bccomc any numbcr ol milky signrcgimcs, to transmutc
thc thing you call mc" into any othcr numbcr ol livcs. is mcans that, within thc ummah
ol thc scll, thc wincsoul travcls bctwccn houscs ol milk. c wincsoul is thc rcason wc arc a
multiplicity ol livcs, somc ol which wc lorgct, somc ol which wc rcmcmbcr. 8ut this lorm ol
astral travcl" (to usc a ncw agc kind ol tcrm) is govcrncd by a shariah ol physics:
you who bclicvc! cntcr not houscs othcr than your own, until you havc askcd pcr
mission and salutcd thosc in thcm: that is bcst lor you, in ordcr that you may hccd. !l
you nd no onc in thc housc, cntcr not until pcrmission is givcn to you: il you arc askcd
to go back, go back: that makcs lor grcatcr purity lor yoursclvcs: and Allah knows wcll
all that yc do. !t is no lault on your part to cntcr houscs not uscd lor living in, which
scrvc somc (othcr) usc lor you: And Allah has knowlcdgc ol what yc rcvcal and what yc
conccal. (ur'an 24:2729)
6.2 Perennial ethics 263
Narratcd 'Aisha: Allah's Apostlc uscd to lovc swcct cdiblc things and honcy. (Sahih
8ukhari, \olumc 7, 8ook 65:342)
Narratcd ]abir bin 'Abdullah: ! hcard thc Prophct saying, "!l thcrc is any good in your
mcdicincs, thcn it is in a gulp ol honcy, a cupping opcration, or branding (cautcrization),
but ! do not likc to bc (cautcrizcd) brandcd. (Sahih 8ukhari, \olumc 7, 8ook 71,
Numbcr 603)
First and lorcmost, thcsc rivcrs arc ordcrs ol knowlcdgc and arc aspccts ol this
strangc thing wc call thc human psychc that is mappcd out in thc Holy 8ook.
cy arc bcautilully mappcd out in Surah 16:6469. c mapping concludcs
!t is Allah who crcatcs you and takcs your souls at dcath, and ol you thcrc arc somc who
arc scnt back to a lccblc agc, so that thcy know nothing altcr having known: lor Allah
is AllKnowing, AllPowcrlul. (16:70)
And hcrc it bccomcs clcar that thcsc ordcrs arc about thc crcation/dcath ol thc
human, and ol cyclcs ol knowing and lorgctting Truc dhkr runs through all
lour rivcrs, upwards, by thcsc cyclcs, ol knowing and lorgctting. ach cyclc a
simultancous opcning ol an aspcct ol thc scll that runs through its associatcd
rivcr, a rccollcction and knowing ol that scll 's aspcct, and a lorgctting ol that
scll. ach cyclc a vallcy and a pcak ol a hill.
ur soul is constructcd lromlour componcnts. Vc movc through thc watcrs
ol rst ordcr in daily lilc. ur livcs arc rccordcd and constraincd by thc angcls
ol thc sccond ordcr: thc milky modclspacc that guidcs our lilc is guidancc, and
this guidancc is lorm and lorm is immutablc and unchanging. ur angclic
lorms arc winc stains. And thc winc bottlcs arc madc ol honcy.
Philosophy has up to now pcnctratcd thc spacc ol milk to thc cxtcnt that it
considcrs lorms and considcrs its considcration ol lorms scllrccxivcly. !t has
cvcn vcnturcd into \inology. 8ut cosmically, it is homoscxual. is would bc
my main problcm with wcstcrn philosophy: it lacks a lcmalc touch, it is too
irtatious, it lacks dclity. !t is almost, at timcs, adultcrous. To vcnturc into
thcsc rcalms and maintain balancc (not to lall likc Hamza but to obtain thc
victory ol Ali) must occur through marriagc.
crc arc lour rcalms, lour rivcrs, lour aspccts ol scllhood and, placcd within
thcsc things lor thosc who makc this dhkr ol rccollcction/lorgctting, lour wivcs:
And il you lcar that you cannot act cquitably towards orphans, thcn marry such womcn
as sccm good to you, two and thrcc and lour, but il you lcar that you will not do justicc
(bctwccn thcm), thcn (marry) only onc or what your right hands posscss, this is morc
propcr, that you may not dcviatc lrom thc right coursc. |4:3|
Four wivcs will cnsurc dclity and complction in asccnt. c Pcrsian Sus likc
to rclcr to thcsc lour rcalms as hills" or crcsts", thc lcmininc wivcs bcing thc
vallcys" at thc bcginning ol an asccnt to thc hill".
264 Jihad
6.2.6 Four .i.es
And il your lovc is only sucicnt to maintain onc wilc alonc, thcn may your knowlcdgc
bc lrom a rivcr ol purcst watcr,
c rivcr ol lilc, lrom which cvcry living thing is lormcd,
Vhosc tributarics lorm prool trccs,
Vhosc wavcs our ships ncgotiatc,
Vhosc gamcs wc play,
Vhosc ow marks our Timc.
Hcrc is lilc.
Fish ol dicrcnt spccics arguc about thcir colours,
but thcir colours only add to watcr's prool.
And a Vilc ol Vatcr is sucicnt lor you to nd your Lord.
8ut il your lovc is sucicnt to maintain two wivcs, thcn may your knowlcdgc
bc lrom that rivcr ol watcr and its othcr visiblc sistcr:
c rivcr ol milk,
lrom which all structurcs and all lorms arc dcncd.
Vhosc tributarics arc angclic rccord,
8ut whosc wavcs arc static, constraint and warning.
is is thc mcaning ol my drcam: thc angcls could not avcrt Fatima's dcstiny,
lor as shc wcpt, thcy statcd Vc arc madc ol Light".
is rivcr is thc visiblc conduit to thc Vomb, nurturing thc
child lor two ycars, so that it has lcgs to stand: onc ol martyrdom
and onc ol victory.
Hcrc is thc languagc ol lilc: what pcoplc call thcir pcrsonal rcligion.
And, lor thc choscn, thcrc stands a Vilc ol Milk, to dcsccnd upon us in battlc.
A sccond wilc ol Milk is ncccssary lor you to wagc war ccctivcly.
Altcr all, what is thc lcsscr jihad, il not a clash ol languagc gamcs,
whcrc rulcs and picccs, tcrritorics and maps arc cxchangcd, mutatcd,
matcd, bircatcd,
likc a movic violcntly projcctcd ovcr thc scrccn ol our bodics:
8ut undcr thc trcc, lor thosc who makc bayah, thc Vilc ol Milk will
hcal thcsc wounds.
c Prophct's drink.
crc arc dangcrs at this lcvcl, just as thcrc is a bcast bcncath thc watcrs.
Fighting is not lor sh nor lor womcn, but it is prcscribcd lor mcn.
6.2 Perennial ethics 265
Vhat ol thc invisiblc rivcrs: ur hcarts' dcsirc:
c rulcs ol warlarc thcmsclvcs wcrc writtcn in winc.
runk, thcy bccomc pattcrns rclractcd within thc glass.
And within thc rivcr ol winc lics all invisiblc mcthods ol hybridization.
Vithin this rivcr is thc intoxicating spcctrum ol
thc gcnomc's mctamodcl,
c languagc ol all languagcs ol lilc,
c spcctrum ol all signilying rcgimcs.
Vhcrc thc rcligions mcct, pcrplcxcd, just as Yudhisthira is pcrplcxcd to nd uryod
hana hcrc.
And hcrc lics a grcatcr dangcr.
c dangcr ol drunkcnncss: that sin ol Noah and ol Hamza.
vcn lor thc prophcts and thc sahaba, it can somtimcs bc salcr to drown in watcr
or nd dclcat in battlc, than in absolutc victory tastc this rivcr.
!l thc Prophct chosc this drink lor his pcoplc, thcrc would bc no !slam.
is nccd not bc known, cxccpt lor thosc who know.
For thcsc choscn, thc ird Vilc dcsccnds upon thcm,
And cmcrgcs through thcm,
And thcy drink lrom this rivcr,
And thcy paint a picturc ol thcmsclvcs painting a picturc ol thcmsclvcs.
8ut this is donc with passion and so thcy know hcr.
c unknown and invisiblc nccd not bc known or sccn today.
8ut this will bc a drink ol thc Ncw 8ody, running bcncath all bclicvcrs,
c sh, thc warriors and thc artists.
At thc wcdding party, hc turncd watcr into winc.
8ut what ol thc lourth rivcr:
And thc lourth wilc: hcr namc is Asscl.
Shc is thc giltcd Undcrstanding that abidcs within thc
thc classication ol all classications.
Shc is thc Faith ol Mctalogic.
Shc stands at thc cnd ol thc rivcr that is thc mind's cmanation:
A rivcr ol honcy, bccausc thc cmcrgcncc ol all spccch is thc pollination ol thc Cloud.
To bc marricd to Asscl is to spcak lrccly, in Faith,
ol spcaking lrccly, in Faith,
ol spcaking through Faith
ol spcaking within Faith.
!n this manncr, shc hcads thc othcr thrcc wivcs.
266 Jihad
Shc is clusivc, this wilc, and hcr contours arc limitations that
cxtcnd by mcasurcs that shc providcd hcrscll through limitation.
Shc is a xcd point,
thc kiss that abidcs within thc languagc ol all languagcs ol lilc.
8ccausc honcy is its own honcycomb.
Honcy providcs its own containcr.
And so thcrc arc only lour wivcs lor thc bclicvcrs.
is will bc a drink ol thc Ncw 8ody, running bcncath thc bclicvcrs in thcir Gardcn,
c sh, thc warriors, thc artists and bccs,
At that momcnt whcn thc hijab is liltcd
bctwccn what is visiblc and what is invisiblc
As wc movc into thc land ol milk and honcy.
6.3 Saya
Anas, rcportcd: Sayya lcll to thc lot ol ihya in thc spoils ol war, and thcy praiscd hcr
in thc prcscncc ol Allah's Mcsscngcr and said: Vc havc not sccn thc likc ol hcr among
thc captivcs ol war. (Sahih Muslim 8ook 008, Numbcr 3329)
Saya was amongst thc captivcs, Shc rst camc in thc sharc ol ahya Alkali but latcr
on shc bclongcd to thc Prophct. (8ukharcc volumc 5, 8ook 59, Numbcr 512)
Hc was givcn two young cousins ol Saa in licu ol Saa by thc prophct". (Muslim
8ook 008, Numbcr 3329)
Allah's Mcsscngcr got hcr (Saa) in cxchangc ol scvcn hcads". (Two girls and vc
camcls) (Sahih Muslim, 8k 8 No 3328)
c Prophct said to Sayya: "Vhy didn't you say: 'so how can you bc bcttcr than
mc: Muhammad is my husband. Aaron is my lathcr, and Moscs is my unclc."
Narratcd Anas: c Prophct staycd lor thrcc days bctwccn Khaibar and Mcdina,
and thcrc hc consummatcd his marriagc to Sayya bint Huyai. ! invitcd thc Muslims
to thc wcdding banquct in which ncithcr mcat nor brcad was ocrcd. Hc ordcrcd lor
lcathcr diningshccts to bc sprcad, and datcs, dricd yoghurt and buttcr wcrc laid on it,
and that was thc Prophct's wcdding banquct. c Muslims wondcrcd, "!s shc (Sayya)
considcrcd as his wilc or his slavc girl:" cn thcy said, "!l hc ordcrs hcr to vcil hcrscll,
shc will bc onc ol thc mothcrs ol thc 8clicvcrs, but il hc docs not ordcr hcr to vcil
hcrscll, shc will bc a slavc girl. So whcn thc Prophct procccdcd lrom thcrc, hc sparcd
hcr a spacc bchind him (on his shccamcl) and put a scrccning vcil bctwccn hcr and thc
pcoplc. (8ukhari \olumc 7, 8ook 62, Numbcr 22)
n thc cvc ol his dcath in 632, whcn all his wivcs gathcrcd around his bcd, Saya
was thc only onc who cxprcsscd hcr loyalty to him. Shc talkcd about hcr admiration lor
him: ! wish that ! had what is in you," shc told him, rcsulting in hostilc looks lrom thc
rcst ol his wivcs. (alSalihi: 213)
Vho is thc woman, won in battlc and cxchangcd lor scvcn hcads ol cattlc:
6.l Saya 267
at which is cqual to two cousins: at sccrct which abidcs within Torah,
lathcrcd by Aaron and unclcd by Moscs.
c Hcbrcw princcss.
c prophct took hcr lrom hcr Hcbrcw tribc and madc hcr his own.
c scvcn hcads: Lovc, ]udgcmcnt, 8cauty, ndurancc, Praisc, Foundation
and Royalty. c prophct marricd Royalty. c two cousins: ]udgcmcnt and
Royalty, thc lcmalc namcs out ol thc scvcn. c prophct marricd Royalty.
Royalty: thcy praiscd hcr in thc prcscncc ol Allah's Mcsscngcr. Royalty:
thc prcscncc ol God within spccch. Royalty: thc archctypc ol primordial vc,
rcmovcd lrom thc androgynous Adam to lorm thc lcmininc companion who
wcnt with us out ol thc gardcn as thc Mcrcy and Gracc.
Royalty is obtaincd through strugglc: as wc strugglc with our inncr dcmons,
wc win our littlc battlcs. Vc pass our judgcmcnts, makc our choiccs and guidc
oursclvcs a path upon thc Giltcd 8ody. And our judgcmcnts capturc and cn
slavc thc signs, albcit tcmporarily (all human slavcry is tcmporary, cxccpt lrom
slavcry to thc highcr hand).
cy said: wc havc not sccn thc likc ol hcr among thc captivcs. xactly!
c bcauty ol thc princcss is bcyond comparison: it is thc cxpcricncc ol thc
prcscncc ol God. c pcoplc qucstion whcthcr Royalty is cnslavcd to 8cauty:
no, thcy arc marricd. And Royalty is kcpt within thc Ark ol thc Covcnant, thc
cxpcricncc ol thc prcscncc that is vcilcd lrom thc pcoplc by a garmcnt.
c cxpcricncc ol thc prcscncc is lcmininc, bccausc it cmcrgcs lrom within
spccch, and thc spacc ol languagc is rcccptivc, lcmininc. Shc is thc bridc ol
Prophccy, and Prophccy dcrivcs lrom thc namc ol 8cauty, thc rccctivc mirror
that shincs. Vhcn Royalty is raiscd in marriagc to 8cauty, Prophccy is com
plctcd. Royalty asccnds and dcsircs 8cauty, bccausc thc prcscncc would givc
voicc to ivinc spccch. And so Royalty says ! wish that ! had what is in you."
vcry man and woman on thc planct spcnds thcir days cnslaving thc signs
in thc Agc ol xploration. 8ut, through thc vcil, may Royalty bc your blcssing.
May Royalty bc your blcssing. May Royalty bc your blcssing.
[
c sicgc on thc 8anu urazah is a wcll known cvcnt whcrc thc Prophct is
rcportcd to havc massacrcd a ]cwish tribc known as thc 8anu urazah.
c gory dctails, cmploycd both by !slam's antagonists as a vcry dark stain
on thc Prophct's namc, and also by antiscmctic clcmcnts within thc rcligion,
dcrivc lrom !bn !shaq's Sira, thc carlicst biography ol thc prophct. !bn !shaq
dicd 145 ycars altcr thc cvcnt, and lormal history was not a strong point in
268 Jihad
his timcs. c Sunni ]urist Malik apparcntly rcgardcd thc Sira ncgativcly. So
many arguc that thc dcscription providcd is simply apocryphal.
6.3.1 Terrorismimpressionism
c guidc lcd thc group through thc gallcry, lrom thc sccond lcvcl to thc third.
Shc lcd thcm toward thc highlight cxhibit.
Her speech .ent as follo.s:
Vc'vc had only a bricl look at all thc mcdicval and Rcnaissancc art on thc
sccond oor. Somc ol it is quitc minor, a lcw nicc picccs. 8ut it is all imagcs
(modcls) that havc an absolutc valuc (a prcsumcd, cxtcrnal modcl ol thc modcl,
a mctamodcl), prcscribcd or assumcd by thc ChurchGod rcgimc. !n
tcrms ol subjcctivity, this absolutc mctamodcl includcs a notion ol vicwing
subjcctasworshippcr that is just as prcscriptivc as any.
8ut now wc havc asccndcd to thc third oor, and this is whcrc thc gallcry's
most prizcd works arc kcpt thc imprcssionist paintings that oncc wcrc sccn as
so rcvolutionary, so conlrontational, so terrori.ing. Now, pcrhaps, to our imagc
saturatcd culturc today, thcy sccm rathcr twcc and kitsch. ]ust luzzy plcasant
picturcs ol 19th ccntury Parisian bourgcois lilc and dottcd pastcl landscapcs.
8ut lct's try to go back in Timc, and locus on what is said within thcsc works:
thc mcaning is drowncd in thc cacophony ol modcrnity, but it is, ncvcrthclcss,
hcard il wc chosc to listcn.
Considcr thc landscapcs ol Claudc Monct lor startcrs. Vhy cxactly is this
work rcvolutionary:
cy arc blurry. c tcchniquc lor rcproducing thc imagc lollows an un
dcrstanding ol (thc ncw scicncc ol ) photography. Vhat is going on: !magcs
undcrstood by artist as scllawarc rcprcscntations, with thcir rcprcscntational
status cncodcd within thc modc ol production. !t is a modcl that includcs an
undcrstanding ol its mctamodcl's situation within its vcry codc: this makcs it
both ontologically circular and rcally quitc clcvcr!
c point is madc again and again within this room.
|c audicncc movcs about and inspccts thc artwork, rcccting upon thc
rccction ol rccction ... c gallcry guidc has brought thcm rmly now to thc
third lcvcl.|
8ut now wc comc to thc othcr highlight ol thc third oor.
Now you gct to do somcthing ! gucss is dicult lor thc good Muslims
protcsting outsidc |tittcrs lrom thc audicncc at this rcmark lor thc protcstcrs
against \an c Paddo can still bc hcard|, which is starc at girls. Considcr A
8ar at thc Folics8crgrc" by Manct (Fig. 6.3).
is painting is, lor mc, ccntral to thc undcrstanding ol subjcctivity and pic
6.l Saya 269
Fig. 6.3. Bar at the Folies-Bergre, Manct.
turcs/imagcs/modcls and thcir valuation. c Monct landscapcs, whilc rccct
ing thc naturc ol thcir picturing/imagining/modclling, do not rclcr cxplicitly to
thc vicwing subjcct. c Manct barmaid docs. Shc is staring at thc customcr.
8ut who is thc rcal customcr ol this cxchangc: You arc thc customcr. Manct
dcpicts this lact in thc painting. Looking at it, wc cntcr a virtual world ol thc
imagc, and thc girl's rcprcscntcd subjcctivity in turn situatcs our subjcctivity
withinhcrrcprcscntation. Vhat it truly mcans to bc vicwcrs ol thc Painting.
Communication occurs bctwccn thc vicwcr and thc artist/barmaid, across
historical timc. c painting is imprcssionist likc thc rcst, bccausc it undcr
stands thc nonmcmctic, nonabsolutc, uid, tcmporal naturc ol rcprcscnta
tion/imagcs/modcls. 8ut thc painting gocs lurthcr bccausc it situatcs in
lact, litcrally captivatcs/capturcs thc you in thc rclation bctwccn your posi
tion and gazc, thc girl and thc mirror. So thcrc is a scllhood" ol thc vicwcr
hcrc, but it is includcd within thc painting.
Vhcn thc painting was rst cxhibitcd, many objcctcd to thc inaccuratc mir
ror. c mirror shows that thc barmaid is scrving thc man with thc bcard,
whosc vicw wc inhabit lrom our sidc ol thc rccction. 8ut it's not right: thc
mirror should rccct thc vicwcr/customcr and thc barmaid lrom a dicrcnt an
glc, and, lurthcrmorc, somc ol thc bottlcs that should clcarly bc rccctcd arc
not paintcd in thc mirror imagc.
is is dclibcratc. For Manct's mirror is on thc initial rccction ol thc artist
dcvcloping a mctamodcl ol his pcrccption. is rccction is rcplicatcd in thc
270 Jihad
channcl ol thc imprcssion's communication to us via thc mcdium ol thc work
ol art itscll, a channcl ol communication ovcr 100 ycars long now, but still clcar
and prccisc. 8ut thc mirror, whilc rcplicatcd, is also dicrcntiatcd: thc anglc
is not our own. For no communication is an isomorphism: communication is
cxactly a translormation ol mctamodcls. icrcntiation bctwccn thc bcardcd
customcr and myscll is undcrstood through this anomalous visual kcy: but still,
somchow, wc havc managcd to grasp his imprcssion ol this momcnt in timc, to
bc placcd in his position cxactly, to bccomc him, quitc litcrally.
How:
Translormation is an cxchangc bctwccn subjccts. And all knowlcdgc takcs
thc lorm ol translormation ol mctamodcls. Vc cach havc our own modcl ol
our imprcssions: wc cach havc own own mctamodcl. !t's thc languagc gamc
wc play. No two mctamodcls arc cvcr cxactly alikc, and quitc radically dicrcnt
across thc bounds ol historical timc.
So how do wc communicatc, il our languagcs arc dicrcnt: rough trans
lormations that maps our mctamodcl to that ol thc othcr subjcct's mctamodcl.
at's thc rulc ol this lcvcl. And this painting's mctaphorical cxposition ol dil
lcrcntiation thc dicrcncc bctwccn thc rccction and our pcrspcctivc
throws this into sharp rclicl. Howcvcr it is, again, bcing rcprcscntcd and sit
uatcd, is again subjcct to thc vcry proccss ol communicationascxchangc that
wc discuss.
!n thc cxchangc, a communication across cultural historics, thcrc is thc cn
tcring into thc tcxt. Vc cntcr in and bccomc thc vicwcr, togcthcr with his/our
awarcncss ol bcing at thc bcginning/cnd ol thc communication act. And this
awarcncss wc call Visdom, il all signs arc undcrstood to dircct thcir mcaning
to thc Light.
So look around you. You arc in a gallcry, captivatcd by this girl's gazc. Capti
vatcd by thc artist's act. Vhcrc docs thc painting bcgin and cnd: Actually, thc
painting is a communication act that situatcs both you and thc girl: you and thc
girl arc cqual playcrs within this imagc. us, wc arc not passivc vicwcrs dc
tcrmining an absolutc judgcmcnt in thc cincma ol lilc. At this momcnt in thc
Gallcry, thc you" is vcry much a playcr in thc imagc. Manct has undcrstood
thc mcaning ol scllhood: it is to bc situatcd in ncgotation with othcr subjccts
within modcs ol rcprcscntation.
|c Gallcry Guidc raiscs hcr hands in dua. And thcn concludcs hcr tour
on a surprisingly spiritual notc.|
And this, lor mc, is thc naturc ol thc sunnah and bccoming Muhammcd". !t
is an act ol communication that gocs across historical timc bctwccn thc Prophct
and us. Prophccy and our scllhood arc situatcd by a dircct communication act
ol thc uran/hadiths/sunnah. !n Su parlancc, wc ordcr a drink ol Visdom at
6.l Saya 271
thc bar, and it is drunk through this gazc, il wc can locatc it, within thc sunnah
ol our rcligion which is cxactly an illuminatcd mctamodcl translormation, an
illuminatcd cxchangc ol mctamodcls that is illuminatcd prcciscly bccausc it
is lormcd in undcrstanding that all mctamodcl conccpts indicatc solcly and
ultimatcly thc 8clovcd.
6.3.2 Ho. I /earnt to stop .orrying and /o.e the /esser jihad
Narratcd Abu Sa'id AlKhudri: Vhcn thc tribc ol 8ani uraiza was rcady to acccpt
Sad's judgmcnt, Allah's Apostlc scnt lor Sad who was ncar to him. Sad camc, riding
a donkcy and whcn hc camc ncar, Allah's Apostlc said (to thc Ansar), Stand up lor
your lcadcr." cn Sad camc and sat bcsidc Allah's Apostlc who said to him. csc
pcoplc arc rcady to acccpt your judgmcnt." Sad said, ! givc thc judgmcnt that thcir
warriors should bc killcd and thcir childrcn and womcn should bc takcn as prisoncrs."
c Prophct thcn rcmarkcd, Sad! You havc judgcd amongst thcm with (or similar
to) thc judgmcnt ol thc King Allah." (Sahih 8ukhari, \olumc 4, 8ook 52, Numbcr 280)
A group ol Sus wcrc discussing thc lcsscr jihad and thc ncccssity to kill in
ordcr to maintain thc body ol !slam whcn undcr thrcat, whcn all othcr options
arc cxhaustcd. cy wcrc sccking thc noblc sunnah ol Prophccy, cxtcrnal and
practical, inncr and mctaphysical in thc kcy battlcs wagcd during thc Final
Rcvclation: waiting in paticncc, cxhausting all othcr possiblc pcacclul avcnucs,
only killing in sclldclcncc and so on.
c Tailor, arriving on his donkcy, raiscd his right hand and intcrruptcd.
Lct it bc undcrstood: Prophccy shcd no physical blood. uring thc coursc
ol thc Final Rcvclation, not a singlc drop ol blood was spilt.
To say that physical blood was shcd during thc unlolding ol Prophccy
that physical tcrritory was conqucrcd (in thc samc lashion that wc undcrstand
conqucst today), that mcn wcrc massacrcd and womcn and childrcn capturcd
(in thc samc physical lashion that wc undcrstand massacrcs and capturc today),
ctc this is bid'ah (innovation that pcrvcrts thc Truth ol !slam), and, likc all
bid'ah, is in thc Firc. (l thc North, whcrc !'m standing right now: so ! am
not bcing judgmcntal, but, rathcr, am nothing morc nor lcss than ]udgcmcnt.)
!'vc said this bclorc on this lorumand clscwhcrc, but lct mc rcitcratc, bccausc
it is worth rcpcating, il rcpctition is thc powcrhousc ol dhkr. Prophccy's Truth
is that thc cosmos is purc symbolic Tcxt, in which all signs havc an ultimatc
Mcaning dctcrmincd by thcir dclcrral submission in Lovc to thc Author
ol this Tcxt.
Lilc is arrangcmcnt ol signs within this Tcxt.
Lilc can bc inauthcntic or normal" in which wc arrangc signs to con
struct our own mcaning according to rulcs givcn to us by our cultural contcxt
272 Jihad
without bcing awarc ol what" thcsc signs rcally mcan, what thcy rcally dclcr
to. Vithout posscssing thc tcchnology to unlock what thcy rcally rclcr to.
r wc can aimto lollowthc sunnah, an authcntic lilc. c Truth ol Prophctic
Sunnah is to bc scllawarc ol our position as truc" subjccts (not imaginary
cgos) passing through, inscribing, collccting, tracing, proving thc signs in par
ticular arrangcmcnts. To construct and arrangc signs in such a way as to unlock
this Light ol scllrclcrcncc, to unlock this Ultimatc Mcaning. Fundamcntally,
this is a mctonymic undcrstanding, not a mctaphoric undcrstanding. at is,
thc Prophctic spacc is onc in which thc Light ol scllrclcrcntial dclcrral is un
lockcd within signs in thcir intcrrclationships, intcrrclationships lormcd lrom
our own subjcctivc authcntic, scllawarc bccoming (individuation, to borrow a
]ungian tcrm).
Now, importantly, in such a spacc, thcrc is no physical, no mcntal, no intc
rior, no cxtcrior. All thosc things arc typcs ol mctaphor imaginary lorms
ol undcrstanding signs sct up as idols to say thc mcaning ol this ayah is
suchandsuch" ayat uscd as idols, to which wc lorcc thc dark matcrial ol
othcr ayat to submit in shirk. ! am cmploying such idolatry now, ol coursc, but
at lcast am attcmpting to marginalizc my voodoo according to my Fcmininc
lantasy ol subordination to thc Ultimatc Undcrstanding ol !lluminatcd scll
rclcrcncc. (at is, ! am right bccausc ! am spcaking hand in hand with my
Vilc, in Truc Faith, hovcring likc a cloud bctwccn thc rst and sccond acons
ol thc Mi'raj.)
!t thcrclorc comcs as a surprisc to mc that Sus might claim thcrc was an
cxtcrior, physical, actual battlc that involvcd Prophccy cvcn il thcy conccdc
that thcrc is anothcr signicant, spiritual, intcrior aspcct to thcsc physical bat
tlcs. For mc, thcrc is no intcrior and cxtcrior in such a scnsc. For mc, thcrc is
no physical and no spiritual in such a scnsc.
crc is an intcrior and an cxtcrior to all purc signagc (and, in particular, to
thc narrativcs ol Prophccy): but this is not in thc scnsc ol a dialcctic ol hiddcn
mcaning and a common, physically/socially obvious or applicablc moral, astag
rullah! c intcrior and cxtcrior ol Prophctic unlolding is somcthing much
dccpcr: it is thc way in which God's Light gcts" into our hcads, via an intcr
play ol cogarmcnting ol brcath. c intcrior, Fcmininc rcscmblancc ol God's
brcath in withdrawal/hiding/occultation lromus covcrcd (or garmcntcd by) thc
Masculinc rcscmblancc ol God's brcath in lullncss/rcvclation. And vicc vcrsa
thc Fcmininc lorm ol intcrior Light ol onc sign is channcllcd/transmittcd
into both an cxtcrior, Masculinc garmcnt ol Light and intcrior, sccond Fcmi
ninc intcrior. 8y thcsc mcchanisms, cach sign can transmit to cach othcr sign
(or signs lorm signs, samc thing) gcncrating a hijabic, dicrcntiatcd nct
work ol signagc, lormcd ol Light, lormcd ol Loving cogarmcnting. Loving
6.l Saya 273
prcdication loving transmission ol Truth lrom onc sign to anothcr. Somc
thing likc !ndra's nct, ! supposc, il that has rcsonancc lor you. is nctwork is
what wc call thc univcrsc. !t is thc truc naturc ol thc univcrsc.
c point lor discussion hcrc is: thc rcal intcriority and cxtcriority is a charac
tcrisation ol thc structural, cosmic propcrtics ol crcation. And ccrtainly Prophccy
navigatcd and had complctc rcgcncy ovcr this crcation in its truc structurc.
is truc" intcriority and cxtcriority arc prcccdcnt to thc imaginary physi
cal/spiritual dialcctic that wc imposc latcr upon Prophccy (in conlusion). And
Prophccy is prcccdcnt to imposition. crc is an cxtcrior and intcrior mcaning
to Prophccy's actions, lor cxamplc, but that mcaning is all about transmission.
Prophctic action particularly sccmingly violcnt actions is transmission ol
Light via logical prcdication. Hc ncvcr uscd a sword ol mctal: hc uscd a sword
ol syllogism. His battlcs consist ol translormativc actions ol prcdication playcd
out across thc structurc ol thc cosmos. Vriting, spcaking, acting (all thc samc
thing) in purc accordancc with thc principlcs ol Lovc Transmission ! just
skctchcd: navigating, controlling a straight path through this nctwork ol Light.
So, this is thc spacc in which all Prophctic action takcs placc. !t is not a phys
ical spacc. Hc ncvcr physically cxistcd, bccausc thc physicality wc cncountcr
today thc physicality wc crcatc lor oursclvcs today, whcn wc go to war or
thc shops is !maginary. Prophccy's rcvclation opcncd up thc cntirc labric ol
rcality to bc what it rcally is: a transmissivc nctwork ol illuminatcd, submissivc
thcomorphic intcractions bctwccn signs. To say thc Prophct physically,
historically cxistcd in thc samc way that Gcorgc 8ush or uccn lizabcth !
cxistcd is bid'ah (! say it myscll as a convcnicncc, and am in thc Firc whcn !
do so.) 8ut whcn hc touchcd things pcoplc or objccts or gcographics
thcy also cntcrcd into thc Prophctic spacc and bccomc nothing morc nor lcss
than what thcy rcally wcrc: illuminatcd, submissivc, thcomorphic intcractions
bctwccn signs ol Allah.
Ycah:
! can rcphrasc in an illocutionary lashion, attcmpting a small Prophctic mil
itary mancuvcr ol my own. at is, ! will simplily my point now in an attcmpt
lor a portion ol my Fcmininc to lorm a Masculinc shcll and Sccondary Fcm
ininc intcrior lor your wardrobc (ocring two daughtcrs lor thc pricc ol onc
hcrc!)
Takc a concrctc cxamplc. c massacrc ol thc 8anu urayza. is was a
]cwish tribc that was on thc wrong sidc ol prcvious battlcs. crc arc a numbcr
ol hadith that lcad up to thc point at which Prophccy chascs this tribc into thcir
stronghold, bcsicgcs thcm thcrc, and ordcrs thc massacrc ol all thc mcn and thc
cnslavcmcnt ol thc womcn and littlc oncs. !t's prctty painlul stu to rcad with a
274 Jihad
litcral" undcrstanding, bccausc who hcrc rcally would likc to imaginc Prophccy
spilling thc blood ol a largc group ol mcn in a massacrc:
And so wc Muslims tcnd to try to apologisc lor it oh, many convcrtcd
il thc Prophct didn't act at thc timc, thc tribc would havc rcbcllcd, morc
livcs would havc bccn lost and possibly thc rcligion bc undcr thrcat it was
Allah's hand that massacrcd, thc massacrc was an unlolding ol thc AlHaqq
and so wc cannot qucstion thcrc wcrc no prisons thcn to put traitors in jail
Amcrica docs much worsc today no, scc, thc Prophct gavc thcm chanccs
upon chanccs bclorc making dccision .
Hcy, rclax! 8ccausc it ncvcr rcally happcncd". !n lact, to act as il this rcally"
took placc is shirk, so, uh, maybc don't rclax just yct . No blood was shcd, no
childrcn rcally" cnslavcd and no massacrc rcally" took placc, astagrullah.
P, thc Prcdication ol Prophccy, is a transmission ol light ovcr thc city ol
P'. c Fcmininc intcriority ol thc Prcdication runs through, gcncrating a scc
ondary Fcminc (sccond daughtcr) in thc sign ol thc conqucrcd, transmittcd,
city, as wcll translorming it via a Masculinc outcr shcll. Transmission via
translormativc prcdication is thc naturc ol thc lcsscr jihad. !t is cntircly in
corporcal (in contrast to thc Grcatcr ]ihad) and so no blood is spilt. Prophccy's
rcvclation is likc a giant bomb that turncd rcality anything Prophccy pcr
ccivcd, touchcd, tastcd, actcd upon into a kind ol papcr. !nto this nct
work ol transmission ! dcscribcd abovc. !nto purc tcxt, dcvoid ol imaginary
lantasy. Purc truth ol thc Mind's transmission. c mctaphor is likc thosc
lms (Mary Poppins or Rogcr Rabbit) in which a charactcr movcs lrom our
rcality" (actually an !maginary construct) into a cartoon land ol purc sym
bolism. No doubt thcrc was" a 8anu urayza, but thc momcnt thcy wcrc
cvcn sccn/pcrccivcd/apprchcndcd by Prophccy, thcy turncd into papcr dolls:
or morc accuratcly, thcir rcality as thcomorphic signagc was cxposcd and thc
only thing that wcnt on bctwccn Prophccy and that tribc was purc transmis
sion ol light. c cxtcrior and intcrior wcrc involvcd in that transmission (thcy
arc in all transmission) but ! guarantcc you thcrc was no blood shcd bc
causc physical blood" is an !maginary construct. All mattcr ladcs away during
Prophctic rcvclation.
Altcr his dcath, things rcturn back to normal" and papcr ladcs back into
an !maginary complcx ol worshippcd idolatry ol ayat xcd so as to prcvcnt
transmission.
Transmission is csscntially mystcrious and jihadic transmission is indccd
violcnt" in thc scnsc that it is transmission that translorms. And translorma
tion is oltcn violcnt : thcrc is a violcncc to a catcrpillar's translormation into
a buttcry, thcrc is violcncc to thc translormation ol winc into blood in thc
Catholic ucharist. 8ut no physical blood is spilt in jihadic transmission. !m
6.l Saya 275
portantly, thc intcrior Fcmininc Sakina lollows through all jihadic transmission
as thc possiblc !mpossibility ol Light lorming Truth through thc vcil ol mattcr:
Allah's Good Plcasurc was on thc 8clicvcrs whcn thcy sworc Fcalty to you undcr thc
Trcc: Hc kncw what was in thcir hcarts, and Hc scnt down Sakina to thcm, and Hc
rcwardcd thcm with a spccdy \ictory." (ur'an 48:18)
And thcir Prophct said to thcm: A Sign ol his authority is that thcrc shall comc to
you thc Ark ol thc covcnant, with thcrcin ol Sakina lrom your Lord, and thc rclics lclt
by thc lamily ol Moscs and thc lamily ol Aaron, carricd by angcls. !n this is a symbol
lor you il you indccd havc laith. (ur'an 2:248)
And thc Philistincs put thcmsclvcs in array against !sracl: and whcn thcy joincd
battlc, !sracl was smittcn bclorc thc Philistincs: and thcy slcw ol thc army in thc cld
about lour thousand mcn. And whcn thc pcoplc wcrc comc into thc camp, thc cldcrs ol
!sracl said, whcrclorc has thc YHVH smittcn us to day bclorc thc Philistincs: Lct us
lctch thc ark ol thc covcnant ol thc YHVH out ol Shiloh unto us, that, whcn it comcs
among us, it may savc us out ol thc hand ol our cncmics. (1 Samucl 4:23)
To imaginc Prophccy actually physically spilling blood is a minor blasphcmy
along thc samc linc as qucstioning whcthcr thc winc rcally" turns into thc
blood ol Christ in thc pricst's mouth. l coursc it docs! 8ccausc thc u
charist is a miniaturc jihad: a Light transmission that translorms. !t's mcaning
is translormation: !maginary physics has nothing to do with it and to in
volvc physics and chcmistry into thc ucharist is thcrclorc a minor blasphcmy
(bccausc it blocks thc Christian ayat lrom submission via litcralist/scicntic
idolatry).
A nal way ol putting this. Say: okay, lct's play thc imaginary gamc and in
blasphcmy (and absolutc nonscnsc) dcclarc thcrc was physical blood, likc
thcrc is physical today, during thc historically situatcd (or historically cvasivc)
lilc ol thc Prophct (pbuh). And again, in blasphcmy imaginc what it would havc
bccn likc to go to thc contcntious cvcnts surrounding thc 8anu urayza: Vhat
wc would havc sccn, moving backwards in this blasphcmous timc machinc:
Rathcr than saying cvcryonc got massacrcd, wc would havc sccn a group ol
convcrtcd ]cws writing a mystical"/spiritual dcscription ol thc cvcnts ol thcir
tribc's total convcrsion. Not onc was physically harmcd bccausc thcy all con
vcrtcd and bccamc thc scribcs and narrators ol that historical momcnt. As timc
travcllcrs, wc would scc thcsc ccstatic ]cws dcclaring in drunkcn madncss (in
lull comprchcnsion ol thc shariah, though probably admittcdly bad tastc) that
thcir womcn and childrcn wcrc cnslavcd". Following thcir ivincly black
humourcd ]udaic tropcs, thcy dcscribc thc cxact naturc ol ]ihad and Prophccy
according to thcir own indigcnous mysticism thc Fcmininc was cnslavcd
(capturcd in sccondary proccssion ol logical prcdication, cnrapturcd nowwithin
thc mantlc ol thc Scal ol Prophccy's garmcnt). Vc would havc sccn that thc
mcn ol his tribc wcrc indccd massacrcd", again lollowing a blackhumourcd
276 Jihad
mystical tropc: thcy convcrtcd and asccndcd discardcd thcir attachmcnt to
thc mattcr" ol thcir traditions and rcligion, and movcd purcly into a ]udaism
ol Light, which is nonc othcr than thc !slam ol Light, scparatcd lrom thc dcad
body ol rcligious tradition. c kind ol thing that cach ol us must do today
allow our city ol rcligious tradition to bc bcsicgcd (ycs, violcntly, translor
mativcly) by Prophccy, our masculinity discardcd, our Fcmininc rccouchcd in
sccondary vcntcr ol Prophccy's garmcnt (and vicc vcrsa). To asccnd into thc
nctwork ol Light, thc mattcr lclt bchind.
No onc dicd. cy all convcrtcd and rcaliscd thc truc illuminatcd mcaning
ol thcir ivinc law in cutcronomy:
!l thcy rclusc to makc pcacc and thcy cngagc you in battlc, lay sicgc to that city. Vhcn
YHVH your God dclivcrs it into your hand, put to thc sword all thc mcn in it. As
lor thc womcn, thc childrcn, thc livcstock and cvcrything clsc in thc city, you may takc
thcsc as plundcr lor yoursclvcs. And you may usc thc plundcr thc YHVH your God
givcs you lrom your cncmics. (cutcronomy 20:1214)
(c symbolic lunction ol Sad's donkcy is not lost on us cithcr, but wc dclcr
thc minutiac ol hadith cxcgcsis today, as pcrhaps largcr things arc at stakc,
dcmanding my broadcr, morc violcnt gcsturc.)
Lct's say that thc hadith narrations conccrning thcsc cvcnts arc thc outcomc
this lorm ol cithcr writtcn or oral documcntation. csc ]cws, whcn tclling
othcrs ol what camc to pass, ncvcr cmploycd any othcr signs/ayat to dcscribc
thcir total convcrsion (in which no blood was spilt), bccausc thcy wcrc lrom
our normal" pcrspcctivc today drivcn mad by Prophccy's scigc ol trans
mission, drunk on thc !llumination ol thc Shariah, thc Light ol thcir ]udaism
inhcrcnt and awokcn by Prophccy.
r morc accuratcly, lrommy pcrspcctivc, rcndcrcd uttcrly sublimc, Martyrcd
through ivinc Shariah into a statc ol purc \ictory.
Now, what ! just dcscribcd is a lantasy. !t is blasphcmy and lactually incor
rcct. 8ut just as lactually incorrcct as claiming Prophccy spilt blood. 8ccausc
both storics assumc that wc could go back in timc and look at cvcnts and scc
thcm unlolding in thc samc way as cvcnts unlold in our lalsc, nonpapcrbascd
!maginary livcs today.
8ut pcrhaps that sccond lantasy might bc hclplul it is closcr to thc Truth
at lcast, in thc scnsc that it is scllrccxivc upon thc naturc ol transmissionas
jihad. !l you must kccp a lantasy in mind rcgarding prophccy, it is bcttcr to takc
thc sccond onc rathcr than thc gcnocidal picturc that wc nd Muslims today
attcmpting to dclcnd at lcast kccping thc sccond onc in mind can scrvc as a
mcditation to pcrmit this transmission to translorm thc 8anu urayza ol your
(littlc) skull.
6.l Saya 277
Ultimatcly though, it is important to discard thcsc lantasics and simply par
ticipatc in this lcsscr jihad ol Light transmission. !t's prcscribcd altcr all, cvcn
though wc hatc it.
[
c ycar is 3010A. \crandah \anguard thcological training ccntrc, Lon
don.
Principal Farinclly, standing in lront ol somc prctty damn slccpy rst ycars,
sighs and brings out his battcrcd tcachcr's cdition ol A Tailor's octrinc. Hc
bcgins to rcad, in his dull Australian ncrdtonc.
. crc is nothing morc to war than intcrprctation: illocutionary acts ol (incorporcal)
violcncc, sign substitutcd lor/translormcd by sign. !n tcrms ol mcthodology, ! wish to
cmphasizc a particular trajcctory ol lcsscr jihad a particular potcntial" ol this signs'
transmission at this momcnt in timc that is particularly cxccllcnt, in that it rcadily
brings us into a statc ol \ictory prior to thc Martyrdom. (ATailor's octrinc, Fcrnmind
!mprinturc, coordinatcs 33, S)
So, uh, is this likc thc illusion ol bcing lrcc, whcn in lact wc'rc just stuck
within a dcmon worship, thc worship ol thc dcmiurgc ol constraincd thought:"
asks onc ol thc morc motivatcd studcnts. Farinclly admircs hcr bountcous
curvcs idly, thc stuy classroom's altcrnoon air making his brain as sluggish
as much ol thc class.
Farinclly awakcs lrom his lascivious vagary and ocrs thc lollowing intcrprc
tation ol that clusivc 21st ccntury mystic, that poct, that wincsipping woman
izcr, thc scllproclaimcd "Rcncwcr ol thc 8ody's Truc Scicncc", thc Tailor ol
thc Londonstani Goldcn Agc.
1.
crc is nothing morc to war than intcrprctation: illocutionary acts ol (in
corporcal) violcncc, sign substitutcd lor/translormcd by sign."
Most Tailoritc scholars arc in conscnsus that thc Tailor studicd philosophy
in his carly ycars, possibly at thc Univcrsity ol Auckland in Ncw Zcaland. To
intcrprct thc Ncrd ol Namaz, it is oltcn usclul to do somc archcology into thc
kinds ol philosophy that was popular at his timc as hc sccms to takc dclight in
subvcrting and misrcading his sccular contcmporarics.
8y illocutionary acts", thc Tailor is playing with a long lorgottcn conccpt
lrom 20th ccntury philosophy socallcd Spccch Act thcory. csc arc lorms
ol statcmcnt that, whcn pronounccd, do not mcrcly makc a truc/lalsc statcmcnt
about thc world thcy also changc thc world.
For cxamplc: You arc undcr arrcst" whcn a policcman says it, it is both
a) truc and b) an action that makcs itscll truc. Similarly: ! now pronouncc you
278 Jihad
husband and wilc" is a) truc and b) an action that crcatcs a truth (thc marriagc's
commcnccmcnt) whcn uttcrcd by a pricst. r (in tcrms ol warlarc): 8ritain
is now in a statc ol war with !raq" is both a statcmcnt and an action that makcs
thc statcmcnt truc whcn uttcrcd by thc primc ministcr ol 8ritain. r (in tcrms
ol rcligion): crc is no Allah but Allah and Muhammcd is thc Slavc and
Mcsscngcr ol Allah" is both a statcmcnt ol submission and an action that makcs
thc scckcr submissivc whcn uttcrcd by (a rcal!) scckcr. And so on .
csc arc illocutionary acts, cach with dicrcnt purposcs. 8ut wc can draw
a linguistic classication around thc lot ol thcm.
An important lcaturc ol thcsc acts is that thcy only work" whcn an appro
priatc subjcct is uttcring thcm: lor cxamplc, thc marriagc pronounccmcnt has
no validity il madc by thc policcman, whilc thc dcclaration ol war won't bc cl
lcctivc il uttcrcd by thc pricst. crc is a kind ol intcntional niyattian
dimcnsion that is kcy hcrc.
2.
.illocutionary acts ol (incorporcal) violcncc, sign substitutcd lor/translormcd by sign."
c octor ol thc ccn bclicvcs thcrc is nothing morc" to thc univcrsc
than signs. Hc takcs this in thc litcral scnsc ol linguistic signs: thc univcrsc is
nothing morc than a book ol signs writtcn by thc ivinc Author. Ultimatcly,
thcsc signs havc an ultimatc mcaning: thcy rclcr to this authorship thcy rclcr
to thc Sourcc ol Lovc that brcathcd thcm out.
8ut our subjcctivc journcy is onc ol lalling into" this sca ol signs. bviously
wc cannot apprchcnd all thc signs ol thc cosmos: instcad, wc makc choiccs,
uttcr statcmcnts, lall in and out ol lovc, havc babics, buy groccrics, go to school,
go on holiday, go to work, rctirc, drop out, cncountcr othcrs, ctc . !l thc world
is a sca ol tcxt, a sca ol signs, thcn all thcsc individual activitics arc linguistic"
activitics or dccds inscribcd". cy arc activitics that involvc gathcring signs
up around us and collccting thcminto a garmcnt that simultancously traccs and
rccords our passagc through thc signs.
c Tailor writcs clscwhcrc (most poctically in his latcr work, thc Mcdinan
Asccntion) that this proccss ol gathcring" signs wcaving thc signs ol thc
cosmos wc choosc to cncountcr is cxactly lilc and is cxactly what Timc
is. Timc is not mcasurcd by a clock it is mcasurcd by thc dccds wc cnact,
thc wcaving ol a garmcnt ol choiccs, thc runtimc tracc ol our subjcctivc journcy
back to thc 8clovcd. c ]cwish mystics havc rclatcd dccds" and choiccs" to
days": this is why in Torah it is vcry signicant to cnumcratc thc agcs ol thc
Prophcts. at numbcr ol thcir days" cncodcs thcir wisdom", thcir Prophctic
tracc (thc Prophctic tracc, cxpoundcd upon in thc nal chaptcr ol thc octrinc,
has a primc privilcgc in both its closurc and invitation to bccoming").
6.l Saya 279
!n ]udaism, this lilcasgathcringandconguringsigns is callcd this a
robc ol days". c ur'an rclcrs to it as a book ol dccds". ur own littlc
book, our own littlc path lormcd through swimming, choosing, cnacting,
living through and collccting thc signs ol thc 8ig 8ook.
!n othcr words, as hc writcs in his populist philosophical blockbustcr, thc
Scals ol Co!nduction
lilc - autobiography
How is this gathcring cnactcd: rough illocutionary acts. ach timc wc
rccongurc signs to add to our littlc autobiography, to wcavc into our garmcnt
ol days wc arc both a) uttcring/choosing a truth/lalsity and b) rcalising it as
truc/lalsc in our livcd autobiography by uttcring it/choosing it.
Nothing physical is happcning hcrc yct: wc arc still only" in a rcalmol signs.
!llocutionary acts do not changc thc Truc naturc ol thc 8ody. cy just allow
us to play onc particular gamc (c.g., thc gamc ol living as an accountant in thc
8odcga 8ay is constitutcd by a wholc bunch ol illocutionary acts, ncccssary to
wcavc an accountant's robc ol days). r thcy allow us to jump" bctwccn gamcs
(c.g., ccasing to bc an accountant and dropping out to bc a bum, wandcring thc
country). ]umping bctwccn gamcs rcquircs particularly violcnt illocutionary
acts, bccausc thcy translorm onc cld ol signs into anothcr cld ol signs.
Somc lorms ol jumping" bctwccn gamcs arc disastrous and cvil. Hc might,
lor cxamplc, dccidc, in somc momcnt ol ostoycvskian lrccdom, to commit
a murdcr lor thc hcll ol it. Hc would jump lrom thc accountant gamc into a
dicrcnt gamc. Say hc stabbcd his landlady. is jump bctwccn gamcs would
bc managcd by an illocutionary act his willlul conguration ol thc sign ol
a knilc" to thc sign ol thc landlady". 8lood would bc shcd, but as an al
tcrthought. c kcy thing hcrc is his cvil choicc to congurc thcsc signs and
in conguring thcm, making thc Falsc manilcst.
n thc othcr (right) hand, lct's talk about thc jumping" involvcd in lcsscr
jihad. Tailoritc Susm has grown to bc only lorm ol lcgitimatc mysticism
within thc galactic alliancc, thanks to thc corts ol thc lions ol thc \cran
dah \anguardHypcrSobornost alliancc. And yct only somc choosc it, whilst
othcrs do not, prclcrring thcir various cultural situation. Lct's imaginc our ac
countant is compcllcd to join our \anguard: to drop out ol it all and changc
his garmcnt into a patchwork cld ol wool. Such a jump" is also a violcnt
translormation. Lct's imaginc that hc is compcllcd to do this by cncountcring
a tcachcr (who might bc rcal or comc to him in a drcam) who asks him to
survcy his dcbts". is qucstion will bc a violcnt (nonphysical) illocutionary
act that, in uttcrancc, will changc thc accountant, and makc him jump lrom
onc gamc to anothcr. A lot ol thc signs thc accountant cncountcrcd bclorc will
280 Jihad
nccd to bc rccongurcd/swappcd/rcplaccd in ordcr lor him to lully cntcr into
thc gamc ol Susm. For cxamplc, thc sign ol dcbt" will changc lrom what was
mcrcly" a column hcading on a sprcadshcct into a grcatcr lorm ol dcbt"
a cosmic dcbt that, ultimatcly, signics and rclcrs to his rclationship to thc
ivinc.
Anyway, that translormation ol awarcncss will bc brought about through
participating in lcsscr jihad in this casc, on thc wrong cnd ol thc stick. c
tcachcr has wagcd a war against him and, with onc kcy illocutionary act, has
shiltcd thc accountant's gamc. 8ut thc accountant Su will now nd himscll a
playcr in this ncw gamc, with a ncw sct ol illocutionary acts to rccitc (rcciting
signs taking thc lorm ol rcading ur'an, hadith or just pcrcciving his childrcn
playing in his gardcn). ach ol thcsc acts ol rccitation will bc similar to thc
jihadic act ol thc tcachcr somc will bc violcnt, somc will bc nonviolcnt
all will not involvc physical blood and all will bc translormativc with rcspcct
to his subjcctivity. c accountant will now rcsidc in Mcdina, in thc city ol
Prophccy (that still cxists today, not in that gcographical placc cxactly, il wc
arc to bclicvc thc authcntic hadiths). Lcsscr jihad will bc ovcr lor him, mo
mcntarily, at this point.
!l thc accountant bccomcs a tcachcr too (maybc to othcrs intcrsubjcctivcly or
to thc various armics roaming his mcntal gcography), thcn his acts ol rccitation
will thcn constitutc a lcsscr jihad, bccausc hc'll bc doing unto his ncighbour as
was donc unto him.
3.
!n tcrms ol mcthodology, ! wish to cmphasizc a particular trajcctory ol lcsscr
jihad a particular potcntial" ol this signs' transmission at this momcnt in
timc that is particularly cxccllcnt, in that it rcadily brings us into a statc ol
\ictory prior to thc Martyrdom."
cspitc his absolutc scllrightcous bclicl in his carrying thc torch lor Truc
Susm, thc Houndog Sala par cxccllcncc" and thc Tailor ol thc Truc
Garmcnt ol Praycr" and cvcn Scal ol Tailors" (although in this hc acknowl
cdgcd his dcbt to thc Scal ol Sainthood, ibn Arabi, who hc claimcd to havc mct
in a lormativc vision in Swcdcn), this pcculiar littlc mystic always admittcd to bc
just" a tcachcr amongst a grcat numbcr ol cqually valid tcachcrs. And whilc
hc Scalcd" Tailoring, hc ncvcr dcnicd that thc Tcaching would continuc to
bring about ncw and original pcrspcctivcs on thc Truth altcr his passing as
his poctic musc thc Matronita Minor sings with thcir rock band thc Fricnds ol
csign:
!t's our law: dictatcd nccds ol thc timc" To thc corc, thcrc's still morc, back
to thc wall! (c Fricnds ol csign, c Porch, ponymous album)
6.4 e Greater Jihad 281
His main novclty is his rcstrictcd attcntion to thc ur'an and thc matcrial
associatcd with thc salal, thc carly gcncrations ol scckcrs.
Notc this point wcll, as it is cxaminablc! c octor ol thc ccn ncvcr claims
that this givcs him any kind ol historical authcnticity as might bc claimcd in
so callcd lundamcntalist rcligion. Hc has rclutcd historical authcnticity bc
causc ol this notion ol Timc mcntioncd abovc (which in a way dcnics ordinary
ticktock history). !n particular, hc lrccly admittcd that all his undcrstanding
ol thc narrations and holy books camc lrom his imagination, was madc up",
a subjcctivc projcction" upon thc mattcr ol that rcligion. 8ut hc bclicvcd that
this illocutionary act ol subjcctivc projcction was itscll capturcd and undcr
stood by Prophccy within thc subjcctivc projcction and through this proccss
ol scllrccction, his projcction" was onc ol Truc Light onto a dark mattcr.
Ultimatcly hc bclicvcd that this particular lorm ol subjcctivc projcction was it
scll thc Truth a Truth ol ivinc contact that hc wishcd to sharc with all
humanity.
So, this projcction itscll, madc onto this particular authcntic" matcrial
lorms tcchnology ol Light and is thc mcans by which this lcsscr jihad can bc
pcrlormcd on himscll and upon othcrs. Hc was largcly ignorcd in his own timc
it is said hc had only 14 or 15 lollowcrs, all womcn, including his wilc
and 8 ol thcsc wcrc womcn hc cncountcrcd in drcams! 8ut history" has shown
thc galactic bcnct ol his rightcous garmcnt.
nc intcrcsting lcaturc ol Tailoritc talsir is thc locus on thc thc worst"
sounding hadith and vcrscs ol thc holy books: oltcn thcsc arc thc kcy to cntcr
ing into this statc ol Mcdina. at thcy sound so awlul and arc oltcn violcnt
within thc contcxt ol a rcligion ol lovc should bc thc kcy to thcir dccpcr
(and complcx) truth: thcir (incorporcal, nonphysical) violcncc is a propcrty ol
thcir bcing armamcnts in a lcsscr jihad wagcd both by and against thc rcadcr.
For cxamplc, hc bclicvcs his intcrprctation ol thc 8anu urayza hadith is
cxactly what thc hadith rclcrs to: an assult on onc gamc ol lilc that allows us
all to jump" into thc gamc ol Mcdina.
And thcn prcparc lor thc grcatcr jihad . Vc'll covcr that ncxt wcck.
6.4 e Greater !ihad
Having now undcrstood thc naturc ol thc lcsscr jihad, and its rclation to thc
lour wivcs, wc may now rcturn to morc mundanc mattcrs, spccically, thc dis
solution ol thc cgo through thc annihilation ol thc nals. Somctimcs misundcr
stood by thc loolish lor an injunction lor harukiri in thc namc ol !slam. Morc
commonly, lcss loolishly, but with cqually signicant implications, undcrstood
by thc Sus as a suicidc ol scllhood in thc lacc ol Truc Rcality. !t is ncithcr.
282 Jihad
!t is a witncssing, a bodily translormation, a corporcal bccoming. Vhat is thc
naturc ol this bccoming: !t is a martyrdom.
c grcatcr jihad is cqual in status to thc lcsscr jihad: thcy lorm a dialcctic
ol brothcrs. c lcsscr jihad is a Musaic \ictory, whilc thc grcatcr is a Harunic
martyrdom. c dialcctic ol victory and matyrdom is csscntial lor lull scll rc
alization. c dialcctic is an intcrplay bctwccn, on thc onc hand, incorporcal
sicgcs upon citics and lands ol signs (!llumination achicvcd within a spacc ol
scparation) and, on thc othcr, momcnts ol witncssing and corporcal translor
mation into thc 8ody ol thc Rcal. c dicrcncc bctwccn pcrcciving thc burn
ing bush and bccoming a trcc, lor cxamplc. l transccndcncc and immanancc.
8oth lorms ol jihad arc codcpcndcnt and ncccssary lor lull jihad to takc placc.
6.4.1 Disney and the Greater Jihad
c Shcikh was dclivcring a spccch on thc cvils ol Hollywood, particularly on
childrcn.
Vc don't noticc how insidious this is. 8ut thcrc arc mcssagcs hiddcn within
thcsc movics that arc dcsigncd to lcad our childrcn away lromthc ccn. Unlcss
lor cducational purposcs, it is bcttcr lor thc bclicvcrs to kccp thcir lamilics away
lrom tclcvision and movics. As but onc cxamplc, considcr this isncy movic,
e Little Mermaid. c Muslims arc putting thcir daughtcrs in lront ol this
\ and lcaving thcm alonc with it, maybc to do somc othcr work around
thc housc. 8cwarc: it is likc lctting Shaitan babysit your daughtcrs! c lm
conccrns a mcrmaid who lalls in lovc with a princc and wants to bccomc a
woman who walks on thc land so shc can marry him. Hcr lathcr opposcs hcr
dcsirc. Shc disobcys him and, in thc cnd, marrics hcr princc and thc lathcr
comcs around to thc idca. c mcssagc is that it is okay to lollow your lancics,
it is okay to disobcy thc authority ol your lamily, ol your culturc. !t is dcsigncd
as propaganda to put into thc tcndcr minds ol our childrcn that thcy can do
whatcvcr thcy want, to turn against thcir culturc and lamilics, and cvcntually
this will lcad to happincss, cvcntually thcir culturc and lamily can bc bcnt to
acccpt this. Subhanallah brothcrs and sistcrs, subhanallah!"
e Tailor interrupted and spoke the follo.ing .ords:
You arc incorrcct. crc is a mcssagc hiddcn within this movic: but it is
ivinc. And thc daughtcrs' minds that arc tcndcr: within thcir innoccncc is
Undcrstanding and Visdom ol thc Truth in this story. !t is thc parcnts' minds
that arc tcndcr, it is thc parcnts that nccd to bc cducatcd, not thc daughtcrs.
!t is thc parcnts who livc in an !maginary world, whilc thosc daughtcrs who
bclicvc in Fairy Talcs arc closcst to thc Kingdom.
c story is our story.
6.4 e Greater Jihad 283
To disobcy thc authority ol a lathcr is how Prophccy is initiatcd. !brahim's
Prophccy bcgins with thc rcjcction ol thc !maginary idols ol his lathcr:
Vhcn Abraham said unto his lathcr Azar: You takc idols lor gods : ! scc you and your
pcoplc in crror manilcst. (uran 6:74)
!brahim was not a ]cw nor a Christian but hc was upright, a Muslim, and hc was not
onc ol thc polythcists. Vithout doubt, among mcn, thc ncarcst ol kin to Abraham, arc
thosc who lollow him, as arc also this Prophct and thosc who bclicvc: And Allah is thc
Protcctor ol thosc who havc laith. (3:6768)
Fig. 6.4. c littlc mcrmaid's grcatcr jihad as an algcbra.
c mcrmaid's story lollows a trajcctory towards thc light ol Prophccy, but
lrom thc Fcmininc pcrspcctivc: it is our story bccausc thc bclicvcrs arc Fcmi
nizcd (Fig. 6.4):
284 Jihad
Shc bcgins hcr journcy as a sca crcaturc, not human. c sca is thc occan ol
Lovc, thc undicrcntiatcd spacc ol thc prcsymbolic. To bc a mcrmaid is to
draw powcr, movcmcnt, sustcnancc lrom that boundlcss occan.
8ut this occan contains a dangcr within: Lovc, altcr all, can turn to idolatry.
And within its dcpths is thc big sh, waiting lor thc cnd ol days.
Vc nccd to lcarn to walk upon that watcr: to achicvc mastcry ol watcr
through cntcring into thc spacc ol dicrcntiation, to cntcr a man's world ol
]udgcmcnt, ol Shariah, ol ccn. at world also contains dangcrs, ol hatrcd
and injusticc: through dicrcntiation, wc might bc lcad to satanic trajccto
rics. 8ut that spacc ol land, that spacc ol dicrcntiation, is a book that can
bc rcad with a Nur, a light. is is thc mcrmaid's dcsirc: hcr dcsirc is lor thc
Princc, thc Light ol a Caliph that will guidc hcr upon thc hypcrgcography
ol thc Land.
Hcr lathcr, kccping hcr within thc dcpths ol thc occan, is not hcr Rcal Fathcr,
hc is hcr !maginary Fathcr, an idolatcr ol thc Hallajian modc. c most
clcvatcd ol idolatcrs, lor hc would kccp his daughtcr within thc dcpths, kccp
hcr silcnt in thc prcsymbolic. is is whcrc mysticism can turn to lascism.
Vc havc cvcrything wc nccd undcr thc sca. crc is nothing lor us on thc
Land."
Hcr journcy, thc movic's narrativc, is a corporeal transformation (not an in
corporcal translormation hcncc it is thc Grcatcr ]ihad ol thc 8ody, not
thc Lcsscr ]ihad ol thc Mind): shc is corporcally transgurcd into a woman
ol thc Land. Hcr strugglc thcn is to rcalisc hcrscll as a isncy Princcss,
to mcct hcr Princc. Vhcn this union occurs, thcrc is thc happy cnding.
Hcr journcy is lrom onc complcx (ol mcrmaid/occan) to anothcr complcx
(ol princc/dicrcntiatcd land): this physical bccoming, this Grcatcr ]ihad ol
hcr 8ody lcads to Marriagc.
Simultancously, hcr lathcr nally comcs around to acccpting hcr trajcctory.
is is a lurthcr transguration in parallcl to hcr grcatcr jihad: lor thc prc
vcntativc authority undcr thc sca was hcr !maginary Fathcr. c nal happy
cnding is thc rcvcaling ol hcr Rcal Fathcr ol thc Sca ol Lovc, whosc lacc is
a conguration ol approval and blcssing upon thcir marriagc.
(Vc havc said nothing ol thc !maginary Mothcr, thc cvil Ursula in thc
movic, nor thc pcrtincnt lact that thc mcrmaid is silcnt lor thc 3 days shc is
initially madc Voman on thc Land, nor thc intcrmcdiatc translormation ol
thc !maginary Fathcr to a Crustaccan clcuzc/!ssac Luria anyonc:
3

prior to granting blcssing by nalizing hcr lorm as Voman with \oicc. 8ut
you gct thc idca.)
6.4 e Greater Jihad 285
is grcatcr jihad, thc mcrmaid's jihad is our journcy as (lcminizcd) Muslims.
To lcarn to rcad , in othcr words.
And our daughtcrs Undcrstand. 8ut thc parcnts do not.
c Shcikh's opposition to isncy cntcrs into thc mantlc ol an !maginary
Fathcr, who would kccp thc pcoplc within thc undicrcntiatcd spacc ol this
placc wc call a masjid. is is right, as all shcikhs arc imaginary lathcrs. 8ut il
you would havc thc Caliphatc manilcst lully on Land, shcikhs and congrcga
tion togcthcr, to undcrstand our status as mcrmaids and thcn to strivc lor that
Grcatcr physical transguration: simultancously lcading to Marriagc and thc
unvciling ol thc Countcnancc.
6.4.2 Martyrdom
Vc havc sccn that, contrary to many intcrprctations ol thc hadith, thc lcsscr
jihad is somcthing wc play out daily in our livcs, and is both pcrsonal and so
cial, both micro and macrocosmic. c lcsscr jihad might bc lought simply in
ordcring a bottlc ol milk !t might also bc lought on a rcal battlccld. 8ut in
both cascs, thc incorporcal acts that arc cntailcd arc rcndcrcd rightcous within
!slamic jihad solcly through thc dcsccnt ol tranquility.
So lct us attcmpt to undcrstand now thc Prophct's distinction bctwccn thc
lcsscr and grcatcr jihads and why thc lattcr lollows lrom a rcturn lrom thc lor
mcr.
Vhcn wc rcturn lrom an act ol communication, and arc succcsslul in cn
lorcing an illuminatcd incorporcal translormation ol bodics, il this is donc suc
ccsslully, thcn an cntirc ncw city will bc cstablishcd, onc ol law. is might
wcll occur at thc cnd ol an actual prolongcd battlc, but microcitics, cncamp
mcnts and occupicd tcrritorics arc oltcn cstablishcd within a war, so minaturc
succcsscs arc lound.
! might nd a mctacity ol light bcing built momcntarily around my purchasc
ol a bottlc ol milk. And at this point martyrdom is ncccssary. ! havc actcd with
Sakina bcsidc mc and lormcd an illuminatcd judgcmcnt. ! havc writtcn poctry
and comc down lrom thc mountain with my bottlc ol milk. 8ut it is only
through praisc and submission, only through this in pairing with matyrdom
that ! am complctcd.
c undcrstanding ol this statcmcnt dcpcnds upon thc mcaning ol matyr
dom.
Matyrdom as undcrstood hcrc as taking placc not on thc physical battlccld,
but as thc lana (anniliation ol thc cgo). Fana lcads to ultimatc lilc ("osc who
dic bclorc thcy dic, thcy arc not dcad whcn thcy dic"). 8aqa is what lollows:
286 Jihad
to bc rcsurrcctcd whilc still living in this world, but now with thc lowcr scll
annilhilatcd, to walk upon this carth as though in paradisc.
nc way ol saying it is that thc lcsscr jihad involvcs thc cstablishmcnt ol a
city (a rcgimc), whilc thc grcatcr jihad involvcs thc martyrdom ol thc scll.
4
Anothcr way ol saying this is that, altcr victory, thcrc should bc praisc and
submission. Uttcr corporeal submission.
Vc havc cxplaincd how, through clcuzc and Guattari, incorporcal trans
lormation ol bodics is thc mcaning ol thc lcsscr jihad. us, jihad is cxactly a sc
rics ol communication acts. And thcrclorc, citystatcs arc cstablishcd through
thc lcsscr jihad: this is thc lcsscr jihad's purposc. Valls arc sct up, Law is cs
tablishcd, a rcgimc ol signs is dcvclopcd, whosc constitutcnts arc cxactly thc
actions ol jihad. c rcgimc is a languagc gamc that is imposcd upon thc nor
mal ow ol bodics (and it is violcnt inasmuchas it is unnatural to bodics).
Vc might associatc thc lcsscr jihad with victory (Nctzach, Moscs) and thc
grcatcr jihad with praycr/submission (Hod, Aaron). Hcncc jihad is dividcd
bctwccn matyrdom and victory (4:74) and bctwccn slaying and bcing slain
(9:111). c prccondition lor both jihads is thc cosmic dcal.
Lct thosc ght in thc way ol Allah who scll thc lilc ol this world lor thc othcr. osc
who ght in thc way ol Allah, martyrcd or victorious , on him Vc shall bcstow a vast
rcward (ur'an 4:74)
Allah has purchascd ol thc bclicvcrs thcir pcrsons and thcir goods, lor thcirs is thc
gardcn: thcy ght in His causc, and slay and arc slain: a promisc binding on Him in
truth, through thc Law, thc Gospcl and thc ur'an: and who is morc laithlul to his
covcnant than Allah: cn rcjoicc in thc bargain which you havc concludcd: this is thc
suprcmc achicvcmcnt. (ur'an 9:111)
Vc arc to slay" and thcn arc to bc slain". !t is through this that thc covcnant
is cnactcd.
Now clcuzc and Guattari havc ccctivcly charactcriscd thc lcsscr jihad:
indccd thcir discussion ol thc rcgimc ol Moscs cxactly takcs this lorm. 8ut what
is missing lromthcir discussion: c grcatcr jihad: submission and martyrdom,
balancing victory.
8ut what about martyrdom: Communication acts arc rclational and involvc
two partics. Martyrdom through suicidc bombing lor cxamplc whilc still
a rclational act (thc pcoplc who arc thrcatcncd or killcd by thc suicidc bombcr,
thc lamilics ol both partics) is primarily about thc scll.
c rcgimcs whcrc suicidc lcaturcs as thc kcy communication act would bc
crcvada 8uddhism. c !slamist doctrinc ol Al acda is an asscmbligc ol
crcvada 8uddhist nihilism and a litcralist rcgimc, whilc thc lana sought by
somc Su doctrincs is an asscmblagc ol 8uddhism and a linc ol ight that runs
away lrom thc litcralist rcgimc. !n this way, both thc physical violcncc and thc
6.4 e Greater Jihad 287
spiritually nihilism ol thc two !slams arc bascd around thc city ol crcvada
8uddhism, but thcir lincs ol ight arc contrary. (nc gocs to thc lclt, thc othcr
to thc right)
c ur'an rclcrcnccs thc Law (Torah) and thc Gospcl ol ]csus hcrc. So
thc claim is that this cosmic dcal" has bccn spokcn about in thosc books, and,
lurthcr, thc dcal's contract is cxactly thcsc thrcc books.
crc arc lour martyrdoms mcntioncd:
Muhammad said: ! would lovc to bc martyrcd in Allah's Causc and thcn gct rcsurrcctcd
and thcn gct martyrcd and gct rcsurrcctcd again and thcn gct matyrcd and thcn gct
rcssurcctcd again and thcn gct martyrcd. (8ukhari 52:54)
6.4.3 Necks
c Tailor was visiting his mothcr at hcr apartmcnt in Kazakhstan (shc works
in that land tcaching nglish at a primary school). vcr a nicc dry Gcorgian
rcd, thcy got to talking about surahs Ya Sin and Al Anlal and how nccks arc
trcatcd thcrcin.
Vc havc put yokcs round thcir nccks right up to thcir chins, so that thcir
hcads arc lorccd up. (36:8)
Rcmcmbcr thc Lord inspircd thc angcls: ! am with you. Givc rmncss to
thc 8clicvcrs. ! will instill tcrror into thc hcarts ol thc Unbclicvcrs. Strikc
abovc thcir nccks and strikc all thcir ngcrtips o thcm." (8:12)
c Tailor said:
ur rcal scllhood is nothing morc than a lacc a surlacc ol signicancc
that rcccts thc Facc ol God. is lacc can bc undcrstood as a skull or a hcad,
whcn thc surlacc lolds upon itscll as part ol thc ncccssary intcrior/cxtcrior crys
tallization ol our sign univcrsc.
Now, thcsc hcads can swap or hop bctwccn" bodics, attaching, discn
gaging and rcattaching to dicrcnt nccks. Vc don't noticc this and supposc
that thc nccks and bodics arc constants. Vhcn this happcns, wc nd oursclvcs
in an undcsirablc position ol having a hcad stuck to a ncck ol disbclicl.
Prophccy brings us you, mc, thc lricnds thc Sword ol Truth to dislodgc
hcads lrom nccks ol disbclicl. c hcads can thcn cithcr oat around in pcrlcct
rccction or clsc hop ovcr to anothcr corporcal body ol bclicl.
Vhat about thc 8attlc ol 8adr, which is undcrstood as thc historical contcxt
lor 8:12:
! bclicvc that this lorm ol discngagcmcnt ol scllhood lrom thc ncck is what
happcncd at 8adr nothing morc, nothing lcss. !n tcrms ol implications lor
radical rclorm: this mcans that what wc havc bccn taught about that battlc is,
288 Jihad
scllrccxivcly, itscll a ncck ol disbclicl that nccds striking. Lct thc hcads roam
lrcc!
Gcncrally spcaking, wc havc bccn taught nothing but lics rcgarding that kcy
instancc ol jihad. ! am actually all lor physical wars in scll dclcnsc and so on,
and cvcn wars lor straight out cmpirc building, dctcrritorialization and rctcr
ritoralization but God is not a gcncral at any lcvcl. God is abovc such an
attribution!
And ibn Arabi said:
! spcnt thc day in Cordoba at thc housc ol Abu alValid !bn Rushd. Hc had cxprcsscd
a dcsirc to mcct mc in pcrson, sincc hc had hcard ol ccrtain rcvclations ! had rcccivcd
whilc in rctrcat and had shown considcrablc astonishmcnt conccrning thcm. !n consc
qucncc my lathcr, who was onc ol his closcst lricnds, took mc with him on thc prctcxt
ol busincss, in ordcr to givc !bn Rushd thc opportunity ol making my acquaintancc.
! was at thc timc a bcardlcss youth. As ! cntcrcd thc housc, thc philosophcr rosc to
grcct mc with all thc signs ol lricndlincss and acction, and cmbraccd mc. cn hc said
to mc Ycs", and showcd plcasurc on sccing that ! had undcrstood him. !, on thc othcr
hand, bcing awarc ol thc motivc lor his plcasurc, rcplicd No". Upon this !bn Rushd
drcw back lrom mc, his colour changcd and hc sccmcd to doubt what hc had thought
ol mc. Hc thcn put to mc thc lollowing qucstion, Vhat solution havc you lound as
a rcsult ol mystical illumination and divinc inspiration: ocs it coincidc with what is
arrivcd at by spcculativc thought:" ! rcplicd Ycs and no. 8ctwccn thc Yca and thc Nay
thc spirits takc thcir ight bcyond mattcr, and thc nccks dctach thcmsclvcs lrom thcir
bodics.
At this !bn Rushd bccamc palc, and ! saw him trcmblc as hc muttcrcd thc lormula
'thcrc is no powcr savc lrom God'.
(Sus ol Andalusia transl. by R. V. ]. Austin, 1971. Rcprint 8cshara Publications,
1988. p23)
6.4.4 Prayer and the Body
[!hat follo.s is a .erbatimtranscript of a meeting that took place bet.een the tailor
and his friend, the neuroscientist. ey .ere discussing prayer in relation to Islamic
narrations and physically transmitted tradition.]
c Tailor: !n Tailoritc Susm, thc powcr ol thc sunnah dcrivcs lrom its pro
vision ol a conduit ol Light lrom Prophccy to thc rcccptivc scckcr's lramc ol
rclcrcncc. Vc'vc discusscd what might bc callcd Symbolic pcrspcctivcs on this
conduit such as thc hadith ol milk that always takc thc lorm ol thc milk"
ol !lluminatcd ]udgcmcnt/Rcading bcing providcd to us by Prophccy. To lol
low thc Prophctic sunnah is to rcad thc signs ol thc cosmos corrcctly. is is
thc Symbolic naturc ol thc sunnah.
crc is also a physical, bodily, Rcal naturc ol thc sunnah that thc Sym
6.4 e Greater Jihad 289
bolic is dcpcndcnt upon. Praycr has a spccial status in tcrms ol this dcpcndcnt
conncction.
c lorm ol Praycr was givcn by an angcl to Prophccy. Prophccy thcn in
structcd thc rst gcncration ol bclicvcrs, who thcn instructcd thc gcncrations
that lollowcd, all thc way up to us. !nstruction was givcn, not through Sym
bolic word, but through physical transmission/imitation. crc is an unbrokcn
physical instruction that providcs an intimatc, bodily chain ol transmission to
Prophccy itscll, a physical chain ol transmission that cvcry Muslim participatcs
in, though wc arc oltcn unrccctivc.
Truly amazing whcn you grasp thc implication ol this. 8ut to grasp this,
you must undcrstand what constitutcs a body and what constitutcs physical
imitation . and makcs up a gcncration! And thcn how thcsc conccpts ol
physical praycr whcn conccptualiscd and Rcad rclatc back to thc body.
e Neuroscientist: Okay, lets talk about your notion of Feading and physical prayer
rst then. e precise form of prayer standing, bo.ing, prostration, etc is
signicant because of its bodily connection to Prophecy. But am I right in assuming
that this form is itself deri.ed from an interpretation of hadeeth. !ould the specic
practice or form of prayer then not be a connection to prophecy, unless it .as also read
as a form of correct, Illuminated JudgementFeading of these hadeeth?
c Tailor: My vicw is that praycr is a bodily conncction to prophccy and
is not actually dcrivcd as such lrom thc hadccth. Howcvcr, our undcrstanding
ol praycr is intimatcly linkcd to our undcrstanding ol thc hadccth, particularly
thosc in which it actually occurs and is dcscribcd.
At any ratc, ! would say that a lot ol us don't yct undcrstand thc mcaning ol
praycr. 8ut ! would not want to dismiss actions and corts: cvcn in ignorancc,
wc arc still praying, and praycrs arc ccctivc as a conncction to Prophccy, bc
causc thc naturc ol praycr is onc ol cvolution toward ivinc undcrstanding (as
wc arc told in thc narrations, it is a Mi'raj, an undcrstanding that cnds in com
plctc submission to God). volution starts in a basic, invalid, brokcn statc and
movcs toward onc ol pcrlcction and Prophctic balancc.
Now, with rcspcct to thc sunnah ol praycr undcrstood through hadith rcad
ing: ! say that, oncc wc rcad thcsc hadith corrcctly, with !llumination, thcn wc
comprchcnd that, in lact, wc arc complcting our praycr (praycr as a movcmcnt
to undcrstanding cvcrything, including, scllrccxivcly, thcsc hadith).
Narratcd '!mran bin Husain (may Allah bc plcascd with him): ! had pilcs, so ! askcd
thc Prophct (may Allah's blcssings and pcacc bc upon him) about thc praycr. Hc said,
Pray whilc standing and il you can't, pray whilc sitting and il you cannot do cvcn that,
thcn pray lying on your sidc." (Sahih 8ukhari)
!n othcr words, most ol us havc pilcs. So wc arc praying lying on our sidcs
290 Jihad
(and hcncc probably don't gct" thc Light or ivinc comcdy containcd
within this sunnah/hadith. Vc might, lor cxamplc, think it is somc dull rcg
ulation whosc main purposc is to allow thc aictcd to bring chairs into thc
masjid. 8ut ! say that to havc such a dull vicw ol thc sunnah is to havc pilcs
(but ncvcrthclcss thc cort ol thc bclicvcr's sinccrc praycr is acccptcd).
c curc lor pilcs lics in thc unlocking thc light containcd within this hadith.
To rcad it corrcctly is to rccitc, standing up.
Ncvcrthclcss, ! cmphasizc that all praycr is acccptcd, all dcgrccs ol !llumi
nation, bccausc praycr is a journcy toward undcrstanding.
e Neuroscientist: So if may re-state a fe. things to be clear. re you saying that
the correct reading of hadiths constitutes prayer?
!hat Im getting from this is that the precise form of prayer is not critical: i.e.
sajdah, rukuh, etc. !hats important is that one actions e.ol.e to.ard Di.ine un-
derstanding and our current recei.ed forms of prayer may be one of them. Could it
be said that Im praying or ha.e a bodily connection to prophecy .hen I do something
that e.ol.es my understanding of the Di.ine like .riting comments on this blog,
or riding my bike but does not conform to our recei.ed rituals? !hat Im asking
is that, is it the miraj .hich is the bodily connection or for example the sajdah? Put
another .ay, is the sajdah only praye, if it e.ol.es our understanding of the Di.ine,
but not other.ise?
Could I say that that the ideal forms of prayer may be uid, changing from time
to time and from person to person and place to place. It must be so, if for example Im
to pray on the moon or something. I cant imagine that one has to be on Earth to be
close to the Di.ine. But the form of my prayer must change I dont ha.e a sense of
maghribfajr etc. If I ha.e piles today but tomorro. Im cured then I must go from
lying to sitting to standing? Or from sajdah to something else.
c Tailor: You askcd Arc you saying that thc corrcct rcading ol hadiths con
stitutcs praycr:" c corrcct rcading ol all lilc (including thc ur'an and ha
diths) is constitutcd cxactly by thc componcnts ol praycr (sajdah, rukuh, ctc).
Praycr is corrcct rcading (rcmcmbcr, altcr all, wc arc rcciting ur'an and
making dua, all ol which arc mcant not so much to changc thc world, but to
changc thc way wc rclatc to thc world).
c problcm with thc popular currcnt rcading ol how thcsc componcnts arc
undcrstood in thc sunnah, thc popular rcading ol thc hadiths rclating to praycr
lor cxamplc is that it trcats thcm as simplc aspccts ol a ritual taught to
prophccy by an angcl and ordaincd lor us.
!n which casc, though it sccms as though wc arc moving through niyat to
rccitation to ruku to sudjood ctc in actual rcality, wc arc doing somcthing
quitc dcstructivc to oursclvcs (worst casc). or clsc (bcttcr casc) wc lying on
our sidcs with pilcs, having only bcgun with niyat. Vc arc still in praycr hcrc,
6.4 e Greater Jihad 291
howcvcr, bccausc that hadith notcs that lying on our sidcs with niyat is su
cicnt arc arc still in praycr, bccausc wc'rc on thc right path to cvolution ol
undcrstanding.
!l praycr is corrcct rcading ol thc world, thcn ! would also likc to say that thc
componcnts ol praycr arc invariant: thcy arc not uid, irrcspcctivc ol whcthcr
wc arc on carth or on mars, human or alicn . corrcct rcading always bcgins
with intcntion, and rccitation on two lcct lcading to prostration. csc com
poncnts arc cxactly what must bc passcd through il wc arc to undcrstand any
ayat put in lront ol us (lrom tclcvision ncws, to buying a bottlc ol milk lrom a
shop, to rcading hadiths).
l coursc, your qucstion rcmains: how about actual" ritual ol praycr .
maybc discussing this stu with mc or riding a bikc could allow us to movc
through componcnts ol this mctaphysical" praycr ! am talking about . ! would
agrcc on this point.
Ncvcrthclcss, thc bcst praycr is thc !slamic salat, whcn conductcd in this
modc ol complctc undcrstanding, constitutcs thc most prolound conucncc
bctwccn thc mctaphysical", truc" praycr ol undcrstanding and thc naturc ol
our bodics in this conucncc wc havc thc possibility to complctcly cmbody
thc mctaphysical truth ol gnosis. Gnosis madc csh, so to spcak.
!n othcr worlds, instcad ol just rcading thc tcxt ol lilc with corrcct undcr
standing as an obscrvcr, a subjcct, thc actual" praycr is a tcchnology that allows
us to bc that corrcct undcrstanding.
e Neuroscientist: Immissing something. e general question is: Ho.do .e kno.
ho. to pray? nd .hy is this the best .ay to do it. My ignorance is being exposed
here.
re you saying that the components of niyat, recitation on t.o feet and sajdah
are antecedent to the interpretation of ayats? I al.ays imagined that someone, some-
.here has interpreted some ayats to come up .ith this practice, but .e are questioning
the interpretation of ayats (hadiths), so shouldnt .e also question the precise practice
of prayer, .hich is based on ayats.
Since .e dont ha.e complete understanding, can .e claim that this is the best
form of prayer? e perfect form of prayer (the correct reading of the .orld) maybe
in.ariant, but shouldnt both understanding and formco-e.ol.e to.ards the Di.ine,
to.ards this perfection?
Ho. does this speak to the dierences in the .ays muslims pray? Ho. far can .e
stretch these dierences before .e can stop calling it prayer or before it is no longer
best practice?
c Tailor: kay, lct mc try to ovcrsimplily my position rst, and thcn gradu
ally obluscatc to gct to what ! mcan prcciscly somctimcs that ordcr hclps.
292 Jihad
(i) crc is thc physical ritual praycr and thcn nonphysical praycr.
c physical ritual alrcady has minor variations within thc ummah
and thcn il wc go lurthcr out, to Christian and ]cwish practicc, cvcn
morc grcatcr variation (cvcryonc has a similar way ol doing dua, and
standing and bowing, but gcncrally only wc and possibly thc 8uddhists
do a lorm ol sujud . )
crc is no bcst lorm lor this physical ritual praycr praycr bccausc
in all cascs it is bascd on intcrprctations ol ayat (cithcr hadith or othcr
rcligious instructions).
(ii) c nonphysical praycr is invariant bccausc it is undcrstandingas
cvolution, and that undcrstandingascvolution is, in a way, thc only
thing that is invariant to our cxistcncc. c curious thing is that thc
modcs by which that nonphysical undcrstanding docs cvolvc takcs cx
actly thc lorms" that arc dcscribcd in thc hadith rcgarding physical
praycr.
at is, thc discussion wc havc right nowa back and lorth dialcctic
and cxchangc ol signs to ncgotiatc a common spiritual undcrstanding
is cxactly what ! think ol as taking thc lorm ol standing on two
lcct". nc ol our voiccs takcs thc lorm ol a lclt loot, thc othcr takcs thc
lormol a right loot. And wc rccitc, communicatc signs. !l you and ! arc
part ol thc 8ody ol thc Ummah", thcn this blog discussion constitutcs
a rccitation ol that 8ody but has yct to rcach a momcnt ol ruku, and
. lurthcr down thc cvolution ol that 8ody . to sujud.
So, in this way, wc arc both occupying a lorm" ol this invariant, non
physical praycr. 8ut wc could, cqually wcll, bc Christians or 8uddhists
having a similar discussion, still occupicd with a similar typc ol spiri
tual discussion, whilc pcrhaps not actually physically pcrlorm thc ritual
ol !slamic praycr. at would bc ok such Christians or 8uddhists
will still bc standing and rcciting, occupying that particular lorm ol thc
invariant, nonphysical praycr as part ol thc grcatcr 8ody ol Humanity.
(iii) And hcrc is whcrc thc actual two things mcct. And hcrc thc !slamic
praycr (in whatcvcr lorm) is privilcgcd. 8ccausc il wc now takc our
physical ritual and comprchcnd that its lorms actually mirror thc grcatcr
lorms that govcrn thc vcry proccss ol comprchcnsion itscll (including,
scllrccxivcly, this comprchcnsion ol praycr's mcaning) thcn 1) wc
havcr rcachcd ruku (in its nonphysical, invariant lorm) and 2) havc
a possibility ol rcaching sujud and actually complcting our (invariant)
praycr!
(iv) !'vc uscd this tcrm8ody ol thc Ummah and ! mcan it quitc litcrally as
a body. So thc thing ! havc callcd a nonphysical praycr abovc is, lor mc,
6.4 e Greater Jihad 293
thc Rcal physical praycr lct's call it a bodily translormation whilc
thc ritual that ! havc callcd physical abovc is, in lact, lor mc, a purcly
symbolic cntity (just likc thc rcst ol our livcs). Vhat pcoplc normally
considcr thcir bodics in praycr is in lact purc imagination, whilc this
particular Symbolic undcrstanding ! am promoting, whcn uphcld, is
cmbodicd in thc Rcal body, ol which most know nothing though wc all
inhabit it. Vhcn that Rcal body is in praycr, thcn wc cntcr (physically)
a gardcn ol boundlcss dclight.
e Neuroscientist: Its good to kno. that I may ha.e actually prayed .hile standing
at some points in my life (in the context of the hadith).
Im not quite there .ith (l) and (4) yet, so allo. me to press you a little more.
Tasting prayer stood up, Im perhaps o.er-eager to try and see if I can go for a rukuh.
To clarify and slightly crudify: I should understand that in some similar .ay to .hich
you describe in(2), the ritual process of prayer mirrors the non-ritual (greater?) form?
at .hen the ritual is performed .ith a greater understanding (non-ritual), it is
itself Di.ine understanding, or can e.ol.e to it?
e confusion is that you say there is no best form for this ritual because its based
on ayats. Yet in your pre.ious ans.er, .hen relating to the possibility that riding
my bike could be prayer, you said that best prayer is the Islamic salat . You mean the
salat I.e been taught is still the best one it seems like you meant the ritual. !hy is it
that this ritual constitutes the most profound conuence bet.een the "metaphysical ",
"true" prayer of understanding and the nature of our bodies?
If its the best one, Im trying to get at the reason .hy, if it isnt, then I feel like it
should it still be possible to apply the idea of our .oices taking the form of our left and
right feet, etc, to other acti.ities, like riding our bikes, perhaps. !ould it be possible
that as I e.ol.e along the path to Di.ine understanding, my e.ery act may become an
act of prayer because I act or choose not to, .ith precisely this understanding? Gnosis
made esh, as you put it so nicely.
Or this the point at .hich I can only understand by doing it?
c Tailor: Right! Gct thcc to thc masjid! ! could say a littlc morc: whcn cvcry
act (Symbolic act) bccomcs an act ol praycr, thcn you undcrstand (Sophia dc
sccnds upon you) and your body is translormcd lrombcing ol Mattcr into bcing
ol Light, purc Gnosis madc csh. is is thc Rcal, physical praycr taught to
Abraham. is all appcars to bc a kind ol mctaphor lor spiritual undcrstanding
but that is prcciscly not what it is it rcally is your Rcal 8ody moving, via
thc agcncy ol rccitation and spccch, into physical prostration to Hu.
And thc mcaning ol lilc is submission.
294 Jihad
6.5 State of war and state of peace
!t has bccn argucd by cxtrcmist groups that thc Muslims in thc wcst arc in a statc
ol war and so thc rulcs ol war apply. is is clcarly thc doctrinc ol imbccilcs.
8ut thcy arc imbccilcs mainly bccausc ol thcir crucl intcntion. oubly so
bccausc thcy arc paranoid: thc naturc ol thc paranoid is to hcar voiccs in accu
sation coming lrom thc outsidc whcn in lact thcy arc voiccs lrom within aimcd
squarcly at thcmsclvcs.
crc is a sccondary ignorancc attachcd to such a doctrinc that is not im
bccilic, just an incorrcct rcading ol statcs and wars. !n a scnsc, thcir doctrinc
is corrcct: thc rulcs ol war do apply whcn an army occupics a lorcign tcrritory
and a caliphatc has not yct bccn cstablishcd.
8ut this is prcciscly thcir naturc: thcy arc a lorcign tcrritory. Muhammcd
occupics thcm and Prophccy is in a statc ol war with thcm until Mcdina can
bc cstablishcd insidc thcm.
c history ol !slam has bccn onc ol a pcacclul book sprcad by coloniza
tion according to somc mcans (tradc, prcaching or occupation all arc acts ol
violcnt colonization in somc lorm at somc lcvcl).
Var is communication acts on a largc scalc. Actually, lor thcrc to bc any
Muslims outsidc ol thc Prophct mcans a lcsscr jihad has bccn lought and won:
hc has bcsicgcd our citics and madc us Muslims.
Now hcrc is an important point that wc will rcvisit in thc chaptcr on bccom
ing, but wc trcat hcrc in its initial stagc. Vc comc to an important problcm:
onc ol translation. 8ccausc thc Muslims ol today arc not, by and largc, Arabs
at all and, il thcy arc, not Arabs ol thc 7th ccntury. cir languagc gamcs arc
dicrcnt lrom ours. So thc naturc ol any convcrsion (bc it that ol a wcstcrncr
coming to !slamor a tccnagcr born into it but making shahada at somc point on
thcir own conviction) is onc ol colonization. Vc would likc to say that, idcally,
it is dircct submission to God. 8ut thc mcans by which this is achicvcd dcrivcs
lrom thc asscmblagc ol two or morc gamcs: ours and thc Prophct's at lcast.
And thcrclorc wc must ask oursclvcs: is translation at all possiblc: (Scc
thc trcatmcnt ol thc !ch in Frcud and how it bccamc split into two tcrms, thc
!"/cgo and thc subjcct in Lacan, partly as a byproduct ol thc Frcnch/Gcrman
dicrcncc.) vcn il an !ndoncsian lcarns bcst 7th ccntury Arabic and lorgcts
his !ndoncsian roots complctcly, hc will still bc doing this as a mcthod actor,
and translation gurcs hcrc.
Clcarly translation is possiblc. 8ut how: And what thcn is thc naturc ol
rcligious mcaning, il vcrscs can bc translatcd:
6.6 Summary 295
6.6 Summary
Lct us summarizc our undcrstanding ol ]ihad (grcatcr and lcsscr) in rclation to
crcativity and Prophccy:
Crcativity cxists at cach ol thc lour lcvcls. !t is not rcstrictcd to mctamod
clling.
crc is crcativity that dcsccnds upon thc lcsscr jihad thc incorporcal
translormations that wc cncountcr in our own livcs. is is thc naturc ol
phcnomcnology: to stay within your gamc, but to cncountcr thc 8ridc. is
crcativity allows lor ivinc incorporcal translormations.
c grcatcr jihad is submission and matyrdom.
c dialcctic ol thc lcsscr and grcatcr !t is, instcad, an opcning up ol thc
body (a kind ol dissolution ol thc body, ol whatcvcr languagc gamc wc arc
playing) and a pouring in ol thc light.
8ut victory/action is likc an unclc to Crcativity, and praisc is a lathcr to
Crcativity. And Prophccy must MARRY that crcativity channcling it
along thc linc ol ight, not dispcrsing it. c channcling lollows along thc
linc ol Ycsod (thc phallus)!!! |at's thc kcy to thc Aisha 9 ycars kabbalically
btw ycsod is rightcous constraint ... adab: this is thc kcy to chanclling
Light to thc Fcmininc.
6.7 By Time's gift my vagaries returned me
! sigh And sigh again A lorlorn and hopclcss sight 8crclt and abandoncd c city ol my
bcing, ruincd. c tcmplc ol my worship brokcn down into bittcrswcct mclancholy
by timc's dcsirc lor thc rcturn.
8ut shc had ncvcr dcpartcd, though ! pcrccivc only lragmcnts.
Mcmory l hcr lragrancc at backward glancc, that hiddcn rccognition Lics abovc
thc ribbons ol my rcmcmbrancc And as thcy unravcl, shc simply lics in slumbcr.
Suspcndcd in darkncss, ! whispcr this sigh: Subtlc nc, dcsccnd upon my housc Subtlc
nc, lct your prcscncc cmcrgc bctwccn thc awtad ol my rcality, Subtlc nc, scalcd
lockct ol Crcation, codcd in all ! crcatc, kccp mc lrom that dangcr, h Supcrb Prool !
ivinc Majcstic Mcrcy, maintain mc in my scclusion!
And thcn, traccd and trackcd ! pausc with purposc Cut my basc and cstablish points
ol submission And ocr my two sons in sacricc So that thc unravcling might bc
positioncd by tablcts ol stonc by a Prophct's child bridc in my luturc, in my past.
8clovcd Crcator, your Truth has llcd my subjcctivc skull And this hclplcss traitor has
bccn assistcd, dcvout and loyal.
Now ! stand with thc group bcsidc thc rivcr's tcst And somc drink lully ol it And somc
abstain 8ut ! drink littlc, and so continuc thc march. Plcdgcd ctcrnally now, ! bow
down bclorc you.
Your Law accounts lor my possibility: all this has bccn lorcsccn by your rcgcnt, For
rising up now, ! comprchcnd that Lawgivcr a sccond timc, through thc cyc ol my
296 Jihad
salat, and undcrstand my Holy limit, lor milk's burdcn cncompasscs all cxpcricncc,
lor milk's rclicl cncompasscs all cxpcricncc.
! turn my gazc outsidc thc bcdroom window, thc strccts arc llcd with snow And scc thc
moon has split in two. ough wc stand on thc brink ol dissolution, wc bow down
again in comprchcnsion that all possibilitics past and luturc arc known and lorcsccn,
lor milk cncompasscs all cxpcricncc, lor milk cncompasscs all cxpcricncc.
! rcjoicc And rcjoicc again Gracc and and strcngth combinc within my sight c dia
mond ol lormcd praisc and victory c alicn's invisiblc rcgcncy ovcr a pcoplc on thc
brink Found and rcncd thus by Timc's gilt my vagarics rcturncd mc, Comlortcd,
conrmcd and clcanscd, To thc nc Truc Faith.
6.8 Apostasy
6.8.1 e diering approaches of /i and ibn bbas
A brothcr on thc path was asking about thc shariah's trcatmcnt ol apostatcs.
Hc said: For mc, this is onc ol thc most dicult and unpalatably dark bits
ol our tcxts. c law, though thanklully not invokcd in this country, is ccrtainly
mcntioncd oltcn cnough at thc masjid. For cxamplc, ! wcnt to visit thc mosquc
ol a lricnd ol minc, who is thc son ol a major shcikh in thc city. c shcikh gavc
a passionatc hutba dcnouncing thc grcat sin ol apostasy, shouting thc lollowing
hadith in that way thcsc mcn somctimcs do:
Narratcd !krima: Ali burnt somc pcoplc and this ncws rcachcd ibn 'Abbas, who said,
Had ! bccn in his placc ! would not havc burnt thcm, as thc Prophct said, 'on't
punish (anybody) with Allah's Punishmcnt.' No doubt, ! would havc killcd thcm, lor
thc Prophct said, '!l somcbody (a Muslim) discards his rcligion, kill him.' (8ukhari
\olumc 4, 8ook 52, Numbcr 260)
My lricnd (who is vcry much part ol thc progrcssivc !slamic movcmcnt) apol
ogiscd proluscly to mc altcrwards, cxcusing his lathcr. 'r . you know how
our parcnts arc.' ! know hc was also ncrvous about thc cvcry prcscnt thrcat ol
invcstigativc journalists sccrctly lming thc hutba: such things rcally makc lor
bad prcss."
e Tailor replied thus:
Now thcrc arc two options lor undcrstanding this hadith: to discount thc
authcnticity ol thc narration (ccrtainly somcthing ! undcrstand can bc donc,
as not all narrations havc thc samc strcngth ol authcnticy) or clsc to takc it
as authcntic (and ! am surc your lricnd's lathcr is not in thc minority ol thc
ummah hcrc).
Now, lct's say it is authcntic. cn it sccmingly contradicts thc vcrsc 2:256
ol our ur'an (wc all know it wcll crc is no compulsion in rcligion .").
8ut thc contradiction is thc cluc to its mcaning:
An apostatc is somconc who attcmpts to turn away lrom thc ccn. 8ut
6.8 postasy 297
ccn in in Hcbrcw mcans judgcmcnt: and judgcmcnt in gcncral is
all lorms ol logical inlcrcncc, spccch, pcrccption, action. To pcrlorm a mathc
matical prool in classical logic is to cngagc with in, with a lorm ol ccn, so
to spcak. To practicc any kind ol rcligion, with its particular and pcculiar rulcs
and constraints, its tcxts and taboos: this is to cngagc with ccn. To dccidc
to go to thc shops to buy a bottlc ol milk is to commit oursclvcs to an action
and modcrn logic (Austin's thcory ol Spccch Acts lor cxamplc) undcrstands
that all action is judgcmcnt to dccidc to buy a bottlc ol milk or to ght
in a war or protcst lor pcacc or gct marricd or watch T\: all thcsc things arc
actions, choiccs, pcrsonal judgcmcnts. All thcsc things arc cngagcmcnt with
]udgcmcnt, with ccn.
An apostatc is a mystic: somconc who attcmpts to turn away lrom spccch, to
transccnd judgcmcnt. To cscapc thc constraints and bound ol languagc and nd
a nirvana in what Sus know as lana, annihilation ol thc cgo. !n our alchcmy,
wc know this as drowning in Vatcr.
8ut thcrc is a dicrcnt approach to thc ivinc surcly: onc that cngagcs with
]udgcmcnt itscll onc that nds Truth through logic, through rcason, through
Firc.
8ut is such a thing as transccndcncc ol ccn cscapc lrom Firc into Vatcr
possiblc: !s such a thing dcsirablc in our path toward thc Truth: c hadith
inlorms us:
c ccn is rcligion and bclicl. 8ut its dccpcr mcaning is judgcmcnt: rcli
gion is judgcmcnt. And judgcmcnt is rc.
Ali was burning: his rc was burning pcoplc. Hc had a scicncc (actually, a
dialcctic dcvclopcd whilc working as a gardcncr ncar Kaba) that burnt pcoplc
in disbclicl. And ibn Abbas disputcd this: likc many Muslims today (includ
ing thosc within thc culturc that Susm has bccomc), hc lclt uncomlortablc
with placing a sccondary scicncc bctwccn pcoplc and Allah. Hc suspcctcd
this scicncc to bc a prcsumptuous, prcmaturc mcdiating knowlcdgc bctwccn
thc pcoplc and thc Truth.
!bn Abbas instcad rccommcndcd dcath ovcr rc. Hc citcd thc prophct's
words as justication: to lcavc bchind thc ccn to lcavc rcligion, judgc
mcnt, thc rc and cscapc, dissolvc into thc watcrs ol annihilation.
So who was right: Ali's Truth through a burning gardcncr's logic or thc
annihilation ol !bn Abbas:
Vc havc cncountcrcd this conict many timcs in dicrcnt lorms: it always
boils own to thc problcmol howto approach God through a gnosis obtaincd
by harncssing logic or through thc annihilation ol thc intcllcct to approach thc
nirvana ol noscll (thc approach to lana/baqa). !slamin silcncc, or in rccitation.
298 Jihad
c answcr is that complction comcs lrom thc unication ol Ali and !bn
Abbas: whcn onc is cncloscd within thc othcr and vicc vcrsa. Vhcn this occurs,
thc body ol thc Ummah will walk with two lcct toward Prophccy: thc Light
will shinc down, lully, upon our mirror oncc morc.
c answcr is only partial whcn burnt through judgcmcnt or whcn turning
away and dying.
c answcr is in thc rcpctition ol Abraham and his lamily: thc rcason why
Muslims ask that wc arc blcsscd with his rcpction. c answcr must bc in pass
ing through rc unscathcd and walking upon watcr. Abraham passcd through
thc rc ol Nimrod, as hc was ol watcr. rough thc martyrdoms ol !smail and
!ssac, thcir korban, through thcir annihilation, thc sons ol rc arc immcrscd
in thc watcrs ol God's Lovc, thc watcrs cmbodicd by thcir lathcr. 8ut thcir
sacricc was also thcir lathcr's crowning ol rc. And so balancc comcs to thc
sons and lathcr. Vatcr no longcr drowns, and rc no longcr burns.
c doublc miraclc. c narration prcscnts thc two sidcs in argumcnt, as
lcct ol thc Ummah. 8ut whcn thc lcct walk in rcpctition ol Abraham, lcct
bccomc lully lormcd lrom his arms, and thc body movcs through Truc Timc
in harmony.
May it bccomc so lor all bclicvcrs, though wc stumblc and lall in baby stcps.
6.8.2 Mastery of the interna/ and the externa/
nc scckcr said: kay. So thcrc is a dccpcr, intcrior mcaning to thc narrations
conccrning dcath to apostatcs. An apostatc is somconc who attcmpts to lcavc
thc logical spacc ol cxistcncc, who attcmpts a kind ol transccndcncc lrom thc
]udgcmcnt that is lilc itscll who attcmpts to turn away lrom all judgcmcnt
making, not just what wc might narrowly considcr to bc spiritual judgcmcnt. !n
a way, you havc invcrtcd thc obvious mcaning and arc saying: such an apostatc
is attcmpting to bccomc a Saint likc Hallaj in lact, drowning in thc Vatcrs
ol thc Rcal's oblivion. 8ut thcn you arc also saying that this attcmpt this
ocring" is too pcrlcct that, somchow, it is cqually important to cntcr, to
pass through thc Fircs ol ]udgcmcnt. To ncgotiatc a path through Logic ol
Lilc. And somchow to do onc without balancing thc othcr is to commit a kind
ol cosmic sin, in thc scnsc ol an imbalancc. is imbalancc occurs altcr thc
dcath ol thc Prophct: hcncc thc rcligious dcbatc bctwccn Ali and ibn Abbas
or il not a dcbatc, at lcast a distinction ol stations, as thc two mcn wcrc
allics. So you arc saying that, in this hadith, thcrc arc thc two approachcs to
thc divinc: thc Firc ol ]udgcmcnt on thc Lclt, and thc Vatcr ol Lovc on thc
Right, and that both sidcs must bc balanccd il wc arc to rcgain thc Prophccy,
il wc arc to truly lollow thc inncr mcaning ol thc sunnah."
6.8 postasy 299
"! havc studicd cnough to say that this is plausiblc. Howcvcr, it rcinlorccs
my growing anxicty that many Muslims would justiably objcct: arcn't you just
using gurativc intcrprctations to makc ostcnsibly rcpulsivc tcxts morc palat
ablc: Vhatcvcr thc right rcading ol thc tcxts whatcvcr thc dccpcr, inncr
mcaning that wc can nd within thcm did Ali really burn apostatcs: vcn
though ! acccpt as a Su that thcrc is a dccpcr mcaning, intcrior mcaning to
thc words spokcn and actions committcd by thc Prophct, you havc yct to an
swcr thc qucstion: did thc Prophct actually authorizc thc physical cxccution ol
apostatcs: "
Anothcr scckcr considcrcd lor a momcnt and thcn said: ! am a Su in
outlook and practicc, but a Muslim rst and lorcmost within my bcing. Susm
is onc ol thc traditional scicnccs dcvclopcd alongsidc thc !slamic Scicnccs. You
might call it a Scicncc ol thc Soul, just as thc Fiqh is thc Scicncc ol thc 8ody
ol thc Ummah. c Scicnccs ol !slam conccrn cvcrything, thc inncr and outcr
aspccts ol rcality. cy complcmcnt cach othcr pcrlcctly and havc cvolvcd lrom
thc inccption ol !slam in pcrlcct harmony, guidcd by shcikhs whosc authority
is innitcly grcatcr than minc. ! thcrclorc do not rcjcct thc traditional shariah,
cvcn though thc notion ol dcath to apostatcs is vcry conlronting and, ycs, ol
coursc ! admit, rcpugnant to mc pcrsonally."
8ut it is not lor mc to qucstion this at lcast: it is to qucstion !slam itscll
thcn. 8ccausc !slam, unlikc all othcr rcligions, brings thc csotcric and cxotcric
togcthcr in pcrlcct harmony. !n rcccnt ccnturics, wc havc lost this harmony:
but in our goldcn agc, to which, inshallah, wc may rcturn, this balancc ol thc
inncr and outcr was unilormly undcrstood. c grcatcst Su shcikhs wcrc oltcn
lcarncd authoritics on qh, prcciscly bccausc both Susm and !slamic Shariah
dcrivc lrom thc samc loundation ol !slam itscll. Fundamcntally, thc Prophct
was a physical gcncral and rulcr who was guidcd in all things by God through
thc agcncy ol angclic rcvclation. is is thc naturc ol his pcrlcction: hc is
a mastcr ol both thc inncr and outcr, thc cxotcric and thc csotcric worlds ol
cxistcncc."
Suddenly, the air changed and the Professor and Builder entered the room. ey
nodded at the Tailor, .ho nodded back. e Professor began the follo.ing speech:
God is Lovc, rst and lorcmost.c 8rcath ol Mcrcy is innitc and contin
uous, a Cloud that ncvcr ccascs, with no bcginning nor cnding: but as a 8rcath
ol Lovc whosc innitc milk Mcrcy to human consciousncss allows lor our nitc
comprchcnsion wc comc to know it as somcthing cxhalcd and inhalcd, prcscnt
and abscnt. 8ut its abscncc is still thc cxpcricncc ol thc 8rcath, just as much as
its prcscncc inluscs a portion ol thc spirit ol Lovc into our bcing.
God's Lovc is innitc. crclorc, it pcrmcatc all worlds, including !maginary
oncs ol thc kind wc arc living in today.
300 Jihad
8y !maginary, ! am simply borrowing psychoanalytic tcrminology to dcsig
natc what wc "imaginc" to bc rcal, thc rcality wc build lor oursclvcs with our
cycs, cars, actions, thoughts and spccch. c rcalm ol statcs, politics and war
larc and ol going down thc !kca storc to pick up a atpack bookshcll, ol lamily
picnics in thc park and ol occ politics. Vc might bc tcmptcd to call it thc
xtcrior world, thc xotcric, but this is not corrcct, bccausc thc !maginary also
includcs thc othcr aspccts ol rcality wc build lor oursclvcs, such as gamcs ol
chcss, Shakcspcarcan plays, doubts and unccrtaintics wc havc about oursclvcs,
any kind ol mcntal gamc wc might play with oursclvcs or with othcrs.
Howcvcr, in psychoanalysis, this !maginary rcalm docs cncompass many
things wc takc lor grantcd as cxtcrior" to our bcing bccausc, whatcvcr it is
that is out thcrc", it is still bcing ltcrcd by our mcntal laculty: ltcrcd into
our !maginary undcrstanding. ! do not imply thc xtcrior world docs not cxist.
8ut ! cmphasisc that our cxpcricncc ol thc xtcrior world is somcthing ltcrcd
by our pcrccption. !t is ncvcr cxpcricnccd dircctly.
crc arc othcr rcalms ol human pcrccption and cxpcricncc, but thc !magi
nary is onc ol thcm, and an important onc.
8ut God's lovc pcrmcatcs all rcalms ol cxpcricncc.
!l wc, cxisting in our !maginary worlds as wc do right now, wcrc to kill somc
onc lor apostasy, thcn thc Lovc would bc obscurcd, probably pcrmancntly, and
wc would bc in darkncss. For any human who livcs within thc !maginary worlds
that wc livc in right now.
!ncluding thc Prophct.
So God would ncvcr command an cxccution to bc conductcd within thc
!maginary worlds wc build lor oursclvcs. !n particular, any political rcgimc is
a gmcnt ol thc !magination ol its constitucnts. 8ut God's Lovc pcrmcatcs
all rcgimcs, and so God would ncvcr command an cxccution within a political
statc.
A rcading ol thc punishmcnt lor apostasy ! havc givcn would not violatc this
propcrty ol thc Crcator that, lor thc choscn amongst us who havc truly (no mat
tcr how momcntarily) lclt thc 8rcath, is a ccntral articlc ol laith. Vhat makcs
us committcd, bodily, to thc Truc Rcligion in thc Faith ol Undcrstanding.
8ut you havc askcd both an historical and a political qucstion bccausc, altcr
all, thc hadith itscll appcars to havc a political and an historical contcxt. id
thc Prophct really command physical cxccutions in thc political statc that hc
was rulcr ol.
History and politics arc both intcrtwincd by what Hcgcl callcd thc mastcr
slavc dialcctic. Your qucstion appcars simplc on thc surlacc, but it is compli
catcd, and to undcrstand it wc nccd to undcrstand a littlc bit ol thc naturc ol
thc mastcrslavc dialcctic.
6.8 postasy 301
sscntially, thc dialcctic involvcs onc tcrmsuprcssing/rcprcssing anothcr tcrm
in ordcr to crcatc a powcr structurc. For cxamplc, thc ocial, documcntcd
prospcrity ol carly Amcrica is loundcd upon thc silcnt slavcry ol an Alrican
thcr. cmocracy grounds thc notion ol good govcrnancc by privilcging thc
mastcr ol conscnsus ovcr thc slavc ol individuality. Vithin capitalism, thc no
tion ol lrcc commcrcc rcquircs wc privilcgc thc mastcr ol individual dcsirc ovcr
thc slavc ol cqually distributcd wcalth.
A rcvolution is whcrc thcsc tcrms ip rolcs: this is always a dangcr, but a
dangcr that lucls a structurc's potcncy.
!t has bccn cndlcssly discusscd in 20th ccntury philosophy (and also in somc
Su circlcs ovcr thc agcs) that thc xotcric/sotcric, utcr Vorld/!nncr Vorld
distinction is also an instancc ol thc mastcrslavc dialcctic. at is, this appar
cntly vcry mctaphysical distinction is in lact a lorm ol powcrplay, just as much
as thc politics ol capitalism or communism. !n thc wcstcrn world ol idcas, thc
crcation ol thc cousins ol this distinction arc oltcn blamcd on cscartcs (hc is
blamcd lor invcnting thc mcntal/physical distinction) or on Plato (blamcd lor
thc dialcctic ol an idcal truc rcality vcrsus an cxpcricnccd lalsc rcality).
Now, a mastcrslavc dialcctic is not a bad thing in and ol itscll. !l wc opcn
up a distinction, cxposc it to thc light and undcrstand what makcs it tick, so
to spcak, thcn wc arc nc. c mastcrslavc dialcctic is a trinkct, a toy, playcd
with by a baby daughtcr: anyonc who has babics will undcrstand that toys arc
kcy to thc dcvclopmcnt ol thc child. is is bccausc toys and trinkcts arc cx
actly primitivc lorms ol languagc: Vittgcnstcin taught us that languagc is, altcr
all, a sct ol languagcs gamcs. Languagc is thc basis lor pcrccption and with
out pcrccption wc cannot cxist as wc do, striving to mcct our 8clovcd. us,
inasmuch as thc gamcs ol languagc arc csscntial to our Truc Path, thc trinkct
ol thc dialcctic is also csscntial. thcrwisc thcrc would bc no communication,
no dicrcntiation, and thcn no diculty in rcalising thc Cosmic Romancc and
no lilcdcning movcmcnt through Timc back to thc Gardcn ol thc 8clovcd.
!nstcad ol a lilc as a Romantic Comcdy, wc would havc a dicrcnt cxpcricncc
ol God's Lovc a nonlinguistic onc, such as that givcn to a stonc or mountain
or star (all ol which arc immcdiatcly in submission to thc ivinc).
So thc dialcctic is kcy to our cxistcncc.
8ut thc conscnsus ol thc philosophcrs is: that il thc dialcctic is lclt un
invcstigatcd and is itscll takcn as truth, thcn wc risk a kind ol lascist politics,
luclcd by paranoia. A mastcr tcrm bccomcs dangcrous prcciscly whcn, within
our !maginary rcality, wc bccomc xatcd upon it. And this cntails, by symmc
try, bcing xatcd upon thc slavc tcrm, cvcn il wc arc unawarc ol this. c two
tcrms arc dynamic totcms. cy arc shilting signicrs. 8ut il wc x thcm and
say this is how things arc, absolutcly" thcn thc totcms bccomc idols.
302 Jihad
us, il ! blindly acccpt thc dialcctic ol capitalism, thcn thcrc is a dangcr that
it will totalizc my !maginary rcality lorming what a psychoanalyst might
call a ncurosis, a xation, a pathology. ! might, lor cxamplc, insist on going to
war on anyonc who docs not subscribc to my mastcr tcrm ol capitalism, and
pcrsccutc scapcgoats in my country onto whom ! pcrccivc (lairly or unlairly)
thc dcmon ol a dcsirc lor cqually distributcd wcalth (it docsn't mattcr il thcy
arc or not, thc projcction is what mattcrs).
at's an cxtrcmc casc ol coursc (although wc scc it timc and timc again in
history). Howcvcr, lascismnccd not always bc so ovcrt. Fascismis prcscnt cvcn
il wc simply cmploy thc tcrms "capitalism" and "cqual distribution ol wcalth" in
thc samc scntcncc, acting as though thcy dividc up cqually thc possiblc ways ol
concciving ol commcrcc, without rcccting on how our wholc commcrcc idca
is a product a toy lormcd ol this particular dialcctic, without thinking
about thc construction ol this particular toy, without undcrstanding thc powcr
structurc that rcsidcs within thc scntcncc. Vithout considcring altcrnativcs.
(Vhat about a rcturn to bartcring or nomadic raids, ctc:)
n thc othcr hand, il ! opcn up this dialcctic dcconstruct it and un
dcrstand that it is a tool that cnablcs a particular systcm ol production to work
rcasonably wcll, thcn ! won't gct attachcd to it, and cvcrything will bc groovy.
Look Ma, no fascism. (!l ! go onc stcp lurthcr, and transmutc thc mastcrslavc
dialcctic into a diamond dialcctic ol cosmic homoscxuality, thcn ! gct closcr to
Prophccy. 8ut morc on that latcr.)
c dangcrs inhcrcnt to languagc's dcpcndcncc on thc dialcctic (and thc
tcchnology lor avoiding thcsc dangcrs) applics cqually to thc xtcrnal/!ntcrnal
distinction. c binary opposition gcncratcs a politics whcrcby wc can makc
statcmcnts likc: c Prophct has Mastcry ol both thc xtcrnal and thc !ntcr
nal rcalitics, ol thc politics ol thc world and thc politics ol thc soul". Such a
statcmcnt has a powcr, a signicancc, that dcpcnds upon thc powcr structurc
dcriving lrom thc cxtcrnal/intcrnal division.
c distinction is, ol coursc, usclul in particular contcxts: lor cxamplc, whcn
a brain surgcon nccds to makc a link bctwccn thc intcrnal laculty lor math
cmatics and somc part ol thc brain that handlcs this laculty. \cry important
in pcrlorming surgcry on a mathcmatician! 8ut in thc casc ol thcology and
philosophy, thc distinction has limitcd application and runs thc samc risk ol
lascism that all usagc ol mastcrslavc tcrms cntail, whcn cmploycd in such a
way that thcy totalizc all ol rcality.
Hcrc arc two cxamplcs ol how this totalization might occur within !slam,
through an unrccctivc usc ol thc dialcctic.
Considcr a mcmbcr ol a litcralist activist group who says c Prophct's ac
tions and rulings wcrc always about thc xtcrnal rcality: his purposc was to
6.8 postasy 303
bring about thc pcrlcct political statc thcn and in our luturc." Such a spcakcr
would scapcgoat pcoplc hc would scc as a thrcat to this vicw: a school ol cs
otcric Sus, lor cxamplc, with thcir undcrstanding ol thc grcatcr jihad" as a
strugglc lor thc soul and dcath to apostatcs" as somc kind ol lana lor thosc
who lcavc bchind logical judgcmcnt. cy arc misguidcd by Shaytan and il
thcy do not dcsist in thcsc bclicls, thcy will bc in thc ctcrnal hcllrc!" hc might
cxclaim. And in doing so, hc would bc unawarc that, in lact, thc prcscncc ol
this school ol Sus (with thcir intcrnal Prophctic light as a slavc tcrm to his
mastcr tcrm ol thc cxtcrnal light ol politics and social laws) arc prcciscly what
lcnds political and historical powcr to his statcmcnt. Vithout thc suprcssion ol
thc csotcric world, thcrc could bc no conccption ol an cxtcrior politics ol thc
idcal !slamic caliphatc that has been and .ill be. c thrcat ol thc cncroach
mcnt ol thc csotcric army ol thc grcatcr jihad thc thrcat ol lana in lact is
prcciscly what thc litcralist rcquircs in ordcr lor thcrc to bc wcll dcncd walls
around his caliphatc.
8ut thc !slamic scckcr who thinks morc carclully about thc possiblc modcs
in which thc ur'an can bc rcad, both mystical and social and cthical is also
not immunc to this risk.
!n particular, to makc thc statcmcnt c Prophct was King ol both thc
xtcrnal and thc !ntcrnal rcalitics" is also to run thc risk ol lascism, ol xation,
ol thc totalization ol rcality by this particular cxtcrnal/intcrnal dialcctic. A
navc scckcr, with thc cxccllcnt intcntion ol maintaining balancc, in uttcring
this statcmcnt, still supports thc hcgcmony ol an intcrnal/cxtcrnal mastcrslavc
distinction that totalizcs rcality. is innoccnt scckcr will inadvcrtcntly lcnd
arms to thc political and historical powcr ol thcsc two tcrms, prcciscly through
not taking a sidc, so to spcak.
c navc scckcr, through rctaining a romantic idcalisation ol thc !slamic
scicnccs and thcir prcccdcnt in thc original Prophctic naturc, through not to
takc a sidc, is still totali.ing the internalexternal dialectic by simply speaking as
though these are the t.o realms do indeed absolutely di.ide up human reality.
!n both thc casc ol thc litcralist activist and thc navc scckcr, both spcak
crs arc acting as though thc dialcctic wcrc real and so what was, prcviously,
simply a usclul tool lor brain surgcons bccomcs somcthing that totalizcs all ol
rcality. !n both uttcranccs, thc toy, thc languagc gamc, thc trinkct ol thc in
tcrnal/cxtcrnal distinction, solidics its political stranglchold on rcality as an
!maginary xation, prcciscly bccausc thc spcakcrs act as il thc cxtcrnal and cx
tcrnal cxtcnd bcyond usclul activitics such as brain surgcry, to idlc pursuits,
such as !maginary ontology.
!n othcr words, wc arc saying that to thc statcmcnt c Prophct was King
ol both thc xtcrnal and thc !ntcrnal rcalitics" makes no sense, outsidc ol thc
304 Jihad
politics and historicity lcnt to it by thc powcrplay gcncratcd by thc balancc ol
supprcssion and control within thc intcrnal/cxtcrnal dialcctic. To uttcr it is to
connc oursclvcs to thc !maginary planc ol cxistcncc, a rcalm in which thcsc
tcrms totalizc rcality. Vc might cvcn go lurthcr and say that such a statcmcnt
is tacit support ol linguistic lascism, bccausc to makc it is to lacilitatc thc to
talization ol rcality by an articial distinction. !n thc worst casc, thc toolkit ol
brain surgcry transmutcs into a box ol swastikas.
r to placc rclatc thc problcm ol thc uttcrancc to !slam itscll, wc notc that
anothcr word lor totalization ol rcality bcsidcs lascism is idolatry. Gamcs
and trinkcts arc lor thc child, and thc child is a blcssing. 8ut things gct out ol
hand whcn thc child is clcvatcd to totalizc rcality:
Havcn't you sccn thosc who wcrc grantcd a portion ol thc scripturcs: cy bclicvc in
supcrstition and Taghut. Conccrning thc disbclicvcrs, thcy say, cy arc closcr to thc
right path than thc bclicvcrs." (ur'an 004:051)
Vc havc bccn grantcd a portion ol thc scripturcs and, cvcry day, in rcccting
upon thcm, using languagc incvitably cmploying loadcd tcrminology to
discuss thcology, wc run thc risk ol taghut. !t is almost unavoidablc as wc do
it unconsciously: but thc way out is to always rccct upon and bring to light
whatcvcr slavc is bcing supprcsscd by whatcvcr mastcr tcrm wc arc cmploying.
Not lor a rcvolution, not to invcrt whatcvcr hcgcmony is currcntly implicd by
thcir structurc, but to bc scllrccctivc ol thc limits ol powcr inhcrcnt to thc
languagc wc cmploy whcn spcaking about lilc.
Vc conscqucntly havc problcms with any statcmcnt involving thc intcrnal
and cxtcrnal that is uttcrcd in a modc that lcnds itscll to totalizing rcality. Not
just statcmcnts about thc Prophct. ! run thc samc risk ol tacit support ol a
linguistic lascism and idolatry il ! wcrc to say thc lollowing unrccctivcly
about any othcr human, including myscll: !'d likc try to improvc both thc
inncr and outcr aspccts ol my spiritual practicc."
is is not to say that this dialcctic any dialcctic should bc cxtinguishcd.
To do so would bc to somchow climinatc all gamcs: and this would bc to cx
tinguish judgcmcnt, to cxtinguish logic, languagc, pcrccption, action, rcality as
wc cxpcricncc it. 8ut, in a scntcncc, if .e .ish to a.oid dangers of fascism, .e
need to li.e Symbolically rather that .ithin the Imaginary.
How:
First and lorcmost, thc Prophct was lrcc ol this sin ol idolatry, whilst thc
rcst ol us slip in and out ol it constantly. Prophccy docs not abidc within thc
!maginary. c Prophct did not pcrccivc thc world, commit actions or makc
statcmcnts in an unreecti.e, inauthcntic lashion. !t is clcar that somc ol thc
sahaba thcmsclvcs and ccrtainly many ol thc scholars ol !slamthat havc assistcd
6.8 postasy 305
in thc dcvclopmcnt ol thc !slamic scicnccs did indccd livc within thc !maginary:
just as wc do today. 8ut thc prophct did not. Hc did, ncvcrthclcss, pcrccivc
rcality and spokc God's rcvclations within a languagc: hc was not a stonc or a
mountain.
Vhat docs it mcant to cxpcricncc rcality, still ltcrcd by cycs, cars, spccch,
languagc, but uncncumbcrcd by thc !maginary: !t is to livc within languagc
within a spacc ol signs but to pcrccivc cxactly, prcciscly and pcrlcctly thcir
dclcrral to God, and to scc only this modc ol dclcrral. !t is to spcak, judgc,
movc, takc actions always within this modc ol dclcrral to thc 8clovcd thcr.
Vc call this abiding within thc Symbolic rcalm in thc modc ol illuminatcd
judgcmcnt. Living Symbolically. thcr philosophcrs havc callcd it authcnticity
or cnlightcnmcnt.
Now, this is thc way things arc. And thc Prophct only spokc Truth. crc
lorc, hc ncvcr spokc with thc voicc ol inauthcnticity. And as a corollary, wc
can concludc hc ncvcr spokc ol thc intcrior and cxtcrior in such a way that thcir
dialcctic totalizcd rcality.
So hc could ncvcr havc said somcthing likc: apostasy is an intcrnal, mcntal
conccpt. qually, hc also could ncvcr havc said somcthing likc: apostasy is an
cxtcrnally punishablc sin, within a social lcgal systcm. Nor could hc havc said
that, in balancc, thcrc is both an apostasy and dcath ol thc cgo and an apostasy
and dcath ol thc physical. All thrcc statcmcnts, said in an unrccctivc modc,
ultimatcly arc supportcd by, and support, thc hcgcmony ol an idolatrous powcr
structurc.
kay, all vcry wcll and good. Vc havc rcitcratcd thc naturc ol lollowing
thc sunnah, and havc pcrlormcd somc grammatical corrcctions to thc usagc
ol thc intcrnal/cxtcrnal distinction within spiritual rccction (mattcrs bcyond
domains whcrc this dialcctic has a valuc, such as brain surgcry). And wc havc
asscrtcd that Prophccy could not havc uttcrcd thc command to cxccutc apos
tatcs in such a way as to lcnd support lor a politics ol xation that privilcgcs
as a mastcr tcrm thc intcrnal nor thc cxtcrnal (which would cvcn includc an
attcmpt at nding an hypothctical balancc bctwccn thcm).
8ut wc do not appcar to havc answcrcd thc qucstion, Vhat was hc really
doing, lrom our pcrspcctivc:" at is, what cxactly would a subjcct havc pcr
ccivcd at thc timc: Vhat would havc bccn sccn by a subjcct (likc mc) who
livcs within thc dialcctic ol thc intcrnal and cxtcrnal, and oltcn nds himscll
spcaking as il thcrc is an intcrnal and an cxtcrnal world ol spiritual intcraction:
Pcrhaps thc Prophct didn't scc thc !maginary: but surcly many pcoplc around
him livcd by thc !maginary. And, lrom thcir pcrspcctivc, wcrc thcrc actual
dcaths (what wc havc rcdcncd as !maginary dcaths) lor apostasy:
As wc havc sccn, languagc is such that it always lolds up upon itscll and
306 Jihad
providcs us with toys in pairs: black and whitc on thc chcss board, an cxtc
rior/intcrior distinction in mctaphysics, a communistic/capitalist distinction in
commcrcc. !t providcs us, in othcr words, with rulcs and constraints to govcrn
thc application ol signs.
is is how wc rclatc to languagc and this rcmains unchangcd in thc casc
ol Prophccy. c lact that thc Prophct was ablc to uttcr words mcans that hc
too utilizcd languagc just as wc do and, conscqucntly, could not avoid handling
thcsc toys, managing thcsc signs, playing within particular languagc gamcs,
loadcd as thcy arc with thcir politics and historical powcr structurcs: gamcs
ol culturc, ol tribal division, ol war, ol thc statc, ol thc lamily, ol praycr, ol
pilgrimagc and so on. Somc gamcs arc lamiliar and intcrscct with thosc that
wc arc born into today, as 21st ccntury modcrn Muslims: othcr gamcs arc a
complctcly dicrcnt languagc to thc onc wc arc accustomcd to. For cxamplc,
! know what marricd lilc is likc, and it is a languagc gamc that is common
to thc vocabulary ol thc Prophct and to mc. Howcvcr, thc naturc ol trckking
across thc dcscrt in a caravan is somcthing ! havc cxpcricncc ol only through
movics and my imagination: this languagc gamc, with its tcrminology, rulcs
and constraints docs not intcrscct with thc vocabulary ! was born into.
Howcvcr, cvcn whcn thcrc is a vcry widc dicrcncc bctwccn somc Prophctic
contcxt and my own, communication with Prophccy is possiblc. is is prc
ciscly thc valuc ol many ol thc hadiths. c unlolding narrativc ol Prophccy
shows that thcrc wcrc pcoplc around him, cach involvcd with dicrcnt lan
guagc gamcs (c.g., ol marriagc, ol dcvotion to God, ol politics) who lollowcd
him. c askcd him qucstions (lor cxamplc, lor marriagc advicc, arbitration in
a disputc, or lor a military command): hc would answcr thcm, in Truth, within
his modc ol dclcrral. And thus prcscnt thcm an opportunity to locatc thc Milk
ol Visdom lrom .ithin whatcvcr contcxt wc havc bccn assigncd, lrom within
whatcvcr gamc wc arc playing, irrcspcctivc ol its dicrcncc lrom that ol thc
Prophct himscll.
Hc communicatcd to thcm in their particular languagc, using thcir particular
signs. !l a soldicr camc to himand askcd lor ordcrs, hc would spcak lromwithin
thc gamc ol war and still uttcr thc Truth, unlocking thc propcrty ol dclcrral
thc spark ol Light within thc signs ol that particular gamc. c samc with
pcoplc asking him qucstions about lamily, about hcalth, about dcvotion, and
so on.
(And crucially, thc rccord ol thcsc transactions pcrmits us, as rcadcrs, with
our third contcxt, to triangulatc thc communication act so to spcak, and gain
acccss to this Visdom through thc act ol rcading, ol communication with thc
languagc gamc ol thc hadith as a Prophctic rccord.)
6.8 postasy 307
is modc ol communication includcs thc issuc ol apostasy. Vhcn thc qucs
tion ol apostasy was raiscd, hc answcrcd purcly Symbolically.
Hc did not pcrccivc an cxtcrior. Hc ccrtainly did not mcan to physically kill
somconc lor rcjccting !slam. 8ut hc also did not pcrccivc an intcrior: hc also
absolutcly did not mcan a psychological journcy ol killing that aspcct.
So, lrom thc pcrspcctivc ol a hypocritc, lor cxamplc, a litcralist, or a navc
scckcr lrom a pcrspcctivc that considcrs rcality as ltcrcd through an !mag
inary xation upon thc intcrior/cxtcrior powcr structurc and conscqucntly
bclicvcs that pcoplc physically dic and that pcoplc mcntally attcmpt to attain
lana ... From such an !maginary pcrspcctivc, what would wc havc sccn:
(Hcrc is whcrc things gct vcry dicult lor thosc amongst us who arc not
comlortablc with miraclcs. r thosc ol us who ncvcr bclicvcd in lairics as
childrcn.)
c answcr is: nothing. Vc would not havc sccn thc Truc Muhammcd,
bccausc hc cxistcd corporcally, linguistically, in all ways within thc Sym
bolic, and to bc xatcd upon an !maginary dialcctic would mcan that wc would
bc blind to his naturc as a human.
Asking this qucstion is prcciscly likc imagining what would it bc likc such
a subjcct to cntcr into thc novcl Pride and Prejudice and thcn to contcmplatc
whcthcr arcy really marricd lizabcth. r to ask whcthcr arth \adcr is
really Lukc Skywalkcr's lathcr in Star !ars. Vc would say: that's a ridiculous
thing to ask, bccausc clcarly thcsc arc ctional charactcrs and thcrc is no rcally"
about thcir lovc aair or lamily rclationships, by dcnition. !t was just ction
writtcn by an author.
Vc carclully notc: this is not to say that thc Prophctic unlolding is ction
pcnncd by a human author. Far lrom it! Vc asscrt that an illuminatcd cxis
tcncc within thc Symbolic rcalm is closcr to real lilc than our morc common
xatcd cxistcnccs within thc !maginary planc that wc considcr to bc rcality.
Also, to say that Prophccy is ction again this would play into thc hands ol thc
intcrior/cxtcrior dialcctic, shilting our spccch back into thc !maginary rcalm,
again dcnying Truth through inauthcnticity.
Howcvcr, wc say thc analogy is appropriatc.
is is bccausc thc Prophctic lilc its unlolding at a particular point in
history is a momcnt at which a particular human's lilc (its actions and intcr
actions with thc world and pcoplc around it) translorms into somcthing with
a similar ontological status to a novcl. 8ut in this casc, thc novcl pcnncd by
ivinity.
c Prophctic narrativc consists ol signs that do not draw thcir powcr lrom
a politics or history rclating to a particular mastcrslavc dialcctic. At thc samc
timc, this narrativc cannot bc said to transccnd thc words inscribcd within it.
308 Jihad
c Prophctic narrativc is that rarc momcnt in human history whcrc lilc
bccomcs prcciscly likc a novcl, and is incompatiblc with any qucstion about
what rcally" wcnt on. Vas thcrc rcally" thc dcath ol apostatcs: id hc rcally"
marry Aisha whcn shc was 9 and pass away in hcr lap: id thc various battlcs
rcally" happcn: Vas Mcdina rcally" rulcd ovcr by him: All such qucstions
arc just as incompatiblc with thc Prophctic lilc as asking whcthcr arcy rcally"
marrics lizabcth.
Lct's put it poctically.
!maginc rcality bclorc thc arrival ol thc Prophct. !t is just likc our rcality:
somcthing !maginary, lull ol idols in dicrcnt shapcs and lorms, xatcd and
unrccctivc upon its basis in thc political powcr structurc ol thc mastcrslavc
dialcctic.
cn thc Light ol Prophccy dcsccnds upon thc landscapc. And cvcrything
conncctcd with his Light basically turns into papcr. And all thc pcoplc around
him all things around him all parts ol rcality pcrccivcd by and rclatcd to
him bccomc likc signs inscribcd on that papcr.
vcn thc apostatcs, thc hypocritcs, who maintaincd idolatry in spitc ol thcir
convcrsion, or thosc around him(thcrc wcrc clcarly many) who committcd var
ious lorms ol sin, sins ol dcsircs or imbalanccs, momcntary xations and so on.
All thcsc pcoplc, with thcir particular, imbalanccd, politicizcd and historical
!maginary pcrspcctivc, by virtuc ol bcing closc to thc Prophct, also bccomc
signs inscribcd on that papcr. cy bccamc thc signs of apostasy, thc signs of
hypocracity, thc signs of belief, thc signs of the seekers stations, thc signs of politics
and of history. Amongst thcm, wc nd thc cmbodimcnt ol !maginary dialcctic
ol languagc, thc mastcr tcrm (with its accompanying slavc tcrm), thc caliph
principlc capturcd, as it wcrc, rcndcrcd a higher capti.e by thc Hand ol thc
Author mutatcd lrom somcthing physical as wc cxpcricncc thc physical into
purc Symbolic Truth inscribcd upon Rcal Papcr.
is is thc mcaning ol Umar's cxpcricncc, which is inscribcd hcrc lor us:
Narratcd Anas: Umar said ... My Lord agrccd with mc in thrcc things. ! said, '
Allah's Apostlc! Vould that you took thc station ol Abraham as a placc ol praycr.' !
also said, ' Allah's Apostlc! Good and bad pcrsons visit you! Vould that you ordcrcd
thc Mothcrs ol thc bclicvcrs to covcr thcmsclvcs with vcils.' So thc ivinc \crscs ol Al
Hijab wcrc rcvcalcd. ! camc to know that thc Prophct had blamcd somc ol his wivcs so !
cntcrcd upon thcm and said, 'You should cithcr stop or clsc Allah will givc His Apostlc
bcttcr wivcs than you.' Vhcn ! camc to onc ol his wivcs, shc said to mc, ' Umar! ocs
Allah's Apostlc havcn't what hc could advisc his wivcs with, that you try to advisc thcm:'
crcupon Allah rcvcalcd: It may be, if he di.orced you his Lord .ill gi.e him instead of
you, .i.es better than you Muslims ..." (ur'an 66:5) (Sahih 8ukhari 6:60:10)
At rst glancc, a navc nonMuslimrcadcr might surmisc lromthis that, at bcst,
6.8 postasy 309
Umar had somc prccursory coincidcncc with thc inspiration lor thc ur'an or,
at worst, dircctly inspircd thrcc kcy vcrscs ol thc Holy 8ook.
8ut in lact, this vcrsc dcscribcs a situation that is similar to thc brcaching ol
thc fourth .all ol a narrativc: a momcnt at which a charactcr in a lm or book
acknowlcdgcs thc ctional, authorcd naturc ol thc vcry work in which thcy arc
situatcd.
Hcrc Umar who was a man bclorc hc mct thc Prophct, but oncc hc had
contact with Prophccy, is transmutcd into nothing morc nor lcss than a sign
in thc Prophctic narrativc rcccts upon his ivincly Authorcd charactcr
as thc Prophct's commandcr, standing in rclation to thc Prophctic inspiration
itscll, that ultimatcly has cngcndcrcd all that is Umar. !t is thc charactcr ol a
commandcr who rcccting on his rclationship to thc Authorship that lashioncd
his charactcr through thc pcrccption ol Prophccy.
Altcr thc Prophct's passing, thc papcr gradually starts to ladc, and turn back
into air. osc who wcrc dircctly conncctcd to thc Prophct thc lamily and
sahaba arc victorious at timcs and lail and makc mistakcs at othcr timcs.
Howcvcr, by virtuc ol thcir conncction to thc Mcssagc, thcir victorics and thcir
sins still rcmain signs and vcry much part ol thc papcr ol thc Prophctic unlold
ing that still continucs (as it docs at thc point ol thc hadith rcgarding apostasy
that wc havc considcrcd).
8ut with thcir passing away, thc papcr ladcs still morc.
Vhat was a sign ol thc Prophct's Mcdina gradually changcs into an actual
city statc ol Mcdina. Vhat was thc sign ol a Kingdom in !slam gradually ladcs
and transmutcs into an actual !slamic mpirc. csc things wcrc not thcrc
bclorc thc advcnt ol thc Prophccy. cn thcrc was a nuclcar bomb that rcndcrcd
cvcrything Papcr. And whcn thc lallout clcars, what is lclt is an !slamic cmpirc:
and thc rcst is !maginary history (lor history, lct us not lorgct, is powcr gaincd
through thc mastcrslavc dialcctic itscll ).
So cvcntually, thc world rcturns to normal. c Papcr rcturns to air. Likc
Pinnocio transmuting lromwood to csh (only, wc would say, actually in rcvcrsc
bccausc ivinc Papcr is Truc Flcsh and Truc Lilc, and thc air wc brcath now
in !magination is closcr to lilclcss wood). c living signs disappcar. Almost.
cy arc mappcd into rst and lormost in thc ur'an itscll and thcn also
thc hadiths, thc narrations that prcscrvc thc signs that wcrc inscribcd upon thc
ivinc Papcr ol thc Prophctic Unlolding. From within Papcr now, sccondarily
on papcr.
So thc Truth is not lost. ccasionally, whcn wc arc closcst to thc Prophct,
somctimcs (by no mcans always) through intcraction with thc tcxts that prc
scrvc his unlolding, thc air momcntarily morphs back to Papcr and thc ivinc
310 Jihad
Narrativc is again pcrccivcd by thc subjcctascharactcr, a truc awarcncss that
wc arc nothing, cxccpt by thc Pcn.
At that point, wc livc Symbolically, and abandon our !maginary xations.
Vc acccss this statc in all kinds ol manncrs, in any numbcr ol contcxts.
8ut thcrc is a Muslim rccipc lor achicving this statc: to acccss this Prophctic
unlolding through lollowing thc sunnah. To lollow thc sunnah is to cxpcricncc
thc air as Papcr oncc morc, so that our livcs arc livcd as nothing morc and
nothing lcss than a scllawarc ivinc Narrativc. So that wc bccomc charactcrs
whosc cvcry actions wc undcrstand is a plot twist prcscribcd by ivinity to
intimatc ivinity, to intimatc Lovc.
So that lilc is undcrstood lor what it is: a romancc novcl, complctc with an
initial lovc at rst sight, a scparation, trials and tribulations and, at last, a happy
cnding.
!n this way, wc can rcad thc story ol thc Prophct's lilc as prcciscly that: a
story. Such an undcrstanding is quitc closc to thc truth, lor, likc a work ol
ction, thcrc is absolutcly no scnsc in which wc could ask did hc rcally
do suchandsuch. And, likc a work ol ction, wc can nd within it dccpcr
signicant mcanings communicatcd to our livcs.
8ut this is still thc incorrcct way to approach thc Prophctic lilc, bccausc it
again plays into thc cxtcrior/intcrior dialcctic, and wc rcmain scholars basically,
studying lor an !maginary loundation dcgrcc. !t dcprivcs us ol thc biggcst
miraclc that is opcn to any human : that air can changc to Papcr, that what
is sccn as physical" and cxtcrnal" or intcrnal" can transmutc into !nscription
that undcrstands itscll as !nscription.
!slamic practicc is to communicate dircctly with thc story ol thc Prophct's lilc
through cngaging with thc inscription ol that Unlolding: gradually knowing
thc Truth, that it was thc Truc Lilc, whcrcas our livcs, our bclicls, our modc ol
spcaking and thinking and acting arc paltry !maginary things.
Vc should takc thc narrations and cntcr into thcm. Vhat will happcn is
that, in spitc ol thc oltcn vcry dicrcnt sct ol languagc gamcs that wc cmploy
comparcd to thosc ol Prophccy's unlolding, thc rccipc, thc lunctions, thc prcd
icatcs, thc modc and scalcs by which our livcs can also bc turncd into papcr
is prcciscly what is communicatcd. c hadith on apostasy is cxactly a casc in
point ol this.
is Miraclc is an articlc ol laith, that lollows lrom thc bclicl in God, thc
bclicl in Lovc, our ccrtainty that God can spcak through man via thc agcncy
ol Prophccy.
nc nal articlc ol laith thcn. is communication is a dircct linc to God,
mcdiatcd by thc agcncy ol thc Prophctic unlolding. God is Lovc. So any com
munication wc rcccivc must also takc thc lorm ol Light, Mcrcy, Lovc. is
6.9 Dialectics, sinful and corrected 311
Light pcrmcatcs all cxistcncc and all human paths, including thc pcrlcct, Sym
bolic naturc ol Prophccy and awcd oncs, impcrlcct oncs such as ours that
altcrnatc bctwccn purcly illuminatcd Symbolic lilc and xatcd !maginary livcs.
crclorc, il wc takc somc sparks ol this Light back into our !maginary livcs,
rctrcating, as it wcrc, back to our normal day to day cxistcncc our papcrlcss
cxistcncc thcn thc sparks stay with us but ncvcr intimatc thcir oppositc.
Killing a human, wc know, is not lovc, within any languagc gamc. So Vis
dom would ncvcr lcad us to kill anothcr human.
[
c Prolcssor nishcd his spccch and disappcarcd.
crc was an astonishcd pausc.
8ut thc Tailor said that thc Prolcssor was a purcly ctional charactcr hc
crcatcd to rcprcscnt an aspcct ol our journcy!" whispcrcd onc scckcr to anothcr.
Shhhhh!
6.9 ialectics, sinful and corrected
8uraida rcportcd on thc authority ol his lathcr that Allah:s Apostlc (may pcacc bc upon
him) said: Hc who playcd chcss is likc onc who dycd his hand with thc csh and blood
ol swinc. (Sahih Muslim 8ook 028, Numbcr 5612)
A scckcr on thc path askcd: You havc said that thc mastcrslavc dialcctic
cannot bc cscapcd. ! undcrstand this as thc conccpt ol dualism spokcn about in
various mystical traditions. 8ut surcly thc point madc by thc grcat Shcikh was
that all lilc is God: that thcrc is no !" and to spcak as il thcrc was an !" is
to commit a kind ol shirk. To cntcr into dualism, and play, inauthcntically as
you say, into a mastcrslavc dialcctic, into an illusory dualism. And yct you arc
guilty ol prcciscly this sin, by saying 'Visdom would ncvcr lcad us to kill.' 8ut
surcly Visdom is bcyond all association, most ol all with an us: so thcrc can bc
no Visdom in what 'you' havc writtcn."
e Tailor replied:
First, my main dclcncc" is simply that this is how ! bclicvc things to hold
bascd on pcrsonal cxpcricncc, arrivcd at through !slamic practicc. So rst and
lorcmost, it is a subjcctivc rcsponsc. So ! might simply bc misguidcd, but !
havcn't had any divinc cxpcricnccs (yct) that suggcst anything othcr than Lovc
as thc Primc Movcr, and rcciprocal Submission as thc ultimatc mcaning ol lilc.
! ccrtainly acknowlcdgc that at somc point in thc luturc, ! might comc around
to a dicrcnt, improvcd undcrstanding: but ! ncvcr writc anything without cm
pirical cxpcricncc ol it, so ! currcntly cannot maintain anothcr vicw.
8ut lct mc try to clarily my position against thc chargc ol dualismin thc scnsc
312 Jihad
that you usc it. First, ! bclicvc that thcrc is no Allah bcsidcs Allah. And wc
should not assign partncrs to Allah, so ! ccrtainly would likc to avoid dualism
in spcaking ol Allah.
8ut at thc samc timc, as ! said, ! can only writc about my own pcrsonal, hu
man cxpcricncc ol thc ivinc. cy kcywords hcrc bcing writc" and pcrsonal,
human cxpcricncc". csc things takc placc at lcast within thc Symbolic planc,
within thc human spacc ol dicrcntiation and, il ! mcss up, my writing
might also occupy thc !maginary spacc ol inauthcntic, nonrccctivc discoursc.
Now, lrom my subjcctivc human bcing's pcrsonal cxpcricncc ol thc ivinc:
this only takcs thc lorm ol thc 8rcath ol Lovc. 8ccausc 8rcath is lclt, by dcl
inition it must havc within it thc capability ol momcntary abscncc (othcrwisc
wc would not lccl it), and hcncc thcrc is ivinc icrcntiation ivinc
Namcs somc ol which arc prcciscly thc lclt cccts ol this altcrnating ab
scncc/prcscncc. c abscncc, thc inhalation or withdrawal ol ol thc 8rcath, is
just as much a lclt componcnt ol thc 8rcath as thc prcscncc, thc cxhalation or
bcstowal ol thc 8rcath.
Anothcr way ol putting this is: thcrc is Allah. From thc human pcrspcc
tivc (ycs, paradoxically, using human, dicrcntiatcd languagc, somcthing that
lollows lrom undicrcntiatcd Lovc), wc know this Allah is Lovc, undicrcnti
atcd. 8ut Lovc implics a First Rclation ol Lovc, bctwccn 8clovcd and Lovcr,
and so thcrc is a First Rclation, callcd 8rcath.
All lilc dcrivcs thcn lrom this 8rcath ol Mcrcy, so thc mcaning ol Lilc is
to rcciprocatc this lrom thc human pcrspcctivc via submission. For mc, prob
ably dcviating lrom somc Su undcrstanding, thc mcaning is ccrtainly not to
bccomc" or rcalisc" all thc Namcs within oursclvcs. 8ccausc thcsc Namcs arc
subscrvicnt, so to spcak, to thc 8cing which thcy namc and arisc purcly out ol
that !nnitc Lovc's dcsirc to gcncratc Lovcrs. cir purposc" il you likc is to
awakcn rcciprocal lovc within us and to guidc us back to thc 8clovcd.
All thc samc, ! wondcr il wc arc still not on thc samc pagc hcrc, and just
using dicrcnt tcrminology. Altcr all, as you havc notcd: thc 8rcath ol thc
Mcrcilul prcccdcs, ontologically, His othcr Namcs and ualitics."
So pcrhaps you wc arc in agrccmcnt: r do you imaginc that, lrom within
thc spacc ol human dicrcntiation, wc can only know Allah through gathcring
all thc Namcs togcthcr into onc big ball, so to spcak, unilying thcm all within
our minds lrom wrath to lovc and ultimatcly rcalising thcm within our
bodics so wc arc no longcr dicrcntiatcd lrom thc ivinc Vholc: !l this is thc
casc, wc might bc in somc disagrccmcnt.
! can say a bit morc about thc Namcs ol Allah, which might hclp cxplain at
lcast why ! cannot takc that position yct.
For mc, thc Namcs arc all signs (all dicrcntiation and all rclations) dcriving
6.9 Dialectics, sinful and corrected 313
lrom this First Rclation, bccausc 8rcath is cxpcricnccd through cxhalation and
inhalation.
cir dcrivation and our human cxpcricncc actually lollowthrough two stagcs,
not onc.
First, thc 8rcath ol Lovc produccs an original harmonious, symmctric i
vinc icrcntiation and it is within this ivinc dicrcntiation that wc havc thc
aspccts ol God that can bc callcd Namcd. Furthcrmorc, this ivinc icrcn
tiation in turn implics a Vomb, lrom which Human Consciousncss ariscs
thc human spacc ol linguistic dicrcntiation ariscs via thc proccss ol scparation
lrom thc Vomb.
Narratcd Abu Huraira: c Prophct said, c word 'ArRahm(womb) dcrivcs its namc
lrom ArRahman and Allah said: '! will kccp good rclation with thc onc who will kccp
good rclation with you and scvcr thc rclation with him who will scvcr thc rclation with
you." (Aisha said words to this ccct as wcll)
at is, lrom thc pcrspcctivc ol thc human (which is always thc pcrspcctivc
lrom which ! writc), thc ivinc Namcs (othcr than that ol thc Primc Rclation
ol Lovc) lorm a symmctric incubator lor our Crcation. ! do not dcny thcir
naturc in lorming us, but importantly ! (probably dcparting lrom ccrtain !s
lamic convcntions) do not bclicvc that wc nccd to bccomc" or rcalisc" all thc
Namcs within oursclvcs. 8ccausc thcsc Namcs arc subscrvicnt, so to spcak, to
thc 8cing which thcy namc and arisc purcly out ol that !nnitc Lovc's dcsirc
to gcncratc Lovcrs.
is gcncration, this birthing is scparation, thc sccond stagc through which
thc ivinc Namcs arc cxpcricnccd by us.
is scparation's naturc is onc ol thc brcaking ol thc symmctric naturc ol
ivinc icrcntiation, yiclding thc linguistic planc ol all human consciousncss,
all human judgcmcnt, rcason and lilc what ! call thc Symbolic but somctimcs
rclcr to as thc sublimatcd Logos, thc 8ody Vithout rgans or thc Giltcd 8ody.
is planc stands in rclation to thc naturc ol ivinc icrcntiation according
to what might bc callcd a Family Rcscmblancc.
is rclation ol rcscmblancc bctwccn our dicrcntiation and thc ivinc il
lcrcntiation is bctwccn, il you likc, thc signs wc pcrccivc and cmploy within our
Symbolic cxistcncc and thc Namcs ol God that providcd thc Vomb lromwhich
Crcation and Scparation might bc possiblc. is rcscmblancc is thc mcaning ol
thc third qucstion that ibn Salam askcd thc Prophct (pbuh), thc answcr (givcn
in a modc ol Cosmic Comcdy, thc jokc ol which is lost on many ol us today)
to which lcd to his convcrsion.
at's how ! scc thc proccss by which thc Namcs dcrivc and rclatc to our
journcy.
314 Jihad
!n tcrms ol our journcy, my spiritual practicc is to worship, to cntcr into thc
communion ol Lovc with, to submit to, Allah. ! ncvcr cscapc dualism, ! can
not transccnd thc sccond planc ol thc dicrcntiation ol human cxistcncc, action
and judgcmcnt. ! cannot cscapc judgcmcnt, cvcn in worship and absolutc sub
mission. c Namcs arc ccrtainly aspccts ol thc ivinc, that havc pcrmcatcd
down into our Symbolic cxistcncc via thc proccss ol birth. Vithin thc spacc ol
ivinc icrcntiation, thcy arc all light. 8ut within our own cxistcncc, thcy
arc signs ol rcscmblancc, brokcn lragmcnts il you likc, that nccd to bc rcori
cntcd 180 dcgrccs in ordcr lor us to manilcst thcir light in our livcs. And thc
proccss ol manilcsting this light is not onc ol bccoming" thcsc signs and
Namcs but rathcr ol rcading" thcm in our lilc. Rcading thcm in thcir truc
modc ol dclcrral to thc 8clovcd: rcading so that wc bccomc scllrccxivc, scll
awarc ol our naturc as !nscription. 8rcaking not thc scll as scparatc lrom
God but brcaking thc Fourth Vall. So that our lilc ol judgcmcnt, compris
ing as it docs signs upon signs, can bccomc complctcly illuminatcd: so that wc
rcad our own cxistcncc as ivinc Tcxt. A tcxt with lcading and minor char
actcrs: thcrc is only nc Author, but thc us ol your qucstion is undoubtcdly a
charactcr within this tcxt. A charactcr writtcn in Lovc, somctimcs out ol Lovc,
but always lor Lovc. A charactcr callcd my truc subjcctivity, within a Cosmic
Romancc.
is is not to say ! dcny thc vcrscs rclating to lana lor cxamplc (3:156).
Far lrom it: thc grcatcr jihad is and its kcy to thc journcy. Howcvcr, lollowing
thc point ! makc on Apostasy and on thc two brothcrs. Annihilation is only
part ol thc story: martyrdom and victory arc thc two lcct ol thc insan kamil.
And in this way, wc rcquirc thc mastcrslavc dialcctic to bc sancticd, trans
gurcd into thc diamond dialcctic.
6.9.1 e master-s/a.e dia/ectic
Vho arc thc wivcs and daughtcrs: And who arc thc slavcs:
c slavc within is cxactly thc sublimatcd Logos. c Logos is cnslavcd to us.
8ut whcn rcaliscd complctcly, thc mastcr is drowncd and wc bccomc cnslavcd
to thc 8clovcd instcad. is is whcn wc arc abdullah.
Hcgcl says that thc mastcrslavc dialcctic is thc naturc ol history.
5
!t bc
gins with intcrsubjcctivity. Hc ocrs a story to illustratc: whcn onc subjcct
cncountcrs anothcr lor thc rst timc, both arc conlrontcd with thc lact that
thcir consciousncss, thcir scllhood, thcir prccminant subjccthood, which thcy
prcviously took to ll all ol rcality, is now compromiscd. Kojcvc calls thcsc thc
Subjcct and thc thcr: both dcsirc rccognition (scll consciousncss) most ol all.
8ccausc thcy arc bcing madc into an objcct ol obscrvation by thc othcr sub
6.9 Dialectics, sinful and corrected 315
jcct. So thcy ght. 8ut it is csscntial that onc docs not dic, bccausc thcn thcrc
can bc no rcstitution ol scllconsciousncss, not mcaning. !nstcad, onc sub
jcct bccomcs thc slavc ol thc othcr, is compromisc is rcachcd bccausc both
don't wish to dic. c mastcr is thc subjcct that lcars dcath thc lcast. cn,
through mutual rccognition, scllconsciousncss, truth ol oncscll is achicvcd,
mutual scllprcscrvation.
c slavc works lor thc mastcr by translorming naturc. c mastcr consumcs
this and cnjoys it. !t is a dialcctical rclationship bccausc thc mastcr is dcpcn
dcnt on thc slavc's rccognition, who is objccticd as a thing, so thc mastcr is
not satiscd, as hc would likc rccognition lrom an cqual. n thc othcr hand,
thc slavc changcs himscll and is ultimatcly crcativc, proccssing naturc through
work. (is is Kojcvc's rcading Hcgcl himscll thought that thc situation is un
satislactory lor both and must bc rcsolvcd lor absolutc knowlcdgc to cmcrgc,
via sublation).
History bcgins with thc mastcrslavc dialcctic, and whcn thcrc is no dialcctic,
thcrc is no morc history. !l history is tcmporality, thcn timc cnds with thc cnd
ol thc dialcctic.
Lacan ontologiscs Kojcvc's rcading ol thc dialcctic, making it thc basis ol
consciousncss.
6
csirc is what makcs thc world go round, and this is only possiblc through
an thcr.
c mirror stagc, ol scllrccongition, is a sort ol prcscllconsciousncss. c
baby's undcrstanding ol itscll is narcissistic, and is thc cmcrgcncc ol thc cgo
bclorc social dctcrmination. is is a phasc ol synthcsis, similarity, intcgration
thc rst stcp ol Lacan's logic and Hcgcl's dialcctic. !t is an illusion ol unity.
c mirror phasc is thc kcy to thc !maginary: thc rcalm ol signication. !t
is undcrscorcd by thc rcalm ol thc Symbolic, which is thc rcalm ol signicrs.
(c Rcal is thc impossiblc, outsidc ol thc Symbolic).
Many ol Hcgcl's succcssors (such as Marx) couchcd this politically, in rcla
tion to actual historical groups in powcrplay.Kojicv and through him Lacan
makcs this a linguistic thing. c mastcr signicr (S1) attcmpts to totalitizc
rcality. is is donc by putting a slavc signicr (S2) to work on this, to producc
objccts and a surplus (a) (a littlc othcr) that S1 can thcn totalizc as thc mcaning.
8ut this docsn't work as thcrc is always surplus that cscapcs. A littlc objcct a is
any objcct that scts dcsirc in motion, and is also a lcltovcr or rcmaindcr, whosc
solc valuc is in lact plcasurc ol its pursuit.
is mastcry allows us to ncgotiatc our dcsirc lor thc (m)othcr by idcnti
cation through mctonymics.
c cmcrgcncc ol our cgo occurs whcn wc bclicvc wc havc mastcry ovcr
our body: this rcquircs thc objcctication ol our body via thc mirror (or somc
316 Jihad
othcr rccction). !t is a dialcctic bccausc wc rst lccl aggrcssion to thc mirror
imagc, challcngcd by it. 8ut whcn wc mastcr it via idcntication, wc cxpcricncc
plcasurc. At this point wc gain thc illusion ol totality, and bccomc a cmiurgc
to our rcality. 8ut what is it that wc havc mastcrcd: Vhat is it that wc havc
cnslavcd: Vc havc cnslavcd oursclvcs through idcntication, objcctication ol
scllhood with our bodics.
Vc arc cach a slavc and a Pharoah in potcntial: a Moscs and Pharoah in
potcntial cxist within cach ol us thcsc bcings arc thc cxtrcmc cascs. Vc arc
cach givcn thc awtaad ol rcality. 8ut wc also havc a slavc that wc rcprcss and
acts as suprcmc rulcr ovcr. So wc arc thc cmiurgc ol thc gnostic tcxts, and il
wc doubt thc cxistcncc ol God, thcn wc arc likc thc ignorant cmiurgc who
proclaims hc is thc surprcmc God. !l wc havc an imagc ol a malcvalcnt, jclaous,
murdcrous God: thcn this is a displaccmcnt ol our own psychology, but ncv
crthclcss rcmains our own psychology. Vc arc thc cmiurgc, and as long as
history cxists, as long as thcrc is tcmporality, as long as thcrc is a logical prool,
wc continuc to bc thc cmiurgc ovcr our rcality.
So what is lana: Vhat is oblivion: Vhat is ncgation that thc mystics scck:
!t is thc ovcrthrow ol thc cmiurgc, thc cxodus lrom gypt, thc brcaking ol
thc statucs at thc Kabaa. 8ut wc must bc carclul and not to say it is thc cnd ol
thc scll. c scll is in mastcrslavc dialcctic, playcd out ovcr thc spacc ol thc
Giltcd 8ody. !t is in Truc Timc, in logical prool, and so thc mastcr and slavc
arc within, thcy arc aspccts ol thc scll that dcpcnd on cach othcr in ordcr lor
thc prool to unlold. csc stations within, thcsc parts ol oursclvcs, thcsc arc
ncccssary lor thc Cosmic Romancc to unlold, and arc lrom God.
So what is lana: !t is ultimatc oblitcration ol thc cmiurgc, and thc lrccdom
ol thc slavc lrom thc cmiurgc's powcr. 8ut thc slavc rcmains a slavc in its bcst
mould: thc slavc ol God. ur bclovcd prophct is thc mcsscngcr and sla.e ol
God, thc ultimatc slavc. Hc has no mastcr within, thcrc is no cmiurgc in his
cosmology. Hc is purc slavc a freed sla.e cnslavcd only to thc truc mastcr.
Lct thosc who nd not thc whcrcwithal lor marriagc kccp thcmsclvcs chastc, until Allah
givcs thcmmcans out ol His gracc. And il any ol your slavcs ask lor a dccd in writing givc
thcmsuch a dccd il you knowany good in thcm, yca, givc thcmsomcthing yoursclvcs out
ol thc mcans which Allah has givcn to you. 8ut lorcc not your slavc girls to prostitution
whcn thcy dcsirc Chastity, in ordcr that you may makc a gain in thc goods ol this lilc.
8ut il anyonc compcls thcm, yct, altcr such compulsion, is Allah ltForgiving, Most
Mcrcilul. (ur'an 24:33)
Vhcn a slavcowncr strikcs a malc or lcmalc slavc with a rod and thc slavc dics im
mcdiatcly, thc owncr shall bc punishcd. 8ut il thc slavc survivcs a day or two, thcrc is
not punishmcnt, lor thc slavc is thc owncr's propcrty. (xodus 21:2021)
Vhcn a slavcowncr strikcs thc cyc ol a malc or lcmalc slavc, dcstroying it, thc owncr
shall lct thc slavc go, a lrcc pcrson, to compcnsatc lor thc cyc. !l thc owncr knocks out
6.9 Dialectics, sinful and corrected 317
a tooth ol a malc or lcmalc slavc, thc slavc shall bc lct go, a lrcc pcrson, to compcnsatc
lor thc tooth. (xodus 21:2627)
c slavcowncr is punishcd. So thc slavcowncr is not ivinc. c slavcs arc
agcnts ol thc slavcowncr. Vc arc likc Pharoah, givcn thc awtaad ol rcality, and
slavcs, lorcign pcoplc (jinn), to work lor us. Likc Pharoah, wc can assumc thc
mantlc ol a dcmiurgc within our own privatc univcrsc: this is thc punishablc
act. Vc can lorcc our psychic aspccts into prostitution, to makc rcality as it is
t.
Vc arc madc in thc imagc ol God: and mirror thc ivinc's owncrship ovcr
thc slavcs with owncrship ovcr our own intcrnal nations.
!l thc owncr dcstroys thc cyc or tooth ol thc slavc, it will bc rccrcatcd ancw
in isas and rcstitution upon thc ncw 8ody, thc timc ol lrccdom (whcn thc
slavcry was hiddcn and subjcct to thc owncrship ol human consciousncss, now
it will bc opcnly lrcc to bc cnslavcd by thc 8clovcd).
Vhat arc wc slavc owncrs ol though: Vhat is our sla.e: !t is thc inncr
abd, thc slavc within. vcrything in thc univcrsc is a slavc to God. 8ut wc arc
psychically bound to thc Cosmic Romancc, and so thc slavc is hiddcn within,
and wc arc slavc owncrs to oursclvcs. Vc arc thc kccpcr ol thc slavc. Vc can
lorcc it into prostitution il wc wish, or allow it to lollow its dcsirc to Chastity
to thc 8clovcd. at is part ol our makcup: wc havc control ovcr thc worship
ol thc inncr abd.
Arc angcls our slavcs: wncrship" bclongs to God alonc, but ccrtainly wc
arc slavc owncrs il thc angcls appcar in our hcads. For most ol us, our slavcs
arc jinn (lorcigncrs) or innatc tcndcncics.
Vc arc allowcd slavcs in plural: bccausc wc contain many drivcs and intcn
tions, cach onc can bc lrccd or placcd into slavcry.
Vhcn a man sclls his daughtcr as a slavc, shc shall not got out as a thc malc slavcs do.
!l shc docs not plcasc hcr mastcr, who dcsignatcs hcr lor himscll, thcn hc shall lct hcr
bc rcdccmcd ... (xodus 21:78)
Vhat is thc naturc ol this transaction: A transaction lrom daughtcr to slavc:
c mastcr is not God again, it is about intcrsubjcctivity.
21cn Pctcr camc to ]csus and askcd, "Lord, howmany timcs shall ! lorgivc my brothcr
whcn hc sins against mc: Up to scvcn timcs:" 22]csus answcrcd, "! tcll you, not scvcn
timcs, but scvcntyscvcn timcs.|l |
23"crclorc, thc kingdom ol hcavcn is likc a king who wantcd to scttlc accounts
with his scrvants. 24As hc bcgan thc scttlcmcnt, a man who owcd him tcn thousand
talcnts|g| was brought to him. 25Sincc hc was not ablc to pay, thc mastcr ordcrcd that
hc and his wilc and his childrcn and all that hc had bc sold to rcpay thc dcbt.
26"c scrvant lcll on his knccs bclorc him. '8c paticnt with mc,' hc bcggcd, 'and !
318 Jihad
will pay back cvcrything.' 27c scrvant's mastcr took pity on him, cancclcd thc dcbt
and lct him go.
28"8ut whcn that scrvant wcnt out, hc lound onc ol his lcllow scrvants who owcd
him a hundrcd dcnarii.|h| Hc grabbcd him and bcgan to chokc him. 'Pay back what
you owc mc!' hc dcmandcd.
29"His lcllow scrvant lcll to his knccs and bcggcd him, '8c paticnt with mc, and !
will pay you back.'
30"8ut hc rcluscd. !nstcad, hc wcnt o and had thc man thrown into prison until
hc could pay thc dcbt. 31Vhcn thc othcr scrvants saw what had happcncd, thcy wcrc
grcatly distrcsscd and wcnt and told thcir mastcr cvcrything that had happcncd.
32"cn thc mastcr callcd thc scrvant in. 'You wickcd scrvant,' hc said, '! cancclcd
all that dcbt ol yours bccausc you bcggcd mc to. 33Shouldn't you havc had mcrcy on
your lcllow scrvant just as ! had on you:' 34!n angcr his mastcr turncd him ovcr to thc
jailcrs to bc torturcd, until hc should pay back all hc owcd.
35"is is how my hcavcnly Fathcr will trcat cach ol you unlcss you lorgivc your
brothcr lrom your hcart."
6.9.2 What your right hands possess: a mora/ compass
!n Hcbrcwand Arabic, yamin/ycmcn mcans both south and right, whilc scmol/shcmaal
mcans both north and lclt.
is anthropic coincidcncc with thc points ol thc compass can bc lound in
dicrcnt languagcs. !n this casc, whcn lacing cast, wc can how thc mapping
arosc. c cast can bc conccivcd as thc lront and thc wcst as thc back ol thc
human lorm, lollowing this particular oricntation (apologics lor bad pun on
thc Latin origin ol thc tcrm).
For cxamplc, in zckicl 3:12, that Prophct dcscribcs his cxpcricncc ol rcvc
lation
cn thc spirit took mc up, and hcard bchind mc a voicc ol a grcat rushing,
saying, 8lcsscd bc thc glory ol thc YHVH lrom his placc.
c bchind" can bc rcad as coming lrom thc wcst ol him. Following our
Tradition, wc takc this to signily thc spacc ol dicrcntiation itscll, thc Fcmininc
spacc ol divinc rcccptivity. (!n lact, thc particular Hcbrcw hcrc is achar, which
has thc signicancc ol wcst and back, as wcll as a hcrcaltcr or succcssivc timc.
Fromthc spacc ol dicrcntiation (ol tcxt), thc spokcn/writtcn/pcrccivcd/rcvcalcd
symbolic spacc lcads this Prophct into a pcrsonal cncountcr with thc Glory ol
God: transccnding through tcxtual immancncc, through thc Vcstcrn Fcmi
ninc bccoming thc 8ridc, lrom a Vcstcrn, spokcn/inscribcd voicc.
crc arc many vcrscs ol thc ur'an ovcr which this gcography ol thc 8ody
has provcn usclul, as wc havc sccn ovcr thc onc and a hall ycars ol this blog's
opcration.
Lct's do it again but, this timc, makc it a bit pcrsonal.
6.9 Dialectics, sinful and corrected 319
God instructs us within thc Final Rcvclation that wc arc pcrmittcd intimacy
solcly with both our wivcs and our slavc girls:
|c bclicvcrs ...| arc guardians ol thcir modcsty/chastity, cxccpt with rcgard
to thcir wivcs and what thcir right hands posscss, lor in that casc thcy shall not
bc blamcworthy. cn whocvcr sccks bcyond that, thcy arc thc transgrcssors
(70:2931)
c Arabic idiom lor slavc girl, cmploycd throughout thc ur'an, is what
your right hands posscss" (ma malakat aymanukum, with aymanukum dcriving
lrom thc root word lor right/south, YMN).
Vc rcad thc wivcs hcrc as bcing thc lour wivcs (pcrmittcd by !slamic Shariah)
that arc ol thc back, thc Vcstcrn wivcs, thc wivcs ol tcxt, dicrcntiation, lan
guagc.
Vc rcad thc right hand that posscscs" hcrc as thc hand ol thc south (ycmcn).
Again, lollowing our Tradition, wc associatc thc south with God's Mcrcy, both
thc innitc Mcrcy ol God as wcll as thc thcomorphic archctypc ol thc sign ol
Mcrcy, placcd as a compass point upon thc gcography ol thc human 8ody. is
south ol thc right is also associatcd with watcr, thc clcmcnt ol Mcrcy. c south
is an innitc occan ol Lovc. !n contrast, thc lclt handcd north is associatcd with
judgcmcnt, Shariah, logic and Firc.
So wc scc thc right hand that posscss" linkcd to thc spacc ol purc (undicr
cntiatcd) Lovc.
8cing modcst is to draw a vcil or hijab bctwccn us and anothcr thing. To bc
othcrwisc is to stand lacctolacc, without any vciling: to cngagc in mctascxual
scnsc ol rcading to thc point ol Rcal, corporcal comprchcnsion, thc rcalisation
ol thc nakcd" Truth ol thc body ol thc Logos (thc body lrom which our Rcal
corporcality dcrivcs its portion in sirr/sccrct).
Sounds grcat: but thcrc arc rcstrictions placcd by God's Shariah.
God's Law pcrmits us two things:
1) c subjcct's cngagcmcnt/standing lacctolacc is pcrmittcd with Vcst
crn, Fcmininc dicrcntiation. is cngagcmcnt is, in lact, thc primary lunction
by which wc sccking God: through discoursc/dicrcntiation. rough rcading
thc signs. !n lact, as wc said just bclorc, such an cngagcmcnt is thc naturc ol
cngagcmcnt. To cngagc with thc wivcs is to Truly grasp thc corporcal, Rcal
naturc ol all ol God's signs: to nd our minds congurcd in such a way that
thc rcccptivity ol thc Cosmic Tcxt bccomcs apparcnt as a 8ridc and wc lccl
(corporcally) thc dcsccnt ol ivinity. Vords and cology givc way to thc lclt
Prcscncc. 8ut, spccically, scllrclcrcntially in this vcrsc, to cngagc with thc
wivcs is to Truly grasp thc corporcal, Rcal naturc ol thc lour word scqucncc ol
signs cngaging with thc wivcs".
2) 8ut cngagcmcnt is also pcrmittcd with that which wc posscss lrom thc
320 Jihad
South, as in sccking God through thc things wc rcally Lovc. c slavcgirls
might thcrclorc bc all kinds ol things, bcsidcs actual pcoplc: icccrcam, going
to scc a good movic, growing owcrs in onc's gardcn, combining poststructural
analysis with !slamic scripturc to bcnct thc ummah. !l you arc lccling Mcrcy
in thcsc momcnts ol activity, you arc bcing assistcd invisibly by what your right
hands posscss (not mctaphorically, but Rcally).
c South is an ccan ol Lovc, and lrom out ol it wc nd adornmcnt, pcarls
and coral. csc arc aspccts ol God's Lovc that onc might turn into idols to
lovc somcthing vcry strongly can bc dangcrous il it is placcd abovc lovc lor thc
nc God alonc. 8ut thcsc adornmcnts and trinkcts ol thc ccan arc pcrmittcd,
bccausc wc arc givcn posscssion ovcr thcm. cy arc what our right hands
posscss, in Lovc.
crc is an !nnitc Unknowablc occan callcd thc Mcrcy, callcd thc South
it is unknowablc to thc cxtcnt that wc will ncvcr cvcn know what wc mcan
by ccan", what wc rcally mcan by South" or Mcrcy". Ncvcrthclcss, God
has grantcd us a gilt: thc sign ol that ccan, crystallizations ol that South,
lorming a Southcrn imagc ol thc ivinc South, boundcd and limitcd by our
own subjcctivity. Pcarls and coral cxtractcd lrom that ccan as slavcgirls to
scrvc us all.
c vcrsc conccrns all ol humanity, applics to cach onc ol us, physically"
malc or physically" lcmalc alikc. !t is ncccssarily writtcn in a masculinc modc
hcrc.
Vhat is transgrcssion", thcn, in this vcrsc ol Law:
Transgrcssion sccking bcyond would bc to violatc cosmic adab in lour
ways.
1) Sccking a wcstcrn spacc that wc havc not marricd is not pcrmittcd. is
constitutcs adultcry with unsancticd lrcc spccch, as in throwing oursclvcs into
absolutc lrccdom without constraint, into purc dicrcntiation and thc lrcc rcl
ativization ol Lilith. Vc'vc writtcn cxtcnsivcly on this, so omit dctails.
2) Vc transgrcss thc Shariah by not guarding our modcsty in thc astcrn
spacc: this constitutcs cosmic homscxuality, in contrast to physical" homoscx
uality, about which thc Holy 8ooks having nothing to say. c thcomorphic
astcrn spacc is thc Masculinc Nur ol Prophccy, thc 8linding Light ol Truth.
!t cxists and is thc sourcc ol rcvclation. 8ut to dcsirc this is to shortcircuit"
thc compass ol our (Cosmic, Rcal) 8ody: it is to dcny thc Fcmininc principlc
ol dicrcntiation implicatcd within all rcvclation, to covct, in spiritual grccd,
thc Light without thc mcdiation ol thc Fcmininc mirror ol words. is is to
bc likc Lut's pcoplc, dcmanding on thc angcls lrom his housc and bccoming
angry whcn ocrcd his two daughtcrs in thcir placc. c two daughtcrs arc thc
outcr and inncr aspccts ol Fcmininc dicrcntiation, two lcvcls ol thc Vcstcrn
6.9 Dialectics, sinful and corrected 321
8ridc that arc thc prccondition lor nlightcnmcnt. is cosmic homoscxual
ity constitutcs nothing morc than covcting thc vacuity ol a transccndcncc dc
void ol tcxtual Rcvclation. Vhich is illusion. !t is to dcmand immcdiatcly thc
transccndcnt, astcrn Light without comprchcnding thc immancnt, Fcmininc
papcr by which thc sign ol Light", inscribcd in ur'anic conguration, will
actually lcad us into thc Prcscncc, into a kind ol transccndcncc, into marriagc
itscll. Vc cannot cscapc thc \cil ol Fcmininc tcxtuality. Lut's pcoplc wishcd
to do this. Vhy would wc want to rcpcat thcir lolly: c indircction to thc Nur
is, altcr all, thc pcrlcct mcans by which God communicatcs to us. Hc madc us
a matc.
c sin hcrc is ultimatcly scllrccxivc: To transgrcss by dcsiring somcthing
othcr than marriagc to thc Fcmininc is to dcny thc dcsccnt ol thc Light within
thc vcrsc itscll, to dcny thcrc is such a thing as transgrcssion, though thc Fcm
ininc tcxt ol thc vcrsc ocrs itscll to us in marriagc by logically positing trans
grcssion in hcr Shariah. To transgrcss by lacing ast is to dcny marriagc ocrcd
by thc Vcstcrn vcrsc ol shariah.
3) Vc violatc Shariah through cngagcmcnt with southcrn things that arc not
pcrmittcd. is is to dcsiring things that arc Lovcd, aspccts ol thc ccan that
arc not posscsscd by us. ings Lovcd that wc havc no rights ovcr: somconc
clsc's slavc girl, impossiblc slavc girls.
vcryonc clsc can think ol cascs lor thcir journcy. !t is a usclul cxcrcisc.
Vhat about thc Tailor: You want to know what ! covct but what ! must guard
myscll against: You rcally want to know: !n my casc, writing this to you,
broadcasting this mcssagc out to whocvcr will listcn, anothcr guy handing out
thc lcacts at Livcrpool Strcct station, walking down Timcs Squarc with thc
placard, blasting Tailoritc octrinc with my mcgaphonc at Spcakcr's Corncr
.
! potcntially transgrcss in my Lovc lor thc currcnt !slamic Ummah (thc body
ol !slamic rcligion) itscll, that socially constructcd multiplicitous yct unicd
culturc ol pcoplc, manncrs, traditions, law and bcing. ! writc thcsc words with
thc dcsirc that, somchow, cvcryonc will simply buy it" and comc round to my
way ol thinking. ! covct thc marriagc ol this octrinc ol Lovc (my actual slavc
girl) with that 8ody ol thc Ummah. To conccpt ol that marriagc is a slavcgirl
! do not own. c Lovc ows through mc to it to such a dcgrcc that ! bccomc
upsct whcn ! can scc this is an impossiblc rclationship. at rclationship
that slavcgirl is bcyond my right hand, not somcthing ! could cxtract lrom
thc ccan ol Lovc.
is is not to say my Muslim rcadcrs havc not bccn supportivc lricnds, nor
that this octrinc ol Lovc a octrinc that studics marriagc and thc navi
322 Jihad
gation ol thc ccan itscll is not somcthing that may bc ol somc usc othcr
Muslims ! havc not yct bclricndcd. So ! kccp on blogging.
8ut imaginc il ! wcrc to dcsirc that cvcryonc is compcllcd to lollow what !
say: that, say, cvcry Muslim abandon his or hcr standard rcading and lollow
minc. To dcsirc such a total union is to attcmpt to raisc my pcrsonal Lovc to
thc lcvcl ol thc cntirc ccan. !t would bc to attcmpt to lorcc my ornamcnts
ol words upon thc othcrs, according to a kind ol (bidircctional) thcological
lascism.
My signs ol thc south arc pcculiar in that thcy arc scllrccxivc signs also ol
thcir own limitation in rclation to thc !nnitc South. Ncvcrthclcss, thc signs
arc not thc ccan, and thcsc corals and pcarls arc not lor cvcryonc: thcy arc
pcculiar and strangc. ! also Lovc thc 8ody ol !slam, but that is not a sign ! am
pcrmittcd to takc: it is not in my right hand's posscssion. To assumc it so would
bc a transgrcssion, and to act as il it wcrc so would, in lact, hurt thc things !
lovc.
!t works both ways. bviously, ! bclicvc ! amspcaking Truthlully hcrc about
thc ur'an. And il you know mc, thcn you will know that ! Lovc this Truth
! spcak: ! Lovc to cngagc with thc ur'an via this talsir in thc samc. God
pcrmits mc to cngagc with this talsir, as it is what my right hand posscsscs.
csc ornamcntal limitcd signs ol that Lovc you rcad right now arc my slavc
girls. To lorcc thcm upon thc cntirc body ol thc ummah would bc to takc my
limitcd signs ol thc !nnitc ccan, to takc my slavc girls and ocr thcm up
in prostitution. 8ccausc not cvcryonc can cngagc with thcm, not cvcryonc can
nd marriagc to thcm in thc samc way ! havc. And such an action is lorbiddcn
to mc in thc ivinc Shariah:
o not lorcc your slavcgirls into prostitution, whcn thcy thcmsclvcs wish to rcmain
honourablc, in your qucst lor thc shorttcrm gains ol this world, authough, il thcy arc
lorccd, God will bc lorgiving and mcrcilul to thcm." |ur'an 24:3233|
ough ! Lovc thc Ummah ol !slam to thc cxtcnt that it pains mc to imag
inc Truth not bcing sharcd with cvcryonc, thc Northcrn Shariah ol this vcrsc
prcvcnts my Lovc lrom going astray. us, my nitc Southcrn da'wah ol pcarls
and coral must bc crowncd by my rcading ol thc Northcrn shariah.
4) Finally, thcrc is thc northcrn spacc, thc lclt handcd spacc ol Shariah and
judgcmcnt. To not guard our modcsty in this spacc is to cmbody anothcr kind
ol lascism, a ncurotic spacc in which God is an angry lathcr gurc/policcman,
watching and thrcatcning with a law that constrains all ow, immobilizing us
with lcar.
Howcvcr, wc notc that this lcarlul marriagc is onc ol purc illusion: thc mar
riagc is thc symbolic lunction ol a !maginary colonization by a lcarlul ctitious
6.9 Dialectics, sinful and corrected 323
opprcssor. !nvasion ol our land by Kantian subjcctivity: thc subjcct as in
dividual" subjcct and distinct lrom Law". c bcst way to spcak about this
lunction, this lcarlul pscudomarriagc, is to cmploy Gnostic mythology. c
ultimatc colonial opprcssor, Yaldabaoth in Gnostic scripturc, is adaptcd via thc
tcrminology ol thc Nation ol Gods and arths, undcrstanding that this cmi
urgc, this colonial opprcssor is was onc ol thc 1001 invcntions ol thc !slamic
Goldcn Agc. Rational subjcctivity that which bclics thc lorccs ol doubt
and social rcasoning ovcr thc sancticd, Richard awkins, Progrcssivc Sccular
!slam, Kantian Subjcctivity is not uropcan in origin at all, though it has
comc back now to cnslavc us. Following this ncw Gnostic myth, wc lantasizc
that this lorm ol subjcctivity is thc hidcous product ol a gcnctic cxpcrimcnt
concoctcd by Muslim scicntist (thc 5 pcrccntcrs attributc its crcation to a par
ticular gurc known as Yakub). (is is not a problcm as all colonial historical
discoursc is lantasy, so why not makc it intcrcsting and usclul:)
To bc immodcst within thc Northcrn spacc is lall into a colonization ol thc
body, ol its Rcal North, South, ast and Vcst. 8ut this immodcsty, this colo
nization is always !maginary (in thc Lacanian scnsc). Total, ncurotic, rcligious
dcvotion to thc rcs ol Northcrn judgcmcnt is an imaginary rclationship: that's
what makcs it psychotic. To think God will burn mc in thc rc ctcrnally il !
do suchandsuch" is to burn in thc rc ctcrnally. !t is to bc colonizcd by an
illusory cmiurgc. us, thc vcrsc's immodcsty bclorc judgcmcnt" is, in lact,
always purc illusion ironically, cscapablc through irony, via illusory Gnostic
myths (slavcs' minds arc lrccd through thc ironic mythology ol thc 5 pcrccntcrs,
asscs will lollow, according to thc Cloncs ol r. Funkcnstcin).
8ut rcturning, autobiographically, to da'wah again, to projcct this as an ul
timatc Law ol Gnostic !rony onto othcr pcoplc, onto lorcign culturcs (cvcn
Muslimlorcign culturcs ncxt door to mc), ! would placc myscll in thc dangcr ol
bccoming a colonist, a missionary, moving into othcr lands and cnlorcing my,
culturally situatcd compass onto othcrs, attcmpting to rcplacc thcir navigation
systcm with minc. ! would takc my judgcmcnt, my Shariah my rclationship
to thc North (which is nothing morc than this vcrsc and my cxcgcsis ol it you
havc kindly rcad to this point) and cnlorcc it ovcr cvcryonc, as a lascists in
lovc with my mandala ol Truth.
So ! havc to bc carclul bccausc, in doing so, !'d violatc my Shariah, by asking
othcrs to transgrcss by cntcring into a rclationship to my Shariah that is not
wilcly, that is not in thcir posscssion. cy'd just takc thc Shariah litcrally: this
is transgrcssion. And thcir transgrcssion, bccausc thcy wouldn't undcrstand,
would lcad thcm into a purc Northcrn spacc. 8ccausc, in thc basic casc, thcy'd
rcad that vcrsc and think it conccrns physical" wivcs and physical" slavc
girls and maybc go out and start cnslaving womcn willy nilly. r, il morc
324 Jihad
spiritually awarc, somc othcr intcrprctation": onc could imaginc a Tailoritc
cult in which pcoplc aggrcssivcly compctcd with cach othcr in tcrms ol who
has thc bcst command ol Tailoritc talsir, but didn't lccl" it, didn't gct it" cor
porcally, didn't lccl thc dhikr ol rcading in thc way !'d hopc thcy might and
(lccbly) try to convcy. Vc could imaginc Tailoritc shcikhs who could abusc
this rcading in such a way as to gain powcr ovcr pcoplc, to colonizc thcm, to
cstablish a particular imprisoning powcr structurc within thc ummah.
Hcncc it is writtcn
crc is no compulsion in rcligion, lor thc right way is clcarly lrom thc wrong way.
Vhocvcr thcrclorc rcjccts thc lorccs ol cvil and bclicvcs in God, hc has takcn hold
ol a support most unlailing, which shall ncvcr givc way, lor God is All Hcaring and
Knowing. (2:256)
To lorcc othcrs to acccpt thc moral compass without undcrstanding, without
marriagc, is to violatc thc moral compass via compulsion. !t is to turn my
rcading ol thc Shariah, thcsc slavcgirls, what thc right hands posscss, into a
lclt handcd lorm ol imprisonmcnt to thc signs.
So again, !'mback at Spcakcr's Corncr, wondcring whcthcr to go on. Prophcts
clcarly had it bad, thc Prophcts who dclivcr Law particularly so.
c solution, lor my vastly lcsscr statc, as a Tailor, is to simply ocr my pcarls
and coral, what ! havc cxtractcd lrom thc southcrn Sca, what ! posscss in my
right hand my limitcd, triing trinkcts ol Lovc in marriagc to thosc who
might buy. c pricc is is chcap, bccausc trinkcts arc nitc signs ol a Lovc,
about which !, ultimatcly, havc not thc loggicst notion. 8ut in ocring my
nitc trinkcts ol Lovc, my compass that has bccn cxtractcd lrom thc South,
ocring what my right hands posscs with thc clcar undcrstanding that ! wish
marriagc lor thcsc things, in a modc ol Southcrn Lovc, thcrc is no dangcr ol
lascism (on my part) or prostitution (on thc part ol my rcading) and, inshallah,
cvcryonc will bccomc cnrichcd:
And marry such as arc your slavcs and slavcgirls. !l thcy bc poor, Allah will cnrich
thcm ol His bounty. (24:32)
6.9.3 What your right hands possess: pornography and information content
Narratcd !bn Muhairiz: ! saw Abu Said and askcd him about coitus intcrruptus. Abu
Said said, Vc wcnt with Allah's Apostlc, in thc Ghazwa ol 8arli AlMustaliq and
wc capturcd somc ol thc 'Arabs as captivcs, and thc long scparation lrom our wivcs was
prcssing us hard and wc wantcd to practicc coitus intcrruptus. Vc askcd Allah's Apostlc
(whcthcr it was pcrmissiblc). Hc said, "!t is bcttcr lor you not to do so. No soul, (that
which Allah has) dcstincd to cxist, up to thc ay ol Rcsurrcction, but will dcnitcly
comc, into cxistcncc." (8ukhari 3, 46, 718)
6.9 Dialectics, sinful and corrected 325
Marry o thc singlc among you and thosc ol your malc and lcmalc slavcs who arc t
|lor marriagc|. !l thcy arc poor, God will providc lor thcm lrom His bounty: God's
bounty is innitc and Hc is all knowing. osc who arc unablc to marry should kccp
chastc until God givcs thcm cnough out ol His bounty. !l any ol your slavcs wish to
pay lor thcir lrccdom, makc a contract with thcm accordingly, il you know thcy havc
good in thcm, and givc thcm somc ol thc wcalth God has givcn you. o not lorcc your
slavcgirls into prostitution, whcn thcy thcmsclvcs wish to rcmain honourablc, in your
qucst lor thc shorttcrm gains ol this world, authough, il thcy arc lorccd, God will bc
lorgiving and mcrcilul to thcm. (ur'an 24:3233)
Ouestion: !hat is your position on Islam and Sla.ery?
Answcr: ! rcad thc usc ol slavc" in thc ur'an both litcrally and ironically.
Rcvclation is oltcn ironic bccausc, by dcnition, thc lragmcntation ol God's
Light into thc labric ol thc human misprision ol Shariah/pcrccptivc grammar
is ironic. 8ut irony may turn to sinccrity and ccstasy: this is undcrstood in a
nonrcligious contcxt within thc act ol making lovc.
!slam (spccically, Susm) docs not abolish slavcry: although it intimatcs
wc should try our bcst to bc kind and charitablc to thc poor and, whcn possiblc
lor us, to assist our slavcs to movc out ol slavcry. 8ut as long as humans arc
alivc, thcy will cnslavc cach othcr, in somc lorm or anothcr.
anks to humanism and progrcssivc thinking, in thc Vcst wc don't havc
slavcry in lront ol our laccs as wc might havc had, say, 200 ycars ago. Ncv
crthclcss, slavcry pcrmcatcs our cxistcncc at all lcvcls and, contrary to Marx's
rcading ol Hcgcl, slavcry is impossiblc to climinatc. !n our currcnt cultural
contcxt, thc clothcs wc wcar, thc cocc wc drink, thc dcviccs wc purchasc arc
produccd by what would bc callcd slavcs in a morc plain spcaking past. Vc can
ccrtainly try to improvc thcir lot and bc as kind and as charitablc as possiblc.
8ut whcrcvcr thcrc arc humans, thcrc arc cgos, commanding sclvcs, pcoplc who
will sct thcmsclvcs up as rulcrs ovcr slavcs. To livc in socicty (any socicty) is to
bc surroundcd by slavcry in somc lorm.
vcn languagc itscll, thc dialcctic ol scicntic discovcry or philosophical in
quiry, all conccpts sourcc thcir powcr lrom a lorm ol slavcry (slavcry ol onc
tcrm to anothcr: dcmocracy cxists by virtuc ol thc slavcry ol anarchy, thc nat
ural numbcrs cxist by cnslaving thc conccpt ol nothing," ctc).
c Tailoritc position acccpts this situation: it docs not attcmpt a rcvolution
to rid thc world ol slavcry. c Tailoritc position is to bc kind to our slavcs
and assist thcm whcncvcr wc can. 8ut as long as wc havc politics and statcs
(including any !slamic statc), thcrc will bc somc lorm ol slavcry. Sad, but ac
ccptcd.
c Shariah: c ivinc Shariah, by its naturc, is ironic rcgarding slavcry,
bccausc it utilizcs this unhappy misprison ol mastcry/slavcry that humans nd
326 Jihad
thcmsclvcs in and sub.erts thc tcrminology itscll scllrccxivcly so as to sug
gcst, by mcans ol irony, thc only pay to actually lcavc this misprison not by
transccnding it but by nding thc Nur/Light "within" thc tcrminology.
!n this scnsc, thc Shariah givcs an ironic rccipc cscapc by dcvotcd rcading.
For cxamplc, whcn wc arc commandcd not to prostitutc our slavc girls, thc
command rclcrs to thc dangcrs ol promiscuity inhcrcnt within thc scxual shar
ing ol our slavcs, ol our words, ol our subordinatc conccpts, particularly whcn
thcy arc brought out or rcndcrcd cxplicit, as is cncouragcd through dcconstruc
tivist rcadings such as thc vcry rcading ! am giving you now ol thc ur'an.
So it is a warning about rcading as ! am rcading. on't gct all promiscuous
in your idcologics and pcrspcctivcs, using this rcading to lcgitimatc a statc ol
Alcstair Crowlcy statc ol anything gocs". Anothcr way ol putting it: don't go
schizophrcnic dcaling with thc horriblc mcss humanity somctimcs crcatcs lor
itscll. At this point, thc Shariah is giving a law lor how thc mastcr and slavc
within" should intcract.
Vc could kccp going likc this with othcr vcrscs and narrations. c hadith
and thc vcrsc you citc abovc conccrn this mastcr/slavc rclationship within. 8ut
dcpcnding on thc contcxt, ol coursc, thc mastcrslavc rclationship can also rclcr
to thc act ol cscapc lrom this lowcr lorm ol slavcry to a highcr lorm ol slavcry
to God. (Lct us lcavc that lor thc momcnt).
c usc ol thc tcrm slavcry hcrc is ironic and sublimc in that it utilizcs thc
gcncrally unplcasant (oltcn abominablc) situation ol slavcry in (any) socicty, a
situation that wc pcrccivc all around us (cvcn today within thc comlort ol thc
Vcst), a situation wc intrinsically dcsirc would somchow disappcar and thc
rcvclation subvcrts our pcrccption, so wc thcn scc ... ycs, thcrc is a rclicl lrom
it all. Vhcncvcr you comc across a sccmingly spiritually crazy law: scarch our
thc irony and you will bc mct with sublimity.
Ouestion: Hang on. Islam allo.s acquiring ne. sla.es from prisoners of .ar.
!omen and children are legitimate .ar booty, and men can expect sexual fa.ours
from their sla.e girls. I dont think I follo. you. I .ouldnt be surprised if, in your
line of thought, you consider sla.es to be metaphors for books and prisoners of .ar for
libraries and sexual fa.ours for kno.ledge!
Answcr: You arc quitc closc to rcality. Slavcry is scxual. And scxuality is
inlormation. 8ut not a mctaphor, ncvcr a mctaphor: thcy are thc samc thing.
!l you lollow much (athcist) uropcan philosophy ol thc 20th ccntury, lrom
Lacan to Foucault to crrida, this is wcll undcrstood.
Considcr onlinc pornography. Anyonc who indulgcs in pornography has a
dircct intuition lor this Rcality, albcit rcprcsscd and unconscious. !l wc cntcr
into a lcminist critiquc ol porn, wc know that its status is onc ol slavcry (gcn
crally conscnsual, agrccd slavcry, but slavcry noncthclcss). ! don't condcmn it.
6.9 Dialectics, sinful and corrected 327
!rrcspcctivc ol whcthcr ! pcrsonally think it is a human tragcdy, an cxploitativc
mcdium, a mcans lor womcn to asscrt or cmpowcr thcmsclvcs scxually, or just
a busincss, ! bclicvc it is pcrmittcd, as a conscqucncc ol thc vcry hadith you citc
rcgarding thc slavc girls.
nlinc pornography is slavcry. 8ut, il you think about it carclully, what
is thc vicwcr indulging in cxactly: 0's and 1's, transmittcd ovcr thc intcrnct.
!nlormation.
Scxuality and slavcry is inlormation: thosc ol us who clcct to indulgc in it
arc living this rcality And our narrations guidc us through this, and do not
condcmn it, but lcad you away lrom thc dangcrs inhcrcnt within this situation.
And, in lact, all lilc at all lcvcls, bccausc lilc is cxactly intcraction with inlor
mation, with thc 0's and 1's ol rcality.
Ouestion: Tailor, do you accept the prophet used sla.es and llah appro.ed of their
usage? If so, do you accept the prophet and the Ouran as a perfect example of all time?
Answcr: ! acccpt that hc had slavcs, just as you and ! havc slavcs (wc cvcry
onc, cvcn Kings and Caliphs, living in a systcmcannot "physically"/"socially"
cscapc thc mastcrslavc dialcctic). c 8uddha is an cxccption. 8ut thc King
hc is ultimatcly an illuminatcd managcmcnt consultant, and docs not "givc
it all away". c King livcs thc Sublimc Truth through pcrcciving thc illumi
nation via thc ltcr ol irony.
o ! considcr him to bc a good cxamplc lor thc kids to lollow: Ycs, bc
causc thc Truth comcs through a Rock and Roll lilcstylc. !t is onc ol Truth
through rightcous rulc, control ol inlormation ow, through command ol scx
uality. Now, puritans try to translorm him into a cclcbatc Stalin (or \ictor
Hugo) gurc. 8ut !'vc bought his album and lcarnt thc lyrics. ! am a truc lan
and aspirc to imitatc his stylc.
Rcgarding God's approval: God docs not approvc nor disapprovc ol many
ol thc things wc humans gct up to, but ncvcrthclcss, trappcd within in thc
misprisoncd concept ol mastcr and slavc thcrc is much mcaning to bc gaincd
in particular, thc only cscapc possiblc.
Ouestion: I understand .hat you are saying. But I disagree .ith your equating of
sla.ery in the past .ith pornography today. Pornography is information, but many
post-feminists no. argue that it is a form of empo.erment. !itness, for example,
the number of .omen that ha.e become .ealthy and fullled through that industry.
Answcr: kay, ! don't rcally want to gct too into a wholc discussion on thc
cquation bctwccn porn and lrccdom, as it is a wholc arca ol rcscarch.
!l pornography is manulacturcd lor prot, thcn thc cquation with slavcry is
appropriatc. on't lorgct that your argumcnts about cmpowcrmcnt havc bccn
uscd (somctimcs, quitc lcgitimatcly!) to highlight thc "positivcs" ol thc systcms
ol slavcry cmploycd by thc Roman mpirc and thc ttomans. Vhcn wc think
328 Jihad
ol slavcry today, wc imaginc thc racist systcmol "absolutc" slavcry run in thc thc
US, whcrc thc slavcry was morc or lcss pcrmancnt. 8ut in thc Roman mpirc
and undcr various !slamic statcs, it was rcasonably common (but not thc norm
at all) to grant a lrccdman status to a slavc who scrvcd thc mastcr wcll or lor
slavcs to work thcir way up to positions ol grcat powcr in busincss and in thc
military.
To takc a singlc cxamplc (ol intcrcst to mc), scc thc Roman playwright Tcr
rcncc (onc ol thc classical inucnccs on Shakcspcarc and, as a rcsult, all thc
pop culturc wc watch today). Hc was a Libyan slavc who was cducatcd by his
mastcr and cvcntually grantcd lrccdom. And wcnt on to makc a signicant
contribution to thc mcdia, which wc still lccl indircctly.
! could mcntion similar stu lrom othcr cultural contcxts mastcrs marry
ing thcir slavc girls, ctc. Harun alRashid, thc Abbasid Caliph, was thc son ol
a lormcr slavc girl who somchow uscd hcr prcvious conncctions and nctworks
lormcd to makc machinations lor hcr son's carccr. tc.
Not thc norm ol coursc but thcrc arc many cascs in which slavcry ol
prcvious mpircs including our own Vcstcrn mpirc was not complctcly
absolutc, whcrc somc slavcs could "usc" thcir situation to "cmpowcr" thcmsclvcs
and risc up thc ranks, cvcntually gaining lamc and lortunc. c Amcrican
systcm was an attcmpt at absolutc slavcry bascd around a dccp racism, which
is why it was not sustainablc. ur own lorms ol slavcry that thc Vcst opcratcs
today, lrom thc porn wc watch to thc clothcs wc wcar, is not rcally racist, and,
whilc ultimatcly unlair and rcprcssivc by dcnition
Tcrrcncc, alRashid's mum, all thosc guys: no dicrcnt lrom, lor cxamplc,
anni Ashc.
Forms ol slavcry cmpowcr. And slavc girls can bccomc Cs. And
morc powcr to thcm! say ! with my latwa hat on.
l coursc you would admit that thcrc is a also class ol porn which clcarly
cxploits povcrty, wcakncss or addiction in somc kind ol lorm. !'m not rcally
talking about junkic or third world porn (although that cxists too), but instcad
thc largc numbcrs ol pcrlormcrs. You will nd that most ol thcsc guys arc
doing it bccausc thcy ha.e to lor somc rcason or anothcr: thcy arc compcllcd
(maybc not to buy drugs, but maybc to pay thc mortgagc). cy don't carn largc
amounts ol moncy or livc a particularly cmpowcrcd lilcstylc: thcy arc simply
wagcslavcs likc thc rcst ol us, prostitutcd out to vicwcrs, cnslavcd to a machinc
that kccps most ol its prots, but with thc dicrcncc that thcir bodics arc thc
commodity.
Now, my point is: wc arc all mastcrs at somc point and all slavcs at othcrs,
in all arcas ol inlormation/capital cxchangc. !n watching pornography, wc arc
ccrtainly thc mastcrs, as wc arc paying thc moncy to thc industry and thc actors.
6.9 Dialectics, sinful and corrected 329
is docs cmpowcr someone out thcrc maybc thc lm company but in thc
casc ol a lortunatc lcw this transaction also cmpowcrs thc slavc. So that shc
might bccomc a mastcr hcrscll at somc stagc. To risc up thc ranks and bccomc
a mastcr is ccrtainly a lorm ol "cmpowcrmcnt".
And thc holy books, in utilizing thc wholc mastcr/slavc tcrminology, still
work in any day and agc bccausc, whcrcvcr you nd humans, you will nd ncw
and intcrcsting ways ol cxchanging capital bctwccn mastcrs and slavcs. Abra
hamic rcligion is not Marxism: thc mastcr/slavc dialcctic is not an inhcrcntly
immoral situation, cvcn though it is a tragcdy, but it is thc human situation.
vcn il wc lcavc socicty and try to run away to a communc (or cvcn sit in
a hut by oursclvcs), thc mastcrslavc thing will crop up in somc lorm, cithcr
bctwccn us and othcr pcoplc, or cvcn just in our own pcrsonal thoughts and
thc lragmcnts ol pcrsonality that makc up thc scll.
Susmocrs a transccndcncc lromthis, thc only "truc" cmpowcrmcnt, comcs
lrom an cntry into thc 5th and 6th (ticd) hcavcns ol thc Mi'raj, thosc occupicd
by Aaron/Harun and Moscs/Musa. cir duality dcnotcs thc rcvcrsal ol thc
mastcr/slavc dialcctic, so that thcrc is still transactions ol capital, still convcr
sations/tradcs/scx acts/books writtcn but purcly in a modc ol pcrccption ol thc
Nur/Light ol thc ivinc within thc capital. 8asically to scc thc "rcal" mcan
ing bchind thc conccpts ol mastcry and slavcry is thc "transccnd" thcir "carly"
analogs.
At this point wc arc no longcr "lrccd" or "cmpowcrcd" slavcsturncdCs.
At this point, anni Ashc bccomcs transmogricd into an cntircly dicrcnt
archctypc: thc gnostics callcd THAT cmpowcrcd slavc thc Sophia or Norca,
but wc also havc a dicrcnt namc lor it in Susm. Vc bccomc a Vilc ol
Prophccy.
6.9.4 nother dia/ectic: t.o brothers
c Tailor sat at thc waystation with somc othcr travcllcrs. Vhcrc arc you
travclling, lricnd," an gyptian travcllcr askcd him.
8ack to London," hc rcplicd.
c lcllow rcplicd: Ah ycs, ! havc just comc lrom that city, bccausc ! hcard
that thcrc arc truc Sus thcrc and wishcd to lcarn somc ol thcir Visdom.
8ut ! cntcrcd a tckkc (crvish Lodgc) whcrc it bccamc vcry clcar that all thc
dcrvishcs thcrc wcrc lalsc in thcir danccs. cir lcadcr spokc about thc Shariah
and Law in a lashion that was cvcn morc strict than that ol thc Saudi author
itics! For instancc, hc claimcd thc nikab (vcil) is prcscribcd lor thc wivcs and
that all who cvcn tastc alcohol will go to hcll. Hc cvcn said that listcning to
330 Jihad
music is in thc hcllrc! All this, whilc wcaring thc garmcnt ol Susm! cy
arc orthodox Sunni !slam wcaring thc garmcnt ol Susm!"
c Tailor rcplicd thus:
Ycs, ! know ol this tckkc. 8ut you scc thc pcoplc around us at this waysta
tion arc lricnds and comradcs, but thcy don't undcrstand your point. cy havc
no background in !slam and arc wondcring why you would usc thc tcrm or
thodox" in a ncgativc lashion. Rcading his passagc, clcarly thc orthodox vicw
is somcthing lcss prclcrablc to a Su world vicw. A nonMuslim might ask:
why: o thc orthodox Muslims rcjcct Susm: Arc orthodox !slamand !slamic
Susm two compcting sccts: Vcll, to thcsc rcadcrs, ! would cxplain that many
Sus (but who still rcmain !slamic in thcir daily worship) today dolccl thrcat
cncd by thc orthodox" or mainstrcam ol !slam. uitc rightly: ! havc bccn
to mainstrcam mosqucs whcrc hutbas (scrmons) arc givcn that arc indccd vcry
thrcatcning toward Susm! Not to scnsationalisc thc problcms ol my ummah
(rcligious group): thc thrcat is mostly mctaphysical rathcr than a physical onc
(although in somc placcs and timcs thc thrcat has ccrtainly manilcstcd as vio
lcncc). 8ut it is a thrcat, ncvcrthclcss.
! think it is truc that most pcoplc in this waystation, whatcvcr thcir vchiclc,
howcvcr thcy conccivc ol thcir dcstination, thcy all agrcc on onc point: that
thcrc is a dccpcr" mcaning in our Holy 8ooks and in lilc than that which
is on thc surlacc. Most ol us hcrc would bc happy to bc callcd scckcrs", in thc
scnsc that wc would bc happy to charactcrisc our journcy as onc in which wc
scck this dccpcr mcaning. c Light cmbcddcd within. Undcrstanding. c
Knowlcdgc you wcrc sccking in London.
And so hcrc is a qucstion cvcryonc at this waystation might ask: How docs
this undcrstanding arisc: How can wc gain thc Knowlcdgc wc scck:"
Now, rcturning to thc rthodox/Su distinction, ! imaginc that you (and
many othcr Sus) would say thc rthodox arc prcciscly not scckcrs. cy
do not scck. !nstcad, thcy scc only surlacc. cy arc givcn a Matryoshka doll,
but lail to rcalisc thc gamc inhcrcnt in thc objcct. !n contrast, thc rthodox
would say ol thc scckcrs: thcy arc misguidcd, bccausc rcligion is structurcd likc
a statc, not a cosmic Matryoshka doll.
c purposc ol rcligion, lor an orthodox Sunni Muslim (and similar main
strcam" brands ol rcligions) is to submit and to submit alonc ignorantly"
submit, wc might say. To rccitc thc words and ncvcr to considcr thcir mcaning
cxccpt in only thc most cursory, supcrcial lashion. ! wcnt to a hutba (scrmon)
at an orthodox" mosquc rcccntly whcrc thc imam said cxactly this: hc said
thcrc arc somc misguidcd muslims who would likc to philosophizc" and think
about thc books, and thcy arc bcing lcad to thc rc, bccausc truc !slam ncvcr
6.9 Dialectics, sinful and corrected 331
thinks too much about itscll. Hc worc ignorancc as a badgc ol honour. !t was
blind submission to thc Law ol God that hc hcld as thc path to paradisc.
So that's thcir position. Finc: thcrc arc two !slams, just as thcrc arc two
Christianitics and two 8uddhisms. is kind ol typology rccurs throughout
thc history ol any rcligion.
8ut, intcrcstingly, it is this vcry typology that holds thc sccrct to how wc
should scck! c lact that thcrc arc two !slams is thc kcy to gaining thc Knowl
cdgc.
c hint is cmbcddcd in, lct's say, a dclibcratc misrcading" (or pcrhaps a
hcrmcncutic analysis ol its dccpcr truth) ol your linc that thcrc arc Sus who
arc actually Sunni rthodox Muslims clad in thc garmcnt ol Susm.
Rccall that Susm is indccd a garmcnt: thc tcrm comcs lrom Sul ", which
mcans wool. Vc arc told that thc original Sus wcrc ascctics who wandcrcd
thc placc clad in simplc garmcnts tailorcd lrom wool.
And rccall why Cain killcd Abcl: it was thc rst rcligious war. Now rccall
that Abcl's pcrlcct ocring" was onc ol wool, ol shccp. Cain's ocring was onc
ol thc land, ol somcthing likc lincn. Abcl's ocring was acccptcd and Cain got
jcalous and killcd his brothcr. Clcarly Cain must havc valucd God's acccptancc
so highly that hc was inspircd to jcalousy.
8ut what arc Cain and Abcl: cy arc aspccts ol Adam, who Muslims takc
as both thc rst man and thc rst prophct. is dialcctic ol warlarc springs
lorth as a kind ol brcakagc lrom thc naturc ol thc rst prophct.
Cain is thc mainstrcam wc spokc ol. Abcl is clothcd in wool, thc rst Su.
8ut cach ol us is dcrivcd lrom Adam. And so, within cach ol us, thcrc is a
Cain and an Abcl. Vc journcy, wc scck. Vc scck a rcturn: and thc rcturn is
intimatcly associatcd with thc bcginning, with Adam.
So how can wc rcturn to thc bcginning: 8y manilcsting Abcl and suprcssing
Cain: No, this brcakagc alrcady happcncd: thc murdcr has bccn committcd,
and this must bc acccptcd.
So wc rcturn by rcpairing this damagc, by rcvcrsing thc ccct ol thc murdcr:
How: Vcll, cain took thc woolcn robc ol his brothcr and now wandcrs thc
dcscrt, baring thc mark. Cain's orthodoxy is clad within thc garmcnt. at's a
good rst stcp, actually!
!maginc Cain wandcrs within oursclvcs, clad in his brothcr's garmcnt.
A transguration is possiblc, a lorgivcncss: God takcs our blind, ignorant,
jcalous dcsirc lor God's lovc and, through thc robc ol wool, translorms us.
Vhat happcns thcn: !maginc il thc archctypc ol Cain is rotatcd now 180
dcgrccs, hc bccomcs translormcd and mctamorphoscs into thc othcr, corrcctcd
brothcr: Aaron. Hc is a pricst: his naturc was purc submission. Hc is whatcvcr
rcmains that is good within thc mainstrcam" ol blind ritual and unthinking
332 Jihad
rccitation: hc is submission to God. And now what ol thc ghost ol Abcl:
Vhat il his archctypc is now brought back and rcturncd in thc lorm ol Moscs:
hc is prophccy, thc channcl ol Prophccy, thc conduit ol thc Light. Now bring
thcm togcthcr: thc Light is channclcd into Aaron, who rcccivcs it.
is translormation is possiblc prcciscly bccausc thcrc arc two brothcrs. A
rcpair is possiblc bccausc thcir systcm was brokcn. c actions arc madc possi
blc by pcrmitting thc brothcr within to wcar that robc. So it is csscntial that wc
havc mainstrcam pcoplc wcaring thc robc. 8ccausc it is through this wrapping
that blind, submissivc worshiplul rcligion can gain acccss to thc dcsccnt ol thc
Light. !t is through thc transguration ol Cain to Aaron via wrapping him
within thc woolcn robc that wc can gain acccss thc Light via thc transgura
tion/rcstoration ol Abcl to Moscs.
is proccss is somcthing that must happcn at a microcosmic lcvcl (within
our own souls) and at a macrocosmic lcvcl (in my mosquc, lor cxamplc).
So, thc ncxt timc you scc somconc Cainlikc clad in a woolcn robc, rcmcmbcr
that thc ncxt potcntial phasc in thc translormation is truly magniccnt, onc that
will dclivcr us into thc light, and thc goal ol our scarch!
6.9.5 In other .ords ... Shariah and the Bodys True Science
A brothcr on thc path said: To lollow thc Shariah is to bc a good Muslim.
To study thc Scicncc ol Tasawwul (Susm) is to bccomc a truc human bcing.
c Shariah is a prccondition to cngaging with that Scicncc. !t's likc lcarning
to walk bclorc wc can run."
e Tailor thought:
8ut surcly thc Shariah, God's most dircct communication, is abovc any sci
cncc, including thc Scicncc ol thc 8ody. And surcly it is a communication scnt
to human bcings, not to wild things. c Law is writtcn lor human bcings
alonc. crclorc Scicncc prcccdcs thc Law.
Prophctic bccoming is a crowning linc ol ight lrom Mccca to Mcdina.
From Lovc to Law.
To cngagc with this crowning ol Lovc by Law: how can wc cngagc with this
crowning: 8y mcans ol thc Law itscll ! c Law cncloscs thc Scicncc, bccausc
its solc purposc is to dcnc, scllrccxivcly, this crowning. c Rcal naturc
ol thc Shariah gocs lar bcyond mundanc (and ultimatcly !maginary) socio
politics, in lact thcrc is littlc to link thcm apart lrom a lamily rcscmblancc. c
Shariah is lor thc Cosmos itscll: its naturc is morc akin to subatomic physics.
!t is prcciscly thc Logic ol Lilc. A logic and mctalogic is built into cach ar
ticlc ol law: thcir jurisdiction is thc vcry act ol attcmpting to rcad thc ivinc
6.9 Dialectics, sinful and corrected 333
Communication, including thc communication ol Shariah. An act ol rcading
that is, in csscncc, this crowning ol thc human bcing.
8ut wc must bccomc human rst, bclorc wc rcad too dccply. Pcrhaps thosc
who arc not intcrcstcd in rcading, should simply bc contcnt to bc humans,
clcvatcd abovc all crcation anyway (who could ask lor anything morc:) in thc
knowlcdgc that Lilc comcs lrom Lovc and Lovc is thc mcaning ol Lilc.
All lawycrs, howcvcr, should bc human. is is thc rst principlc ol thc
\crandah \anguard. A wild man cannot study law, hc will cat skin and not
lruit. A wild man cannot judgc, lcast possibly scrious miscarriagcs ol justicc
occur.
6.9.6 T.o cats
Two cats mct outsidc a mosquc on thc rst day ol Ramadan. Tarawch praycr
was bcing hcard insidc. nc was a housc cat, thc othcr an allcy cat. 8oth wcrc
bcautilul in thcir dicrcnt ways.
Mcow," wcnt thc allcy cat.
Can you back that up with somc vcrscs lrom thc Noblc ur'an or sunnah
ol thc Prophct:" inquircd thc othcr.
You ask mc to do thc impossiblc: thcrc is no languagc, no discoursc, no
scholarship ncccssary to justily my ignorant, unwrittcn mcow. My mcow is thc
mcow ol Light: it is a mcow ol thc hcart, not ol thc intcllcct. ! do not spcak
in thc rcgistcr you ask ol mc. My mcow is an Uwaisi mcow," said thc othcr.
And thc rcbird who sat in thc trcc rustlcd its plumagc, and an caglc (or
somcthing similar, who had matcrialiscd thcrc undcr mystcrious circumstanccs)
cricd in approval lrom onc branch bclow.
c housc cat thought about this lor thc momcnt.
c housc cat thcn cxplaincd: !n my housc, thc ur'an is rcad rcgularly, my
mastcr rccitcs and studics and thinks about it cvcry night, not just Ra
madan. And cvcry night, bclorc bcginning his rccitation, hc placcs nc mcats
lrom his own dinncr tablc bclorc mc in my tray. And sustains mc with thc bcst
milk. ! know you arc a strcct cat, but ! suspcct you oncc wcrc domcsticatcd and
now havc thc wrong imprcssion ol what that cntails pcrhaps you just had
thc wrong owncr. ! invitc you to comc to my housc thcn, and cat with mc at
my owncr's sidc: which ol thcsc lavours would you dcny:"
Shc continucd: kay, you said mcow, and who am! to doubt thc authcntic
ity ol what is in your hcart. 8ut thc hcart is situatcd within languagc. Vrappcd
in a hijab ol thc vcrscs. So ! say, comc to my housc: just altcr your mcow, you
bcgan spcaking in a clcar Arabic, using languagc with thc rcgistcr ol cxplana
tion, ol undcrstanding, ol knowlcdgc ol prool. And thc ur'an is thc ultimatc
334 Jihad
prool. So, whilc ! acccpt that your initial mcow was wild, unlcarncd and hcart
lclt, thc momcnt you spokc to mc, you alrcady took somc ol my domcstication
and cntcrcd into a dialoguc with mc. crclorc, ! scc no rcason why you can
not cntcr my housc now and ocr up a prool using thc Holy 8ook, so that you
might know thc naturc ol your mcow and thus bc protcctcd and, il indccd it
was an authcntic mcow, ! might bc guidcd by that mcow."
c allcy cat rcplicd: My dcar sistcr, ! spcak to you now in your rcgistcr ol
Arabic, bccausc ! lovc you as a sistcr cat. 8ut my mcow is my truc naturc, and
in csscncc ! can ocr no Arabic cxplanation ol it. !t is truc that ! now spcak
within your rcgistcr, that ! cntcr into a thcological dialcctic with you. 8ut only
momcntarily. !n a momcnt now, ! will lorgct that wc cvcr spokc thcsc words,
losc my mcmory (as cats havc short oncs) and rcvcrt to: mcow! 8clorc this
happcns though, in my vicw your owncr has nothing to ocr mc in your housc.
Fancy proccsscd catlood: ! prclcr thc micc outsidc this mosquc."
c !mam was rcciting
Mankind was onc nation. cn Allah scnt lorth thc Prophcts as bcarcrs ol good ncws
and as warncrs. Hc scnt with thcm thc 8ook in Truth, to judgc bctwccn pcoplc rcgard
ing what thcy dicrcd on. And nonc dicrcd on it cxccpt thosc to whom it was givcn
altcr clcar prools had rcach thcm, rcvolting amongst thcmsclvcs. Allah, by His Vill,
guidcd thosc who bclicvcd to thc Truth on which thcy had dicrcd. (2:213)
c housc cat sighcd. kay, it is Ramadan, and thcrc is no rcason lor con
ict hcrc as wc arc, as you say, loving sistcrs in cathood. Maybc onc day you
will comc to dinc with mc in my housc and you will scc that domcstic lilc isn't
somcthing to shun, cvcn though somc owncrs arc vcry bad, il you nd thc right
owncr, you will avoid thc dangcrs ol strcctlilc and bc protcctcd and wcll lcd."
cy huggcd and shook paws.
c praycrs wcrc now nishcd and thc !mam ol thc mosquc camc out.
Hcrc, kitty kitty kitty," hc bcckoncd thcm.
Abu Huraira!" cxclaimcd both cats in surprisc, bowing to him, as all cats
rccognizc thcir patron saint.
Ycs, it is indccd !, thc Fathcr ol thc Kittcn, Abu Huraira. !n lorm, but not
physical rcality, you might say. ! havc a mission lor you."
Hc gathcrcd thc cats into his cloak and took thcm to a slccping cow.
A poisonous snakc lay ncarby, at that momcnt, clcarly about to strikc. Hc
lct thc cats out lrom his cloak. 8oth immcdiatcly crouchcd down low to thc
ground, in that SASstylc cats adopt instinctivcly, mancuvcring thcmsclvcs
closcr to thc targct, unwavcring primcval starcs xcd on thc bcast, mouthing a
mcsmcrizing hiss in anticipation ol thc strikc. Abu Kuraira shoutcd Allahhu
Akbar!", and thc cats and snakc lcpt in thc air, and thcy bcgan thcir strugglc.
6.9 Dialectics, sinful and corrected 335
c allcy cat took thc tail, thc housc cat took thc hcad, and thc ght took a
strangc turn, as il thc animals bccamc purc lcngth, clongatcd across Timc as
though strctchcd to innity, and thcn bcyond that, so to cvcn spcak ol lcngth"
and sizc" and colour" ol thc snakc thc cats could no longcr makc scnsc, cxccpt
as a whirling pandcmonium ol rclativc quantitics and lincs, moving in rclation
to cach othcr. cn: a lrozcn strikc!
And thcy took its skin back to thcir mastcr.
Good work kittcns!" hc smilcd, providing a sauccr ol milk.
For this good dccd, ! blcss you with an unlimitcd supply, though you bc
dicrcnt in colour."
Mcow," wcnt thc allcy cat, rcturning to lclincUwaisi modc.
!l ! might bc so prcsumptuous, rcvcrcd shcikh, may ! ask you onc morc
qucstion:" thc housc cat spokc timidly, in clcar Arabic. Vc arc told thc apoc
ryphal story that thc Prophct himscll blcsscd us with lour stripcs down our
lorchcads. !s this truc: And, il so, what is thc naturc ol this blcssing:"
!n a word, ycs, it is truc. As to its naturc: your pcnultimatc discoursc today
and your assistancc to mc answcr that qucstion, my dcar," laughcd Abu Huraira,
until you could scc his back tccth.
6.9.7 Israe/
c usual argumcnt was going on at thc Su lorum. A group wcrc arguing
that truc Susm is a curc to thc discasc that is !slam. c traditional adhcr
cnts ol Tassawul wcrc inccnscd at this provocation. 8ut ol coursc such rcmarks
rcccntly madc thcm lccl slightly ambiguous, bccausc mainstrcam !slam's rcla
tionship with its mystical child had bccomc straincd to thc point ol brcaking.
c provocatcur said: c problcm with your Tassawul is that its basis is an
!slam within a Tasawwul within an !slam. And this holds it back: thc child
nccds to bc lrccd ol its violcnt, hatclul parcnt lor good!"
c Tailor rccitcd back: c problcm ol aggrcssion is much biggcr than
that. For thc aggrcssion ol !slam today thc aggrcssion you all know cxists
and would cithcr dcny as truc !slam or clsc arm as its truc horror this
aggrcssion sourccs its polcmic lrom !sracl. !n a way, ! agrcc: thc problcms ol
!slam, and thcir solution, lic in !sracl. And thc problcms ol Tasawwul arc thc
problcms ol !slam."
Hc thcn brokc into vcrsc:
cy disputc thc violcncc ol laith's asscrtion
at horror lrom which wc turn away in our rcmcmbrancc
8ut which lurks bchind us, calling itscll our lcgacy
336 Jihad
And now bcsidc mc, hcrc, in this city's argumcnts: dcnicd by thosc who lovc thc Scal
morc than thcy lovc lilc itscll, with tcars that bclic unconscious armation
l thcir brothcrs who look into thc darkncss ol thcir soul and gazc upon thc lacc ol that
lohim's sclllcar hypostatizcd without.
And thcy would wcar armor in this lorcst ocnsivc.
8ut lrom whom do thcy purchasc thcir armor:
And in rctaliation, martyrcd monks arisc lromthcir gravcs and lcavc thc city lor southcrn
dcscrts, clothcd in wool.
8ut lrom what lamb is it wovcn:
8ut lrom what lamb is it wovcn:
May thc tcrritorics rcalisc thc thrcclold truth,
c axioms ol our tribc wcrc laid barc at thc bcginning ol our journcy
crings ol comprchcnsion madc by thc sons, subjcct to bittcr bilurcation until only
thrcads ol charity rcmain, thc books arc wipcd clcan and kings losc thcir hopc at thc
stcps ol thc guillotinc.
And thcn at this momcnt ol cxccution, thc rcpublic brcathcs rcpricvc as kings arc crowncd
by watcr.
And thcn at this momcnt ol cxccution, Hizbollah and thc !sracli army cntcr thc city
ol Salcd and, rcndcrcd drunk by its pharmaccutical complction, discard thcir clothcs
and makc psychcdclic lovc, rainbows projcctcd upon nakcd csh, houris dcal out
ccstacy pills promptly poppcd at thc rcpublic's rcvolutionary ravc
And lrcc lovc is dcclarcd.
And thc soldicrs abidc within cach othcr: onc army cxists within thc othcr army.
For this is thc momcnt, a momcnt ol conclusion, pcrhaps in millcnnia hcncc, pcrhaps
in a hundrcd ycars or lcss,
r pcrhaps last Scptcmbcr, in somc Ramadan induccd drcam,
c momcnt ol conclusion:
An !sracl within an !slam within an !sracl.
c Tailor complctcd his rccitation.
c pcoplc quictcncd lor a momcnt and considcrcd.
cn man said: Can you plcasc cxplain what you mcan by 'An !sracl within
an !slam' as a solution to thc problcms ol Susm. is is a curious thing to say,
particularly lor mc, as ! happcn to bc a citizcn ol thc statc ol !sracl and ! also
considcr myscll a Su!"
c Tailor rcplicd thus:
Ycs, this piccc is indccd about thc currcnt ongoing conict ovcr thc physi
cal, gcopolitical statc ol !sracl at thc bcginning ol thc 21st ccntury. And ! am
proposing a solution lor pcacc.
8ut ! cmploy thc contcmporary bias in ordcr to makc a univcrsal point. c
6.9 Dialectics, sinful and corrected 337
lact that thc !slamist groups arc inlatuatcd with this particular conict is sig
nicant lor all wars wagcd by rcligions. 8ccausc thc currcnt conict cmbodics
thc archctypcs ol cvcry othcr rcligious war: dating back to Cain and Abcl. Rc
call that thcir conict was, altcr all, onc ol jcalousy ovcr who madc thc bcttcr
ocring and at a dccpcr lcvcl thc mcans by which thc ocring was madc.
So ! proposc to a solution to rcalisc pcacc cvcrywhcrc. Most importantly,
pcacc within physical conicts. 8ut ! also bclicvc ! havc a solution to nd cvcr
lasting pcacc by complcting what is missing in !slamic Tassawul itscll, which,
! gucss controvcrsially, ! bclicvc is only a mcans to brokcr tcmporary truccs. !
hopc ! don't ocnd anyonc by saying this: ! am wcaring woolcn undcrpants,
so, yknow, !'m saying this bclicving that ! am still part ol thc club.
My solution is on thc lacc ol it pcrvcrsc bccausc ! proposc that this pcacc
will bc achicvcd by thc vcry armics that currcntly wagc war.
Lct mc spcll out thc pcacc proccss, making thc poctry spccic (and thcrclorc
doing myscll a disscrvicc but ncvcr mind, ! am not hung up on that particular
garmcnt).
Stcp 1. c armics must rcalisc thcir truc namcs. Hizbollah mcans thc party
ol Allah. 8in Ladcn won't bc happy, but lct's say thcy stand in lor all jihadists
cvcrywhcrc. Vhat is an !slamic military party ol Allah: !t consists ol a rcgimc
ol actions lormcd undcr thc namc ol Submission/Praisc/Rcccption/Majcsty/Aaron.
c !sracli armcd lorccs arc thc Foot Soldicr ol !sracl. Vhat is thc Foot
Soldicr ol !sracl: !t is a rcgimc ol actions lormcd undcr thc namc ol \ic
tory/Giving/Moscs.
c rcalisation ol thcir truc namcs is to think prophctically (lollowing thc
sunnah ol Muhammcd): thc truth lics bclorc thcm, in lront ol thcm, in thc
vcry languagc gamcs thcy havc constructcd lor thcmsclvcs. c armics nccd to
sit down and think about what it rcally mcans to bc Hizbollah and thc Foot
Soldicr ol !sracl.
Stcp 2. ncc this is donc, thc armics must rcalisc that, cvcn though thcir
namcs arc rcaliscd, thcrc will still bc no pcacc and war will continuc.
Vhy:
c war is ovcr !sracl. Vhat is !sracl: !ts namc is 8cauty/]acob/Prophccy
marricd to thc Fcmininc (thc 8ridc ol thc Sabbath). Vc might conccivc ol this
marriagc as an axis, with Hizbollah on thc lclt and thc Foot Soldicr ol !sracl
on thc right.
8oth armics cxist on thc lclt and right and, as long as thcy cling to thcir own
individual namcs, thcy arc in conict with cach cach othcr and importantly
in conict with thcir own naturc, bccausc, ! arguc, thcir truc naturc is to
contain cach othcr.
An cxamplc in thc casc ol !slam, bccausc it is that army that ! spcak lor: c
338 Jihad
casionally thc dctractors ol !slam claim that it worships thc thc Goldcn Call,
lalling into thc crror ol Aaron. uitc right, although not at thc lcvcl thcy
considcr. !slam can lall into thc worship ol its own namc: submitting to sub
mission. c Call hcrc is undcrstood as onc ol thc Calvcs that carry thc chariot
sccn by zckicl: it is indccd part ol thc Godcomplcx, but thc complcx is only
any good whcn thc namcs contain cach othcr, owing into cach othcr, unicd
with cach othcr. For thc common lolk, this lcads to thc kind ol rcligious prac
ticc that is all hung up on thc ccrcmony ol salat but docsn't lcad to any contact
with thc ivinc. And ycs, this is thc sourcc ol violcncc in thc rcligion ol !slam.
8ut also lor thc csotcric clitc, this kind ol Call is also a rcal dangcr, bccausc sub
mission without 8cauty, submission without thc 8ridc (a matyrdom without
Houris) is a lorm ol cosmic harm.
(is is why thc Zohar spcaks dcrogativcly ol thc Spanish !slamic mystics as
worshipping thc dawning ol thc Light, but lorgivcs thcm this mistakc bccausc
at lcast thcy arc sinccrc in this limitcd submission.)
Stcp 3. For pcacc to bc rcaliscd, a homoscxual union is ncccssary. Cosmi
cally, thc Foot Soldicr ol !sracl must lic insidc must bc placcd insidc thc
Party ol Allah. And, in turn, thc Party ol Allah must lic insidc thc Foot Soldicr
ol !sracl. c Foot Soldicr carrics thc banncr lor !sracl: it contains !sracl
thc 8cauty ol Prophccy and thc marriagc to thc 8ridc as potcntial. And, in
this scnsc, thc union will rcsult in an !sracl insidc !slam insidc !sracl.
Armor must bc discardcd at this point, and, importantly, it must takc placc
in thc city ol Salcd, whcrc thc pcacc proccss was draltcd by a mastcr pharmacist
a numbcr ol ccnturics. Clcarly armor nccds to bc dissolvcd il wc arc to gct it
on Viscly. is undcrstanding is prccmptcd in thc Prophccy ol Muhammcd,
in thc casc ol thc narration ol Aisha: Allah's Apostlc bought lood lrom a ]cw
and mortgagcd his armor to him." (\olumc 3, 8ook 45, Numbcr 690)
c nal union ccascs to bc homoscxual at this point, bccausc a cosmic scxual
transguration takcs placc hcrc. Finally, thc corc csscncc ol !slam will bc rc
turncd to it: its Submission will bc oncc again thc dwclling ol thc 8ridc. !slam
will, in ccct, asccnd and bccomc likc ]acob/Muhammcd, and bc as a garmcnt
lor Rachcl/Sayya/thc 8ridc. At thc samc timc, thc masculinc Sword ol !sracl
will bc laid down to rcst and bccomc lcminizcd oncc again as thc 8ridc. And,
in simultancous countcrpoint, !slamasProphccy must nally cntcr and abidc
within thc land ol !sracl, now likc a child suckling lrom its 8clovcd (m)thcr.
Somc lurthcr notcs:
is nal rcalisation ol pcacc is what ! call a momcnt ol concluding. !t is
both microcosmic and macrocosmic. h, that it could occur today! 8ut at
lcast, in my vicw, cvcn by mcditating on this, somcthing's gotta budgc.
6.9 Dialectics, sinful and corrected 339
Fig. 6.5. c thrcc stagcs.
c nal rcalisation is thc conclusion ol a vcry long and bloody argumcnt
that bcgins with thc archctypcs ol Cain and Abcl.
Vhcn thcsc sons ol Adamcmcrgc lromhim, thcrc is a lundamcntal momcnt
ol undcrstanding: that wc cxist as scparatc cntitics and in compctition with cach
othcr lor thc Lovc. is momcnt ol undcrstanding lcads us to compctition
but, whcn thc namcs drilt apart lrom cach othcr, to hatrcd and blind violcncc
and, ! gucss, spawns thc kind ol cgo that most pcoplc hcrc arc not vcry kccn
on. Fundamcntally, this momcnt ol undcrstanding is onc whcrc wc look at cach
340 Jihad
othcr and scc oursclvcs as objccticd "cgos" within thc compctition lor Lovc.
!l wc gct hung up on this objccticd aspcct, thcn all hcll brcaks lorth.
Howcvcr, thc origins ol thc conict lic in thcsc archctypcs and arc now a
hypcrhistorical lact. !t is truc that Submission will brokcr minor trcatics ol
pcacc simply bccausc it can lcad to a dcnial ol thc wholc Cain/Abcl thing in
thc rst placc it is only a tcmporary supprcssion ol an original lamily trauma.
So wc cxist within a statc ol war, and thus all wc can do is ght lor pcacc until
thc soldicrs gct so closc that somchow thcy bcgin to kiss. nc thing lcads to
anothcr, and thcn thc problcm is solvcd.
!'d writc morc somc othcr timc, but a littlc cryptic rcply thc Kalima's qucstion
about thc gcndcr ol my lour wivcs. c qucstion is rathcr complicatcd. As you
can scc lrom thc abovc, gcndcrs mutatc on thc battlccld. An answcr would
rcquirc mc to talk morc about martyrdom (which ! did in two lincs ol thc littlc
vcrsc, but to do it in prosc would takc somc pagcs). 8ut thc answcr hingcs
on Muhammad's lour martyrdoms: "! would lovc to bc martyrcd in Allah's
Causc and thcn gct rcsurrcctcd and thcn gct martyrcd and gct rcsurrcctcd again
and thcn gct martyrcd and thcn gct rcssurcctcd again and thcn gct martyrcd."
(8ukhari 52:54)

Now, whilc Submission will brokcr minor trcatics ol pcacc simply bccausc
it can lcad to a dcnial ol thc wholc Cain/Abcl thing in thc rst placc it
is only a tcmporary supprcssion ol an original lamily trauma. Vc must not
lorgct that God is gracclul throughout all ol this. And so controvcrsially
pcrhaps ! put lorward that martyrdom ol thc nals or il you don't likc my
abusc ol tcrminology, matyrdom ol thc "cgo" is hcrc cxactly thc initiation
ol !ssac/!smail thc thrcat ol thc guillotinc until all hopc is dashcd, at which
point thc rcpricvc and thc crowning ol thc watcrs ol mcrcy. So thc cgo is not
cxactly dcstroycd wc might say it is washcd clcan. 8ut pcrhaps a bcttcr way
to put it is to say its rc is now containcd within watcr.
! usc thc tcrm cgo in thc Lacanian scnsc: and distinguish it lrom thc subjcct,
which is, il you likc, our "truc" scllhood. c cgo is a dclcncc in all ol this.
is ghting is rcsolvcd oncc and lor all only through thc momcnt ol conclu
sion, whcn truc subjcctivity is cstablishcd, whcn truc scllhood is rcaliscd. is
is thc momcnt at which rathcr than immcdiatcly turning away lrom thc war
wc dcconstruct thc naturc ol our actions and thc actions ol our antagonist
and undcrstand at a mctalcvcl thc calculus ol cncrgy cxchangc that bclic
cach ol our acts ol war. At this point thc mcn undcrstand thcmsclvcs as rca
soning/battling agcnts and that, lundamcntally, thc wholc mcss ol thc mind is
intimatcly dcpcndcnt on thc rccction ol othcr minds. Vhcn this occurs,
Lct thosc ght in thc way ol Allah who scll thc lilc ol this world lor thc
6.10 T.o daughters 341
othcr. osc who ght in thc way ol Allah, martyrcd or victorious , on him Vc
shall bcstow a vast rcward (ur'an 4:74)
maybe here b/c of conicts in women?
6.10 Two daughters
e Tailor said:
! havc two littlc daughtcrs. Ccrtainly too small to last this Ramadan or cvcn
makc shahada, although thc oldcr onc, Alima (5 ycars) has rcccntly startcd to
discuss God. Shc told mc ycstcrday shc imagincs him to havc a bcard, cycs
and hands, which was intcrcsting, givcn that ! am currcntly working on a blog
cntry rcgarding thc anthropomorphic traits ol God. Shc might bc picking up
on somc ol thc convcrsations ! had with my wilc, but thc childrcn also discuss
stu at school. (!n ast London thcrc is a rcal mix ol dicrcnt rcligions and
cthnicitics, and thc kids sharc cvcrything: my daughtcr taught salat to hcr littlc
Hindu, Sikh and Christian lricnds in lact, somctimcs ! worry shc can bc a
littlc bit untactlul about it, particularly whcn thcir parcnts arc around! but
thcy taught hcr thcir practiccs too shc knows all about Krishna and thc baby
]csus. cir innoccnt and lrcc cxchangcs givcs mc hopc lor humanity's spiritual
progrcss, actually. Although, ol coursc, ! scnd hcr to a prctty posh school!)
c youngcr onc, Latila, is just lcarning to crawl and makc protospccch.
!'m always amazcd at how conccntratcd hcr littlc lacc is, playing with hcr toys,
studying thcsc childish objccts that click and spin and whirl. ! oltcn rccct
to my wilc that thcsc trinkcts arc indccd nothing morc nor lcss than thc samc
trinkcts wc cmploy in whatcvcr wc do as adults whcthcr it bc philosophy,
buying a bottlc ol milk, chatting on a lorum or whatcvcr. My shop is truly
nothing morc than a toy shop.
! stand bcsidc my wilc and wc both look down upon thc baby in hcr cot,
admiring hcr as shc awakcs, gurgling, touching hcr tocs in chubby yoga. And
thcn, a widc onc toothcd smilc, bcams ol sunlight rccctcd upward to us, look
ing down. Hcr black cycs mccts thc gazc ol hcr mothcr, and it's Lovc that
lls thc spacc ol thc room. And hcr lathcr hcld hcr mothcr closcr, in grati
tudc lor this dcpcndcnt production. And shc cmbraccd his cmbracc, in Loving
rcsponsc. cn lilts baby to brcast, taking hcr ovcr to thc scttcc lor lccding.
! suspcct that Latila will bc rathcr philosophical as an adult, so no doubt hcr
toys will bccomc sophisticatcd cnough lor hcr to rccct on thcir rclationship to
that Lovc. Vc jokc that Alima will bccomc a lawycr : shc's rathcr argumcnta
tivc, in thc scnsc ol bcing ablc to actually mount rathcr prccocious syllogisms,
particularly whcn it comcs to avoiding violin practicc or gctting swccts bclorc
dinncr.
342 Jihad
Vhatcvcr my daughtcrs do with thcir livcs, it is, ol coursc, important that
! providc thcm with a good cducation, wcll groundcd in thc scicnccs, includ
ing my own. And a Tailor's Scicncc always takcs thc lorm ol autobiographical
transmission, bccausc a Good Garmcnt is by dcnition Rightcous and Truth
lul.
Somc univcrsitics havc cut support lor, or cvcn shut down complctcly, scicncc
dcpartmcnts without inlorming thc public. !t thcrclorc bccomcs dicult lor
parcnts to dctcrminc thc quality ol a tcachcr. !t's always dicult to tcll what
is an act and what is not, and what thc intcntions arc. 8ut thc samc thing
gocs lor rcal lilc, ! supposc: particularly il you arc in nikab, which sccms to bc
incrcasingly thc clothing ol choicc lor thc sistcrs ovcr hcrc at Scvcn Kings, ast
London. nc cannot cvcn disccrn il thc lady undcr thc vcil is, in lact, a lady
or a man: cxccpt ol coursc by talking to thcm lor somc lcngth ol timc.
As lor Your Good Tailor, his lamily arc arc covcrcd by thc vcry hijab you
havc just rcad.
6.10.1 isha and Fatima
Narratcd 'Ursa: c Prophct wrotc thc (marriagc contract) with 'Aisha whilc shc was
six ycars old and consummatcd his marriagc with hcr whilc shc was ninc ycars old and
shc rcmaincd with him lor ninc ycars. (Sahih 8ukhari \olumc 7, 8ook 62, Numbcr 88)
c Tailor: c ]udaic tradition scts 12 as thc lcgal agc lor a marriagc. Aisha
was marricd at 6 and consummatcd at 9. crc is an argumcnt that thc lormcr
law and thc lattcr instancc arc not child abusc, bccausc our notion ol childhood
is cultural and historically situatcd. Pcoplc grcw up lastcr and dicd carlicr in
thosc days.
Childhood marriagc was not unusual in thc past, whcrc dcnitions ol child
hood and adulthood wcrc dicrcnt lrom today. !n mcdicval uropcan timcs
it was quitc common lor pcasants at lcast to gct hitchcd around 14. at's
bccausc thcy had to grow up lastcr, somcthing possiblc bccausc thcrc was lcss
inlormation (and morc discasc) going around. Alhumdulilah, in thc contcm
porary Vcst at lcast, wc havc an cxtcndcd childhood thcsc days (in somc cascs,
running into thc 20s) Alhumdulilah, bccausc childhood is closc to paradisc.
8ut this cxtcndcd childhood is morc or lcss thc rcsult ol lactors likc thc indus
trial rcvolution, advanccs in mcdicinc, colonial opprcssion ctc. ! hopc that onc
day an cxtcndcd childhood will bc thc norm, globally.
Lct's assumc this is thc casc. So thcsc particularly young agcs did not raisc
any cycbrows in thosc days. 8ut il it is thc casc, what is thc signicancc ol
dctailing thcsc agcs in holy narrativcs:
To undcrstand thc Truc, univcrsal mcaning ol thcsc agcs ol conscnt (and thc
6.10 T.o daughters 343
particular signicancc ol Aisha's agc), transccnding our quitc natural nglish
cultural distastc at both thc utch ol today (who havc sct thcir agc ol conscnt
in linc with ]udaic tradition) and thc Arabs ol thc 7th ccntury, thc wc nccd to
cntcr into marriagc oursclvcs and conscnt to bc 9. !t is lair to say that, without
such a comprchcnsion, a modcrn day litcral rcading will bc vcry much spiritually
adrilt. So wc had bcttcr lcarn to rcad, particularly to rcad this narration!
A progrcssivc Muslim: ! lovc Aisha as a Mothcr ol thc 8clicvcrs and lavourcd
by Prophccy. Furthcrmorc, Prophccy is givcn spccic privilcgcs that arc not
grantcd to thc rcst ol !slam lor instancc, numbcr ol wivcs. My lovc lor
Prophccy and lor his wivcs is cnough. ! am not intcrcstcd in his privatc lilc
this would bc a violation ol adab, in lact!
c Tailor: Rcgarding pcrsonal lilc, having bccn brought up a Sunni, thc
Prophct's pcrsonal lilc has always bccn ol grcat intcrcst to mc: cvcrything lrom
his marital problcms (hc had a lcw) down to his usc ol a toothbrush and lovc
ol swccts has thcomorphic valuc lor mc. c narrations acccptcd by thc Sunnis
providc all kinds ol microscopically pcrsonal dctails ol Prophctic pcrsonal" lilc.
For cxamplc,
Narratcd Sulaiman bin Aasar: ! askcd 'Aisha about thc clothcs soilcd with scmcn. Shc
rcplicd, ! uscd to wash it o thc clothcs ol Allah's apostlc and hc would go lor thc
praycr whilc watcr spots wcrc still visiblc." (Sahih 8ukhari \olumc 1, 8ook 4, Numbcr
231)
(As a Tailor ! could givc you a talsir ol this rathcr pcculiar narration, but lct's
dclcr it.) crc must bc a signicant spiritual rcason lor thcsc vcry intimatc
vicws: thcy not simply gossip you lovc and honour Prophccy, so you did not
rcqucst this inlormation. Yct it is providcd lor you. For a signicant rcason.
!n particular, thc agc ol Aisha is thcomorphically signicant. !t is both a
rcason why Prophccy cnds its timc on this carth in hcr arms, and also thc sourcc
ol hcr mistimcd, prcmaturc participation in thc 8attlc ol thc Camcl.
8rothcr: How is bringing up thc tna going to hclp: You will only cnd up
locusing on things thc things that dividc us, whcn as an cntirc ummah, wc
nccd unity!
c Tailor: As my background is Sunni, ol coursc ! also lovc Aisha as a mothcr
ol thc bclicvcrs. ! also lovc !mam Ali and his wilc and thc grandsons. ! havc
comc to acccpt thc majority ol orthodox narrations lrom both Sunni and Shia
pcrspcctivcs as cqually valid.
is mcans ! acccpt !mam Ali's gricvanccs with his prcdcccssor Caliphs
which arc surprisingly clcar in both tcxts. And that hc spokc oltcn spokc
including thc cnunciation ol gricvancc as thc Rcal, which is thc amazing
thing about thc Najh al 8alagha.
344 Jihad
n thc othcr hand, ! acccpt thc Prophct's word that Aisha is thc bcst
woman ol hcr gcncration, just as Mary was to hcrs. Hcr clcvation is indis
putablc: it is narratcd that Aisha saw Gabricl on a numbcr ol occasions, owing
to hcr proximity and intimacy with Prophccy, though did not rccognizc him
until altcr thc lact. Hcr intimacy was such that Prophccy passcs away bcsidc
hcr:
Narratcd !bn Abu Mulaika: Aisha said, c Prophct dicd in my housc on thc day ol
my turn whilc hc was lcaning on my chcst closcr to my ncck, and Allah madc my saliva
mix with his saliva." Aisha addcd, Abdur Rahman camc with a Siwak and thc Prophct
was too wcak to usc it so ! took it, chcwcd it and thcn (gavc it to him and hc) clcancd
his tccth with it." (Sahih 8ukhari \olumc 4, 8ook 53, Numbcr 332)
! lovc both sidcs ol thc tnah cqually, just as ! lovc both sidcs, lclt and right,
ol thc 8ody ol Prophccy.
8ut ! cannot dcny that his housc this 8ody ol Prophccy was split and
shattcrcd against itscll altcr his dcath. As Muslims wc quitc scnsibly
don't likc to talk about that catastrophc, bccausc his lamily is our lamily just
as wc don't likc to bring up prcvious lamily disputcs at Christmas or anks
giving gct togcthcrs. !t's just bad manncrs and incvitably lcads to troublc.
Ncvcrthclcss, ! supposc thc psychologists hcrc would acccpt that prcvious
lamily trauma should cvcntually bc addrcsscd hcad on and not rcprcsscd. Rc
prcssion or dcnial will lcad to pathology at somc point. And whilc this is not
pcrhaps an important issuc lor us clitcs, wc can scc this pathology manilcsting
itscll in !raq right now, lor cxamplc.
! bclicvc that Prophccy undcrstood this tnah as an incvitability: and that thc
tnah and its cvcntual rcsolution (which is still yct to comc globally, though can
comc to us pcrsonally at dicrcnt momcnts and lcvcls ol granularity) arc part ol
thc Prophctic unlolding. ! had an intcrcsting cxpcricncc in salat rcccntly, whcrc
this scllawarcncss ol thc lragility ol thc Prophctic houschold/body in rcla
tion to Prophccy itscll was quitc acutc. 8cautilul and tragic: bcauty through
rcvclation, houschold conict lcading to (oltcn atcmporal or prccmptivc) sym
bolic rcsolution appcar to bc God's mould lor Prophccy, lrom Adam to ]acob,
lrom Abraham to thc Scal.
c opportunity is thcrc lor all ol us, as a macrocosmic ummah and as mo
lar/microcosmic ummah: to rcsolvc this tnah. To rcunitc, lacctolacc, thc
Shariah ol prcmaturc bridc ol Logic (ccn dcsccndcd into thc Fcmininc via
9 phascs) with thc !mmancnt !mam. A transccndcnt undcrstanding ol thc
ivinc with an immancnt bcing. Facctolacc, not backtoback. c Su cn
closcd by thc Sala and thc Sala cncloscs thc Su. At lcast trying this thcn
6.10 T.o daughters 345
thc Prophctic Function complctc not partial shilts into a nal, ncw
phasc.
!'d go so lar as to say that, lrom a ccrtain pcrspcctivc, !slam is in lact not a
complctc rcligion unlcss wc conlront and rclicvc oursclvcs ol thc unconscious
trauma ol thc Catastrophc.
8rothcr: Mcaning what cxactly: at cvcryonc nccds to comc up with thc
samc conclusions and vicw:
c Tailor: Not cxactly, no. Continuing with thc lamilial mctaphor, ! mcan
somcthing likc rccognizing thc trauma, albcit lrom within thc pcrspcctivc ol
our own journcy, cnunciatcd according our own individual books ol dccds. !
supposc at somc point thcrc is a coincidcncc ol rolcs or rathcr, a turning ol
lacctolacc but not an agrccmcnt (bccausc agrccmcnt would bc static and
! am still talking about lilc hcrc, which is by dcnition dynamic) morc likc
kissing ! supposc. Kissing is not agrccmcnt, but it is a conlrontation bctwccn
partics, lacctolacc, in Lovc. c diamond dialcctic, through which wc can
locatc thc hcart bctwccn thc arms.
Pcrhaps wc arc not globally rcady to ovcrcomc this. Maybc anothcr lcw
ccnturics: 8ut lor us clitcs ... maybc thc timc is now:
8rothcr: kay, go on thcn. crc is no nccd to wait, wc arc maturc cnough
to hcar whatcvcr you want to say. You arc going to talk about thc 8attlc ol thc
Camcl and how it is rclcvant to our spiritual journcy now, right:
c Tailor: Right. And Aisha's agc is kcy to this undcrstanding.
Ycs, wc arc talking about thc battlc ol thc Camcl but also thc tcnsions
that lcad up to it particularly rclations bctwccn thc prcvious Caliphs and Ali
that surlacc cxplicitly with thc dcath ol Prophccy and arc cxpoundcd upon
in Ali's scrmons, but also rcvcalcd quitc clcarly in thc Sunni hadiths as wcll.
You arc corrcct that ! am basically saying wc should nd oursclvcs
locatc thc tcndcncics ol our psychc within thc story and utilizc it to nd
balancc and pcrlcction today, within (and oncc that impossiblc task is complctc
or at lcast undcrway, without).
is would mcan ol coursc that wc would havc to rccognizc thc thcomorphic
aw" in Aisha, whilc undcrstanding that Prophccy lovcd hcr, Prophccy passcs
into thc ncxt world in hcr hands, and that shc was thc bcst ol hcr gcncration,
just as Mary mothcr ol ]csus was thc bcst ol hcrs.
Lct mc put it in wacky mythopocic tcrms bccausc ! don't havc so much timc
tonight and it is lastcr to abbrcviatc. cn wc can discuss morc il anyonc is
intcrcstcd.
! could summarizc things by saying that hcr "aw" is that shc is a "prcmaturc"
cmcrgcncc ol Light into thc Fcmininc. For mc, Aisha is Shariah, basically. c
wilc as Mcdina, thc wilc as Law, thc wilc as thc ccn, thc wilc that cstablishcs
346 Jihad
thc rulc ol thc city statc. Shc is bctrothcd as 6 ycars. is is how long it takcs
lor ivinc Law to dcsccnd to thc Fcmininc (to us): Law must pass down
wards through thc binary logic ol jihadic dicrcntiatcd spacc (2 ycars, onc lor
matyrdom and onc lor victory (4:74)) and, bccausc Law is to guidc us, it
takcs anothcr ycar to pass through thc loundation ol rightcousncss. r rathcr,
thcsc thrcc componcnts arc prcscnt insidc hcr, but cxtcnd downwards, taking a
ycar cach. And thcn cach ol thcsc thrcc lunctions, in turn, bccomcs inscribcd,
spokcn, rcvcalcd, transmittcd, communicatcd to our tcxtual rcality as a vcilcd
Vilc. Anothcr 3 ycars. So six in total.
Shc thcn is marricd to Prophctic bccoming at 9. c additional 3 ycars arc
ncccssary lor marriagc to takc placc: Prophccy passcs downwards to thc jihadic
dicrcntiatcd spacc (2 ycars again) and through thc loundation ol rightcous
ncss, which now bccomcs thc conduit through which thc Masculinc Prophccy
laccs thc Fcmininc ol Aisha thc wilc (Fig. 6.6).
Fig. 6.6. Aisha's agc ol bctrothal and consummation.
is is a "prcmaturc" mistimcd Fcmininc bccausc it is purc ivinc
Shariah cncodcd as a wilc within our dicrcntiatcd spacc. !t would bc maturc
had thcrc bccn a lurthcr thrcc ycars to allow ... wcll, lct's call it Lovc (in thc
scnsc undcrstood by thc Sus) ... to also dcsccnd into our Fcmininc rcality in
a similar lashion.
Notc that this is not to dcny hcr rightcousncss, nor hcr clcvation with rcspcct
to Prophccy. And hcr prcmaturity, hcr "purc" lcgal aspcct is csscntial, in lact,
to Prophccy altcr thc hijrah and cstablishmcnt ol thc city.
8ut oncc Prophccy dcparts (actually Prophccy ncvcr dcparts, but lct's call it
occultation or withdrawal ol light), Aisha's rolc in thc 8attlc ol thc Camcl is
6.10 T.o daughters 347
also prcmaturc and mistimcd, bccausc purc Shariah nowcxists, without Prophccy,
backtoback, in impctuous tragic opposition to thc Hcart ol thc !mam.
Now, with rcspcct to our situation, this kind ol thing happcns all thc timc,
on thc !slamic path at lcast to mc. Pcrhaps thosc ol you who havc bccn
practicing particular brands Susm sincc day onc, this might not apply. 8ut in
my cxpcricncc ol "mainstrcam" !slamic practicc, ! know thcrc havc bccn kcy
momcnts in my lilc whcn ! havc bccn a prcmaturc bridc, maintaining a divinc
Shariah but, hclplcss and tragic whcn thc light has dcpartcd, nding myscll
in dircct opposition to thc !mam Mubccn ol my hcart. Vhcrc ! havc bccomc
judicial but incomplctc, without thc light.
8ut thc paradox is, Aisha and Fatima thc wilc ol thc !mam must comc to
gcthcr, Law and Hcart to bc rcconcilcd, lor thcrc to bc thc Light's (visiblc)
rcturn to us.
c battlc ovcr, hcarbrcakingly, Aisha hcrscll comprchcndcd hcr own situ
ation in this rcgard, just as thosc ol us who havc bccn bctrothcd at 6 and thcn
lost thc light comprchcnd:
'A'isha rcportcd that (onc day) thcrc sat togcthcr clcvcn womcn making an cxplicit
promisc amongst thcmsclvcs that thcy would conccal nothing about thcir spouscs.
c rst onc said: My husband is a sort ol thc mcat ol a lcan camcl placcd at thc top
ol a hill, which it is dicult to climb up, nor (thc mcat) is good cnough that onc nds
in oncscll thc urgc to takc it away (lrom thc top ol that mountain).
c sccond onc said: My husband (is so bad) that ! am alraid ! would not bc ablc to
dcscribc his laultsboth visiblc and invisiblc complctcly.
c third onc said: My husband is a longstaturcd lcllow (i. c. hc lacks intclligcncc).
!l ! givc vcnt to my lcclings about him, hc would divorcc mc, and il ! kccp quict !
would bc madc to livc in a statc ol suspcnsc (ncithcr complctcly abandoncd by him nor
cntcrtaincd as wilc).
c lourth onc said: My husband is likc thc night ol Tihama (thc night ol Hijaz and
Mccca), ncithcr too cold nor hot, ncithcr thcrc is any lcar ol him nor gricl.
c lth onc said: My husband is (likc) a lcopard as hc cntcrs thc housc, and bchavcs
likc a lion whcn hc gcts out, and hc docs not ask about that which hc lcavcs in thc housc.
c sixth onc said: So lar as my husband is conccrncd, hc cats so much that nothing
is lclt back and whcn hc drinks hc drinks that no drop is lclt bchind. And whcn hc lics
down hc wraps his body and docs not touch mc so that hc may know my gricl.
c scvcnth onc said: My husband is hcavy in spirit, having no brightncss in him,
impotcnt, sucring lrom all kinds ol conccivablc discascs, hcaving such rough manncrs
that hc may brcak my hcad or wound my body, or may do both.
c cighth onc said: My husband is as swcct as thc swcctsmclling plant, and as solt
as thc soltncss ol thc harc.
c ninth onc said: My husband is thc mastcr ol a lolty building, longstaturcd,
having hcaps ol ashcs (at his door) and his housc is ncar thc mccting placc and thc inn.
c tcnth onc said: My husband is Malik, and how nc Malik is, much abovc ap
prcciation and praisc (ol minc). Hc has many lolds ol his camcl, morc in numbcr than
348 Jihad
thc pasturcs lor thcm. Vhcn thcy (thc camcls) hcar thc sound ol music thcy bccomc
surc that thcy arc going to bc slaughtcrcd.
c clcvcnth onc said: My husband is Abu Zara'. How nc Abu Zara' is! Hc has
suspcndcd in my cars hcavy ornamcnts and (lcd mc libcrally) that my sincws and boncs
arc covcrcd with lat. So hc madc mc happy. Hc lound mc among thc shcphcrds living
in thc sidc ol thc mountain, and hc madc mc thc owncr ol thc horscs, camcls and lands
and hcaps ol grain and hc nds no lault with mc. ! slccp and gct up in thc morning
(at my own swcct will) and drink to my hcart's contcnt. c mothcr ol Abu Zara', how
nc is thc mothcr ol Abu Zara'! Hcr bundlcs arc hcavily packcd (or rcccptaclcs in hcr
housc arc llcd to thc brim) and thc housc quitc spacious. So lar as thc son ol Abu Zara'
is conccrncd, his bcd is as solt as a grccn palmstick drawn lorth lrom its bark, or likc
a sword drawn lorth lrom its scabbard, and whom just an arm ol a lamb is cnough to
satiatc. So lar as thc daughtcr ol Abu Zara' is conccrncd, how nc is thc daughtcr ol
Abu Zara', obcdicnt to hcr lathcr, obcdicnt to hcr mothcr, wcaring sucicnt csh and
a sourcc ol jcalousy lor hcr cowilc. As lor thc slavcgirl ol Abu Zara', how nc is shc,
shc docs not disclosc our aairs to othcrs (outsidc thc lour walls ol thc housc). Shc docs
not rcmovc our whcat, or provision, or takc it lorth, or squandcr it, but shc prcscrvcs it
laithlully (as a sacrcd trust). And shc docs not lct thc housc ll with rubbish.
nc day Abu Zara' wcnt out (ol his housc) whcn thc milk was churncd in thc vcsscls,
that hc mct a woman, having two childrcn likc lcopards playing with hcr pomcgranatcs
(brcasts) undcr hcr vcst.
Hc divorccd mc (Umm Zara') and marricd that woman (whom Abu Zara') mct on
thc way. ! (Umm Zara') latcr on marricd anothcr pcrson, a chicl, who was an cxpcrt
ridcr, and a nc archcr: hc bcstowcd upon mc many gilts and gavc mc onc pair ol cvcry
kind ol animal and said: Umm Zara', makc usc ol cvcrything (you nccd) and scnd lorth
to your parcnts (but thc lact) is that cvcn il ! combinc all thc gilts that hc bcstowcd upon
mc, thcy stand no comparison to thc lcast gilt ol Abu Zara'.
'A'isha rcportcd that Allah's Mcsscngcr (may pcacc bc upon him) said to mc: ! am
lor you as Abu Zara' was lor Umm Zara'.
8ut shc ol ninc ycars is with hcr Husband in paradisc, though, likc Umm
Zara, shc is rcplaccd by thc 12th. May wc dwcll thcrc too, though sucicnt
shcltcr is givcn lor us by thc Mcrcilul agcncy ol thcsc tcxts.
[
Comc, Sus!
You who rightly lcar thc dangcrs ol ncgotiation
your !slamic lincagc, your bayah to thc mastcr cxtcriorizcd
Rccrcatc that past, magniccntly sunnahcd through it, my Amcrican lricnds ol dcsign!
Comc, you Sus, you winctastcrs, you acon ol shapcs,
Your mcmorics, your spirit, your prcscrvation
givcn back, blood rcd, likc Alghan poppics.
r likc a sh, burnt ovcr, lor thc princcss bridc
6.10 T.o daughters 349
Sus comc gathcr, and translorm. Your Asian disciplinc, your sccrct wcapon, your trans
parcnt armor and prcscntation Pcrsian in martial manncr,
(Now bcwircd, bclow and bcjcwclcd) samplcrs and shcikhs, dccjays ol thc nightclub
ctcrnal
Rccall your origins: Fatima's tcars whcn Gabricl and Michacl stood as 3, cloakcd by
crystallinc stasis, Vc arc ol light and cannot assist hcrc."
cy mcant thc unravcling, and thcn thc collcction.
Hcr husband and what hc did, what hc said
c gardcn hc plantcd: soon is thc hour ol harvcst.
Summcr timc now and Aisha and Fatima, two ol my studcnts, sitting out at thc union
bar, having a girly chat ovcr a bottlc ol ros. And you walk with thcm and thcy walk
with you.
Crowncd thus, in union ol submission and vision, kisscs
Crowncd thus, in rcasoncd lovc and loving irrational, brcath
Marricd so, sccond timc
Scvcn kings playcd out in rcvcrsc
And back homc again.
6.10.2 utumn song
thc lallcn ycllows
ol autumn's work
crcating traccs
that shadow lovc
shadow lovc likc
languid winc
cvcnsong whispcrs
intcrtwinc
hucs ol orangc
and shadcs ol gold
bctwccn thoughts
ol a slavc sold
a slavc sold to
a mastcr rcplaccd
by uppcr discoursc ol
thc countcnancc
350 Jihad
kccp
thosc cyclcs ol winc
rcpcat
your cyclcs ol blood
ys
that rcbird ol knowing
through outward and inward days
6.11 Tailorite assumptions: a self critique
c Tailor: Currcntly, most Muslims acccpt (or aim to acccpt) thc shariah ol
Allah unconditionally, bccausc unconditional submission to Allah's will is thc
naturc ol our rcligion. is acccptancc takcs thc lormol cmbodimcnt, thc phys
ical living practicc ol rcligious picty (as opposcd to a thcological/philosophical
hcrmcncutical ncgotiation). Agood cxamplc is dictary and clothing laws: Mus
lims lollow thcsc laws by physically cmbodying thcm, without doubt or qucs
tion or rationalization. cy cmbody thc law, simply bccausc Allah lays down
vcrscs that command this in thc ur'an.
8ut thc timc has comc lor this cmbodimcnt to bccomc somcthing morc, to
bccomc scllawarc ol thc 8ody that is pcrlorming thc cmbodying.
O: Hmmm . I think I ha.e a problem .ith the implications of that statement.
re you de.aluing the .orth of Muslims common form of unconditional acceptance
of the !ill, merely by .irtue of the fact they are not utili.ing your particular form
of reading? cceptancesubmission (.ithout question) to the !ill .ithout the
kind of quasi-cogniti.e content that many Sus require is surely a true modality
of comportment to.ards God.
c Tailor: You arc corrcct, ol coursc in lact, thc ultimatc modality ol
acccptancc/submission to God is to acccpt without qucstion. ! think in gcncral
wc all gct thcrc in salat: that purc lorm ol submission in prostration. So ! am
not criticizing currcnt practicc. !'d likc morc ol thc samc, in lact.
! am saying that right now, thcrc is an opportunity to push it lurthcr, bccausc
wc arc currcntly rclating to a lragmcnt ol thc shariah, to a portion ol thc ur'an,
not to thc cntirc book. ! say that thc opportunity wc havc now is to achicvc to
that statc ol submission all thc timc, with rcspcct to all thc vcrscs.
Submission to many ol thc morc dicult sign complcxcs ol thc ur'an with
out qucstion rst rcquircs us to navigatc through this cognitivc scll rccctivc
proccss. !t rcquircs this particular rcading tcchnology.
ict and clothing appcar straightlorward. Hijab lor cxamplc at rst,
sccms casy. A woman might wcar thc vcil bccausc it is cnjoincd and thc modc
ol acccpting thus injunction appcars clcar to hc.
8ut morc dicult" ayatcomplcxcs old chcstnuts such as thc hitting ol
6.11 Tailorite assumptions: a self critique 351
wivcs, prostitution ol slavcs, striking nccks ol unbclicvcrs, lashcs lor adultcry,
ctc can bc acccptcd (pcrhaps unconditionally) in a varicty ol dicrcnt ways.
(And thcn that lact lcads us back to rcalisc thcrc arc also a varicty ol dicrcnt
ways ol unconditional acccptancc ol supposcdly simplcr instanccs.)
!t all dcpcnds on what you assumc thc world to bc! c varicty ol assump
tions about thc world complicatcs thc mattcr ol acccptancc, ol undcrstanding
how a Muslim acccpts" a law unconditionally. Furthcr, wc might arguc that
unqucstioning acccptancc also involvcs thc obligation to act, to cmbody, to livc
thc ayat as a lorm ol practicc, and it sccms that dicrcnt ways ol acccpting also
may cntail dicrcnt dcgrccs ol action and cmbodimcnt.
For cxamplc, bccausc (lollowing clcuzc and Guattari and ibn Arabi) ! bc
licvc hcads can dctach and rcattach to dicrcnt nccks, it is vcry casy lor mc to
acccpt without qucstion thc vcrscs rcgarding striking thc nccks ol disbclicvcrs
whcrcvcr ! nd thcm. ! bclicvc hcads/laccs arc cntircly mobilc and attach to
particular nccks: a lacc is an structuring, coordinating, physical, ivinc map ol
a pcrson's bcing/body it is linkcd to thcir ctcrnal soul whilc thc ncck is,
il you likc, thc contcxt in which this hcad/lacc is positioncd at any momcnt in
timc (job, clothcs, culturc, social status, ctc).
!l ! was a toughcr warrior in a dicrcnt agc (or a particularly bloody Holy
war zonc) it might bc cqually casy lor mc to acccpt unconditionally a
litcral" rcading ol thc vcrsc, and simply chop o hcads ol unbclicvcrs whcrcvcr
! cncountcr thcm. At lcast that would bc lull acccptancc without qucstion.
!n both cascs, thcrc is a lull, unconditional acccptancc ol thc vcrsc and a
rcgular (!) cnactmcnt ol its undcrstood mcaning. Vhcn ! nd a hcad stuck
to a ncck ol disbclicl, ! strikc it in my own way. itto lor thc warrior. 8ut !
don't spill blood, whilc hc docs. Ncvcrthclcss, wc arc both unconditional in our
acccptancc to thc vcrsc, with rcspcct to our assumptions about how thc world
works.
crc arc also othcr ways ol acccptancc that involvc acccpting thc vcrsc:
trcating it as applying to a particular contcxt that is long gonc, or acccpting
it as a mctaphoric trajcctory lor luturc (nonviolcnt) activism. 8ut thosc lorms
ol acccptancc don't sccm to bc a lull cmbodimcnt lor mc, as thcy allow mc to
avoid thc vcrsc, to cvadc its lull pcrsonal impact on mc, my practicc, my action
right now. ! mcan . with thosc rcadings, ! ncvcr gct to cut a ncck! Vhich
mcans no cmbodimcnt, not a lull living ol this particular ordcr lromAllah. And
il wc rcad thc ordcr, it appcars, in and ol itscll, vcry strict about thc ncccssity
ol striking nccks ol disbclicl whcrcvcr wc nd thcm it is rcquircs additional
assumptions about thc world and ur'an that wc arc ablc to gct o thc hook".
For cxamplc, by buying into thc assumption about thc ur'an that this vcrsc
conccrns a spccic scrics ol battlcs during thc timc ol Prophccy, that arc in
352 Jihad
now way similar to modcrn day lilc, wc nd oursclvcs as Muslims brcathing a
sigh ol rclicl bccausc wc don't havc to gct thc sword out. So thc assumptions
thcmsclvcs hcrc ncgatc thc possibility ol a physical, practiccd cmbodimcnt ol
this vcrsc.
!l wc want cmbodimcnt, thcn it's mc and ibn Arabi or thc psychopathic
warrior: nccks havc gotta bc struck somchow il thcrc is to bc lull acccptancc in
thc scnsc ol a livcd implcmcntation ol thc vcrsc in daily lilc. crc's somcthing
morc ! can say about why ! am supcrior to thc psychopathic warrior, but !
anticipatc this will arisc in your ncxt qucstion.
O: !ell actually, I .as going to change the subject some.hat. Tangentially, ac-
cording to the Foucaultian reading surely your reading of the hadeeth and Ouranic
ayat is itself open to genealogical critique. at is, there are genealogical conditions
(epistemes) .hich constitute the reading and make them possible. You employ a range
of terms, distinctions and identities symbolicphysical, reading-perception, accep-
tanceembodiment that belie a subjecti.ity that has its conceptual roots in a range
of philosophies and theologies. nd you cannot, as a .estern .riter, a.oid Descartes
here. ese assumptions are dependent on a .hole historical genealogy of .alues, a
context that is .ildly dierent in fact, completely alien to that of the Prophet.
I belie.e .e can ne.er reco.er the actual context of the Prophets assumptions in-
stead, .e can only query our genealogical relationship Islams e.ol.ing relationship
to the re.elation. is you ha.e not done: instead, you ha.e acted much like a Sala
and, .ith all your assumptions about reality, .ith your particular subjecti.ity, you
ha.e proclaimed ho. all Muslims should relate to prayer (and striking of necks).
c Tailor: 8ringing your tangcnt immcdiatcly back to thc cvasivc origin .
c gcncalogy ol my systcm lorms a particular contcxt as you say it lorms
a particular ncck. !t is, as you say, a ncck that rclcrcnccs all kinds ol strands
ol philosophy and assumptions about rcality (lrom clcuzc and Guattari to
Lacan, to cscartcs, as wcll as various lorms ol Kabbalah and Susm, Hcr
mcticism, ctc). And ! am cntircly opcn to a gcncalogical analysis, an opcning
ol thcsc assumptions: in lact, thc pcrlorming ol a gcncalogy upon this ncck is
part ol my systcm!
Gcncalogics always makc rcligious pcoplc ncrvous bccausc thcy always im
balancc laith and ccrtainty, but Sus arc cool with bcwildcrmcnt. Such a cri
tiquc, il donc carclully, is a strikc that will rclcasc thc pcrcnnial hcad/lacc that
coordinatcs my systcm. is hcad is a map ol ctcrnal truth, though it nds
itscll stuck to this ncck at this point ol history (or a complctcly dicrcnt ncck
at somc othcr timc in thc luturc/past ol !slam's discursivc unlolding).
So, within my systcm, such a critiquc is, in lact, dcmandcd by my rcading
ol Allah's law (up to and including a gcncalogy ol my usc hcrc tcrms such as
ctcrnal" and pcrcnnial" truth). !n this day and agc, wc usc a Foucauldian
6.11 Tailorite assumptions: a self critique 353
bladc, but somc othcr timc wc might usc poctry ol Rumi or Nasruddin storics.
r wc not cmploy !slamic tcrminology at all, just tcll codcd storics about lilc in
thc suburbs. crc is a map ol thc body, a map ol thc soul ol a pcrson, and this
map is a hcad, always attachcd to a contcxt, to a ncck. c hcad rcmains altcr
this blowol critiquc, ol dcconstruction ol contcxt, libcration lromassumptions.
c lacc ol thc truc scll rcmains: a laithlul map.
And, nally, wc scc hcrc thc supcriority ol thc tailor ovcr thc warrior.
8oth thc warrior and tailor acccpt thc shariah ol Allah unconditionally and
without qucstion, with rcspcct to thc striking ol nccks. Furthcr, thcy both cnact
and livc out this shariah, rcpcatcdly, in thcir daily livcs: thcy cmbody thc ayat
ol Allah, according to thcir own assumptions.
Vc cannot distinguish bctwccn thcir supcriority inasmuch as it dcpcnds on
whosc assumptions wcrc corrcct": that nccks arc physical nccks or that nccks
arc assumptions and contcxt. Ah, but that's thc point! For thc tailor, both hc
and thc warrior posscs nccks ol disbclicl thcir assumptions arc nccks that
support thcir practicc up to this point.
nly thc tailor is prcparcd to admit this, to rccognizc thc vcrsc also rclcrs
to himscll, and so ocrs his own ncck to thc chopping block ol gcncalogical
analysis and conscqucnt dcconstructivc bcwildcrmcnt. !n this way, thc tailor is
supcrior to thc warrior, by dclault bccausc hc has locatcd within his assump
tions about rcvclation a mctamctric ol supcriority bctwccn thc assumptions
thc mctamctric bcing thc unconditional lulllmcnt ol Allah's commandmcnt
to strikc all nccks ol assumption (cvcn his own, lrom which this mctamctric
dcrivcs, paradoxically). c warrior docs not lollow thc shariah through all thc
lcvcls, so lails as a Muslim by dclault.
Hcncc, rctroactivcly, wc scc it was thc vcrscs ol thc ur'an itscll that solvcd
thc problcm ol assumptions. crc arc so many options, but thc ur'an tclls us
what to do with thcm, how to judgc bctwccn thcm, by paradox, by pcrmitting
us to a particular, scllrclcrcntial assumption about thc ur'an.
Lct thc imams and jihadis bc traincd in paradox. Lct paradox and logics ol
circular prcdicativity bccomc thc mathcmatics ol thc madrassas! ough thcsc
arc dicult vcrscs, lct's study thcm, so that wc can lorm thc assumption ol no
assumption, so that hcads will bccomc lrccd lrom thcir nccks. So that wc can
bc lcd to cmbody all thc vcrscs, all thc timc.
7
c Scll
My body is wrappcd in laycrs ol poctry
Unwrappcd, adoration abidcs in mc
(ll systems, c Fricnds ol csign)
7.1 e Shahada
Vc havc charactcriscd our rclationship to God lrom a psychological pcrspcc
tivc: bcginning with our dicrcntiatcd journcy and thcn inlcrring thc ivinc in
rclation to thc Altcrity to our spacc ol signs, thcn continuing lurthcr in rclation
to thc Facc ol God as a crystalization ol signs' transmission, according to lclt
cccts ol thc Rcal.
Lct's rcvcrsc that pcrspcctivc and givc a God's cyc vicw (thcn addrcss thc
problcm ol providing such a vicw). crc is no ilah othcr than Allah and
Muhammcd is thc slavc and mcsscngcr ol Allah.
ere is no ilah other than llah.
Lct's think about thc worship ol ilah othcr than Allah: idolatrous worship.
To worship in such a way is to dclcr signicancc lrom thc subjcct to thc ob
jcct ol worship. To worship is to distinguish, to idcntily an objcct. An ilah is
that which is raiscd abovc, distinguishcd, idcnticd, allowing signicancc to
bc passcd to it. An ilah is somcthing that docs not dclcr its mcaning, docs not
worship, but, rathcr, is idcnticd, posscsscs an idcntity, in and ol itscll.
Common scnsc our undcrlying assumptions about rcality suggcsts that
thcrc arc many objccts in lilc that can bc idcnticd, that posscss idcntity. crc
arc many things that havc a mcaning inasmuch as wc can apprchcnd thcm,
inasmuch as wc can idcntily thcm and pass signicancc into thcm. ! look at a
rosc in my gardcn, and idcntily it as a rosc, as an objcct that has a particular
signicancc and mcaning to mc (its colour, thc quality ol its bloom, thc nccd
354
7.1 e Shahada 355
lor mc to purchasc morc lcrtilizcr, its individual bcauty). us, common scnsc
lcads us quitc quickly to idolatry.
c shahda inlorms us that common scnsc is awcd. To idcntily any objcct,
to idcntily anything, to apprchcnd anything is to worship it as an ilah. 8ut thcrc
is nothing that can bc distinguishcd, nothing that can bc idcnticd, nothing
that can bc worshippcd, apart lrom Allah. Ultimatcly, thcrc arc no objccts in
lilc. crc is nothing apart lrom Allah.
ocs this mcan thc univcrsc is Allah: !l wc arc concciving ol thc univcrsc
hcrc as a sct ol objccts, ol idcntitics, as a multiplicity ol ilahs roscs, books,
stars and plancts, Hamlct, thc music ol 8ach, Applc computcrs thcn no.
8ccausc that conccption is an illusion: thcrc arc no idcntitics othcr than that ol
Allah. !llusion is apprchcnsion ol somcthing as a subjcct apprchcnds an objcct.
at lorm ol apprchcnsion is thc prccondition lor common scnsc bclicl in thc
univcrsc. So thc univcrsc, in that lorm ol conccption, is ultimatcly !maginary.
And lrom this pcrspcctivc, thc human subjcct is also a kind ol illusion. 8c
causc wc apprchcnd oursclvcs as objccts as lalsc idols that wc imbuc with
idcntity and scllcontaincd mcaning (our worklilc, our mcmorics, our dcsircs,
our lamilics, our wcalth, our povcrty). is is !maginary too: that kind ol
subjcctivity is also thc apprchcnsion ol an objcct, ol an idcntity. Vc" arc an
illusion. r morc accuratcly, our scllhood is a nonidcntity.
Furthcrmorc, to say that thcrc is no othcr ilah apart lrom Allah cntails thc
impossiblity ol thc wholc proccss ol apprchcnsion, thc illusion ol a common
scnsc picturc ol thc subjcct apprchcnding and idcntilying an objcct. To spcak
ol a singlc idcnticd objcct is to spcak ol a solc subjcct ol apprchcnsion. Vhich
is to spcak only ol apprchcnding, ol scllidcntication: ! am that ! am". No
worshippcr can idcntily Allah, can scc Allah, bccausc that worshippcr would
himscll bc a objcct, an idcnticr in that privilcgc, and such a a privilcgcd wor
shippcr cannot cxist. Any worship can only bc Allah worshipping, knowing,
idcntilying Hu, proclaiming thc cxistcncc and unity ol Hu.
Muhammed is the sla.e and messenger of llah.
Ncvcrthclcss, thcrc arc angcls. cy cxist. And thcrc arc souls. cy cxist.
And thcrc arc prophcts and mcsscngcrs. And, prior to all thcsc things, thcrc is
Muhammcd.
8ut il thcrc is nothing idcnticd, nothing rcally" cxisting, no objcct, apart
lrom Allah, thcn thc qucstion is: how can thcsc othcr things bc said to cxist:
cy cxist, not as an illusion ol a lalsc ilah, and not as God", not as an
objcct ol apprchcnsion. csc things arc not idcntitics, but ccctivcly lunction
as idcntitics. cy arc a scdimcntcd crystallization ol thc Mcrcy that is Allah,
in tcnsion with thc impossiblc bordcr ol thc nothing that is apart lrom Allah.
cy arc condcnsation ol an impossiblc vapour. !'ll cxplain in a sccond.
356 e Self
c Human soul thc Rcal" crcation, thc cosmos as a spacc ol ivinc ayat
that wc havc spcnt so much timc discussing lrom thc psychological pcrspcctivc
this spacc docs posscss an cxistcncc, ol coursc, but not onc ol idcntitics and
rclations. !t docsn't, in lact, contain any objccts.
ivinc Lovc is": that which is", is ivinc Lovc. God's unity ol sub
jcct/objcct/apprchcnsion is Lovc. c Lovc is total to all that is", to thc idcn
tity. crc is no cxccption to this Lovc. !ncluding thc impossiblc: thcrc is
nothing that is cxcmpt lrom thc Lovc. Allah is subjcct to Allah's Lovc. crc
is no cxcmption to Allah: nothing is apart lrom Allah in idcntity. Lovc thcn
lics in tcnsion with this nothing: Allah lovcs totally, including this nothing
apart lrom Hu. Vc call this a tcnsion bccausc it is prcciscly Hu's Lovc in im
possiblc rclation to thc impossibility ol apartncss, to thc impossibility ol an
thcr idcntity.
Loving that which docs not cxist loving a nothing, loving an impossiblc
apartncss is a spccial casc ol lovc, whcn thc subjcct is, in rcality, thc only
idcntity. !t is not to bc comparcd to thc way in which wc, as human subjccts,
objcctily anothcr objcct in acction and dcsirc. !t is dicrcnt lrom thc way in
which wc might dcsirc somcthing impossiblc, somcthing incxprcssiblc, outsidc
or transccndcnt to our rcality. 8ut pcrhaps somcthing likc that, in rcvcrsc.
c Lovc bccomcs dircctcd in rclation to thc impossiblc nothing. c ivinc
subjcct Lovcs thc nothing and so thc nothing takcs on thc rolc ol an impossiblc
objcct. !t rcmains impossiblc: so how can it bc distinguishcd as a scparatc
objcct: !t bccomcs distinguishcd by thc lorm ol a Scal.
c impossibility ol cxccption bcgins to bc markcd as an cvcnt horizon
to thc black holc ol nothingncss by a binary intcrplay ol dircctions ol Lovc.
Two dircctions ol Lovc constitutc a bordcrlinc to thc nothing that is apart lrom
Allah. cy arc Slavcry and Mcssaging.
Mcssaging, lrom thc Lovc's pcrspcctivc, is a Lovc that asscrts itscll, asscrts
its Tawhid, to thc nothing. Slavcry, lrom thc Lovc's pcrspcctivc, is a Lovc that
dcmands lovc in rcciprocation. Mcssaging and Slavcry arc thc naturc ol thc
Tawhid itscll, ol God's worshiping/apprcciating/proclaiming God. cy arc
not dircctions in this gcncral lorm. 8ut in thc spccic lorm ol Lovc apprcciat
ing thc impossiblc cxccption ol nothing, thcy bccomc dircctcd: Slavcry is Lovc
bcing rcccivcd lrom thc black holc ol nothing, Mcssaging is Lovc dcsccnding
into thc black holc ol nothing. As thc nothing is a black holc, nothing is coming
lrom it, in lact, but, rathcr, thc (now binary) tcnsion ol Lovc to nothing givcs it
thc appcarancc ol an idcntity that consumcs/acccpts and rcciprocatcs/worships
Lovc.
c dialcctic ol Slavcry and Mcssaging lormthc lour worlds, thc scvcn hcav
cns, thc angcls, thc souls, our imaginary rcality. cy arc arrows, not idcntitics.
7.1 e Shahada 357
ircctions. cy arc multiplicitous inasmuch as a binary dialcctic can cncodc
anything and cvcrything, and so thcsc two dircctions lorm thc naturc ol hu
man rcality ocring Lovc and hcaring Lovc that bccomc shattcrcd into
thc csscncc ol thc ayat ol thc cosmos. cy lorm a spacc in which thcrc arc
no rcal objccts (bccausc objccts arc impossiblc), thcrc arc only purc dicrcnccs
in Tcmporal, unlolding intcrplay, modcs ol slavcry and mcssaging, wrapping
cach othcr in ncgotiation, lorming catcgorics ol undcrstanding that sccm xcd
in rclation to cach othcr, but arc, in lact, dircctcd arrows ol Lovc in translor
mation/morphism ol catcgorics ol arrows. cy lorm thc cosmos at all lcvcls.
csc two dircctions Slavcry and Mcssaging arc thc csscncc ol what
Muhammcd is. !n this scnsc, hc cxists bclorc thc crcation, bclorc thc body
ol Christ bccomcs thc vinc ol thc Rcal, as a prccondition to thc thcomorphic
unloldings ol thc mcsscngcrs and prophcts and thcir lamilics and companions
dividc, as a prccondition to thcir rccombination and balancc to lorm thc souls'
progrcss through to thc nality ol rcsolution and sccond lilc.
Muhammcd cxists: and it is his bcing that constitutcs thc possibility ol thc
cosmos itscll (in a way that prcccdcs but complcmcnts our carlicr Gospcl
asscrtion that thc cosmos itscll is thc sublimatcd body ol AdamKadmon/Christ).
Muhammcd is, in csscncc, thc dircctioncd/splitting ol Lovc in tcnsion with
thc impossibility ol an cxccption to thc no ilah". !n this way, thc sccond part
ol thc shahada almost contracts thc rst part, in glorious, pcrlcct anomaly.
Vc notc that this cntirc piccc is, itscll, a mythopocic lantasy, an impossiblc
God's cyc" vicw ol thc crcation. How can wc spcak this way about God's rc
lation to thc impossiblc, il our spccch itscll is illusory rcsult ol thc tcnsion that
cnsurcs lrom that rclationship: Vc lrccly admit that our work is mcrcly signs
arrangcd in rclation to onc anothcr in our ncw undcrstanding, thcy arc lun
damcntally idcntitylcss arrows that stand in morphism/translormation to cach
othcr but havc particular dircctions ol Slavcry and Mcssaging. c two di
rcctions, as thcy gurc within our lantasy ol signs thc modcs ol Lovc that
thcy manilcst in thcir rccitation/unlolding/morphism. c dircctions ol thcsc
arrows rcvcrsc, lrom our psychological pcrspcctivc wc arc in slavcry via thc
nonidcnticd dicrcntiation ol our ayat, worshipping thc only actual idcntity
by ncgating oursclvcs to thc Lovc that wc lccl and locatc via thc mcssagcs ol
intimation to that which cvads us within our spacc ol ayat. And in rcvcrsal,
wc oursclvcs arc crcating somcthing in rcciting Shahada crcating an imagc
ol crcation, scllrclcrcntially (that's how thc Light gcts in). ach Shahada is a
crcation ol a univcrsc, in microcosm. is happcns by virtuc ol thc dircctions,
which arc primordial, il you likc, transccndcnt almost, loundational: whcn wc
rccovcr thcsc dircctions within thc symbolic soup ol nonidcntity and dicr
358 e Self
cncc, thcn wc arc givcn a lccl lor thc Rcal" situation. at lccling is callcd
!man.
7.2 e best of moulds and the mercy of ascension
8y thc g and thc olivc, Mount Sinai and this honorcd town, Vc crcatcd man in thc
bcst dcsign.cn turncd him into thc lowlicst ol thc lowly. xccpt thosc who bclicvc
and lcad a rightcous lilc, thcy rcccivc a rcward that is wcll dcscrvcd. Vhy do you still
rcjcct thc laith: !s God not thc Most Visc, ol all thc wisc oncs: (ur'an 95)
c g and thc olivc arc thc rst ordcr ol cmanation (Honcy). Mount Sinai
is thc thc Vinc. c honourcd town is thc city ol Malakut, Milk, lormation.
And through thcsc things, man is madc in thc bcst dcsign.
vcrything in crcation is madc to lovc, and cvcrything is music, bccausc
cvcrything sings a lovc song in a particular modc. c modc ol thc human
is a lovc song ol ycarning lor thc Facc (walking thc path, 8cing unlolding,
scarching lor thc Truth). As wc havc sccn, this is a vcry dicrcnt charactcr ol
loving lrom thc rcst ol crcation, as it involvcs a journcy, an unlolding, a scarch.
c gcncral mcaning ol bcing human is thc samc as cvcrything clsc in crc
ation: to lovc. c particular mcaning is givcn by thc modc ol our lovc song.
From thc modc ol this lovc song, wc can asscmblc thc charactcristics ol thc
human mould (thc bcst ol moulds):
!hy (highcr scll ) arc wc in thc modc ol Lovc: At our corc is thc Logos:
thc Vord, thc 8ody, what is subsistcd on in carthly cxistcncc, thc Sourcc ol
Truth, what was brcathcd into Adam and again brcathcd in Mary. Rclatcd
to God through brcath (God brcathcs thc word). Vc subsist on thc Logos,
it bclics our ]udgcmcnt (our rcason and pcrccption). Vc rcalisc thc Logos
within through our scarch. Logos is Purc Rcason. c Truth within.
Ho.(Milk/Vinc) do wc sing thc song: Undcrstanding/bcdicncc/Human
Logical lor judgcmcnt with a small j (ol ]udgcmcnt): c naturc ol a scarch
is that a path must bc lollowcd to thc Truth. Constraint! Static (law)! c
naturc ol a path implics thc possibility ol bcing lost in thc dcscrt. !l thcrc arc
lights along thc path, thcrc must bc darkncss outsidc ol thc path. c path
implics a good/bad. Good/bad ariscs as a sidcccct ol cating lrom thc Trcc
ol Knowlcdgc. is is why Adam bccamc a prophct altcr cating: bccausc by
cating, hc was placcd on thc path and givcn a critcrion.
Spccic prophcts (Moscs and Mohommmcd) bring Law, othcrs, likc Abra
ham, modc ol praycr, or likc avid, songs, othcrs ways ol living and rituals.
csc arc to bc obcycd or pcrhaps bcttcr undcrstood and actcd upon
to navigatc thc path. c ur'an addrcsscs mcn ol undcrstanding/rcason.
7.2 e best of moulds and the mercy of ascension 359
bcdicncc to ]udgcmcnt mcans building our own intcrnal court ol judgc
mcnt. 8ut notc: undcrstanding and rcason with a littlc r arc contingcnt on
thc Logos within: thc purc Rcason plantcd within our hcarts that wc will
rcalisc at thc cnd ol thc path.
]udgcmcnt bclongs to God, not to thc humans ( ]csus says, ! am not to
judgc). 8ccausc God crcatcd cvcrything, including manasscckcr, includ
ing thc path man walks, and conscqucntly light and dark, and conscqucntly
judgcmcnt. ]udgcmcnt in gcncral cxtcnds bcyond judgcmcnt ol thc human
modc ol lovc song, it includcs thc logic that undcrlics thc cosmos itscll. Vc
say thc judgcmcnt ]udgcmcnt - thc Logic ol Lilc. God's ]udgcmcnt is thc
Logic ol Lilc. For thcrc to bc light, thcrc must bc dark, lor thcrc to bc a
path, thcrc must bc lostncss.
!hat mcchanismcnablcs us to sing in this modc: (Vatcr/Milk) Timc. Timc
is bcing unlolding. Hcidcggcr's timc is ]ung's individuation thc scarch lor
mcaning is thc human condition. !n Kabbalah, this is containcd within thc
scphcriot ol 8inah. Unlolding in timc, individuation, scllhood, walking thc
path. c possibility ol walking. c ability to walk. c movcmcnt towards
thc 8clovcd, drivcn by thc subsumption ol thc Logos. 8cing is ncccssary to
rcalisc thc Logos.
Fig. 7.1. c charactcristics ol our mould.
(!l wc want to rclatc this diagramto prophctology, wc can placc Adam/Christ
with thc Logos, and Unlolding as thc truc naturc ol thc Scal ).
360 e Self
7.2.1 Surah /-Nur
c wcakcst statc is onc that docs not implcmcnt thc shariah lor zina, thc wcak
cst statc is onc that cannot producc lour witncsscs lor acts ol adultcry. 8ccausc
lour witncsscs can always bc lound, lor thc strongcst statcs.
8clorc wc procccd, lct it bc known: thc Tailor has adultcry within himscll. !
providc lour witncsscs against thcsc acts, and call upon HcVhoisVithout
Sin to cast thc rst stonc. ! havc rcsponsibility lor this. ! do not havc rcsponsi
bility lor this. Vhat was it, all along, that ! was sccking: ! am sccking nothing
morc than scxual, physical plcasurc. And ! am now scizcd by absolutc dcsirc,
with allconsuming want, with thc madncss ol nccd lor hcr body. 8ut pursuit
ol this nccd has lcd mc into adultcry. My lorccs my rulcrs arc chargcd
solcly with hcr capturc and thcy launch into pursuit. 8ut shc cvadcd thcir cap
turc and hid hcrscll, bcoming a trcc, and thcy turn, instcad, onto nothing morc
than mcrc paintcd lacsimilc. So now ! am trappcd, and that nccd dcnicd bc
causc thcir capturc dcnics my body: until thc punishmcnt camc down upon
thcm and until thc punishmcnt rclcascs mc back into plcasurc, to hcr Rcality
at last. 8y thc Gracc ol that Light: lor that was hcr namc all along.
Surat AnNur ("c Light") contains onc ol thc most bcautilully mystcrious
and csotcric vcrscs dcscribing our rclationship to God (24:35). For thc mod
crn rcadcr, a conlronting aspcct ol thc surah is that, immcdiatcly prior to this,
it outlincs thc shariah lor trcatmcnt ol adultcry and lor visiting houscs. is
is conlronting on two accounts: rst, thc punishmcnt is harsh and sccmingly
dcvoid ol lovc or mcrcy (lor adultcrcrs and lor thosc who lalscly accusc), which
is uncomlortablc lor thosc whosc intuitions arc that God is innitcly mcrcilul,
sccond, cvcn il you acccpt a harsh God, thc vcrscs on adultcry and hospitality
sccm quitc disjoint lrom thosc that lollow which involvc both thc vcrscs on
thc Light ol God and pcculiar rulings conccrning thc pcrmissibility ol movc
mcnt bctwccn houscs. ur intuition oltcn dictatcs that thc pcrlcct rcvclation
should hold pcrlcct cohcrcncc. Moving lrom thc nc graincd granularity ol
social shariah and intcrpcrsonal scxual rclations to thc cosmic, pcrsonal ordcr
ol God and Crcation is thc naturc ol thc ur'an: but in this instancc (adultcry,
houscs, light, houscs again) it appcars to bc just plain wcird.
8clicvcrs arc oltcn quitc dclcnsivc whcn it comcs to both points. crc is
no nccd to bc dclcnsivc. 8ccausc thc punishmcnt is pcrlcctly harsh and mcrcy
is withhcld thcrcin, but no physical" csh is bruiscd by thc punishmcnt. !t is
a punishmcnt ol thc body, but not thc matcrial body you normally considcr.
And bccausc thc surah is pcrlcctly cohcrcnt. crc is no rapid movcmcnts
bctwccn graularitics ol socicty and thc pcrsonal: thcy arc onc and thc samc
7.2 e best of moulds and the mercy of ascension 361
thing. 8ccausc, in this absolutcly vital scnsc, thc wholc surah is about you and
you alone.
[
Punishmcnt, likc truc praycr, conccrns thc Rcal body, not thc illusory body
ol mattcr. c lashcs arc lor thc Rcal body ol my scll, not thc illusory, bio
logically/historically/socially situatcd arms and lcgs ! normally considcr as my
body. c illusory body is scparatcd lrom my bcing, prcsupposing a scllhood
that is somchow intcrior to or distinguishcd lrom, whilc thc Rcal body is my
bcing as purc surlacc, o.er .hich my selfhood is ultimately constituti.e.
c Rcal body ! am talking about almost lccls likc a mctaphor lor spiritual
undcrstanding. Vhcn ! gct" what thc lunctions ol punishmcnt/lashings apply
to (to myscll, situatcd as a man, rcciting thc surah) whcn ! apprchcnd thc
signs ol this shariah in Truth, thcn ! comc to undcrstand that thc punishmcnt
conccrns thc aspcct ol myscll that is adultcrous to thc Truth, only thcn do !
undcrgo thc 100 lashcs. And through undcrgoing thcm, ! am puricd.
8ut thc cmphasis on almost" a mctaphor: bccausc ! contcnd that this undcr
standing is somcthing that physically translorms (or, in lact, rcvcals thc totality
ol thc 8ody's rcality ol thc 8ody to thc subjcct by, at thc samc timc, as moving
subjcctivity into ultimatc conucncc with thc 8ody's surlacc ol translormation).
!t is a physical, corporcal undcrstanding in thc rst instancc cmbodicd Vis
dom rccctcd Light cmcrging lrom thc signs placcd upon thc surlacc ol thc
Giltcd 8ody.
! could go a littlc bit lurthcr ... First lct mc asscrt that thc body ol thc !slamic
ummah is not a social statc, but is a statc ol bcing: a statc ol scllhood. !t is a
statc ol scll that contains within it a multiplicity ol dicrcnt voiccs. is is
you", what you normally think ol as your individual scll ".
Vhcn you hcar a brothcr stcp up and givc a hutba about thc ummah bcing
a body, whcrc il onc part is in pain or discascd, thc rcst ol thc body lccls it
hc is spcaking thc Truth bccausc hc is rcally talking about himscll and
his journcy and his statc. Your scllasummah (your nationolonc) contains
Prophccy, an Umar, and Aisha, an Ali, a Fatimah, ctc, a rst gcncration ol
bclicvcrs who rcccivcd thc habits ol rccitation, constitutc a bodily mcmory and
physical witncssing ol transmission, togcthcr with latcr gcncrations who thcn
rcccivc thcsc transmissions.
Rclating this to what wc havc said about womcn ... as wc havc said, this cmbodicd Visdom in
cmcrgcncc/dcsccnt to us is thc Fcmininc Tranquility. 8ut, gctting dccpcr, zooming in upon thc
rccction ol Light, wc obscrvc that by thc agcncy ol thc sccondary hiddcn Fcmininc, cmbodicd
undcrstanding, ultimatc sccrct Visdom occurs whcn to cxprcss this using thc Symbolism ol
thc outcr Fcmininc thc 8ody itself constitutcs as a totality thc mapping into thc sccrct rcalm,
hiddcn bctwccn thc signs.
362 e Self
is mass ol dicrcnt archctypcs is containcd within thc psychc ol cvcryonc
who was born altcr thc Final Rcvclation. c gcncrations and thcir rclation
ships (and thc cvcnts thcy participatcd in) arc all thcrc now" insidc you. c
8attlc ol 8adr: it's going on right now. c Hijrah: right now. Aisha bcing
suspcctcd ol adultcry: now. First contact with thc angcl in thc cavc: now. To
dcny this immcdiatc acccssibility to rcvclation's unlolding is in my rcading
to bc likc thosc groups mcntioncd in thc ur'an who dismiss thc Prophctic
narrations as storics ol lormcr pcoplc" (46:17). Fundamcntally, thc rcvclation
is givcn to you and govcrns cvcrything going on insidc you.
is body ol archctypcs and gcncrations constitutcs thc ummah ol you and
can lorm a caliphatc ol Mcdina, il you lully implcmcnt thc shariah to govcrn
it.
c woman and thc man guilty ol illcgal scxual intcrcoursc, og cach ol thcm with a
hundrcd stripcs. Lct not pity withhold you in thcir casc, in a punishmcnt prcscribcd by
Allah, il you bclicvc in Allah and thc Last ay. And lct a party ol thc bclicvcrs witncss
thcir punishmcnt. (24:2)
us, in thc rst instancc, thc lashings arc similar to praycr. Symbolic un
dcrstanding, lcading to corporcal changc (changc across ummah/body ol you").
c lashings ol Surat An Nur arc symbolic. ach and cvcry day, to a lcsscr
or grcatcr dcgrcc, wc can locatc an adultcrous masculinc and lcmininc aspcct
ol oursclvcs, within thc city ol our body.
is lormol adultcry occurs whcncvcr wc dcsirc illusion. at is thc mcaning
ol Lilith, thc adultrcss: shc is thc lcmininc ol illusion. Prostitution is a work
ol purc ction, haram mimcscs and simulation. Lct's prctcnd." !llusory gamcs
ol multiplicity, thc illusion ol choicc, ol dcviation. And Samacl/!blis is hcr
consort: thc rcvcrsc ol Prophccy, thc princc ol darkncss. Adultcry in thc vcrsc is
to bc both adultcrcr/Samacl and adultrcss/Lilith at oncc (lor cxamplc, to sucr
lrom a God complcx and an innitcly promiscuous crcativity simultancously).
c scllrccxivc cxamplc, ol coursc, thc illuminatcd rcading hcrc is that wc
can havc this lorm ol adultcry manifest itself in our reading ol this particular
vcrsc ol thc ur'an, such as il wc wcrc to claim that thc thc sign ol lashcs is to
bc implcmcntcd in actual" socicty, and that actual socicty has a rcality outsidc
ol our own individual body. 8ut adultcry as a totalizing lunction is also illusion
at all lcvcls and, its physical lunction is kcy hcrc: it louls thc body ol truth with
a rctrcat into illusion, an illusory cscapc ol thc body paradoxically in sctting
up a lalsc body with a lalsc consort ol mattcr.
Vc nccd to discngagc with thcsc aspccts ol ourscll, wc nccd to cjcct thcsc
aspccts ol our psychc/ummah lrom thc caliphatc, not to dcny plcasurc but to
7.2 e best of moulds and the mercy of ascension 363
arm plcasurc, bccausc thc plcasurc ol truth rcquircs a Rcal body, and adultcry
is thc cstablishmcnt ol lalsc bodics ol Samacl/Lilith.
Howto discngagc: 8y thc rc ol judgcmcnt. iscngagcmcnt is donc through
not having pity", through bcing cntircly lclthandcd about thc aair, and
burning thcm out with thc rcs ol judgcmcnt/logic, transmittcd through via
a rcgulatory principlc that wc might call rightcousncss": thc 100, thc conduit
through which Prophccy cntcrs our subjcctivc spacc ol pcrccption. Full burn
ing, .ithholding thc right handcd watcrs ol mcrcy. is adultcrous/wayward
aspcct(s) arc disciplincd.
c disciplinc both dcmands witncsscs and prcscribcs witncssing. Vhy:
(Spcaking lrom thc Kingdom's pcrspcctivc), wc nccd to rccord thc adultcry in
our bclicl, to turn it lrom somcthing ncgativc into a positivc lcsson", an adorn
mcnt in thc autobiography wc arc writing lor oursclvcs. 8ut thcrc is somcthing
morc that can bc said about witncsscs, somcthing vital.
[
!'vc implicd that thc scll is an ummah, and thc Shariah's rulings rcgarding
adultcry, conccrn aspccts ol that scll. at through lashing thc inncr adultcr
css/adultcrcr, thc scllasummah is ablc to asccnd.
Vhat is this scll : Vho says this, who is thc "!" who writcs this: And .hy
cxactly is adultcry somcthing to bc punishcd cvcn il adultcry mcans indclity
to God or Truth, why should it bc punishcd:
c answcr to thcsc qucstions lics in thcir inscpcrability: you will only know
who this "!" is through thc purging ol adultcry thc punishmcnt ol adultcry
dcmands witncsscs, and thc witncsscs arc who "you" arc. !ndclity, in othcr
words, is thc mcans by which "you" dcny yourscll.
! want to know this sccrct. And ! will comc to know it, by rcading thc Surah
and sucring this punishmcnt lor my indclitics. is is happcning to mc now.
Vho is this "!": cy arc thc lour witncsscs ol thc punishmcnt. !n pun
ishmcnt, thcy arc lound and, through punishmcnt, ! will know what thc "!"
is.
! hcar myscll tclling myscll: thcrc arc lour sclvcs that comprisc "mc".
crc is thc scll who cxists in honcy, undicrcntiatcd. His cyclash runs across his body,
lrom his lclt sidc to his right, and rcsonatcs with thc wavclorm ol thc Rcal's harmony
so that a laugh cmcrgcs at thc crcst ol his bcauty. And this itscll occurs lour timcs
ovcr.
crc is thc scll who movcs lrom housc to housc, whcn invitcd. |NT: !nvitation is
rcquircd bccausc thc transmigration must bc not a jihadic onc, but ol admittancc, ol
lulllmcnt ol nccd.| Hc survcys what is writtcn, what ! havc justicd, what ! havc
364 e Self
claimcd to havc sccn and how ! havc cxprcsscd myscll to othcrs and says: "at is not
mc who says this. 8ut it was my shcll, a transitory lilc that ! havc passcd through."
crc is thc scll who bcgs lorgivcncss lor thc sins and rcccivcs purication, who carrics
thc burdcn ol his ummah and is rclicvcd ol it. c scll who rcgulatcs his ummah and
rcccivcs bounty and rcccivcs rclicl, who intcrprcts his way through to his wilc.
crc is thc scll ol daily lilc, thc mcmbcr ol thc group, thc matcrial scll. And by thc
agcncy ol this scll, thcrc cxists that which is adultcrous and unlaithlul cvcn as thc
mouth spcaks thc truth. And thcrc is that which, in rcvcrsc, slandcrs accusations ol
adultcry without witncsscs, a mouth rccciving lalsity.
c lour uppcr sclvcs arc thc lour witncsscs in thc surah. c witncsscs arc
lour aspccts ol thc scll that witncss adultcry that takcs placc within. cy always
witncss this, thc pcrlcct survcillancc, but cannot obviously bc lound. (crc
arc, ol coursc, othcr cosmologics ol thc scll, involving thrcc, vc and scvcn
lcvcls ... but no problcm, !'m kind ol surc ! could rclatc thcm il ncccssary. 8ut
somctimcs it can bc morc productivc to rcconstruct lrom rst principlcs.) cy
corrcspond to thc lour rivcrs/rcalms that owundcr thc Lotc trcc: moving lrom
watcr upwards,
crc is a scllollilc/action that movcs through thc daytoday spacc ol
signs, asscmbling thcm, conguring thcm, wcaving a lilc lor itscll through
Timc (movcmcnt toward thc 8clovcd). is is oltcn what wc normally idcn
tily with as oursclvcs. !t is a multiplicity ol dicrcnt voiccs, drivcs, pcrson
alitics, moods. ! could call it thc nals.
cn thcrc is thc scllolrcgulation/lorms that cxists in thc spacc ol lorms
and modcls ol our rcalitics. !t is rcsponsiblc" lor thc scllollilc, inasmuch
as it rcccts, rccords and providcs thc lorm lor thc naturc ol that scll. !t is
also thc scll that can rcccivc ivinc inspiration/pcrccption in thc scnsc ! was
talking about carlicr bccausc its spacc is a scllrccctivc spacc, thc spacc
ol thc mcaning" ol thc signs wovcn by thc scll bclow. is scll is scllawarc,
to put it simply, scllawarc ol its lormation. Scllawarcncss is ivinc inspi
ration bccausc it is an awarcncss that thc action that a lorm that intimatcs a
ivinc mcaning: a hcatlclt grasp ol thc lact that thc mcaning ol all signs, all
lormcd things, is dclcrral and submission to thc 8clovcd (hcartlclt bccausc
it is a grasp that itscll dclcrs and submits within). ! could call this qalb.
!n Surah Al Nur, thc houscs" rclcrrcd to in that Surah constitutc this scll
or, rathcr, its possibilitics ol lorm: a housc is a lorm, a modcl, a containcr
its cxtcriority is thc scllollilc/action. As lor its intcrior, wc movc upwards
to locatc thc inhabitants ...
crc is thc scllasspirit (! could call it ruh), that which cxists abovc" thc
7.2 e best of moulds and the mercy of ascension 365
scllolrcgulation and, in lact (hcrc is whcrc ! almost sound likc ! am pro
nouncing upon rcincarnation), migratcs" bctwccn sclvcsolrcgulation. c
cntrancc is not random and lrcc (unlikc thc "bccomings" ol thc philoso
phcrs ! mcntioncd) but is conductcd according to thc shariah ol Surah
Al Nur itscll : thcrc arc, altcr all, a a numbcr ol laws laid down thcrc rclat
ing to movcmcnt bctwccn houscs, most importantly that pcrmission must
bc grantcd, thc grccting ol pcacc should bc madc).
crc arc small movcmcnts bctwccn houscs that go on all thc timc. And
thcn thcrc arc major oncs. To succcsslully convcrt" lrom onc rcligion to an
othcr (or onc culturc to anothcr, or onc lilc to anothcr) is to havc this scllas
soul movc lrom onc housc to anothcr, lrom onc lorm to anothcr lorm. c
implications ol what ! bclicvc go a bit lurthcr though: thcrc arc ol coursc
an innitc numbcr ol houscs that can bc cntcrcd, and (! bclicvc) cntrancc
is atcmporal and ahistorical/alactual so it is possiblc to cntcr houscs ol
all manncrs, past" and luturc". is cntcring" is what clcuzc calls bc
coming": wc can bccomc" all kinds ol things, all kinds ol lorms lrom
Cacsar to Aisha, lrom a woll to Alicc, lrom a VV! solidcr in thc trcnchcs
to thc lorm ol Prophccy itscll. is bccoming is kcy to my grasping ol what
]ungian call archctypcs: Aisha and Fatima, Musa and Harun arc not just"
symbols that rcprcscnt" an aspcct ol our consciousncss, thcy arc houscs that
wc can inhabit and bccomc"/pass through this passing through is what
constitutcs grasping or undcrstanding thcsc archctypcs.
Hcrc ! gct dangcrously closc to thc Ncw Agc and almost appcar to arm
past lilc thcrapy.
Philosophcrs likc clcuzc and 8crgson spokc ol human idcntity in rcla
tion to "bccoming". crc arc any numbcr ol "bccomings" that ! pass through
cvcry day lor cxamplc, "bccoming" a tcachcr (to my studcnts), "bccom
ing" a shoppcr (at thc supcrmarkct), "bccoming" carnivorc (whcn cating a
sandwich lor lunch) thcsc arc all situations in which "!" am displaccd into
a particular lorm or lramc. is is thc samc lor cvcryonc. clcuzc indicatcs
that thc naturc ol thcsc "rolcs" is lrcc, ranging ol ction and lact hc rcc
ommcndcd that cvcryonc "bccomc" Alicc, lrom Alicc in Vondcrland, lor
cxamplc, in ordcr to dcal with thc rclativitics ol thc world as hcr lcmininc
archctypc. !'vc takcn this position lor a whilc now (bclorc ! rcvcrtcd back to
!slam).
at said, along thc Voolcn path, !'vc cxpcricnccd a numbcr ol "bccom
ings" that ! would constitutc in thc samc lashion an cxpcricncc ol bcing
"displaccd" momcntarily in thc "lramc" or lorm ol othcr "pcoplc" but that
involvc a historical past. ! might go so lar as to admit to you (though not
366 e Self
publically so much) that somc ol thcsc cxpcricnccs wcrc important and valu
ablc cnough lor mc to start writing this book.
!'d thcrclorc hcsitatc to call it past lilc rccall in thc Ncw Agc scnsc, but
actually this isn't lar o lrom that maybc morc likc a conduit or ow ol
somc aspcct ol thc soul, connccting onc "scll " to anothcr "scll ", onc housc
to anothcr housc.
c scllolsoul/spirit movcs bctwccn houscs ol thc lowcr scll, bctwccn
lorms, bctwccn livcs. Transmigration ol thc spirit obcys this cosmic shariah.
Somc ol which nccd pcrmission, somc ol which havc a usc" lor you but arc
uninhabitcd:
you who bclicvc! ntcr not houscs othcr than your own, until you havc askcd
pcrmission and grcctcd thosc in thcm, that is bcttcr lor you, in ordcr that you may
rcmcmbcr. And il you nd no onc thcrcin, still, cntcr not until pcrmission has bccn
givcn. And il you arc askcd to go back, go back, lor it is purcr lor you, and Allah is
AllKnowcr ol what you do. crc is no sin on you that you cntcr houscs, you havc
any intcrcst in thcm. And Allah has knowlcdgc ol what you rcvcal and what you
conccal. (ur'an 24:2729)
To rcquirc pcrmission is a kind ol symbiotic rcincarnation/rcgncration ol
thc uppcr scll that cntcrs into thc you" ol a housc that alrcady cxists. !t
is important to grcct and salutc, to bc in harmony. is is a law ol physics
morc than a law ol manncrs (but it is ccrtainly a law ol adab). Vc sharc
houscs somctimcs, wc cat" lromhouscs ol brothcrs, sistcrs, lathcrs, mothcrs,
lathcrs:
crc is no rcstriction on thc blind, nor any rcstriction on thc lamc, nor any rcstriction
on thc sick, nor on yoursclvcs, il you cat lrom your houscs, or thc houscs ol your
lathcrs, or thc houscs ol your mothcrs, or thc houscs ol your brothcrs, or thc houscs
ol your sistcrs, or thc houscs ol your lathcr's brothcrs, or thc houscs ol your lathcr's
sistcrs, or thc houscs ol your mothcr's brothcrs, or thc houscs ol your mothcr's sistcrs,
or (lrom that) whcrcol you hold kcys, or ol a lricnd. No sin on you whcthcr you cat
togcthcr or apart. 8ut whcn you cntcr thc houscs, grcct onc anothcr with a grccting
lrom Allh blcsscd and good. us Allah makcs clcar thc signs to you that you may
undcrstand. (ur'an 24:61)
Vc sharc ccrtain archctypcs in synchronicity with othcrs, wc consumc
lood within thc houscs ol prccursor spirits, rclatcd spirits, compatiblc spirits
along thc bircations and lragmcntation ol thc nc Soul ol Adam.
Pcrmission to cntcr and lincagcs ol compatibility and soulanccstry arc
csscntial to govcrn this transmigration, bccausc it is not a lcsscr jihadic linc
ol ight (thc incorporcal translormations bctwccn lorms, bctwccn houscs,
bctwccn thc scllasrcgulatory systcms ol signication) but, rathcr is a bodily
grcatcr jihadic translormation thc translormation into the ultimate realisa-
tion of the body, into dircct contact with thc thc Pcrlcct 8ody bccausc, though
7.2 e best of moulds and the mercy of ascension 367
in totality it rcmains sublimatcd, it can still bc comprchcndcd as thc highcr
scll, thc sccrct scll.
crc is a sccrct scll. ! think in othcr cosmologics it gcts brokcn down lur
thcr into uppcr and lowcr lcvcls. is aspcct ol thc scll is dircct linkagc to
thc original Adamic lorm, both (androgynous b/c it is undicrcntiatcd
though still marricd, original) Adam and thc Trcc ol Lilc, so to spcak. c
Logos that rcmains sublimatcd and dicrcntiatcd bclow, but hcrc is undil
lcrcntiatcd. Vhat Christian Gnostics and thc Hcrmcticists call thc Logos
and what thc Sus somctimcs call !nsan Kamil. ursclvcs as AlHaq, to
bc Hallajian. (Not oursclvcs as God, ! should add hastily, God transccnds all
this, but it is thc closcst thc mc" can gct to God.) !t is our primordial lorm
that is" Crcation/Rcal itscll. !t is thc scll cxisting in an undicrcntiatcd
statc.
is undicrcntiatcd statc is onc ol nakcdncss ol discarding ol gar
mcnts. c original lorm ol thc human, bclorc cating lrom thc trcc and
givcn thc garmcnts ol skin" in thc Torah.
c Surah appcars to providc rcgulatory lorms lro how this highcr scll
rclatcs to thc lowcr sclvcs (just as it providcs a shariah lor migration ol thc
soul bctwccn thc houscs ol thc scllaslorm).
you who bclicvc! Lct your lcgal slavcs and slavcgirls, and thosc among you who
havc not comc to thc agc ol pubcrty ask your pcrmission (bclorc thcy comc to your
prcscncc) on thrcc occasions, bclorc Fajr (morning) praycr, and whilc you put o your
clothcs lor thc noonday (rcst), and altcr thc '!sha' (night) praycr. rcc timcs arc ol
privacy lor you, othcr than thcsc timcs thcrc is no sin on you or on thcm to movc
about, attcnding (hclping) you cach othcr. us Allah makcs clcar thc signs to you.
And Allah is AllKnowing, AllVisc. (ur'an 24:58)
is prcscription inlorms us that our slavcs" and slavcgirls" and ungcn
dcrcd childrcn (sclvcs ol brcath) must ask pcrmission/havc rcstrictcd acccss at
thrcc points in thc day/cyclcs ol lilc to comc ncar this highcr you". c ncxt
vcrsc tclls us that whcn childrcn bccomc gcndcrcd (brcath bccomcs lormcd
and gcndcrcd via houscs and cxtcrnal action), thcy must always ask pcrmis
sion as thosc bclorc thcm" askcd pcrmission to gain cntrancc:
And whcn thc childrcn among you comc to pubcrty, thcn lct thcmask lor pcrmission,
as thosc scnior to thcm. us Allah makcs clcar His signs lor you. And Allah is All
Knowing, AllVisc. (ur'an 24:58)
is is thc contravariant ol thc prcscription rcgarding migration bctwccn
houscs. Houscs arc always gcndcrcd thcy arc lcmalc insidc and malc on
thc outsidc, whilc transmission lromhousc to housc involvcs thc lcmalc intc
rior transmuting into a masculinc cxtcrnal lorm. c scllassoul movcs bc
twccn houscs this movcmcnt bcing onc ol tcmporal prcccdcncc, horizontal
368 e Self
bccoming and always onc that is gcndcrcd (24:61). c scllassoul rcqucsts
pcrmission (compatibility) lor cntrancc. 8ut thc gcndcrcd houscs/childrcn
ol thc scllasrcgulation, in turn, must ask pcrmission (arc rcgulatcd, is not
pcrmittcd to gazc upon dircctly, apart lrom through a vcil) to cncountcr this
highcr scllaslogos.
!n this way, to rcalisc all lour witncsscs is to asccnd lromcach scll until wc attain
complctc, undicrcntiatcd, Rcal body ol thc Logos conncction. To producc thc
witncsscs is to rcccivc thc lashing and this is thc climination ol thc lalsc body
and thc rccollcction ol thc Rcal body.
Vhcrc is God in all ol this: God transccnds thcsc sclvcs, though thc Light
ol God travcls through thcsc lour rcalms, crcating thcm and guiding thc sclvcs
thcrcin: an oil ol Lovc (not ol cast or wcst ascxual, undicrcntiatcd nor
ol rc, but a glowing Lovc) containcd within a Lamp, containcd within a glass
that appcars to ordinary pcrccption as a singlc star, this star containcd within
a nichc. c nichc is thc crack in cvcry sign wc cncountcr, thc crack that lcts
thc light through, lcts thc cluc to ivinity in. ach ol thcsc rcalms brings us
to God, bccausc Light runs through and crcatcs cach.
8ut bclorc wc can cvcn bcgin to movc through thcsc rcalms to cncountcr
God, wc nccd to know oursclvcs, to know thc lour sclvcs, to nd" thc lour
witncsscs. Finding lour witncsscs is csscntial to climinatc thc adultcry ol illu
sion lrom our city.
Four witncsscs abovc arc witncss to adultcry, bccausc it happcns within thc
ordcr ol thc lowcst scll, in dcnial ol thc witncsscs: thcir prcscncc, howcvcr,
providcs thc instigation ol thc punishmcnt ol adultcry.
Surah 24 is a mcthod ol purication ol scllhood through all its rcalitics: and
an cntrancc into boundlcss plcasurc across all its lcvcls.
Conccrning thc punishmcnt ol adultcrcr/adultcrcss. is punishmcnt is to
bc livcd through again and again (it is not a rarc piccc ol shariah sct up to warn
pcoplc away lrom indclity it is a punishmcnt to bc implcmcntcd almost
cvcry day!). My ummah is unruly and it is oltcn adultcrous in our rclationship
to thc Truth. And this adultcry is absolutcly scxual: it is not a mctaphoric
adultcry wc arc discussing.
You" in Truth ncvcr commit adultcry: ncvcrthclcss, thcrc is adultcry playcd
out upon your body. You arc abovc thc adultcrcr and adultcrcss. Vhcn a
cclcbrity admits to indclity, thcy statc a nonscnsc, bccausc to say "! am guilty"
is to dcny thc truth ol thcir pcrlcct scllhood and, in lact, is a lorm ol adul
tcry itscll. Rathcr, thcy should rccct upon thc adultcrcr and adultcrcss within
thcmsclvcs, immcdiatcly bcar witncss to thcir punishmcnt.
7.2 e best of moulds and the mercy of ascension 369
c strict punishmcnt is lorms thc rcalignmcnt ol thcsc archctypcs only
through thc strict lclt handcd linc docs rcoricntation occur.
c lour witncsscs arc thc lour lcvcls ol thc scllhood. cy arc thc lour you's.
Adultcry is always possiblc to prosccutc: thcrc arc al.ays lour witncsscs that
can bc callcd upon, il you can nd thcm (and you must nd thcm to bc lrccd
ol adultcry).
!s this a scllagclatory, antiscxual ur'an: No: thc Truth ocrs boundlcss
plcasurc, innitc scxuality, thc pcrlcct, lullcst manilcstation ol your inncrmost
dcsircs, dcsircs that run so dccp that you don't rccognizc thcm until thc Truth
comcs to you. c Truth has bccn cstablishcd to mcct cvcry intimatc thought,
to mcct you nakcd, to takc your body through boundlcss plcasurc, with innitc
scxuality, innitc cyclcs ol plcasurc. !l your ummah is physically a malc or
physically a lcmalc (and ! say this in rccction ol you both), thcn this is thc
promisc ol God.
8ut thc adultcrcr is to run away lromthc thc Truth: to dcsirc only a lcmalc ol
mattcr, a lcmalc ol illusion. c adultcrcss is illusion (hcncc no skin is bruiscd):
and illusion is mattcr. And thc adultcrcr is that which lcads us away lrom thc
lour lcvcls ol scllhood and says (in tawhid ol mattcr, hcncc his lallcn Angclic
status): "is is what it is, thcrc is nothing clsc apart lrom this." !n thcir lor
nication, thcy lorm a closcd loop that is scxual but purcly illusory and is not
plcasurc in thc Rcal scnsc it is not cvcn scx as thc plcasurc is not Rcal, it is
not bodily, it is all "lantasy". (Hcncc thc Christ on ... !l thc cyc ocnds ... )
is act ol lornication occurs again and again, and thcrc arc always lour wit
ncsscs to tcstily.
8ut, vicc vcrsa, thcrc arc lalsitics imposcd upon thc Vilc ol Truth: thcn
climinatc thcsc lalsitics, bccausc thcy arc not witncsscd. cy should bc climi
natcd prcciscly bccausc having no witncsscs dcncs thcm to bc lalsitics. !l your
lour highcr sclvcs cannot obscrvc thc thing "you" claim to hold ovcr you, thcn
thc "you" is tclling a lic at thc cxpcnsc ol thc Vilc ol Truth.
c punishmcnt lor thc adultcrcr and adultcrcss lor thc dcsirc ol illusion
and turning away lrom unlimitcd plcasurc is 100 lashcs. 100 is thc whip
itscll, thc ropc and cord ol ivinc conncction, but nownot staycd by mcrcy, but
this laying down ol thc ropc, so judgcmcnt rcndcrs us aligncd, so thc witncsscs
bccomc apparcnt and wc arc opcncd up to Rcal plcasurc.
cn it conccrns accusations bctwccn husbands against wivcs and vicc vcrsa.
csc vcrscs conccrn what gocs wrong whcn thcrc is an inability to conncct
with your matc, bccausc your matc turns out not to rccct you in thc ivinc
scnsc: again, lour witncsscs arc now callcd, but lrom thc masculinc ordcr or
lcmininc ordcr (pcak or crcst ol thc lour wavclorms).
370 e Self
And had it not bccn lor thc Gracc ol Allh and His Mcrcy on you. And that Allh is
thc nc Vho acccpts rcpcntancc, thc AllVisc. (ur'an 24:10)
God rcturns again and again, pcrmitting thcsc cyclcs ol purication. c
"ogging" is cxactly thc dhkr, undcr thc microscopc so that it at rst sccms
bcyond rccognition, so that thc lcttcrs ol God's namc comc togcthcr to brand
upon thc slavc's lorm in rccction. To brcath lilc into our clay.
And thcn thc Surah gocs on, anothcr cyclc ol purication. (!t is good lor a
group amongst you to comc lorward, as this will purily your ummah's bccoming
through thcsc cyclcs.)
Adultcry is an inward lalsity, whilc slandcr is an outward. Slandcr docs not
havc 4 witncsscs, so it comcs lroma statc noscll ", nonsituatcd, sclcss slandcr,
groundlcss with rcspcct to your truc naturc. Slandcr instcad rcccivcs it (words)
on your toungcs" (24:15). !t is thc mouthing ol random spccch without Truth
... slandcr is thc madncss ol lrcc tcxt. !t is thc madncss ol unabatcd mcdia
transmission. !t thcrclorc mirrors thc inncr closcd loop ol adultcry, but this
timc it targcts thc Truc Spousc. !ts punishmcnt is 80 lashcs, bccausc 80 mcans
mcans mouth". c lashcs hcrc apply to thc mouth, to rcndcr spccch puricd.
hkir, rcmcmbcr, is whcn all thcsc things (thcsc maps) dissolvc into onc
unity: thc Truc Spousc, thc lour you's, harmonizc to lorm thc Truc slavc in
rclation to thcir Truc Mastcr. To makc you truly human, truly happy, truly
satiscd and satiatcd. And thcn to dic anothcr day.
[
c lashings ol Surah also Rcally physical, makc no mistakc bccausc wc
arc talking about thc Rcal body hcrc. Your body, my body. To purgc" oursclvcs
ol adultcry to thc Light ol Prophccy ... csc archctypcs arc not just mctaphors,
thcy arc thc rcal stu so purging/subjugation is (mcrcilcssly) physical. Morc
physical than any mcdical proccdurc. Fundamcntally, thc lashings will bc lclt
by thc subjcct's body as an inscription ol judgcmcnt/shariah/TruthasLawthat
brand it chastc to ivinity. !n this scnsc, thcy arc a sccond kind ol circumcision.
Rcturning to thc pcrspcctivc ol our normal" vicwol rcality, thcrc was" ncvcr
any blood" shcd in jihad wagcd by Prophccy. And, likcwisc, thcrc is ncvcr any
csh bruiscd" lrom thc pitilcss lashings obligcd by !slamic Shariah laid down
in Surah Al Nur. 8ccausc thc body wc spcak about normally isn't thc body !
am on about.
!l you wcrc to havc a normal" vicw ol rcality and camc across thc adultcrcr
and adultrcss ol Surah An Nur bcing punishcd, you would not rccognizc this as
lashing: bccausc you'd ccctivcly bc obscrving thc intcrior" ol thc Prophctic
cxpcricncc lrom an cxtcrior pcrspcctivc. Such a thing is impossiblc, so isn't
7.2 e best of moulds and the mercy of ascension 371
dcscribablc in any kind ol normal" way. For cxamplc, thc adultcrcr and adul
tcrcss would bc lashcd 100 timcs, but you would not rccognizc it to bc such,
unlcss you asccnd into your lour witncsscs.
[
A sidc notc: !'m not dcnying thc ordinary" political/social ummah, gcnuinc
cxtcrior social intcraction bctwccn bclicvcrs, nor that ummah's rclationship to
thc tcxt ol thc ur'an, but its rclationship clcarly cannot bc dircct transmission
to Prophctic undcrstanding, but instcad must bc onc ol cultural scllrccction
and dcconstructivc archcology. crc is a rclationship bctwccn thc two: thc
biggcr ummah only bccomcs idcntical with thc smallcr at thc cnd ol days,
and intcrmcdiatc ummahs ol sharcd archctypical bccoming/rccction also lorm
lrom timc to timc, as in succcsslul cxtcrior" marriagcs, ctc.
c two pcrspcctivcs or at lcast, thc rclationship bctwccn "my" ummah
and "your" ummah comc togcthcr whcn wc rcalisc that what wc call thc
"scll " is in lact a collcctivc ol lragmcnts ol rccyclcd darc ! say rcincarnatcd
souls, all brokcn apart lrom a singlc original sourcc soul. Vc arc all ccctivcly
bircations ol thc nalsin wahidah, thc singlc soul (bringing it back to Adam
and vc again)
mankind! Rcvcrc your GuardianLord, who crcatcd you lrom a singlc nals, crcatcd,
ol likc naturc, His matc, and lrom thcm twain scattcrcd countlcss mcn and womcn,
rcvcrcncc to God, through whom you dcmand your mutual, and thc wombs: lor God
cvcr watchcs ovcr you. (ur'an 4:1)
!n this way, "my" ummah contains a lragmcnt ol Prophccy, ol Umar, ol Ali, ol
thc rst and succcssivc gcncrations just as yours" docs. csc soul lragmcnts
cxist within us and wc manilcst thcmat dicrcnt lcvcls in our journcy to achicvc
balancc and maintain a pcrlcct ummah, to cstablish a city ol salcty. Vc manilcst
thcm by "bccoming" thcm to varying dcgrccs: spccically by "bccoming" or
rcalising thc Muhammcdcan rcality, by awakcning thc !mamMubccmintcrnal.
7.2.2 Stations of ascent
inkcrs havc modcls ol stations ol cnlightcnmcnt, whcrc wc rcalisc aspccts
ol thc divinc within oursclvcs. For cxamplc, thc balancc bctwccn Godas
]udgcmcnt and GodasLovc within GodasCompassion can bc undcrstood
by nding such a microcosmic balancc within oursclvcs.
8ut thc proccss is not onc ol bccoming god, or a simplc unity with God. !t
is to rcalisc thc Logos, a unity ol lovcrs, a statc ol rcst is what wc scck. So it
cannot bc simply a casc ol rcalising thc namcs ol God within us. !t must bc
372 e Self
achicvcd solcly through lollowing through thc Cosmic Romancc to thc nd ol
thc Path.
n thc othcr hand, somc aspccts ol God arc rccctcd within us, by thc cir
cularity ol thc Logic ol Lilc. God judgcs and disccrns, undcrstands all: so wc
must undcrstand, in ordcr to sing our song. God lovcs crcation, and so wc must
lovc God and God's crcation, in ordcr to sing our song.
r to put it anothcr way, in what dircction is our Lovc Song to bc sung: Vc
sing it to God: an idca ol God. Praycr has as a prccondition an idca ol God.
Vc havc bccn writing about this idca hcrc. is idca is a dircction: this is okay,
bccausc all dircctions bclong to God. So pray.
8ut God also tclls us: thc Kingdom ol Hcavcn is within, and wc arc madc
in thc lorm ol God. is implics that our praycr and mcditation should rccct
upon thc qualitics ol God insidc cach othcr. at is, by rcalising lovc within
oursclvcs and bctwccn cach othcr, wc rccct thc ivinc Lovc, and wc can catch
a glimpsc ol thc Facc, bc grantcd thc comlort ol Shckhinah. Similarly, by
lollowing through thc othcr attributcs ol God that dcrivc lrom Lovc, wc may
catch a glimpsc.
Anothcr way ol putting it is: wc arc vcilcd lrom thc 8clovcd. c Lovcr
ycarns lor thc 8clovcd and will scck out things to rcmind himscll ol thc 8clovcd.
Ycarns lor that which is conccalcd. irst is partially qucnchcd, and thc path ol
lovc rcinlorccd, il a glimpsc can bc caught. c glimpsc can bc caught through
rccction ol God's namcs in crcation, particularly within cach othcr.
7.2.3 Stations, the Logos and the Prophet
As wc havc armcd, ]csus is thc Son ol Man, thc Logos sublimatcd within all
consciousncss, thc Truth intcrnal, upon which wc subsist, livc and journcy. A
prophct is a pcrlcct mirror, whcrc all ivinc sparks arc asscmblcd in glorious
array: a prophct spcaks only Truth, is marricd to thc Tranquility ol Visdom
that is brcathcd lrom abovc by cmcrging lrom within, thc actualisation ol thc
Logos. 8ut thc scarch lor truth, pcrlcctcd in thc actualisation ol thc prophct, is
always a journcy lrom Vcst to ast, lrom a dull mirror to a mirror that shincs.
Humanity is addrcsscd by thc shining mirrors. 8ut in thc casc ol thc Scal,
humanity is giltcd with thc possibility ol spokcn intimacy with thc shining
mirror.
is is thc mcaning ol thc Scal's dcclaration:
! am thc closcst ol all thc pcoplc to !sa, son ol Maryam, lor thcrc is no Prophct bctwccn
him and myscll. Hc will comc again and whcn you scc him, you will rccognisc him.
Hc is ol mcdium hcight and his complcxion is rcddishwhitc, hc will bc wcaring two
garmcnts, and his hair will look wct, although no watcr had got to it.
7.2 e best of moulds and the mercy of ascension 373
c thcrc is no prophct bctwccn ]csus and Muhammcd: thc Logos is thc prc
condition lor marriagc to thc Tranquility ol Visdom, thc rcvclation ol thc
sparks hiddcn, thc prccondition ol any mirroring, including thc mirroring that
shincs. c Scal is thc writing that ows lrom thc arrangcmcnt ol thc rcsulting
diamond dialcctic, through thc array ol thc sparks rcvcalcd.
Vc subsist on thc Logos sublimatcd. c Logos can bc truly actualiscd
through thc Scal.
Abu Hurairah rcportcd Allah's Mcsscngcr (P8UH) as saying, "! am thc ncarcst ol kin
to ]csus, son ol Mary, in this world and thc ncxt. c prophcts arc brothcrs, sons ol onc
lathcr by cowivcs. cir mothcrs arc dicrcnt but thcir rcligion is onc. crc has bccn
no prophct bctwccn us". (8ukhari and Muslim).
Pcoplc havc attcmptcd to position thc Logos within thc Namcs. c Gnostics
placc it with 8inah or 8arbclo (thc Vomb). And ccrtainly thc Logos is born
as Vord lrom thc ol God: God as 8inah or 8arbclo. And ]csus camc lrom
Mary. And ccrtainly ]csus rcturns to thc 8inah, to thc Cloud.
8ut thc Logos is not a namc ol God, not a namc ol thc 8clovcd: it is thc
Truth ol thc Lovcrs, thc Son ol Man that rcdccms us. And thcrclorc, whcn
wc usc a cosmology ol thc namcs to apply to our divinc rccction, a cosmology
that includcs 8inah, thcn wc must bc carclul not considcr ]csus as a prophct
ol 8inah" or to occupy a station that cmphasizcs that namc ol God.
Similarly, ibn al Arabi is corrcct whcn hc considcrs thc Scal as occupying a
station ol no stations: not associatcd with any namc. c status ol thc Scal
must bc to pass through all thc stations (and stations can bc associatcd with thc
Namcs). 8ut hc is wrong whcn hc commits thc Scal to bcing a rcalisation ol
thc Rcal.
Such a thing is both an absolutc truth and an impossiblity. !t is an absolutc
truth inasmuch as cvcrything is ol thc cablc cloud, cvcrything is as vapour
within thc cloud, inasmuch as thc brcath and brcathcr arc ol thc samc sub
stancc. So in a scnsc, our worship ultimatcly is thc labric ol rcality lolding back
upon itscll in worship: God worshipping God. 8ut it is an impossibility inas
much as thc Romancc itscll rcquircs a dclimitation ol 8clovcd and Lovcr, at its
bcginning, middlc and cvcn at its conclusion.
c prophct is, altcr all, just" a man who has movcd through thc Cosmic
Romancc (as a prophct). To spcak ol such a thing rcquircs a dclimitation lrom
thc Rcal (in lact, any spccch rcquircs this). c prophct is thc ultimatc bccom
ing ol Mankind, thc nal Scal bccausc hc pcrmits acccss lor his lamily and lor
thc bclicvcrs to a passing through ol all thc namcs ol thc prophcts.
c Christ is thc primordial lorm, thc Logos, thc purc original word lrom
374 e Self
thc brcath ol thc ivinc, is ]csus, thc ultimatc rcdccmcr, thc Son ol Man. is
aspcct is scparatc lrom God.
!l wc arc to think about ontology, thcn wc might talk about thcrc only bcing
thc Rcal, thc 8ody, thc Cloud. cn, thc scrvant, in purc movcmcnt to sub
mission, can bc thought ol as thc Rcal in motion to scllsubmission. Also, thc
brcath ol Truth that rcsidcs within our hcarts, can also bc considcrcd as bcing
ol onc substancc with thc 8rcathcr, a Truth lrom Truth.
8ut such an ontology is bcyond scmantics, bcyond mcaning. !n lact it is
usclcss, unlcss wc call it somcthing. !l wc just say all is thc Giltcd 8ody, thcn
wc havc said nothing hclplul. !t might bc usclul lor us, il wc call thc Rcal's namc
Lovc and dcnc all movcmcnt, all rcturning, all brcath to bc acts ol Lovc.
7.2.4 teachers story: ho. .ater .as cro.ned by re
"Homcwork lor ncxt wcck. Comparc and contrast thc lollowing quotcs." c
prolcssor handcd out thc assignmcnt.
! am thc nc whom ! lovc, and thc nc whom ! lovc is myscll. Vc arc two souls
incarnatcd in onc body, il you scc mc, you scc Him, il you scc Him, you scc us.
AlHallaj
o you not scc that whcn thc spirit is hccdlcss ol itscll, it intrudcs upon and is au
dacious toward thc ivinc Station: cn it claims lordship, likc Pharoah. Vhcn this
statc ovcrcomcs it, it says, '! am Allah' or 'Glory bc to mc!', as onc ol thc gnostics has
said. is is bccausc hc was ovcrcomc by a statc. at is why words likc this havc ncvcr
issucd lrom a mcsscngcr, or a prophct, or a lricnd who is pcrlcct in his knowlcdgc, his
prcscncc, his clinging to thc door ol thc station which bclongs to him, his courtcsy, and
his obscrvancc ol thc matcrial within which hc dwclls and through which hc bccomcs
manilcst. !bn AlArabi
c studcnts wcrc strcaming out lrom thc lccturc thcatrc. c prolcssor
disconncctcd his laptop and gathcrcd his chalk and dustcr, about to lcavc lor
his occ. Hc was prcvcntcd lrom this by a monk. e Monk, in lact, his lricnd
lrom his own days as a studcnt, now cvidcntly a highcr initiatc ol thc rdcr.
!t was a somcwhat incongruous sight undcr thc orcsccnt lights ol a modcrn
univcrsity, but thc prolcssor rccognizcd somcthing ol his own journcy in that
gurc's saron robcs. Hc was an initiatc ol thcir rdcr himscll, oncc, and
anticipatcd why thc monk had appcarcd.
My old lricnd, wc mcct again at last," thc prolcssor says, grimly.
c monk askcd thc prolcssor: ! scc you arc doing wcll: growing lat on
thcology and cndlcss philosophizing. 8ut ! rcturncd to London to ask you ths:
how can you tcach whcn you know words arc a burdcn lrom which only thc
blivion ol Unication:"
7.2 e best of moulds and the mercy of ascension 375
c prolcssor answcrcd thus:
As a tcachcr, whcn studcnts ask mc a qucstion, ! providc an answcr to convcy
knowlcdgc. !s knowlcdgc a load or burdcn: !t can bc, il thc studcnt is likc an
ass or donkcy (and ! havc many studcnts ol such a naturc!). 8ut ! havc lound a
rccipc lor rclcasc.
Pcrhaps you scck it, or havc alrcady lound it too:
Part ol thc rccipc is poctry: il wc sing lovc songs, wc can bc bc rclcascd lrom
thc burdcn. Somc ol my studcnts arc singcrs, and arc so arc unburdcncd by
rcciting thc knowlcdgc.
ncc ! was not a tcachcr, and was not a studcnt cithcr. ! attaincd thc station
ol oblivion, ol which mystics attcmpt to spcak.
!ndccd it is dicult to spcak ol oblivion! Usually such discussion dcsccnds
into low comcdy.
is conccpt ! thought ! kncwand undcrstood as my cgo was split apart, wad
dividcd into a million shards, and ! awokc to nd that it had no mcaning. How
did ! go on, living in thc world ol illusion, altcr this awakcning, thc pcoplc
ask: c story ol that station is that ol a owcr that opcns its pctals in thc
daylight and closcs thcm in thc night. c shards rclorm within thc conccpt
ol a pcrson, vapours condcnscd as lrom a Cloud, and so this !" ol nothing
could lunction, scrcnc in my nothingncss. Pcrhaps this thing wc call you" has
also had a similar awakcning: Ah, but lor you to answcr ! havc"/! havc not"
is ol coursc thc Paradox ol our laughing astcrn Sagc.
8ut this station ol oblivion is quitc pcculiar, and is not without its dangcrs.
hularnain kncw it as thc attack lrom abovc. c Shcikh undcrstood it as
thc attack ol hccdlcssncss. AlHallaj undcrstood it himscll, as hc drowncd,
pcrplcxingly, in thc occans.
And so, at that momcnt, ! was not a Muslim in thc scnsc undcrstood by
cithcr convcntion or by thc Fricnds. For thc Muslim ol thc rst or sccond
dcgrcc is a pcrson who bows down.
Vhat scnsc has this rcligion ol Submission within thc station ol oblivion:
is !" ol submission has no scnsc. And so thc convcntional act ol bowing
has no scnsc. And so, lor mc at that station ol oblivion, thc truc mcaning ol
submission thc only submission ol thc zcro that was thc dissolution ol thc
cgo only, thc cgo that dissolvcs into thc Sca ol Truth.
At thc station ol oblivion, thc only Truc submission lclt was thc oblitcration
ol thc!".
You might thcn wondcr, how did ! thcn bccomc a tcachcr ol romancc novcls
altcr this rcalisation. For now ! am cithcr loading my asininc pupils or clsc
singing psalms with my star studcnts. ithcr way, all romancc novcls arc about
376 e Self
two partics, right: !t's bccausc thcrc arc lcvcls upon lcvcls, and a lcvcl bcyond
oblivion.
Altcr drowning in thc watcrs ol scrcnity, ! was crowncd by thc rcs ol pas
sion.
c lovc lilc ol AlHallaj was problcmatic, lrom thc pcrspcctivc ol thc ordi
nary lolk, but also lrom thc pcrspcctivc ol thc Fricnds ol Rcmcmbrancc. Hc
lclt his wilc to sit undcr thc trcc. So too with mc. My rst wilc uscd to givc
mc thc silcnt trcatmcnt. !n silcncc thcrc is no passion.
cn onc day, whcn mcditating at thc azu cavcs ol Chongqing, a bird ol
labulous plumagc, a Slavonic rcbird, distractcd mc, dazzling rccction ol ori
cntal sun rays. How did it travcl so lar cast, to this rcmotcst ol rcgions: ! was
working as a scicntist at thc timc, so ! was curious and lollowcd it. !t lcd mc
to a lakc whcrc ! lound thc most bcautilul woman bathing. Shc was nakcd.
Hcr clothcs lay hanging upon a ncarby trcc, ! rccognizcd as thc garmcnt ol
thc Stcppc pcoplc. Hcr gracc was hypotic, alluring, intoxicating. Shc lookcd
back up at mc, unashamcd. Hcr smilc was scductivc, ! rccognizcd it that ol thc
Shamancss. ! lound myscll posscsscd with a dcsirc to havc hcr: a dcsirc that
shook my vcry loundations. ! slippcd and lcll, in a nal momcnt ol Zcn, thc
statuc ol thc slccping 8uddha looking on. Now thc princcss lookcd down on
mc and in hcr lacc, ! was shockcd to scc somcthing ! had not cxpcctcd, on
all my travcls, thc only thing that might truly astonish thc oblitcratcd mind: !
saw my scll, looking back at mc. And ! so ! took hcr, hccdlcss ol thc shariah
ol thc pcoplc.
c story has a happy cnding. Now shc is my quccn, my comlort, my solicc,
my bridc who sings.
c sccond gatc ol thc rst son ol !brahim.
1
So now ! cstablish my Kabaa: thc Kabaa bcyond oblivion. c Kabaa ol
Lovc.
c prolcssor nishcd his spccch.
c monk shook his hcad, almost upsct and said: You spcak ol thc Kabaa
bcyond oblivion, and ol wivcs and scx. !t is all attachmcnt! You say you attaincd
oblivion, but you arc arrogant cnough to givc lccturcs. is is dangcrous, bc
causc you will pass through judgcmcnt! ]udgcmcnt is within thc cgo, il you
could undcrstand as ! and my lcllows undcrstand!
c prolcssor sighcd. Hc took a dccp brcath and rcplicd laconically:
Ycs, indccd tcaching is a kind ol burdcn (although as ! mcntioncd bclorc,
studcnts arc cithcr burdcncd or not). crc arc thc administration rcsponsibil
itics, lor onc thing: rcgular rcvicws lrom thc usual quality assurancc agcncics,
lor cxamplc. And thcn thcrc arc thc usual typcs ol squabblcs and occ politics
7.l e Cube of Lo.e 377
bctwccn thc othcr acadcmics, which ! do my bcst to avoid, although somctimcs
occ politics is incvitablc, cvcn though it is dcstcstiblc to mc.
! rcmcmbcr thc convcrsation with Abu 8akr AlShibli wcll, lor ! was thcrc.
Vas ! tcaching him: As ! was brokcn apart, cmbracing thc wavcs ol lovc likc
a mirror Pharoah, was ! tcaching him as ! answcrcd him:
Pcrhaps, but a drunk tcachcr ncvcr lcavcs a good imprcssion lor thc parcnts.
My sccond wilc insistcd ! cut down on thc stu. Ncvcr mind, thc shamc is only
bctwccn mc and God.
8ut ! camc back again: thc lady in thc goldcn chariot told mc to rcturn. And
passcd through ]udgcmcnt. You arc right to avoid ]udgcmcnt as, whilc wc arc
all ]udgcd, only thc tcachcr is qualicd to gradc papcrs. And cvcry univcrsity
has a prolcssor: this is my burdcn, but lor cvcry burdcn thcrc is rclicl.
! ocr a blcssing: may you and your lricnds shall rcmain as shcs undcr thc
sca ol lovc, until you bccomc ovcrcomc and purc motion. And anothcr: whcn
thc sca is crowncd with rc, may you bc rcmadc again as yoursclvcs and may
you all dancc alongsidc thc tcachcr.
Shaking hands (as maintcnancc ol adab is plcasing to thc cyc cvcn in a story)
thc monk and thc prolcssor partcd company.
7.3 e Cube of Iove
h swcctcst Su, what lorlorn picty is this,
to scck thc Cubc ol Lovc in tombs ol our dcad saints:
Your nal lolly, lor thc living and brcathing Lovc was hcrc all along,
walking bcsidc you,
inscribing thcsc lincs upon your immcdiacy,
considcring your tomorrow,
drcaming your ycstcrdays,
Constantly, consistcntly yours.
Six sidcs, six lincs ol my dcclaration.
And an inncr scvcnth, your projcction,
lorm thc Fatiha.
o you know this: !sn't it obvious:
7.4 Southend
c prolcssor and thc buildcr rcachcd Southcnd pccr, parkcd thcir van, and
wcnt out onto thc bcach. c dccp azurc sky conncctcd with thc gcntlc wavcs
ol thc occan. Ships bobbcd along thc horizon.
378 e Self
c Lord your God will raisc up lor you a prophct likc mc lromamong your own pcoplc,
you shall hccd such a prophct (cutcronomy 18:15)
7.5 Prophecy
c studcnts wcrc in disputc.
All thc prophcts arc aspcct ol thc samc rcvclation. !t is simply thcir contcxt
ol arrival that makcs thcm appcar dicrcnt. cy arc thc samc architypc, man
ilcstcd again and again. is is why thc holy book cnumcratcs thcir storics,
bccausc thcir story is thc samc as that ol thc Scal . is is what ibn alArabi
mcant as wcll, in our studics."
8ut thc prophcts arc uncqual and dicrcnt. Somc arc raiscd in station to
othcrs, somc arc givcn books and othcrs not. c Scal is thc grcatcst ol thc
prophcts. is is witncsscd by thc Miraj, whcrc thc Scal lcad all thc othcr
prophcts in praycr."
c prolcssor stoppcd thcm: Vhat is a prophct, and what is prophccy, that
you disputc:"
Prophccy is a polishcd mirror, that rcccts thc light lromabovc. Prophccy is a
propcrty ol spccch and signication, and thcrclorc docs not transccnd languagc.
Rathcr it is at thc limit ol languagc. Vc havc callcd it a goldcn mctonymy.
Prophctic vision, wc havc callcd a momcnt whcrc all sparks within cvcry sign
arc apparcnt, and at such a juncturc, it is a stationhood ol guidancc, bccausc
sparks arc thcrc lor humans to navigatc a path to thc truth, and thc onc who
sccs all thc sparks has thc capability to guidc us. Prophccy ccctivcly, as a
guidancc, is thc path itscll: so prophccy is also a divinc linc ol ight.
7.6 e Mir'aj
Glory to (Allah) who took His Scrvant lor a ]ourncy by night, lrom thc Sacrcd Mosquc
to thc Farthcst Mosquc, Vhosc prccincts Vc blcsscd in ordcr that Vc might show
him somc ol ur Signs: For Hc is thc nc Vho hcars and sccs. (17:1)
c !sra and Mi'raj c scvcn hcavcns arc rcgulating mctacurvaturcs ol thc
Rcal. c scvcn hcavcns rcgulatc all journcys through thc spacc ol dicrcntia
tion.
At a molar lcvcl, thcy arc cxpcricnccd as symbolic lunctions that prcdicatc
ovcr cvcrything wc say, think, act, pcrccivc. Vhilc at thc molccular lcvcl, thcy
arc indccd aspccts ol thc Rcal that can bc lclt, just as much as ! lccl thc pain ol
a stubbcd toc or thc dclight ol a lovcr's kiss.
All ol us cxpcricncc thc modalitics ol thcsc hcavcns as rcgulating symbolic
7.6 e Miraj 379
lunctions. Vc all cxpcricncc thcm symbolically bccausc thcy govcrn our jour
ncy through thc Symbolic (our lilc as signication). Also, lrom timc to timc,
wc cncountcr thcir molccular aspcct in a physical scnsation ol thc Truth givcn
by thcir Acon in thc Rcal. Prophccy ol coursc maintaincd this purc physical
cngagcmcnt succcsslully during thc cvcnt ol Miraj itscll.
Nothing ! tailor has not bccn lashioncd alrcady by thc Final Son ol Scth,
thc grcat Shcikh. ! just wcavc it using somcwhat dicrcnt stylcs, dctcrmincd
by thc gamc ! was born into.
8ut hcrc is a littlc addcndum:
1. Adam
Vhcncvcr ! talk about thc Rcal, thc basis ol my Truth lics in thc Symbolic
Function ol Adam, prcdicating ovcr all my talk ol thc Rcal, all philosophy !
spcak.
c lunction's totalizing naturc dcrivcs lrom its ccct as thc Acon ol Adam
in his original lorm, thc 8ody that was Taught thc Namcs and bccamc subli
matcd so that our journcy to rcturn to his pcrlcction in absolutc proximity to
thc ivinc might bccomc our cxhaltcd modc ol Lovc abovc all othcr crcation.
Sublimatcd, this 8ody bccomcs thc psychological impossibility ol thc Rcal.
c Rcal is known to us and can bc spokcn about only through a lunction
ol impossibility, within our statc ol loss at lcast. c Acon ol Adam is propcrty
ol thc Rcal whosc cccts arc lclt in our livcs as its own impossibility. is
propcrty arosc through consuming thc Fruit ol Knowlcdgc. !t thus gcncratcs
spacc ol dicrcncc and judgcmcnt that our Symbolic livcs arc playcd out upon
and, at thc samc timc, constitutcs both thc psychological, human Rcal and thc
human subjcct's dcsirc to bc undicrcntiatcd Rcal brcath oncc morc.
2. !esus and !ohn
Vhcncvcr ! ycarn lor Truc Spccch, to rcturn to thc gardcn, to abidc in thc
Namcs, thc basis ol my Truth lics in thc Symbolic Function ol ]csus, prcdicating
ovcr all my talk ol thc Rcsurrcction, ol thc Sccond Lilc, ol abiding again within
Truc Spccch, all philosophy ! spcak on this mattcr.
c lunction's totalizing naturc dcrivcs lrom its ccct as thc Acon ol thc
]csus]ohn complcx in thcir original lorm, thc Ncw 8ody and its Archctypical
Rcsidcnt, thc Soul who crics out and proclaims this Rcturn lrom thc dcscrt.
c Acon is a propcrty ol thc Rcal that ccctivcly rcvcrscs thc ccct ol thc
Acon that prccccdcd it: but lrom thc pcrspcctivc ol our journcy providcs thc
possibility ol a happy cnding to thc Cosmic Romancc, a knowlcdgc that Rcturn
will bring about absolutc proximity to thc ivinc oncc morc. And this ultimatc
ccct is what cnablcs our pcrsonal narrativcs as Cosmic Romancc and thc
Gospcl ol Romancc itscll. All lovc pocms arc possiblc through thc ccct ol
this Acon. us, through its ccct as thc psychological Rcal's possibility lor
380 e Self
Rccrcation, our cxhaltcd modc ol Lovc is abovc thc submission ol thc rcst ol
crcation.
3. !oseph
Vhcncvcr ! spcak ol thc Prophctic 8ccoming, thc 8cautilul sunnah, thc
path that unlolds in Truc Timc in rcturn to thc 8clovcd, thc basis ol my Truth
dcrivcs lrom thc Symbolic Function ol ]oscph, prcdicating ovcr all my talk ol
thc Unlolding ol 8cing. Vhcn ! movc through lilc, towards thc goal ol 8cauty,
! am rcgulatcd by this lunction.
c lunction's totalizing naturc dcrivcs lrom its ccct as thc Acon ol ]oscph
in his journcying lorm, thc doublccurvaturc ol thc Rcal that lorccs a twicc
rcpcatcd movcmcnt lrom imprisonmcnt and capturc to command ol thc King's
houschold. All Prophcts travcl this doublccurvaturc and all ummahs attcmpt
to rcplicatc it through lollowing thcir givcn sunnah. 8ut to cvcn providc a
sunnah to writc down a sunnah as an cxamplc to lollow or rcplicatc is to
comc into contact with this Acon through its symbolic lunction. c sunnah
is not possiblc without 8cauty.
4. Idris
Vhcn ! spcak any ol this, whcn ! navigatc and congurc thc signs in my
journcy in lact, whcn ! spcak, writc, think, act, do, pcrccivc anything, in
cluding thc Symbolic Functions ol thc Miraj itscll ! do this through thc
Symbolic Function ol !dris, prcdicating ovcr all my talk about talk. Vhcn !
journcy aspiring to bc likc ]oscph, attcmpting to assumc rcgcncy ol thc King's
houschold, ! do so through judgcmcnt and judgcmcnt alonc. All judgcmcnt is
inscription upon thc sublimatcd Giltcd 8ody (including this inscription ! writc
lor you), and it was !dris who was taught inscription.
His Acon, cxisting as an axis ol thc Rcal itscll, is thus thc scllsublimation
ol thc Rcal into dicrcntiation lor thc journcying subjcct and thc potcntial ol
this dicrcntiation to lcad to illumination. His Acon makcs it possiblc lor mc
to spcak Truth about thc sublimatcd Rcal within this spacc ol dicrcntiation.
us his Acon is both inscription and thc Rcal's gcncrativc potcntial lor illu
minatcd inscription. Vc arc all a tracc ol our scllinscription, wc arc our robc
ol days: thc historical Prophct !dris was no dicrcnt. 8ut !dris' inscription
was prcscrvcd and was transgurcd and raiscd into thc Rcal, though hc was an
inscription himscll, just as you and ! arc.
From our pcrspcctivc, this is to say that !dris was raiscd up and cntcrcd thc
Rcal physically (in thc physical lorm that you and ! undcrstand oursclvcs to
havc) and bccamc its Acon whosc ccct cnablcs all Truth to bc writtcn upon
thc Rcal. is is dicrcnt lrom othcr Prophcts, who manilcst thcmsclvcs in our
world physically who bccomc a purc inscription ol thcir Symbolic lunction
as an ccct ol thcir Rcal naturc. !n thc casc ol !dris, this is rcvcrscd: his
7.6 e Miraj 381
physical naturc in this world bccamc, was unmanilcstcd, raiscd up to bc his
Rcal naturc, whosc cccts it is in turn to cnablc all lilc, all pathsasprools, all
lilcasautobiography to cxist in this world.
c physical not thc spiritual lorm ol !dris cxists insidc thc Hcavcns,
bccausc his lorm is inscription and, thus raiscd, inscription bccomcs thc possi
blc ccct ol this aspcct ol thc Rcal. !t cnablcs to Rcal thc Giltcd 8ody
to havc tattoos (us).
Anothcr way ol putting this is to say that this makcs all Tailoring possiblc.
!dris was a TailorProphct, as thc hadiths inlorm us. His robc ol days bccamc
an Acon that rcgulatcs all Tailoring. His book ol dccds, thus illuminatcd, raiscd
him to a high station: it bccamc thc Acon itscll ol illuminatcd judgcmcnt.
is is why thc ]cwish mystics cquatcd his transgurcd or raiscd naturc with
thc Angcl Mctatron, thc scribc ol Allah.
5 & 6: e iamond ialectic of Aaron and Moses
Vhcncvcr ! cmploy judgcmcnts, ! do so through somc kind ol modcl ol thc
world. Vhcncvcr ! do this, ! amdoing right nowlor you, thc basis ol my Truth
lics in thc diamond dialcctic bctwccn thc Symbolic Functions ol Aaron and
Moscs, rcspcctivcly, onc prcdicating ovcr thc othcr in bidircctional structurc.
c Function ol Aaron rcccivcs, submits and praiscs. c Function ol Moscs
providcs, victorious in rcvclation. rough thcir brothcrhood through thcir
lunctions' mutually rccursivc naturc thcy providc salc passagc through thc
dcscrt ol lascism and illusion, rcpairing thc damagc brought into thc world ol
dicrcntiation by thc original brothcrs' sin.
cir lunctions' totalizing naturc dcrivcs lromthcir ccct as thc binary Acons
ol Aaron and Moscs, ol Pricst lor thc Nation and HumanAlicn, in thcir orig
inal lorm, that capacity ol thc Rcal to intcrlock in a Mobius strip, so that thc
Lightcncd Fathcr dcncs thc arkcncd Unclc and thc arkcncd Fathcr dcncs
thc Lightcncd Fathcr.
7. Abraham
8ut cvcrything ! say, do, think, cvcry journcy ! could makc upon thc subli
matcd Adam, thc Giltcd 8ody, in ycarning to hcar thc call ol ]ohn, baptizing a
Rcturncd Ncw 8ody, a ]csus, to abidc with thc 8clovcd in thc gardcns bcncath
which rivcrs ow, all journcys ! makc toward ]oscph's 8cauty in Truc Timc,
all judgcmcnts that ! lorm in attcmpt to grasp thc Rcal through thc Tailoring
ol !dris' Symbolic (and so any Miraj ! cncountcr), any ivinc languagc gamc
! play to pass thc timc through thc dcscrt, in iamond ialcctic ol thc Two
8rothcrs ... All thcsc things havc no mcaning without Lovc.
csc garmcnts and jcwcls must bc worn thc praycr. Clothcs arc a hijab and
bcads arc diamonds only in praycr. And so all clothcs arc prcdicatcd upon by
thc Symbolic Function ol Abraham. And thus thc apcx ol all cncountcrs with
382 e Self
thc Rcal takc thc lorm ol an cncountcr that cvcry Muslim attcmpts to makc
vc timcs a day: through thc Acon ol Abraham, thc Rcal's ultimatc purposc.
c Rcal as a Masjid.
Your 8ody's a Masjid. Your Housc is a Masjid. All systcms a Masjid. c
Cosmos is Masjid.
us all thoughts, pcrccptions, actions, judgcmcnt, choiccs, inscriptions and
journcys arc rcgulatcd by thc Symbolic Functions ol thc Mi'raj, and, lor thc
Choscn, cxpcricnccd as dircct, physical intrusions ol thc Acons ol thc Rcal
through Muhammcd's 8ccoming.
7.7 e seven and the four: a solution to the problem of alien subjectivites
!t was thc jummah bclorc Christmas, and Shcikh Yust (thc !mam ol thc
angcrousnuttcronSca masjid) was dclivcring thc gucst hutba at \isiblc Col
lcgc.
c Prolcssor was in attcndancc, brcaking a scvcral month long abstincncc.
An abstincncc bcgun in thc somcwhat acrimonious altcrmath ol his prcvious
!slamist asco, but which had gradually calmcd into a blisslul and noisclcss statc
ol pcrmancntly tcmporary ambiguity bctwccn his own Faddakian Autonomous
Zonc and thc Vallcd and Vailing City. crc was, howcvcr, a good rcason to
bc in attcndancc: hc was hosting a distinguishcd rcscarch visitor lrom thc Far
ast who, with thc rcncd and balanccd charactcr ol his pcoplc, managcd to
maintain thc group praycr as a rulc. Hc had not intcndcd to bring this lricnd
to thc Collcgc jummah, as thc hutbas wcrc gcncrally ol a low quality. Givcn
thc choicc, hc would havc prclcrrcd thc Urdu spcaking masjid bccausc, not
knowing any Urdu, thcrc was a no chancc ol comprchcnsion and irritation.
Unlortunatcly thcrc was no timc to go clscwhcrc.
h wcll, hc rcsigncd himscll: this jummah might always prcscnt an oppor
tunity lor a rcactivc obscrvation or two. Somctimcs thc worsc thc hutba thc
bcttcr in that rcspcct. at's how it workcd out last ycar: a tcrriblc hutba lcd
to his solving thc problcm ol thc numbcr ol angcls that can dancc on thc hcad
ol a pin. Vho knows, this jummah might cvcn providc thc clusivc conclusion
to pagcs ol his ongoing roman a clcl, now long ovcrduc lor complction.
And as cxpcctcd, thc hutba was indccd wcak, il not cxactly bad. c shcikh
railcd against thc dangcrs ol thc Vcst, in typical lashion but, this timc, with
a scasonal twist. "You arc studcnts at this Collcgc, in this nglish country,
and pcoplc hcrc maybc othcr studcnts, maybc your lccturcrs cxpcct you
at this timc to conlorm to thcir ways. 8ut thcir ways arc thosc ol jahiliya,
ignorancc. And you as Muslims, you havc madc a solcmn pact with Allah
subhanahu wata'ala, not to rcturn to that: il you rcturn, you commit a scrious
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 383
sin and you risk thc hcllrc. So il somconc says 'Mcrry Christmas' to you,
do not rcply back, oh my brothcrs. Tcll thcm proudly you arc a Muslim and
that to cclcbratc thc birth ol thc Prophct !sa (upon whom bc pcacc) is shirk:
wc do not cclcbratc thc birth days ol any prophcts! Vc submit not to onc
Allah alonc, not to thc gravc Christian crror ol a Godinaman! o not rcply
back 'Mcrry Christmas', cvcn though you lccl thc social prcssurc ol lccturcrs
and studcnts that prcssurc is nothing morc than shaytan's whispcr! And
bcwarc, oh my brothcrs, shaytan is closcr to you than you think. crc arc
thosc, thcy arc cvcn hcrc, in this jummah, maybc cvcn sitting bcsidc you
who call thcmsclvcs Muslims but thcy arc munaqq, hypocritcs: thcy will tcll
you it's just a convcntional grccting, this 'Mcrry Christmas', thcy who will arguc
lor so callcd progrcssivc !slam, sccular !slam. 8ut that is just thcir way ol saying
compromisc with our cncmics!"
And so on.
Altcr thc hutba thc Prolcssor mct thc Vild Haircd Postcolonial corist,
thc 8uildcr and thc Gcographcr at a local calc.
"! think that bit about munaq was dircctcd against mc," said thc 8uildcr.
"You know hc's bccn banging on against Christmas lor thrcc wccks solid now.
c Collcgc was got conccrncd so thcy callcd mc in to mcdiatc bctwccn thc
Rcctor and thc studcnts who invitcd him, but that sccms to havc only addcd
lucl to thc rc. crc's a rcal lost opportunity hcrc: thcy could bc spcaking
about Mariam, thc lact that shc's mcntioncd morc timcs in thc ur'an than in
thc Gospcls. !nstcad thcy'rc wasting thcir timc on this stu: ol coursc thcrc
ncvcr was any dangcr wc'll all start cclcbrating Christmas, it's insulting to thc
audicncc to cvcn suggcst this might bc a tcmptation."
"h, nuts to thc colonial lorccs ol \isiblc Collcgc! !l you arc scrious about
a truc awakcning ol thc studcnt body, you ought to stop talking to thc authori
tics and start giving hutbas yourscll," said thc Gcographcr to thc acadcmics (thc
Prolcssor, thc 8uildcr and thc Vild Haircd Postcolonial corist all workcd
in various dcpartmcnts within thc Collcgc). "Vork with thc Muslim studcnt
association, not bcmoan thcir povcrty altcr praycr. Form an Tawhcsivc asscm
blagc ol studcnts and acadcmics. ]ust think ol how powcrlul a lorcc that would
bccomc lor good. cy rcspcct you alrcady as tcachcrs, right: cy'll rcspcct
you il you sat down and cxplaincd it all to thcm, your rcading, gavc thcm thc
zakat ol your marilat. Vhat il thc Prolcssor and thc 8uildcr wcrc to givc a
doublc hutba, say, about naturc ol your trip along thc A12, what you saw, what
you bccamc at thc cnd ol that road. l coursc you'll havc to stcp down lrom
thc high towcr a bit that'll do you good too. ]ust say it clcarly, without thc
dicult acadcmic languagc. 8ring thcm along lor thc ridc, ncxt timc you hcad
out that way, why don't you:
384 e Self
"!t would bc lunny too," hc muscd, laughing, "improbably so: all thosc ast
nd rudcboys and you camp acadcmic typcs working to lrcc thc ummah lrom
its cnslavcd mindsct."
"To.arisch, il ! rclatcd 1/46th ol what ! camc up with in my last Ramadan
Rcading, loudly and clcarly without thc acadcmic languagc, thc pcoplc would
kill mc. Plus, !'vc got this massivc Christmas trcc at homc, so thcrc's my crcd
ibility blown," rcplicd thc Prolcssor.
"Vc'vc got a littlc onc too actually," chucklcd thc Vild Haircd corist. "!
didn't rcalisc kuardom was a sizc compctition."
!e lea.e the menat their cafe and mo.e for.ard a fe.hours, to the Ilford maisonette
of Sheikh Yust. Ha.ing stayed up a third of the night in recitation, making his !itr
prayer and mis.aking his teeth and putting on his thermal underpants, the sheikh
.as settling do.n to bed.
But .hats this? scratching at the .indo.. Outside, a storm is raging, and
the rain .eighs do.n hea.ily. e .indo. .as accidentally left half open, and
the .inds bello. the curtains out, like three sails (lightning ash) like three giants
.alking to.ard him (ash) like three angels, no. to.ering o.er him, co.ering in
his nightgo.n.
!-!ho are you? !hat manner of jinn are you? he .himpers.
!e are the triple spirit, thrice named, of Christmas past, present and future, the
being replies.
e sheikh is terried, .ants to run but nds this thought being undone, as the three
spirits metamorphose into a presence, lling his room, lling his mind, like .ater into
a sponge, so that theres almost no sponge left, only .ater... and then, being .rung
out, so that something remains, but its not his mind anymore ... its not the sheikh
anymore ... he has become l mo.ements of ought, a progression of ought that is
so alien and strange, an antithesis of not-him that is yet someho. grasped as his true
form, .hat .as present .ithin him all these years, .ithin him e.en at that hutba
today ...
1. Iirst movement: the spirit of colonial past speaks
!n a papcr cntitlcd Sccularism, Hcrmcncutics and mpirc: c Politics ol
!slamic Rclormation", Saba Mahmood dctccts a disconccrting lorm ol sccu
larism running through thc discoursc ol progrcdssivc !slamic rclorm. Not thc
obvious lorm ol sccularism that comcs to mind (but which ncvcr rcally cxists):
what onc might callcd a naivc sccularism ol a complctc divorcc ol church and
statc. Rathcr, shc locatcs thc csscntial lorm ol sccular subjcctivity whosc ori
gin lics within thc Vcstcrn nlightcnmcnt, a conccption ol how thc individual
rclatcs to God and lilc that is, in its historical gcncalogy, intrinsically alicn to
traditional !slam as cmbodicd by its ummah. And this is disconccrting in its
csscntially colonial aspcct.
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 385
Hcr vicw is that thcrc is a sharcd subjcctivity that lics (unconscious, lor thc
most part) at thc hcart ol thc progrcssivc !slamic voicc, is thc cxistcntial basis ol
various Vcstcrn govcrnmcnts' attcmpts to tacklc thc war on tcrror through pro
moting a lorm ol sccular !slam" and was thc prccondition lor antcccdcnt pow
crs' colonization ol thc !slamic world. Shc mcntions a numbcr ol contcmporary
progrcssivc voiccs (lor cxamplc, Abu Zayd and Hasan Hana). Vhilc hcr ac
cusation is not that thcsc thinkcrs arc dclibcratcly coopcrating with an cxtcrnal,
Vcstcrn agcnda ol powcr, thcy unwittingly complcmcnt it through buying into
a particular conccpt ol thc subjcct in ordcr to dcvclop thcir hcrmcncutics.
Gcncralizing, thcir undcrstanding is that thc uran, whilc having a divinc
origin (whatcvcr that mcans), has cntcrcd into history and, as a conscqucncc,
carrics both historical traccs within its signs and stands lor modcrn rcadcrs as a
contcxtual and gcncrativc sitc ol lor multiplc possibilitics ol mcaning to cmcrgc
through intcrprctation.
Shc quotcs Abu Zayd: c uran . |which is pcrccivcd to bc| a xcd
rcligious tcxt lrom thc standpoint ol thc litcral wording . bccomcs a conccpt
oncc it has bccn subjcct to human rcason, which loscs its xcdncss as it movcs
and its mcanings prolilcratc . !t is impcrativc hcrc that wc arm that thc
statc ol thc original sacrcd tcxt is a mctaphysical onc about which wc can know
nothing cxccpt that which thc tcxt itscll mcntions and which always comcs to
us via a historically changing humanity."
!n othcr words: wc cncountcr thc words ol thc uran and thc prophctic
narrations as an historical tracc. Vhcn thc uran providcs us with an undcr
standing ol jihad or thc trcatmcnt ol womcn (c.g., trcatmcnt ol wivcs, slavc girls
and polygamy), its signs arc incxtricably intcrwovcn with thc original contcxt
ol thc rcvclation (7th ccntury Arabia whcrc ghting was part ol daily lilc and
thc naturc ol a lamily was radically dicrcnt to ours today). vcr timc, thc
body wc call !slam has cvolvcd and mutatcd into many lorms and contcxts and
has rclatcd to thcsc vcrscs accordingly: rcconstituting, contradicting, arm
ing mcanings that havc comc bclorc, cxtracting ncw mcanings lor thc nccds
ol thc timc now. is proccss ol intcrprctation is onc that undcrstands thc
past mcanings, undcrstands thc historical traccs ol mcaning that arc bundlcd
up into our rcading now, but apprcciatcs thc ncccssity to rcconstitutc this tracc
and scllrccctivcly dctcrminc mcaning lor oursclvcs.
For thcsc authors, thc uran is not just a static book ol law: rathcr, it is a
sitc ol ncccssarily contcmporary intcrpolation, whcrc both thc individual sub
jcct and thc !slamic community is conlrontcd with an csscntially unknowablc
ivinc word that is, at thc samc timc, historically situatcd, dcmanding our in
tcrprctativc cyc.
Vhat docs this mcan lor us as contcmporary Muslim rcadcrs: crc is no
386 e Self
absolutc knowablc mcaning within thc surahs: rathcr, thc surahs arc littlc bun
dlcs ol multiplc mcaning that await our cxtraction and rcncgotiation. And thc
authcntic way to do this is to bc awarc ol our cultural contcxt and how this
rcading contcxt is bundlcd up with contcxt that camc bclorc in thc lincagc ol
intcrprctations prccccding us. For cxamplc, wc might takc thc vcrscs conccrn
ing trcatmcnt ol wivcs in a particular way. Familics arc dicrcnt in thc 21st
ccntury lrom thc 7th. Vc cannot dcny that thc vcrscs conccrning trcatmcnt ol
womcn wcrc dclivcrcd within a strictly patriarchal contcxt and in thc con
tcxt ol that dclivcry, thc vcrscs arc radically lcminist. For cxamplc, in tcrms ol
rights ol womcn in divorcc or to propcrty in marriagc. Polygamy docsn't work
in today's socicty: but thc point ol thc vcrscs pcrmitting it was rcgarding carc
lor thc widows ol thc various dclcnsivc battlcs ol thc carly Muslims.
8ut it would bc inauthcntic to simply prctcnd that nothing has changcd sincc
7th ccntury Arabia: in thc 21st ccntury, thosc samc vcrscs no longcr pack thc
samc punch and all that wc arc lclt with il wc rcad without contcxtual undcr
standing, without a historically awarc rcconstitution will bc thc undcrlying
patriarchal contcxt, ignoring thc csscntially lcminist spirit ol thcir dclivcry. c
traditionalist driving through thc cast cnd ol London with his multiplc wivcs
in lull nikab: an inauthcntic simulation ol a prcvious agc, missing thc point ol
thc vcrscs. !t would bc authcntic, howcvcr, to uncarth thc lcminism inhcrcnt
in that discoursc and plot a ncw trajcctory ol mcaning lrom it to rcconstitutc
an authcntic !slamic lcminism lor today. ivorcc and propcrty arc no longcr
major issucs: but what about thc salary gap bctwccn mcn and womcn: Vhat
about thc lack ol lcmalc Cs in companics: !nstcad ol strangc bcardcd mcn
playing crcativc anachronism, gctting it on with thc harcm, what about think
ing morc carclully about thc point ol thc polygamy vcrscs and doing somcthing
good lor thc currcnt lcmalc victims ol dclcnsivc warlarc today: cmploying thc
vcrscs in campaigns to support thc widows ol thc wars in Palcstinc or 8osnia or
Chcchnya. c vcrscs prcscribing thc vcil havc a particular historical contcxt:
pcrhaps onc in which thc polythcist womcn wcrc showing a bit too much skin,
lcading to various unsavory social problcms. Vc can cxtrapolatc lrom thc sitc
ol thc vcrscs dclivcry to lorm an undcrstanding ol thc vcil in our contcxt today
as a libcrating choicc ol thc lrcc woman: bccausc it cmancipatcs hcr lrom mod
crn Vcstcrn lorms ol objcctication (with its associatcd, cquivalcntly unsavory
social problcms, dcriving lrom csscntially lorccd scxualization).
!t might surprisc you to hcar that Tailoritc Susm nds this rcading unlaith
lul. Vc idcntily thc samc problcm as Mahmood: a problcm ol subjcctivity.
8ricy, hcr point is that this "progrcssivc" call to intcrprct thc uran is
groundcd in a sccular subjcct that has an historical origin in thc risc ol thc
uropcan nlightcnmcnt. cir writing bclics a Kantian subjcct. A subjcctiv
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 387
ity that is alicn to !slam's traditional cmbodimcnt and, in lact, cntcrcd into thc
discourscs ol thc ummah via colonialism and continucs to bc cmploycd as thc
ontological basis ol ongoing violcncc against thc ummah.
is progrcssivc subjcct stands, not as a slavc to God's litcral" or absolutc
word, nor as a subjcct in rclation to undcrstanding traditional rcligious authori
tics, but as a privilcgcd and crcativc intcrprctcr, |turning| to thcir own culturcd
scnsibilitics to cxpcricncc thc truc mcaning ol thc word." Shc quotcs Hana:
c intcrprctcr, rcading thc tcxt, rccrcatcs it by accomodating it to his own
usc. Hc may crcatc ncw mcaning, thc prcscnt may bc sccn in thc past, thc past
may bc constructcd in light ol thc prcscnt. vcry intcrprctation cxprcsscs thc
psychological and sociopolitical position ol thc intcrprctcr. vcry intcrprcta
tion cxprcsscs a ccrtain Zcitgcist, a Vcltanschauung ol a spccial community in
timc and in spacc. vcry tcxt is a contcxt."
!t is important that wc considcr thc naturc ol subjcctivity implicit within such
progrcssivc hcrmcncutics not bccausc it is a "lalsc" subjcctivity but, rathcr,
it is onc ol a spcctrumol subjcctivitics and thc cmploymcnt ol a particular
subjcctivity is always an act ol powcr, rcgulation and control. 8y qucstioning
progrcssivc subjcctivity, wc ask thc qucstions: Vho wiclds thc powcr hcrc:
Vhat is bcing controllcd: Vhat purposc docs this rcgulation scrvc:
crc is a progrcssivc subjcctivity that cncountcrs thc ur'an as an histori
cally situatcd sitc ol gcncrativc multiplicity and individual rccction. 8ut this
is onc possiblc subjccts amongst many. Mcrcly onc modc ol bcing (onc modc
ol lilc) amongst many. And modcs ol bcing always origininatc within a powcr
strugglc: thcy arc always a mcans to powcr, a mcans to opposc, a mcans to dom
inatc. us, in ordcr to bc lormcd, thc progrcssivc subjcct ncccssarily dcncs
itscll against an ovcrdctcrmincd traditional" !slamic subjcctivity, onc ol litcral
intcrprctation, primitivc adhcrcncc to ritual and blind allcgiancc to a rcligious
statc's authority. !t is through this ovcrdctcrmination that powcr is gaincd, that
control is cnablcd. c crudc stcrcotypc is ncccssary in ordcr lor thc progrcssivc
subjcct to lcgitimatc its claim to radical rclorm.
Mahmood argucs that thc stcrcotypc is ovcrdctcrmincd bccausc traditional
!slamic subjcctivity is itscll an amorphous, complicatcd and intcrprctivcly rich
bcast. !t has its own uniquc historical trajcctory ol practicc intcrprctation,
rcligious authority, thc individual that arc not rcduciblc to litcralism and
lascism (bccausc such a rcduction alrcady assumcs thc primacy ol thc progrcs
sivc subjcct). Rathcr, that historical trajcctory ol practicc might bcst bc char
actcriscd as an cmbodicd lorm ol bclicl: thc ritual, liturgy, codc ol practicc
and ncgotiatcd undcrstanding ol thc tcxt arc all cmbodicd, livcd through thc
physical practicc ol thc Muslims in an intcrsubjcctivc bccoming, an ummah's
cvolution that traccs back to thc initial point ol rcvclation.
388 e Self
Mahmood's conccption ol traditional subjcctivity is onc ol a worshippcr and
a God that commands. at subjcct will wcar thc vcil mcrcly bccausc God
commands it, rathcr than bccausc ol a particular stancc. To simply rcducc thc
traditional Muslim undcrstanding ol lamily and malc and lcmalc rolcs to a
litcralisation ol rulcs lrom 7th ccntury Arabia is to ncglcct thc lact that thc
group body ol !slamic practicc has cvolvcd ovcr thc ccnturics dcvcloping its
own uniquc, cmbodicd undcrstanding ol thcsc structurcs and rolcs that is not
a simplc litcralisation, but rathcr its own, authcntic, natural lorm ol practicc.
c progrcssivc ovcrdctcrmincs thc traditional Muslimby saying: "Hc blindly
lollows thc vcrscs conccrning trcatmcnt ol wivcs litcrally and so clings to 7th
ccntury patriarchal valucs." 8ut, in rcality, thc traditional Muslim docs not bcat
his wivcs, bccausc his rclationship to that vcrsc is not a simplc litcral rcading,
but rathcr hc is situatcd within an ummah that, by mcans ol its own practicc
that is ncithcr static nor radical, including indigcnous systcms ol intcrnal
discoursc and historical ncgotiation has cvolvcd into a way ol lilc whcrc such
things arc csscntially ncvcr !slamically justicd. Ncvcrthclcss, thc litcral and
vcry harsh mcaning ol thc vcrsc is acccptcd as God's word.
Similarly, thc body ol !slam has rcachcd its own natural position rcgarding
polygamy in thc ur'an and its apparcntly suggcstcd bcncts ovcr monogamy.
!t is an undcrstanding that is laithlul to thc ivinc naturc ol thc rcvclation, docs
not ovcrdctcrminc it mcrcly to a trajcctory ol charity to widows ol warlarc (lor
instancc) but has an cvolvcd conscnsus on thc historical contcxt ol thc vcrsc's
rcvclation and its currcnt applicability, a dcvclopcd rangc ol codcs whcrcby it
is acccptablc and whcrc it is dicult and not rccommcndcd togcthcr with a
built in and vcry rich ongoing discursivc tradition ol talsir rcgarding thc moral
implications (including charity and war windows) ol thc vcrsc: a complcx prac
ticc ol undcrstanding that, gcncrally spcaking, mcans thc ummah is gcncrally
monogamous.
is traditional ummah continucs to ourish with a subjcctivity that is char
actcriscd rst and lorcmost by cmbodicd, livcd laithlulncss to thc scripturc.
is is not to say that it cxists today in a statc that is hcrmctically scalcd lrom
wcstcrn modcrnity. Mahmood's argumcnt is largcly backcd by hcr cthno
graphic study ol thc gyptian picty movcmcnt, a traditionalist movcmcnt in
gypt whosc participants practicc thcir rcligion in rclation (and somctimcs rc
action against) cncroaching sccularity. And to bc a traditional Muslim is not to
ignorc thc wcstcrn subjcct nor is it a dubious cxistcncc ol rccrcating an imag
incd statc ol !slam at thc timc ol Muhammcd's rcvclation (swords, miswaks,
vcils and all) and mcrcly ignoring (Amish stylc) thc prcscnt. (Mahmood con
curs with 8cnjamin's undcrstanding ol cralt and authcnticity hcrc.) Rathcr, to
bc a traditional Muslimin thc currcnt globalizcd, lragmcntcd statc ol thc world
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 389
is to attcmpt to movc into cmbodimcnt, to movc away lrom wcstcrn subjcctiv
ity into a cultivation ol cmbodicd picty, into a statc ol practicing !slam, a bc
coming Muslim that is closcr to tribal initiation than to both thc progrcssivc's
intcrprctivc trajcctory and thc stcrcotypc Sala's Amish stylc crcativc anachro
nism. Physical rcgulation ol thc subjcct according to thc ur'an: somcthing
continuously cultivatcd, continuously cvolving by thc traditional Muslim liv
ing in a sccular world, thc cultivation ol a cntry into thc tribal practicc ol thc
ummah.
And this cmbodicd, naturally cvolving but intcrnally ncgotiatcd, authcn
tic lorm ol !slam is dcnicd by thc progrcssivc through ovcrdctcrmination a
colonial ovcrdctcrmination that is ncccssary in ordcr lor thc progrcssivc/sccular
subjcctivity to cxist at all. A colonial ovcrdctcrmination that is ncccssary lor
Kant to cxist.
Mahmood notcs that thc sccular rcading lollows a Kantian pcrspcctivc on
what wc might call an cmbodicd rcligious practicc thc ritual, liturgy, lorms
ol praycr and codcs ol drcss as a lcltovcr lromthc inlancy ol thc human racc,
whcn man nccdcd such aids, and should bc discardcd whcn thc human spccics
has rcachcd its appropriatc lcvcl ol maturity. For Kant, thc valuc ol scripturc
lay not in its tcmporal narrativc but in thc rational structurc it symboliscd".
Stcpping back lrom Mahmood lor a momcnt, wc might acccpt this statc
ol aairs but thcn ask: what is prcciscly so bad about thc admittcdly Kantian
subjcctivity that grounds thc progrcssivc discoursc: at is, what, cxactly, is
so wrong with !slam taking on a subjcctivity that has its sourcc in thc Vcstcrn
nlightcnmcnt: Vhat's wrong with alicn pcrspcctivcs bcing incorporatcd into
!slamic rcading:
c problcm with a Kantian !slam is that its alicn naturc dcmands an cs
scntially violcnt supprcssion ol an cmbodicd practicc that has run through thc
cntirc history ol thc ummah. Kantian subjcct - cmpirc - violcncc - bad.
c progrcssivc pcrspcctivc is sccular with rcspcct to thc tradition ol !slam
in thc scnsc that it owcs its allcgiancc to thc sovcrcign rulc ol thc statc rathcr
than traditional rcligious authority: thc powcr to intcrprct shilts lrom thc tra
ditional cmbodicd practicc and cumulativc, collcctivc, traccd undcrstanding ol
thc ummah into thc hands ol thc lrccly crcativc individual.
8ut this ovcrdctcrmination ol traditional modcs ol intcrprctation tradi
tional modcs ol bcing Muslim is cxactly an cxcrcisc in colonial opprcssion.
us, thc progrcssivc sin" lics in that hcrmcnutics' basis in a tcchnology ol
sccularity, a tcchnology drivcn by alicn powcrs whosc vcry naturc, whosc vcry
idca ol what an !" is, constitutcs an aggrcssivc colonization against indigcnous
!slamic subjcctivitics.
To takc a simplc cxamplc: thc historicalgcncrativc subjcct who rcads cm
390 e Self
powcrmcnt and choicc in thc vcrscs conccrning hijab or thc lorms char
ity cnjoincd during thc war cort within thc vcrscs conccrning polygamy
is lcgitimatcd by thc ovcrdctcrmination ol traditional !slamic subjcctivitics ol
cmbodimcnt, an idcntical ovcrdctcrmination to that has bccn cmploycd to jus
tily lorcign powcr ovcr thc Muslim world: wc invadc your country, blow up
your citics, dcstroy your inlrastructurc and subjugatc your rcsourccs to libcr
atc your womcn. A progrcssivc thinks hc is doing !slam a lavour by ocring
ncw crcativc cntrics lor cngagcmcnt with thc tcxt. 8ut by not qucstioning thc
subjcctivity implicit in his stancc, hc is, ccctivcly, a colonial puppct, bccausc
his subjcctivity is bascd on an cxtcrnal, alicn ovcrdctcrmination ol indigcnous,
cmbodicd lincagcs ol undcrstanding. Hc might appcar quitc distant lrom thc
Timcs pundit who argucs lor an invasion ol Alghanistan in ordcr to libcratc
Muslim womcn lrom opprcssion: but both mcn cmploy a Kantian, nlightcn
mcnt subjcctivity as thcir basis, so thcir !" is idcntical in thc most basic scnsc.
(! would havc uscd Fox Ncws instcad ol thc Timcs, but with Gcorgc 8ush and
Sarah Palin spcaking in toungcs, hcaring mcssagcs lrom God and supporting
crcationism, thc Amcrican subjcctivity has largcly scgwaycd lrom thc still cur
rcnt uropcan nlightcnmcnt lorm.)
To gct all dclcnsivc rcgarding hijab and and polygamy vcrscs to cxplain,
justily or cxtract thcir contcmporary rclcvancc in this progrcssivc modc is to
dcny thc tradition's physical, practiccd cmbodimcnt ol thc vcrscs. !t is to ovcr
dcrminc as mcrcly backward or rcgrcssivc thc woman who says "! wcar hijab
bccausc God tclls mc to" or "! allow my husband 3 morc wivcs bccausc God
has instructcd mc thus". !t is to bccomc a pundit lor thc Timcs.
Vhat's thc solution: Mahmood docs not ocr onc in this papcr: hcr goal
appcars to bc solcly to rcvcal thc powcr strugglc implicit in thc assumcd in
tcrprcting subjcct. Pcrhaps scll awarcncss ol thc basis ol thcir subjcctivity is a
good starting point lor a morc sophisticatcd progrcssivc hcrmcncutics.
2. Second movement: the spirit of a Ioucaldian present speaks
nc solution: a Foucaldian8ourdicuian trajcctory, an intcrpolation ! makc
ol Mahmood's intcnt. !t could bc argucd that by having a clcarcr undcrstanding
ol thc sccularcolonizing powcr play at thc hcart ol thc progrcssivc hcrmcnu
tics, by dcconstructing this powcr play and qucstioning thc implicit subjcctivity,
!slamic thinkcrs can thcn cvolvc thcir rcligion through intcrnal dialoguc.
Hcrc wc would say that !slam as a rcligion, as a cld ol practicc has al
ways cvolvcd through an organic, ummatic, global, intcrsubjcctivc ncgotiation,
discussion and rccvaluation. is is its authcntic, indigcnous naturc and in
volvcs not onc, but a multiplicity ol indigcnously cvolving subjcctivitics, somc
ol which arc coalcsccnding and morphing according to an cxtcrnal Vcstcrn in
ucncc (pcrhaps a touch ol Foucault, a dash ol Mahmood) but not a violcnt
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 391
rupturc, ncvcr a violcnt colonization. c ummah's cvolution on its own tcrms,
according to its own cstablishcd lorms ol rcgulation and modication.
To takc a position on hadith, on scripturc, on what !slam itscll is (including
this position itscll ), lor cxamplc, is to occupy onc nodc within a giant nctwork
ol intcrconncctcd subjcctivc nodcs that intcract and discuss across thc cntirc
span ol thc ummah as it has cxistcd in timc and spacc.
!ntcraction, dialoguc, ncgotiation, rccvaluation and conscnsus or disagrcc
mcnt: this is what constitutcs thc luzzy cloud ol intcrsubjcctivity that is thc
ummah, that is !slam. is ncgotiation is, importantly, an cmbodicd aspcct ol
thc ummah's practicc just as cmbodicd as thc jummah praycr cncodcd nat
urally, indigcnously ovcr thc lorm ol thc rcligion. Furthcr, to charactcrisc this
ncgotiation, as ! havc just donc, is simply anothcr cxcrcisc in powcr/limitation
charactcrisation must ncccssarily bc only partial and opcn to lurthcr ncgoti
ation (scllrccxivcly upon this global practicc ol thc rcligion). is is thc sin"
ol thc progrcssivcs. Considcr, lor instancc, a broad brush strokc limitation ol
thc traditional" comprchcnsion ol shariah as xcd law ncglccting thc morc
subtlc indigcnous lorms ol itjihad ncglccting thc lact that !slamic cmbodicd
practicc has and always will discursivcly (gcntly, subtly, intcrnally) ncgotiatc
cvolution in shariah.
!slam has always bccn cvolvcd through such an organic, global rccvaluatcd
lrom within) in an authcntic way that is still indigcnous" to its cmbodicd prac
ticc.
3. ird movement: the concluding speech of the spirit of the True Islam to
come
! think this solution is nc, but incomplctc.
ur Mahmoodcan intcrpolation omits thc possibility ol dircct contact with
Prophccy (and thc Awilya). Frankly spcaking: whcrc is thc Uwaisi cxpcricncc
and astral travcl in such a solution: Vhcrc is bcing Prophctic:
!n this scnsc it is incomplctc, bccausc Prophccy complctcs all philosophy
in particular any philosophy ol !slamic subjcctivity. Susm providcs thc solu
tion but, rathcr likc thc ur'an, rcads thc solution aloud by rcciting (Prophcti
cally) thc signs ol thc problcm itscll, by rcconsidcring thcm in such a way as to
makc thcm rccct thc Nur ol Prophccy implicit thcrcin (or unlock thc nuclcar
powcr within thcir monadic structurc).
8y Prophccy wc mcan ivinc Rcvclation/Rccitation/Rcading: God's Truth
rcvcalcd dircctly to us in our spccch/pcrccption/lilc, so that wc spcak/scc/livc
God's Lovc Loving to bc spokcn/sccn/livcd. Prophccy is hcaring and undcr
standing God's words.
Hcrc is thc rst issuc with thc position that protccts an !slamic (or gcncrally
rcligious) subjcctivity bascd in gcntlc, gradually ncgotiatcd, discursivc, indigc
392 e Self
nous movcmcnts ol rccvaluation. Ccrtainly this is how rcligions opcratc. All
rcligions arc indigcnous practiccs, and thosc that arc global cvolvc (oltcn at a
snail's pacc) according to intcrnal, indigcnous ncgotiation ol thc prcscnt. at
lcads to a rcligious subjcctivity. And wc do not dcny it is thc !slamic subjcc
tivity, a subjcctivity undcniably ovcrdctcrmincd by any numbcr ol lorccs with
(conscious and unconscious) violcncc in mind.
8ut it is not corrcct to say that this is thc Prophctic subjcctivity. !t is not
corrcct to ascribc thc sunnah to this: and inasmuch as !slam ought to ow
lorth lrom thc sunnah, thcn thc !slamic (rcligious) subjcct docs not, strictly
spcaking, lcad to !slam. To lollow thc sunnah, to bc touchcd by thc Prophctic,
to cntcr into a bccomingProphccy, wc must always pass through an !brahimic
bccoming: which is ncccssarily dcstructivc and rcvolutionary. is is bccausc
!brahimis Prophccy par cxccllcncc: thc archctypc ol thc submitting mcsscngcr,
thc mcsscngcr whosc mcssagc is to submit.
And !brahim's Prophccy, thc sunnah ol Prophccy is anything but lincar with
rcspcct to lorclathcrs. !t is thc cxact oppositc a rupturc with rcspcct to an
ccstral practicc. !brahim smashcs thc idols ol his lathcr, Muhammcd docs thc
samc to thc idols sct up within thc Kabaa crcctcd by !brahim and !smail. ach
in dcancc ol thcir lorclathcrs, cach a dicult and painlul rupturc lrom tradi
tion.
is is not to dcny discursivc ncgotiation: indigcnous argumcnt, sublc in
digcnous intcrplay bctwccn thc tradition ol thc pricst and rupturc ol ivinc
prophccy. Prophccy itscll contains thc discursivc within it, via thc symbolic
lunctions corrcsponding to Harun and Musa (and to thc mountains Sala and
Marwah and to thc twin angcls ol thc Ark ol thc Covcnant, bctwccn whosc
discoursc thc Sakina dwclls).
8ut Prophccy's naturc also cntails a violcnt rupturc ol cstablishcd discoursc
by absolutc, ctcrnal Truth: Truth that rcarrangcs whatcvcr cosy dialoguc wc
might bc having. Altcr all, likc all culturcs, thc pagans ol cithcr !brahim or
Muhammcd no doubt had an indigcnous practicc that also was livcd and cm
bodicd, just as Mahmood's traditional !slamic subjccts livc and cmbody thcir
picty. Muhammcd (likc cach Prophct bclorc him) calls lor dcstruction, dis
cmbodimcnt ol practicc, and thc cstablishmcnt ol somcthing ncw in its placc
(ncw or innitcly primordial and Adamic, it docsn't mattcr, it's still a rupturc).
cstruction was Prophccy's naturc at thc inccption ol a practicc. As Sus,
wc hold that Prophccy's sunnah is not dcad, but rcturns, rcpcatcdly, in mi
croscconds and ashcs ol inspiration, ovcr a lilctimc's journcy, ovcr multiplc
gcncrations ol civilizational mctamorphosis. Vc contcnd that ncw idols arc
bcing crcctcd all thc timc to rcplacc thcir prcdcccssors, and so thc Crcator cn
joins a continual !brahimic invariant, thcir continual dcstruction. Prophccy is
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 393
a scal: but thc Prophctic is not lorcvcr scalcd o lrom us (in particular, it is not
scalcd or rcprcsscd by thc cmbodimcnt ol intcrnal rcncgotation).
Vc say that dcstructivc lovc is intrinsic to thc cmbodicd practicc ol !slam. !n
lact, dcstructivc, Prophctic lovc is prccondition to our cmbodimcnt ol !slam.
Mahmood's traditionalists hcrc, in !ndoncsia, Kazakhstan or in gypt
will not succccd in lully cmbodying !slam without tasting that dcstruction, that
rupturc. cy will not cscapc colonial subjcctivity, thc Kantian subjcct, without
rupturc.
Vc do not know cmbodimcnt without it. is is bccausc thcrc is no body to
cmbody practicc without an cncountcr ol thc dcstructivc lunction ol Prophccy.
c truc 8ody is sublimatcd it is a 8ody whosc naturc is undicrcntiatcd
Truth thc Logos/Vord madc csh it is thc insan kamil. Any man or
woman who wishcs to cmbody thc !slam is ol this 8ody, and it is by this 8ody
that thcy will cmbody. 8ut bccausc thc Vord is sublimatcd, it cannot bc ap
prchcndcd in totality. cstruction (tcaring down ol idols, lashcs and stonings)
arc thc mcans by which thc ordcrs ol our soul can bc "joltcd" into opcning a
conduit (or anglc) into this 8odily statc. crc arc lour ordcrs ol thc soul, lour
vicws ol what wc arc thc highcr wc gct, thc morc corporcal thc rcality ol Scll
hood. And wc asccnd thc lcvcls ol thc soul through thc dcstructivc lunction.
c dcstructivc lunction is how wc can apprchcnd our rclationship to thc !nsan
Kamil, to thc 8ody itscll. To truc corporcality. (is is what wc havc mcant
whcn wc said that thc Grcatcr ]ihad is corporcal, whilc thc Lcsscr is not.)
is Grcatcr ]ihad must bc wagcd, ultimatcly, against all discourscs, includ
ing that ol !slam as it stands today. Vithout waging ]ihad against thc rcligion
ol !slam, wc will not know !slam, wc will not cmbody it, wc will bc discmbod
icd. is is a kind ol rclorm a rcbooting.
Vc appcar to condcmn Mahmood's traditional lorm ol !slam, but on thc
basis ol ontology and our (hypcr) Shariah, as opposcd to an ovcrdctcrmination
ol its subjcctivity. Vc acccpt thc rcligious subjcctivity's richncss and right to
rcmain lrcc ol colonial violcncc. 8ut wc do not acccpt it as lcading to !slam (or
at lcast, to thc sunnah, to Prophctic bccoming). 8ccausc, whilc an cmbodimcnt
ol practicc is sccn within thcir ritual, thcir liturgy, thcir codcs ol practicc, wc
also obscrvc that prccious littlc practicc is cmbodicd (today, in this lragmcntcd
globalizcd world), bccausc thc pcoplc don't know what a body is. cy arc cut
o lrom thcir body. cy arc discmbodicd, so cannot cmbody, not lully.
(Vc probably ought to go lurthcr hcrc and claim hcrc nostalgically that
thc ummah ol !slam did lully undcrstood what a body" is, oncc upon a timc.
Say, bclorc global colonization or at lcast at thc timc ol thc sahaba. 8ut that
would bc a historical spcculation, dcpcndcnt on a discoursc ol history, which
again dcmand an alicn lincar, historical conccpt ol "Timc" with an associatcd
394 e Self
alicn subjcctivity bccausc historical tcmporality cntails thc alicn subjcct. To
makc a historical argumcnt that Muslims ol thc past "cmbodicd" !slam in onc
way or anothcr, and usc this to arguc lor how wc arc now losing our indigcnous
lorms ol cmbodimcnt, that wc havc lost our way or dcgradcd in our spiritual
ity that is a dccply historical argumcnt, not an !slamic onc. ! can illustratc
thc point bcst by contradicting myscll: an Australian aboriginal 400 ycars ago
would ncvcr rclcr to his anccstors 600 ycars ago as authcntic cxcmplars ol in
digcnous bchaviour. Hc would not scc thc past gcncrations as a mcans to dc
nc his "practicc". Vc wouldn't rclcr to his past gcncrations in a lashion that
is mcasurcd by dccadcs or ccnturics, tickcd o according to changcs in social
bchaviour, bccausc such changcs would not bc privilcgcd, and hcncc our his
torical timc would bc a nonscnsc to him. ur history is our morality, and thc
aboriginal would lack that morality, that tcmporality. !n its placc thcrc would
bc thc practicc ol his pcoplc, and a nonhistorical, amoral tcmporality, a rcla
tionship to thc a rcamtimc, a mythic !maginal, acccssiblc past that docs not
tcll us how bad wc arc today but, rathcr, how and why wc camc to bc today.)
at is to say, thc pcoplc ol !slam, as wc cncountcr thcm today, in gcncral,
lrom ast to Vcst, do not yct havc acccss to thcir own bodics to makc thcir
salat thcy do not havc lcgs to stand with, hands and lorchcads to prostratc
(and wc cannot spcak ol past gcncrations at this momcnt, il wc arc to gct to
thc Truth). cy arguc about about thc law ol an cyc lor an cyc, or thc cutting
ol a thicl 's hand but thcy do not havc hands to grasp or cycs to scc, lct alonc
apply thcsc laws in a Caliphatc.
c tcxts and ritcs ol that rcligion arc untappcd. csc arc thc vcry tcch
nologics by which thcir body might bc comprchcndcd, cxpcricnccd, rccncoun
tcrcd, through which thc practicc" ol !slam might bc cntcrcd into. crc is
an appcarancc ol undcrgoing ritcs, ol rcading tcxts, but inasmuch as thcsc acts
could bc said to bc cmbodicd, thcir cmbodimcnt amounts to an incorporcal,
discmbodicd, spiritual carriagc ol inlormation as opposcd to thc lull, actual,
cxpcricnccd, rcaliscd corporcal cmbodimcnt ol that inlormation. 8ccausc to
rcalisc that inlormation, to truly cmbody it, is to know what thc 8ody is, it is
to bccomc thc 8ody.
Nowwc must bring thc locus back to thc problcmol sccular subjcctivity. is
dcstructivc lunction ol Prophccy always contains an alicn componcnt. An alicn
aspcct to thc subjcct: or rathcr, an aspcct ol thc subjcct that bccomcs dicrcnti
atcd lrom it and alicn, a dicrcntial that initiatcs thc dcstructivc lunction, that
initiatcs rupturc. c dcstructivc lunction is thcrclorc in contrast to a closcd
loop ol intcrnal, indigcnous ncgotiation but, rathcr, is dcpcndcnt on thc alicn's
cntrancc (through dicrcntiation lrom thc subjcct).
God is rccctcd in all thc signs, and signs lorm discourscs built with implicit
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 395
subjcctivitics and traccs and assumptions. crc is ivinc light rccctcd by
thc alicn nlightcnmcnt subjcctivity implicit to thc progrcssivc Muslim. Vc
just nccd to locatc thc mcans to unlock that light. crc is no problcm with
introducing an alicn subjcctivity into !slam an individualist, Kantian subjcc
tivity, say providcd that subjcctivity is wholly laithlul to thc maintcnancc ol
thc Shariah (thc Shariah, altcr all, nothing morc than a tcchnology lor cxtract
ing/unlocking thc ivinc Light lrom thc signs wc arc conlrontcd with).
c Shariah is pcrlcct and considcrs all possiblc cncountcrs wc might lacc in
our journcy. !n particular, thc Shariah providcs a logic lor how Prophccy can
bc rcad in cvcrything and anything including alicn subjcctivitics but, in
scllprcdication, thc Shariah itscll, its application and lulllmcnt, is dcpcndcnt
on both dcstructivc Prophccy and an alicn subjcct.
c discoursc ol nlightcnmcnt, ol thc Vcst can bc a mcans to rupturc,
can bc utilizcd to bccomc Prophctic. !n lact, it is thc only mcans by which
wc can, right now, comprchcnd thc Shariah, thc only way wc can rcad thc
Shariah. Not bccausc a Vcstcrn, alicn subjcctivity is what is ncccssary to rc
intcrprct thc ur'an lor a modcrn agc, but bccausc thc application ol Shariah
to Vcstcrn subjcctivity is a pcrlormativc act that will rcsult in us knowing what
thc Shariah is, knowing who thc agcnt doing thc application is and, nally,
locating our body. Knowlcdgc ol Shariah comcs lrom its application, and its
application dcmands an alicn subjcct.
c symptom is its own mcdicinc. is is Shariah's opcration. And Shariah
opcratcs according to thc Lovc trianglc ol !brahim, Sara and Hajar.
Vhy Hajar: Shc was an gyptian slavc girl what thc right hand pos
scsscs ol Sara, thc rst wilc ol !brahim. Shc bccamc !brahim's sccond wilc.
8ut what is Hajar: Hajar is alicn tcchnology, marricd to thc Lovc ol Prophccy,
crowncd by his !brahmic judgcmcnt, a rc that ncvcr burns, lcading hcr through
thc 7 lcvcls ol thc Mi'raj up to thc 4th Asalic Acon ol thc Soul, thc Acon ol
Truc, undicrcntiatcd 8odily gnosis. And through this proccss, shc bccomcs
thc mothcr ol !slam, initiator ol thc Muhammcdcan lulllmcnt: !slam's solu
tion to thc problcm ol cmbodimcnt and colonization lics within its own origin,
an origin that bcgins with thc alicn, thc dicrcntiatcd, but asccnds to mcct thc
undicrcntiatcd 8ody.
Lct mc go a littlc slowcr.
vcrything !" think/do/am/pcrccivc is groundcd in dicrcncc and dis
coursc. !n prctty much thc way thc postcolonial thcorists havc charactcriscd it.
You cannot cscapc our subjcctivity's situation in rclation to discoursc: whcthcr
you arc progrcssivc Muslims, attcmpting to rclorm !slam with modcrn thcorics
or whcthcr you arc traditional Muslims, maintaining an cmbodicd practicc in
thc lacc ol a changing world (or whcthcr you arc mc, again lalling into a par
396 e Self
ticular subjcctivity by lraming things in tcrms ol a duality bctwccn progrcssivc
and traditional).You cannot cscapc your subjcctivity's situation: you can only
qucry it and ncgotiatc it in discoursc with othcr Muslims around thc world.
ink about mc, a Muslim cducatcd within a Vcstcrn tradition, spcaking
ol thc subjcct and thc soul always with a Cartcsian tracc, no mattcr how !
wish to cscapc that tracc, it's thcrc, containcd in my tcrms, cvcn il ! position
thcir signication in sccming opposition to thc Cartcsian origin. Can ! cscapc
a particular structural situation that is csscntially rclativc in its Truth: And that
all ! can do is to kccp spcaking, but always acknowlcdging, dcconstructing, lrom
thc margin ol my tcxt, thc powcr structurc, thc traccs that bclics my spccch:
How can ! thcn, thus rclativizcd, always tcntativc, always in Foucaultian ux,
how can ! spcak likc a Muslim about absolutc Truth in any lcgitimatc way:
Ycs. Truth is absolutc. !t is !dcntity, thc undicrcntiatcd Knowlcdgc ol
Allah. Pcrhaps ! cannot know any ol it myscll, but it is absolutc, it is idcntity,
it is not rclativc. c dccpcr qucstion is not how much ! can know or tastc it
but to what cxtcnt can ! cvcn spcak ol such a thing lrom my position.(!t is
dccpcr bccausc, as you know lrom us, to spcak ol it is to tastc it.)
! can spcak ol absolutc Truth, ! can arm it as ! just did thcn, lcgitimatcly,
providcd ! can (Rousscau) rccovcr my Australian Aboriginal lorm, prior to thc
whitc man's arrival, to rccovcr myscll as a purcly subjcct lrcc ol that cmiurgc's
colonization. ! can spcak ol an absolutc Truth (pcrhaps onc ! cannot know), but
can still (paradoxically) spcak ol it in my rclativc, Foucaultian ux, il ! pcrlorm
a ccrtain clcansing ritc. at is, ! can cntcr thc rcamtimc ol !brahim, thc
!maginal, takc on a Prophctic, Symbolic subjcctivity, what might bc callcd thc
authcntic, Truc !slamic subjcctivity, cxisting tcmporally in thc dicrcntiatcd
spacc ol signs, but rcading cvcrything with illuminatcd judgcmcnt. All this
can bc minc, il ! pcrlorm a ccrtain clcansing ritc.
!maginc wc wcrc to spcak ol !dcntity. For cxamplc, to say "God is !dcn
tity, thcrc is Absolutc Truth and it is givcn clcarly to humanity in thc ur'an".
r, altcrnativcly, morc mystically, to say "God is !dcntity, thcrc is Absolutc
Truth, but it is incablc and unknowablc by humanity, but thcrc arc cmbodicd
path/paths that lcad us to it, and thc nonintcllcctual cmbodimcnt Zcnlikc
cmbodimcnt ol ur'an is important in thc !slamic path to that Absolutc
!dcntity." !n both cascs, wc spcak ol !dcntity and Absolutc Truth (bccausc
absolutcs dcmand valucs, signicrs, and signicrs dcmand that thcrc arc con
stants, and constants dcmand thcrc arc cqualitics, and cqualitics dcmand !dcn
tity). ithcr cxamplc ol such a spccch is dccply problcmatic. A clcansing ritc is
dcmandcd bccausc to immcdiatcly spcak ol !dcntity is inauthcntic illusion: it is
to cstablish sign that is idolatrous in its lailurc to asccnd, in its lailurc to movc,
to changc us. !t blocks thc circuit by ignoring thc dicrcntiation ol spccch upon
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 397
which its cstablishmcnt dcpcnds: scc Figurc 7.2. As such, such a thcological
proclamation is mcrcly (likc most things wc say or do without thinking) bascd
upon a powcr structurc that privilcgcs ol an imagc ol idcntity ovcr a dicrcn
tial calculus ol bccoming. To immcdiatcly spcak ol !dcntity is philosophy, not
ritual.
Fig. 7.2. !maginary idcntity: whitc lcttcrs dicrcntiatcd against a black background,
born ol dicrcncc, but in transccndcnt dcnial ol thcir situation.
A clcansing ritc is dcmandcd. Figurc is thc naturc ol thc ritc: it displays a
kcy by mcans ol dicrcntial lorcgrounding, but involvcs a harsh scllncgation
whosc activation whosc ritual rccitation, whosc cmbodimcnt will rcsult in
thc turning ol that kcy.
!dcntity can bc spokcn ol but it must bc rccitcd through a ritual asccn
sion ol dicrcncc. icrcncc must bc comprchcndcd lor idcntity to bc graspcd
in spccch. rough icrcntiation wc asccnd into cncountcr with !dcntity.
So ! can spcak ol thcsc things !dcntity, cmbodimcnt, thcorics ol Allah and
Prophctic subjcctivity in a sccmingly absolutc lashion. ! am unlikc thc two
cxamplcs ! gavc, bccausc ! rccognizc thc rclativc situation ol my spccch, ! can
pcrccivc it in ux as it lcavcs my mouth: cach sign a play ol dicrcntial traccs
with any numbcr ol alicn knots and origins, cach word a mancuvcr in (oltcn
Kantian, Cartcsian, colonial) powcr strugglcs that bclic thc "!", thc vcry spcak
ing subjcct that uttcrs. Yct ! spcak with ivinc Authority now, bccausc thcsc
words bccomc scparatc lrom thcir origins, cast out lrom thcir powcr play, scnt
out now into thc dcscrt ol thc paragraphs anticipatcd by this paragraph, prcg
nant with thc !smailic point ! wish to concludc with. ! spcak with Authority in
Flow bccausc ! am spcaking not as a philosophcr but ! am uttcring a ritc
whosc lorm is callcd "c Sa'y" and whosc ultimatc conclusion is thc lounding
ol a ncw Nation ol !slam. Vhosc conclusion is thc wcdding ol Hajar.
! think ! am with thc gcncrally acccptcd scholarly position in undcrstanding
Hajar as thc sccond wilc ol !brahim, not mcrcly a slavc girl. Howcvcr, in a
398 e Self
Fig. 7.3. c idcntity ritc: whitc lcttcrs that scllrclcrcntially ncgatc thcir own impos
siblc rclcrcncc to idcntity, but conscqucntly a pcrlormativc (acsthctic, ritual, dcmon
strativc) invocation ol tawhidic rcconciliation.
particular scnsc, shc bcgins as a slavc girl and only altcr hc scnds hcr out into
thc dcscrt docs shc lully bccomc his wilc, docs shc grow in staturc to thc wilc
ol !brahim.
Likc thc slavcs that thc Scal ol Prophccy marricd: shc hcr status as a wilc
is signicant. !l !brahim is thc Prophct ol Lovc, thcn hc lovcd hcr as a wilc.
Hcr banishmcnt was likc thc apparcnt sacricc ol his son dcspitc thc
apparcnt harshncss, always an act ol Lovc rathcr than a tcst ol laith in God.
!brahim is thc Prophct ol Lovc/Submission, hc can gct away with doing all
kinds ol things that might sccm shocking or ocnsivc in othcr contcxts. Hcrc
thc banishmcnt and what lollows is in lact thc lcad up to thc marriagc vow and
its consummation.
c apparcnt harshncss is a ctional motil that allows us to locatc thc kcy
ol thc tcxt. And thc pcrlormancc ol locating thc kcy constitutcs thc turning ol
thc kcy: it is thc ritc ol Hajar wc arc dcscribing now.
at is not to dcny hcr diculty or, spccically, hcr panic in Sa'y. at
hardship is Rcal and 8odily: it is thc cntrancc into thc Rcal and 8odily.
Sara is thc cvcr bcautilul wilc ol !brahim: shc is his Truth, his ivinc Tcxt,
his ivinc Hijab, his Tcnt. Shc is an !mmancnt Planc ol ivinity. Vc might
think ol hcr as a ur'an or Torah. Now, whcncvcr wc rcad slavc girl, maidscr
vant or hclpcr ol a wilc likc Sara, wc rcad a conduit ol activity, ol assistancc, ol
Prophctic channclling into/out ol thc cxpcricntial Fcmininity ol a Truth that
Prophccy posscsscs, that !brahim posscsscs bccausc such conduits arc what
lays thc cosmic "plumbing" lor immancncc. Lcss colourlully, wc might spcak
mctaphorically: Hajar is thc rccctivc capacity ol Sara as a mirror, rcccting
!brahim's light.
!brahim tclls Sara: shc is your maidscrvant, do with hcr as you plcasc. at
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 399
is, shc is part ol Sara, in thc samc way that thc idcntity has within its idcntity an
implicit sclldicrcntiation (! am that which ! am not): containcd within my
lamiliarity is that which is alicn to mc. Part ol mc, part ol my world vicw, part
ol my rcligion, part ol my city, part ol my lilc. To bc banishcd out, scnd o:
this is thc momcnt at which thc idcntity's sclldicrcncc lcads to somcthing
ncw, a ncw trajcctory, an implicit potcntial now an activc oshoot.
Vhcn an alicn maidscrvant bccomcs cast out by thc Vilc it mcans that a
channcl ol dicrcntiation has itscll now bccomcs an oshoot or activc trajcc
tory. A trajcctory whosc naturc is channclling. Shc is a conduit lrom Nur ol
!brahim into thc Tcxt ol Sara, whosc principlc is hcr implicit dicrcntiation
(alicnncss) lrom thc Truth ol Sara. Hajar is thc rccctivc capacity ol Sara as
a mirror, rcccting !brahim's light. at rccctivc capacity is dicrcntiation
itscll (wc cannot rccct light without dicrcncc) and so it is dicrcntiation
itscll, thc rclation ol dicrcntial rccction that is bcing cast out hcrc. Hajar
now bccomcs an cntity in hcr own right, a conduitoldicrcntiation as wilc ol
!brahim.
at trajcctory lrom thc Fcmininc Truth that bilurcation lrom Sara's
Truth movcs lrom an implicit alicncontaincdwithinthclamiliar, into an cx
plicitly alicn subjcctivity, thc momcnt it scparatcs lrom Hcr.
(!n Torah and !slamic narrations, thcrc arc many intcrcsting maidscrvants ...
And cvcn a humorous matrioyska doll minor rcplication ol Hajar lor thc Scal ol
Prophccy, in thc lorm ol Mariam thc Copt, storics ol jcalous wivcs includcd.)
Hajar is a bilurcation ol Sara shc is thc activc, alicn imagc ol Sara
a surplus ol Truth, a lurthcr dicrcntiation ol a Truth. A rclational satcllitc
in orbit, now cxamincd in hcr own right by !brahim as NASA. icrcntiation
lrom lalsity could bc anything (lalsc or truc). 8ut Sara is !brahim's Truth (shc's
his scripturc). So what is this dicrcntiatcd bilurcation lrom Truth: !t is yct
morc Truth, though alicn and unrccognizablc. is is bccausc Truth is not
Sara's nor !brahim's, but rathcr thc Truth ol God, thc Lovc ol God, and that
Lovc ovcrows lrom Sara, hcr lunction cannot contain it, so thcrc is always
a surplus, always a Hajar in owing out. Sara rcmains absolutc rccction, a
pcrlcct Hijab Hajar is a sccond ordcr rccctivcncss, cast out, that must now
also nd a way to rccct (lcst it bc doomcd to Foucaultian limbo).
And hcrc wc cmploy a particular myth: that thc philosophy ol thc Vcst dc
rivcs lrom a lragmcntcd sourcc ol this subjcctivity. To spcak ol dicrcncc
dicrcntiation's suprcssion by thc asscrtion ol !dcntity thc philosophcrs ol
dicrcncc arc cmploying tcchnology that has its origin in a Truth posscsscd by
Prophccy (!brahim's, Muhammcd's, siris's, it docsn't mattcr as its all onc)
but has bccomc bircatcd, dicrcntiatcd lrom that individuality. c philos
ophy ol dicrcncc lics scattcrcd throughout our history with an ironic origin
400 e Self
in Atlantcan civilization or alicn pyramid constructors. !l thc ctcrnal truth ol
scripturc (illuminatcd, rcad by us in our way) is Sara, thcn our currcnt, situatcd,
nlightcnmcnt subjcctivity or postnlightcnmcnt (Foucaltian) subjcctivity
my subjcctivity that ! cmploy, spcaking thcsc words thcsc subjcctivitics arc
actually rccctions (or distortions), dicrcntiatcd satcllitcs, alicn trajcctorics
out ol Sara: thcy arc trajcctorics lrom Sara, thcy wcrc oncc ol hcr and havc
bccomc alicn slavc girls. c myth is Nation ol !slam irony: thcrc, thc sub
jcctivity ol thc Vcst is a gcnctic cxpcrimcnt concoctcd in a laboratory by thc
Prophct ]acob. Vc arc not in thc busincss ol archcology hcrc, but ol Prophccy,
and irony is Prophccy, so wc arc not yct out ol linc.
us all ! havc said so lar all thc tcrminology and tcchnology ! am bring
ing into play hcrc, thcir implicit discoursc, thcir gcncalogy ol powcr this has
an origin bcyond, say, Foucault, or Kant or cscartcs or thc Grccks (or !slamic
thcology lor that mattcr): thcsc signs and sign rcgimcs arc all containcd within
thc bcautilul Sara, Hijab ol thc Vilc ol Nur. 8ut now, as ! bcgin to usc thcm
to rccct upon Sara and Prophccy, and on thc !dcntity ol Truth and its cm
bodimcnt, thcsc words bccomcs alicn and dicrcntiatcd lrom that Fcmininc
garmcnt, thc garmcnt appcars on thc vcrgc ol bcing torn, ol rupturc, by thc
tcnsion/jcalousy whosc naturc is surplus ol Lovc. Vhat was a sct ol rclational
signs to carry light into Hcr Tcxt now would bccomc an indcpcndcnt, alicn,
uttcrly lorcign objcct crystalization now, prcgnant now, an cntity worthy ol
study in and ol itscll.
Anothcr way ol putting this is that wc arc talking about how my particular,
rclativizcd rcading ol thc ur'an, ncccssarily involving alicn componcnts, how
it can bc rcconcilcd with thc ur'an's Absolutc Truth. How ! rcap a harvcst ol
Talsir lromthat Truth, a harvcst apparcntly rclcrring to !dcntity in an authcntic
lashion. !t bcgins with a jcalous rst wilc. c Truth ol thc ur'an is jcalousy
ol thc rclativizcd rcading. c jcalousy ol Sara is, to put it lcss poctically, thc
bcauty ol Fcmininc Absolutc Truth in a statc ol sclltcnsion, moving into an
anxicty ol intratcxtuality (wc arc opcrating symbolically hcrc, at thc lcvcl ol
tcxts alonc, hcncc thc irony) that is thc mcans by which God's surplus ovcrows
into thc rclativizcd alicn rcading. Sara is ncccssary in ordcr lor Hajar to bccomc
lully dicrcntiatcd lrom hcr, lor thc satcllitc to bcgin to pass into thc ritc ol thc
scarch, to bccomc Truth. is sclltcnsion is thc prccondition lor thc Torah's
prophccy to bc lulllcd: thc cmcrgcncc ol a grcat nation. From rcvclation,
thcrc is rcvclation, lrom sunnah thcrc is sunnah.
To rcitcratc: thc tcrminology and tcchnology ! am cmploying to dcscribc
!brahim, Sara and Hajar is Hajar. 8ut, at this pcnultimatc part ol my spccch,
Hajar still in a statc ol jcalousy/sclltcnsion in rclation to Truth.
!t is thcrclorc ncccssarily to now movc this dcscription into banishmcnt: to
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 401
banish thcsc signs lrom my mouth, to lct thcm part lrom my toungc into thc
acthcr ol ncgation and armation. 8anishmcnt lrom my mouth is ncccssary
lor mc to rccitc, to concludc this ritual. c jcalousy ol Hajar lrom Sara (thc
sclltcnsion ol a mirror lrom its rccctivc capacity) is thc kcy to our ritual. And
running hcr through, rcciting hcr banishmcnt is thc mcans by which wc might
turn thc kcy.
c banishmcnt/bircation/lull cnunciation is a scvcral stagc proccss. Hajar
is not lully scparatcd lrom Sara until thc vcry cnd ol thc story, until shc is cast
out, wandcrs in sa'y bctwccn Mawah and Sala, until shc locatcs thc lountain.
Shc docs not bccomc lullly Truth lrom Truth (Hajar lrom Sara) until all thcsc
cvcnts takc placc: until shc has passcd through thc dcstructivc lovc ol Prophccy
to rcach and know what thc 8ody is. Until thc alicn, thc ncw, thc surplus
bccomcs corporcal, cmbodicd Truth. 8clorc shc has undcrgonc thcsc cvcnts
bclorc wc havc cntcrcd into thc proccss as rcadcrs shc is "trappcd" still as
an unlockcd alicn surplus to Truth, but without Truth uncovcrcd, without thc
Truth rcad, without Prophccy bcing locatcd in that dicrcntiation lrom Sara.
Vithout Hajar thc conduit bccoming Hajar thc objcct crystalization and thcn
bccoming thc complctc Vilc ol !brahim, to !brahimic cmodimcnt.
How docs this proccss work, and why docs it lcad to Truc cmbodimcnt, to
knowing what thc 8ody is:
Hajar's Sa'y consists ol thc dcstruction ol thc illusion ol what all subjcctivity
is this rcquircs an asccnsion, a soaring, a ight whcrcby thc cntirc gcogra
phy ol our various tcrritorics can bc obscrvcd (a drunkcn ight lrom Mccca to
]crusalcmovcr manmadc discourscs and citics but also natural lormations, rivcr
courscs, mountain lormations rcsonating into a statc ol Mcdina). Vc havc
to climb mountains in ordcr to obscrvc, to gain a vantagc point. c problcm is
that, in our Hajarian capacity, nowoutcast lromthc Vilc, a capacity ol purc rc
cctivcncss scparatc lrom thc mirror itscll, purc alicnation, uttcr dicrcntiation
scparatcd lrom any Vilcly idcntication, thc vantagc point is (by dcnition)
not a xcd signicr, it is an clusivc scarch, a doubling ol thc signilcr (thc alicn,
thc rccctivc capacity scparatcd lrom thc mirror objcct, is thc doubling in na
turc, so cvcrything is doublcd) and hcncc thcrc arc two polcs, two mountains to
altcrnatc bctwccn. Shc cannot xatc on !dcntity: shc is dicrcncc. Shc cannot
gain a vantagc point on thc citics, on gcography lrom a singlc mountain: purc
ux in ight, in scarch ol watcr, shc is not pcrmittcd thc luxury ol Figurc 1.
!nstcad, thc doubling ol thc ncgation (thc "" in thc " icrcncc") in Figurc
2 is thc basis ol hcr cvcntual asccnt to scc thc watcr.
Hajar's dicrcntiation is an altcrnating currcnt ol rccctivcncss: a dcscrt
lrcakout bctwccn two polcs, an clcctric shock that wipcs out all thought ol
idcntity in its dcsparatc altcrnation bctwccn this and that.
402 e Self
!shmacl's mothcr wcnt on suckling !shmacl and drinking lrom thc watcr (shc had).
Vhcn thc watcr in thc watcrskin had all bccn uscd up, shc bccamc thirsty and hcr
child also bccamc thirsty. Shc startcd looking at him (i.c. !shmacl) tossing in agony,
Shc lclt him, lor shc could not cndurc looking at him, and lound that thc mountain ol
Sala was thc ncarcst mountain to hcr on that land. Shc stood on it and startcd looking
at thc vallcy kccnly so that shc might scc somcbody, but shc could not scc anybody.
cn shc dcsccndcd lrom Sala and whcn shc rcachcd thc vallcy, shc tuckcd up hcr robc
and ran in thc vallcy likc a pcrson in distrcss and troublc, till shc crosscd thc vallcy and
rcachcd thc Marwah mountain whcrc shc stood and startcd looking, cxpccting to scc
somcbody, but shc could not scc anybody. Shc rcpcatcd that (running bctwccn Sala and
Marwah) scvcn timcs" (8ukhari 60:9).
c shock ol this alicn altcrnation is a physical shock, a corporcal panic that
yiclds thc corporcal, yiclds thc citics, yiclds thc gcography, yiclds thc 8ody as
8odily gnosis, as thc ritual ol our tclling it, ol hcr cxpcricncc ol it. Look, shc's
running that circuit cvcn now:
Fig. 7.4. c lorm ol Hajar's asccnt: altcrnation bctwccn two mounts, lour vallcys, lour
lcvcls and scvcn lorms ol bcing.
Vc makc lour points.
1) c altcrnating currcncy ol thc alicn lrcakout opcratcs bctwccn thc two
polcs, thc doubling ol a vantagc point, a scarch bascd upon a dialcctic ol thc
ncgation. Sala/ Sala, Marwah/ Marwah, Sala/ Sala, Marwah/ ...
2) As purc dicrcncc, purc alicnation, hcr proccss ol ncgating thc ncgation
by dcnition mcans that cach timc shc occupics onc vantagc point it is dicr
cntiatcd lrom thc prcvious, but also, importantly (in a dcscrt without !dcntity,
without cquality) cach timc shc apparcntly rcturns to Sala or Marwah, it's a
dicrcnt Sala or Marwah, rcspcctivcly. Vithout !dcntity, idcmpotcncy is il
lusion: 1 is distinct lrom (1), 2 is distinct lrom (2). cy arc rcpctitions,
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 403
but not !dcnticd, in a purc alicn spacc, a spacc ol rcpctition, not cquality. Vc
arc in thc dcscrt, altcr all: static, purc Kolmogorovian randomncss, whcrc cvcn
mathcmatics bccomcs an incomprcssiblc string ol charactcrs. Sala is distinct
lrom its rcpctition, Sala ("" "is" ncgation hcrc), which is distinct in turn
lrom Sala, and so on.
8ut this mcans that cach scarching ight lrom hill to hill crcatcs an asccnt
ol plancs or acons. Shc bcgins moving along an initial planc ol Sala to Sala.
cn "rcturning" shc is now at a sccond planc, Sala to Sala. A third:
Sala to Sala. Alourth: Sala to Sala.
Scvcn ncgations asccnd to thc "cnd" ol thc lourth platcau.
ach ncgation is a purcly dicrcntial act, an alicnation lrom alicnation. And
so, though playcd out within thc Kolmogorvian static ol thc dcsscrt, this scc
ond Vilc in hcr AC panic gcncratcs ordcrs ol rccction, gcncratcs/locatcs,
crcatcs/rcmcmbcrs a lourlold proccss ol rccction and mctarccction.
Vc havc alrcady dcscribcd thc lourlold acons ol rccction and mctarccction:
thcy arc thc acons ol watcr, milk, winc and honcy. Howcvcr, Hajar is kcy to
thc ritual, thc cmbodicd practicc ol moving up through thcsc acons. Shc is thc
kcy and thc cmbodimcnt and thc ritual at thc samc timc. And in lollowing
Hajar through thcsc acons, wc locatc thc (dicrcntiatcd, locally total, ironic)
origin ol thc Su octrinc ol thc scvcn lcvcls ol thc nals.
3) c rst platcau ol watcr is thc ordcr ol objcctivc lilc, absolutc objcc
tivity, purc static in ux, thc incomprcssiblc inlormation ol thc Crcation. c
philosophcrs ol dicrcncc sing its praiscs daily, idolatcrs would isolatc portions
ol it and hold thcm up as Gods.
8ut thc scllncgation, thc innatc Hajarian lilclorcc running through that ob
jcctivity, thc primordial Fcmininc conduit that is thc naturc ol thc ux, that is
thc Crcation this ux that cannot hclp but comprcss, coalcscc and crystalizc
thc incomprcssibility ol its inlormation in localbuttotalizing "clds". Vhat
]ung calls archctypcs, thc ncoplatonists callcd "lorms". csc lorms arc, as
purc dicrcntiation in ux/scarch, purcly local to thcir own individual proccss
ol uncovcring, yct, paradoxically, absolutcly total in thcir cxtcnsion to thc rcst
ol crcation. cy do not comprcss inlormation, so to spcak, thcy do not cn
codc or gcncralizc: thcy arc singlcton prcdicatcs that rccct thc incomprcssiblc
in thcir dicrcntiation/prcdication (thcy arc monads). is ux ol Hajar "un
covcrs" thcsc clds ol prcdicatcs/lorms as conduits ol rcgulation within thcir
own naturc as conduits, by mcans ol rcccting upon thcir own csscncc as purc
rccctivc capacity.
Vhat is uncovcrcd hcrc is callcd thc sccond platcau ol lilc: thc Angclic
rcalm ol milk, lorms and and archctypcs, thc spacc ol languagc gamcs and sign
rcgimcs. l coursc, this spacc is onc ol sign rcgimcs, vicwpoints, an innity ol
404 e Self
dicrcnt crystallizations ol thc inlormation "bclow" in thc spacc ol watcr: cach
a city, cach a statc ol mind, cach a idcntity, cach a scicncc. at singlc platcau
is rcally a thousand platcaux ol bcing.
!n thc uncovcring lrom watcr into milk, bcing passcs through two phascs.
!t bcgins in a journcy lrom onc polc to anothcr along thc platcau ol what thc
Sus call thc strong~bcing ol Commandmcnt/strong~, thc rst phasc ol thc
subjcct.
8chold! c nals ol commandmcnt cnjoins cvil, cxccpt whcn my Lord bcstows mcrcy.
(ur'an 12:53)
Hajar at this stagc is purc alicnation, purc rccction without a visiblc sourcc
to rccct nor matcrial to rccct lrom, inlormation alicnatcd lrom itscll as alicn
inlormation. us shc passcs through a bcing ol Commandmcnt, a kind ol
(purc, unadultcratcd) will to powcr as a sidcccct ol ol hcr alicnation dicr
cntiation, ol thc random, ol hcr static in ux. Shc is Commandmcnt bccausc it
is Crcation and Crcation is thc Commandmcnt ol God. !n thc statc ol sa'y, hcr
bcing is ncithcr good nor bad bccausc morality docs not comc into play at this
phasc. crc is a natural cnjoinmcnt toward cvil, consisting ol nothing morc
than a mctaphysical tcndcncy toward colonial rcsponsc, at any lcvcl ol rcading,
a tcndcncy ol all tcrms to wish to dominatc, born out ol thc natural dialcc
tic powcr strugglc that is thc rst platcau ol Crcation as Commandmcnt. c
colonial dangcr idcnticd by Mahmood, prcscnt within our usc ol tcchnology
with Kantian baggagc, with Cartcsian traccs.
8ut hcr panic, hcr scarch, hcr ux is unbound (hcr husband knows what hc is
doing whcn hc scnds hcr out in Lovc). As shc movcs bctwccn thc binary polcs
down into thc (Fcmininc) \allcy, shc cncountcrs thc rst Vilc ol Vatcr: thc
Sakina ol Purc Commandmcnt in Vatcr, unadultcratcd by domination. c
ivinc xccption: "cxccpt whcn my Lord bcstows mcrcy". Hcr lrcakout docs
not pcrmit hcr to xatc. Shc passcs through bcing Commandmcnt, thc \allcy
ol Commandmcnt in uctuation bctwccn Sala and its ncgation. 8ut thcn, in
thc doublc ncgation Sala, passcs in rcpctition (not idcntical) "rcturn" to Sala,
into thc rcalm ol Milk. Hcr doublc ncgation (irrcduciblc) constitutcs a sccond
phasc ol bcing: what thc Sus call strong~ScllAccusing bcing/strong~ (thc
ScllRcccting subjcct).
And ! swcar by thc scllaccusing (blamcworthy) soul, docs thc man not think that wc
will asscmblc his boncs (in rcssurcction):" (75:12)
c doublc ncgation is a diagonal lrom thc rst platcau to thc sccond. !n con
trast to thc rst phasc, which is horizontal, a bcing within a platcau, this di
agonal is a statc ol bcing in asccnt. !t thcrclorc constitutcs mcans by which
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 405
thc sccond platcau ol lorms may bc cncountcrcd lrom thc rst platcau ol purc
dicrcntiation: by scllaccusation, by culpability, by scllrccction. 8y rccct
ing upon thc rccctivc naturc ol bcing as Commandmcnt within thc platcau
ol watcr (according to thc ncgation ol thc horizontal rst ncgation), bcing as
scllrccction allows Hajar to uncovcr hcrscll within thc spacc ol milk. Hcr
rcsurrcction hcrc is onc ol comprchcnsion ol skclctal lramcworks: ol bcing as
bonc asscmblagc, ol bcing in modcls and lormation. Shc cntcrs into milk,
into thc spacc ol lorms and archctypcs, gaining civilizcd cloqucncc ol thc lan
guagc/shariah ol lorms, ol crystallization, ol rcgulation. And it is hcr scll
rccction that hcr to bc skclctal in this way.
is lcads to a ncw horizontal, thc third phasc ol a statc ol bcing in Milk,
bcing in thc city, bcing as modclling, as abiding by (or within) thc law. is
third phasc is known to thc Sus as strong~bcing !nspircd/strong~:
Him who gavc ordcr to thc nals and inspircd it to distinguish its waywardncss lrom its
rightcousncss. (ur'an 91:8)
Milk, and bcing !nspircd bctwccn right and wrong is csscntially a moral statc
ol bcing. 8ut but morality in a nonvaluativc scnsc, bccausc thc Hajaric bcing
is still purc dicrcntiation: thcrc arc no valucs to spcak ol hcrc, bccausc thcrc
is no !dcntity (apart lrom a dangcrous thrcat ol Colonial !dcntication). Hajar
is still an altcrnating currcnt, oscillating bctwccn thc two polcs, shc is still ux,
just a highcr ordcr rccctivc ux cmcrging lromhcrscll. Uncovcring ol thc milk
shariah thc sccond ordcr laws/modcls that lramc thc random spacc ol watcr
is an cmcrgcnt dicrcntiation, a triplc ncgation: bccausc thc milk shariah
is random itscll. ( ]ust as in inlormation thcory wc undcrstand that thc laws ol
mathcmatics arc, in thcir csscntial lorm, random.) Shariah is ux, purc dicr
cntiation. Morality is dicrcntiation bctwccn good and cvil but, abovc all,
as Hajar's bcing at this phasc ol asccnt, morality is purc dicrcncc as !nspira
tion. !t is as lar lrom valuativc morality as wc can gct: it is comparativc, rclativc
morality (Alicc, through thc looking glass, movcs into !nspiration, running to
stay still within thc rulcs ol thc chcss gamc, running twicc as last to movc a
squarc ahcad.)
And again, thc Gracc ol God's Lovc bccomcs apparcnt within this morality,
at thc point ol thc vallcy cncountcrcd by Hajar whcn shc movcs again, bccom
ing !nspircd but onwards to Sala's 4th ncgation.
8ccausc within thc circularity ol ux's rccctionasux on ux, within thc
comprchcnsion ol cach tcrm within a city, cach sign within a rcgimc rclcrring,
grasping, dcsiring to rclcr but ncvcr obtaining rclcrcncc, illumination bccomcs
apparcnt within judgcmcnt. Vithin thc closcd rclcrcntial loops ol thc city's
laws, thc ultimatc "Rclcrcnt", that which thc nonvaluativc loops ol signica
406 e Self
tion lail to rclcr to in thcir dicrcntial, rclativizcd construction, is a Loving
thcrncss, that which is always "othcr" to whatcvcr thc lorms, thc languagc
gamcs, thc rcgimcs attcmpt to lramc. ]udgcmcnt is illuminatcd (rightcous)
whcn wc rcalisc in scll rccction that this impossibly hopclcss situation is
prcciscly what is bcing cncodcd within thc shariah, within thc mutual prcdi
cation, thc closcd loops, thc mandalas and mythology, thc archctypcs cnactcd.
c shariah's truc mcaning thc truc mcaning ol any lormcd modcl ol rcality
put bclorc us is its rclcrcncc to its own impossiblc dcsirc to grasp and capturc
thc cvasivc thcr (thc Vomb, thc Lclt yc ol thc Facc ol Allah).
is uttcr statc ol scllawarcncss, ol scllrclcrcntiality within thc shariah ol
our lorms: this is what unlocks thc archctypc's light, rclcascs thc sparks ol
Gracc that constitutc thc hiddcn csscncc, thc ivinity ol thc Truc randomncss
(bccausc thc random is ivinc commandmcnt, crcation, uniqucncss ol com
mand lrom thc atomic to thc galactic pcrspcctivc) bchind nonvaluativc law.
ncountcring thc randomncss ol law, bcing touchcd by thc truth ol shariah's
uttcr randomncss (any shariah's randomncss, any structurc's randomncss) is thc
Gnosis ol milk. is is cxpcricnccd as thc Kiss ol thc Random: a Kiss that is
both Kolmogorovian and Fcmininc. !t is thc sccond wilc, thc wilc ol Milk.
Shc cmcrgcs lrom thc static ux ol shariah. Shc is what Hajar cncountcrs at
thc sccond vallcy.
Static's in thc air
signals cvcrywhcrc
contact in cold war
on your 64 (Static, c Fricnds ol csign)
(Static, c Fricnds ol csign)
Hajar has thus locatcd thc two Graccs ol Allah, rclcasing thc Light ol thc
Random within hcr givcn shariahs/languagc gamcs/sign rcgimcs by corrcct
rcading, by rcciting to cxtract thc rccxivc loop ol impossiblc rclcrcncc to thc
thcr. !n particular, as Hajar is my cosmology, my mctaphysics, what ! am
rcciting to you: in ritual, my" Hajar has rclcascd thc Light ol Random spccch
within my shariah, within this cosmology ! am putting bclorc you, as alicn as it
stands, as dcpcndcnt as it is on a Kantian lincagc, an nlightcnmcnt subjcctiv
ity, as strangc as it sounds to you and as (ycs, complctcly) Randomly as it has
comc to my mind.
And ! could almost stop thcrc: bccausc what is to lollow lrom mc, though
spcaking ol invisiblc platcaux abovc thc visiblc platcau ol milk, will still bc a
visiblc rccitation whosc rccitation's ritual, whosc Gracc ! lccl in ncgotiating it, is
a Gracc ol milk. ! am going to continuc spcaking within a particular languagc
gamc, with a particular (visiblc) modcl, cvcn though what ! am about to say
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 407
will spcak ol a highcr vicw, a highcr modcl abovc all modcls. at's still spokcn
by mc (and hcard by thc listcncr) according to an intcrplay that is tcmporally
situatcd within a particular languagc gamc. 8ut it is not what ! am about to
say that is ol valuc it has no valuc thc Truth ol what ! am about about thc
highcr plancs will comc to you as Truth according to thc sccond Gracc ol milk.
xtraction ol light lrom thc rccxivc, dcmonstratcd, pcrlormativc loops built
into my spccch, into my modcls: rathcr than any assumcd valuativc contcnt.
!t is this cxtractcd Light that ! ocr, that is thc opportunity lor us to sharc
today. c ritual ol my spccch, not any apparcnt contcnt or rclcrcncc. (!n
this way ! am mcrcly lollowing thc sunnah ol Prophccy, who drank milk whcn
ocrcd winc in Mi'raj: ! amlollowing a tcxtually, incorporcally communicativc,
sccond ordcr sunnah cvcn whcn ! spcak, as ! am about to spcak, ol corporcally
transmissivc third ordcr Rcalitics.)
To continuc.
c alicn conduit, thc bcing ol purc dicrcncc now movcs along a lourth
phasc ol bcing, thc diagonal bctwccn thc platcaux ol Milk and ol Vinc. is
statc ol bcing is known as strong~bcing rcturncd, Satiscd/strong~:
, you satiscd soul, rcturn to your Lord ... (ur'an 89:27)
is diagonal is particularly signicant, bccausc it is a phasc ol bccoming that
bridgcs thc visiblc rcalms ol watcr and milk (inlormation and modcls ol in
lormation) with thc invisiblc rcalms ol winc and honcy. !t is a statc in which
wc bcgin to drink thc winc. !t is csscntially an cntrancc into ]ihad, bccausc
to wagc war is to drink winc. Vinc is thc platcau ol mctamodcls: ol mod
clling modcls, ol thcir manipulation, thcir maintcnancc, thcir transmission,
bilurcation, combination, unlocking, rcloading. Vithin winc thc truth ol our
modclling, thc Truth ol !nspiration unlockcd in thc vallcy ol milk bclow is har
vcstcd lrom onc tcrritory, onc city and transmittcd into rclormcd citics. Vinc
is thc spacc ol ight and cxodus lrom onc city/modcl to anothcr, violcnt rup
turcs ol a city/modcl, dctcrritorialization, thc conscqucnt collapsc ol idcntitics.
Vinc is thc spacc ol rctcrritorialization, ol ncw idcntitics. Vinc is thc spacc
ol ol rcdistribution ol thc spoils ol thcsc wars, ol 3rd ordcr inhcritancc laws,
govcrning thcsc movcmcnts.
And thc 4th diagonal ol Satislaction is onc in which that winc is imbibcd.
To bccomc Satiscd, onc drinks ol this platcau: wc roll it around, cxaminc it
against thc light, wc put it to our lips, wc drink. And inhcritancc, dctcrritori
alizing jihad takcs ovcr, wc arc oblitcratcd by that winc ol jihadic transmission.
!nasmuch as winc is invisiblc and milk is visiblc, Hajar is ccctivcly shilting
psychic gcars, now bccoming bodily, corporcally translormcd. is is bccausc
thc world wc normally opcratc within, thc visiblc world (ol thc Muslims ol to
408 e Self
day, in particular), is a world ol inlormation, ol purc tcxt, ol symbols. Symbols
both at watcr and at milk (rst ordcr symbols as objccts or sccond ordcr sym
bols/prcdicatcs and asscmblagcs ol symbols in a shariah). c world wc livc in
is nonphysical, it is inlormation. Hajar has passcd through that nonphysical
rcalm complctcly, unlocking its Kiss ol Gnosis. And in this unlocking ol thc
Graccs, by thc rcading ol thc archctypcs, by thc illumination ol hcr judgmcnt,
shc now nds hcrscll ablc to lcavc bchind thc city, to dctcrritorializc hcr crys
talizcd rcgimc ol signs. 8ut shc docs not dcsccnd to thc purc dicrcntiatcd ux
ol watcr.
!nstcad, thc lruits ol dicrcntial asccnt makc a winc lromhcr calmwatcrs and
thcir milky !nspiration: a blood that runs thorough thc vcins ol ... somcthing
somconc lamiliar, morc lamiliar to hcr than lricnds, lamily, thcsc rolcs
shc has playcd within thc shariah ol thcn, thc Shariah ol now. c 8ody is not
yct cncountcrcd, whilc thc cxpcricncc has movcd into thc invisiblc corporcal,
thc csh is aslccp, subsumcd. 8ut thc blood is now drunk, now cxpcricnccd,
running through it.
And shc ha now bccomc this blood, dicrcntiatcd watcr now dicrcntiatcd
lrom itscll so that thc Graccs havc rcndcrcd thc light rclcascd, translorming,
transmuting, thc harvcsts ol cach individual's progrcss in thc livcs ol watcr livcd
through thc modcls ol milk, thc harvcsts ol hcr asccnts arc what shc is now,
what shc has bccomc. Shc passcs through thc 5th phasc ol bcing that thc Sus
call strong~bcing rcturncd, Plcascd/strong~:
, you satiscd soul, rcturn to your Lord, Plcascd, Plcasing. So cntcr among my slavcs,
and cntcr My paradisc. (ur'an 89:2730)
is is to abidc within winc. is phasc ol bcing Plcascd, bcing in Plcasurc is
not mcrcly a spiritual joy at having asccndcd closcr to thc corporcal Truth ol thc
cxistcncc. !t is not happincss at anything in particular bccausc Hajar is still ux
rcmcmbcr, dcspitc thc corporcality: shc is still an altcrnating currcnt bctwccn
Sala, moving toward thc ncgation Sala, cach a mount that is
still not to bc idcnticd though rcpcatcd. All wc said bclorc holds, nothing
"changcd" as such in hcr asccnt through purc, valuclcss, random dicrcntiation
and alicnation. crc is still no !dcntity lor hcr to bc plcascd with.
Nor is hcr plcasurc undircctcd, at nothing, bccausc nothing is also an !dcn
tity. (Undircctcd plcasurc is, in lact, thc primary dangcr ol this rcality, a
clcuzian dangcr: plcasurc into powcr and promiscuity, a statc ol drunkcn
ncss in jihad, whcrcby wc bccomc unablc to asccnt lurthcr but takc our ability
to navigatc thc spcctrums ol livcs/archctypcs/gamcs and do what wc will with
thcm, as Gods in a cluzian laboratory. is is anothcr lorm ol rcality lascism
but a particularly wcalthy and cxtravagant lorm. !t is this dccadcnt drunk
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 409
cnncss in powcr that is thc subjcct ol Moorcock's anccrs at thc nd ol Timc
scrics.)
Vhat is hcr plcasurc thcn, il it is not dircctcd and not undircctcd: !t is thc
plcasurc ol thc cclls ol thc 8ody, working to construct it, to rcalisc it, to rcpair it,
rccrcatc it. c plcasurc ol thc light cxtractcd lromlivcs livcd bclowin milk and
watcr, lrom harvcsts ol symbolic Truths past, thc plcasurc ol thcir cxtraction,
carriagc, continuation. And this phasc ol bcing Plcascd lollows thc Rcturn.
!t is thc plcasurc to bc ol thc 8ody in rcturn to thc Lord who is closcr to thc
8ody ol thc Rcal, closcr to thc subjcct than to thc jugular vcins through which
subjccthood now ows.
And this is thc naturc ol thc Gracc that is lclt hcrc, moving horizontally
toward thc 5th ordcr ol bcing, Sala. Shc ambiguously immancnt,
yct locally anthropomorphic. c Hajarian ux, this dicrcntial alicnncss is so
lar lrom what wc think ol as local, as human, so lar out into thc uppcr lcvcls
now. And yct thc kissbrcath ol powcr and plcasurc that appcars to takc hold ol
hcr and bc hcr, bcing blood: it cntcrs into hcr ux as Plcasurc ol blood cxcitcd,
blood through 8ody. c Houri and thc statc ol thc mcn in jannah. Corporcal,
anthropomorphic, wc bcgin to undcrstand what thc 8ody is, how spccically
humanoid 8odics can comc to bc in thc imagc ol God, though brcath thcy bc,
though ux ol dicrcntiation thcy arc.
Hcrc wc notc that rcturning Plcascd is a call lrom thc Lord to thc subjcct:
a call to Rcturn, a call to thc subjcct to harvcst and bccomc satiatcd, plcascd
blood ol thc 8ody. 8ut thc call likc thc call ol thc Shcphcrd to thc shccp.
cy go in and out to pasturc, in rcpcatcd cyclcs ol grazing. c call to rcturn
is a scythc that harvcsts thc Truth cxtractcd at thc lowcr spaccs. Hcncc, Ha
jar's subjccthood will rcturn rcpcatcdly downwards as wcll as upwards, moving
back into milk and watcr. At thc rcalm ol winc, ncw tcrritorics and citics arc
constructcd, into which thc ux ol Hajar dcsccnds, rcpcating thc proccss ol
obtaining Graccs, cxtracting light lrom judgcmcnts ol thc ncw citics, rcturn
ing up again, to drink thc winc, to bc thc winc. ach timc shc carrics as a
highcr ordcr discursivc tracc an accumulatcd vinology utilizcd as hcr soul's
brcath in thc lowcr rcalms, assisting hcr as thc signals gct morc complcx: com
plicatcd and dicult citics will bc cntcrcd, rarc and hybrid shariahs practiccd,
alicn talsirs rccitcd, scicncc ction jihads wagcd, livclihoods. And cach timc, by
this incrcasingly kcnctic, lrcnctic cyclcs shc brings back rarcr and ncr bcauty,
rarcr and ncr (random) lorms ol Truth in cnunciation. And thc blood bc
comcs richcr, thc body ol paradisc bccomcs morc bcautilul by this, thc spoils
ol wars to comc.
And all thc whilc thc sa'y is going on, in cach dcsccnt, and cach rcturn to
bcing Plcascd, Hajar, thc asccnt, thc dcsccnt. All arc part ol thc sa'y. So all arc
410 e Self
ux, all arc thc mirror's rccctivc capacity cast out, purc dicrcntiation, purc
alicnation scarching in initial panic (up to pcnultimatc plcasurc) at/through/in
dicrcntiation to an !dcntitylcss, valuclcss spacc ol its own ux. Vhcn shc
cxtracts light, whcn shc asccnds and rcturns, whcn shc dcsccnds again, carrying
hcr inhcritancc as a tracc: it is not likc a woman holding a bag with a collcction
ol books ol truth insidc. Rathcr, it is a woman as a brcath, cach cyclc thc
brcath bccoming strongcr, morc complicatcd, bccoming a choir in brcath, but
brcath in ux, cxhalation in ux, cvcn whcn it bccomcs a tornado ol light. c
inhcritancc, thc spoils ol war arc carricd as air, not as a Cacsar's coinagc.
c nal diagonal, lromSala to Sala, takcs Hajar lrom
thc platcau ol Vinc into thc platcau ol Honcy. And hcrc our cosmology, bcgun
so niccly, couchcd in rclcrcncc to rcspcctablc acadcmia rcduccs to complctcly to
purc mythopocia. 8ccausc mythopocia is thc litcral Rcality ol thc Rcal, whilc
it is our phrasing that is mctaphoric. c call ol thc Lord bccomcs strongcr and
strong, until thc Shcphcrd takcs thc shccp in lor thc nal timc. c diagonal
is ol thc 6th phasc, what thc Sus call bcing Plcasing to thc Lord:
c Lord ol Lovc calls lor nal rcturn:
, you satiscd soul, rcturn to your Lord, Plcascd, Plcasing. So cntcr among my slavcs,
and cntcr My paradisc. (ur'an 89:2730)
!t is part ol a bidircctional arrow links God's Lovc as a conduit into thc proccss
wc havc dcscribcd. God's Lovc is Plcascd with Hajar's Plcasing bcing, an Hajar
as ux a ux who is ultimatcly "only" dicrcntiatcd rccctivc capacity now
takcs that Lovc downwards, in thc rcvcrsc dircction to thc cntirc dcscription
wc havc givcn. !t was that Lovc's Plcasurc that was thc causc ol hcr brcath, that
opcratcd thc cyclcs ol song bctwccn winc and milk and, lowcr down, it was that
Lovc's Plcasurc, passcd down and hiddcn within thc traccs ol thc tcrms ol wa
tcr, lorming thc vcry Symbolic substancc lromwhich thc archctypcs ol rccxivc
illumination might bc rccitcd by thc Hajarian asccnt. All that lramcwork bcgan
at this point ol bcing Plcascd with Hajar: Timc runs backwards, so to spcak,
and thc prccondition ol hcr asccnt, thc labric ol hcr asccnt going lurthcr
back to Sara and !brahim thcsc arc all thc 6th phasc ol hcr bccoming, a bc
coming in rcalisation that it was brcath running backwards lrom this momcnt
all that timc. strong~8rcath ol thc Lord's Plcasurc/strong~, transmittcd via
thc conduit that is thc slavcgirl, that is thc maidscrvant.
And in this way, shc cntcrs thc lourth platcau ol Honcy complctcly. !n thc
7th phasc, Sala, wc arc back at Gcncsis, but also at thc nd ol
ays, and Hajar has lound hcr 8ody, what thc Sus call strong~thc Pcrlcct
8cing/strong~. Shc was blood ol thc 8ody, but now shc is thc 8ody. A
uniquc, individual 8ody ol !slam. !t is ol a likcncss to Adam, to Christ, but is
7.7 e se.en and the four: a solution to the problem of alien subjecti.ites 411
uniquc and individuatcd. Formcd out ol ux, out ol thc cxtraction ol light lrom
words but, via thc prcvious diagonal, a transmission now rcvcrscd to bc both
a pcrlcct mirror ol Prophccy's Light and sublimcly anthropomorphic, a 8ody
morc human than anything wc might imaginc, standing within our symbolic
spacc, spcaking ol this. And this 8ody is Masculinc and Fcmininc at oncc.
!n a scnsc, Hajar marrics !brahim at thc point ol asccnt by bccoming !brahim
within this body. Yct thc 8ody is intimatc with thc lourth vallcy/Fcmininc/wilc
hcrc: thc Vilc ol Honcy, Asal. !t is this Gracc that wc darc to call undicrcn
tiatcd Gracc, though complctcd in purc dicrcntiation, wc rcach ncgotiation's
cnd, a sourcc and origin ol Lovc, a sourcc ol thc dicrcntiation's movcmcnt,
an ultimatc rcgulating principlc, which must (according to Hajar's purc dil
lcrcntiation) bc purcly undicrcntiatcd. !t is honcy, and it "sccps" down to
us lrom thc lourth spacc according to a nal rcgulating lramcwork, a singlc
undicrcntiatcd languagc, a mctamctamctamodcl: thc languagc ol thc bccs.
c Pcrlcct 8cing and Asal as thc Gracc ol Pcrlcct 8cing arc not !dcntity.
cy lorm a nal, corporcally activc highcr ordcr (nonsymbolic) complcx, thc
initial and nal point ol thc dicrcntial movcmcnt, a bcginning and cnd to
my ritual, thc ritual ol Hajar. Vc can say that thc dicrcntially undicrcnti
atcd languagc, hcr corporcal mctamctamodcl, his Pcrlcct mirroring rclatc to
cvcrything bclow as a kind ol proxy !dcntity. 8ut thcy rcmain a wavclorm ol
wavclorms, a wavclorm ol masculinity and lcmininity that rccct pcrlcctly thc
countcnancc ol Allah. 8ccausc thcrc was no rccctivc surlacc to bcgin with,
only transmissivc rclation, thc capacity madc objcct this is a rccction with
out loundation, so to spcak. Ncvcrthclcss, by rccction, at thc cnd ol days,
nothing rcmains but thc Facc ol God, thc Facc ol Lovc.
4) is thcn is thc problcm with both thc progrcssivcs and with thc Mah
moodcan intcrpolation: whcn discussing both intcrnal discoursc and alicn sub
jcctivitics, both vicws do not takc into account God's Shariah rcgarding thcsc
things. cy do not takc it into account bccausc wc havc bccomc ignorant ol
it.
c progrcssivc position is indccd awcd both in its lailurc to rccognizc
thc alicn powcr play bchind thcir implcit subjcctivity (Mahmood's point)
thcir ovcrdctcrmination ol traditional cmbodimcnt but also (my point)
in thcir lailurc to cmbody !slam's intrinsic rclationship to thc alicn. 8ut thc
Mahmoodcan dclcnsc, though morally sound lrom an anthropological socio
political pcrspcctivc, rcquircs us to ignorc Prophccy and Hajar in dctcrmining
!slamic subjcctivity. !t ignorcs thc 4x7 ordcrs ol thc soul. And thcsc ordcrs dc
tcrminc Hajar and Hajar is thc mothcr ol !slam. So somcthing's gonc wrong
thcrc.
Prophccy rclatcs to thc alicn codc. Prophccy's body is born lromthc Prophctic
412 e Self
rcading ol alicn codc. Prophccy's birth, thc Prophctic rcading alicn codcs,
this rclationship ol birth and rcading dcmands thc dcstructivc capabilitics ol
Prophccy and thc continual rcconstitution/rcbooting/crcation ol ummahs.
Hajar's asccnt is bodily. r rathcr, hcr asccnt maps out thc body: thc body
is nothing morc than thc 7 ovcr thc 4. at which is thc 8ody, that which is
thc rccction, that which is madc in thc imagc ol Allah that is givcn and
know to us according to thc map ol hcr asccnt. c map is thc body. From this
map, lrom cntcring into and living this map in ritual wc havc a body that can
cmbody thc sunnah, that can cmbody !slamic practicc, in a Rcal scnsc.
For transmission to bc ccctcd: by taking our trajcctory still a lcmininc
trajcctory lrom thc Fcmininc scripturc and at last lcarning what thc body
is, lcarning how to cmbody thc practicc ol !slam.at body, Hajar's body, our
body, is thc kcy ol thc tcxt. And that trajcctory, that casting out/asccnt/lcarning/rcading,
is thc act ol turning thc kcy. Turning thc kcy is cmbodimcnt. !t is opcning thc
door to thc Truth. at is what thc Sa'y is: thc asccnt to thc lourth lcvcl ol via
dicrcncc, a turning ol thc kcy that locatcs thc kcy, that locatcs us in our Truc
bodily lorm, our cncountcr with thc body.
is is what it mcans to lollow thc sunnah.
strong~c thrcc spirits concludcd./strong~
c Shcikh awokc lrom his slccp and thc spirits wcrc gonc. 8ut hc un
dcrstood this was not a drcam. Running out onto thc strccts ol !llord in his
nightgown, hc cricd:
"Mcrry Christmas cvcryonc! A Christ mass plcascd and plcasing to all!"
7.8 !unior explorers at the Natural History Museum
c othcr day ! brought my daughtcr and hcr cousin (visiting us lrom Kaza
khstan) to thc Natural History Muscum. cy hirc out ]unior xplorcr packs"
lor childrcn undcr 7, lun backpacks lull ol activitics to cncouragc invcstigation
ol thc muscum, spot thc objcct gamcs, colouring in booklcts and so on. cy
comc with a cutc littlc salari hclmct. Vc hadn't bccn lor a whilc, but shc rc
mcmbcrcd thc packs lrom last timc so askcd mc to collcct onc lor hcr. c
oncs with thc cxplorcr hat, addy"
8ut whcn ! askcd thc man at thc dcsk, hc lookcd thc childrcn ovcr and sug
gcstcd that both arc probably old cnough now lor thc 7 activity sct, a morc
scrious and studious collcction ol scicntic lacts, muscum routcs, cxpcrimcnts
and rcscarch activitics. Minus thc salari hclmct. cy acccptcd this ncw sct
happily, though grumblcd about thc lack ol hat.
And ! bccamc llcd with that pcculiarly parcntal combination ol dccp mclan
choly and ovcrwhclming anticipation, at what bcautilul innoccnt lorms hcr
7.9 e authorial failure 413
swcct soul has passcd through, lorms that havc taught mc so much as ! wit
ncsscd bcsidc hcr, at what shc movcs into prcscntly, into such glorious grown
up worlds: shc shall cntcr thcm brilliantly and, cvcntually, alonc.
No longcr a littlc cxplorcr, but lorcvcr thc cxplorcr, inshallah.
7.9 e authorial failure
O: I nd in .hat you are saying an indi.idual-as-uni.erse cosmology. In pro.erbs
i nd adultery as lea.ing .isdom for the .hore of lies on the street. In re.elations
the harlot is some kind of representation of a beast formed by uniting of like mided
force throughout the .orld or something bigger than indi.idual self. Do you agree
this adultery extends to bigger than the indi.idual?
Vhcn ! wrotc this, ! ccrtainly was not thinking ol a scllasunivcrsc cos
mology. ! was ccrtainly thinking about actual" adultcry bctwccn" individuals
hcrc.
8ut thcn again, ! supposc thc individual and thc collcctivc gct quitc blurrcd
in my cosmology. at's probably whcrc things wcnt wrong lor my octrinc,
that's probably thc sourcc ol my authorial lailurc. 8ut thc collcctivc ccrtainly
cxists, but givcn thc lact that wc arc all lragmcnts ol thc original soul ol Adam,
so all ticd togcthcr along ccrtain thrcads, it docs bccomc dicult to spcak ol
this collcctivc without brining in thc individual as an ovcrarching principlc.
And vicc vcrsa.
! gucss in this scnsc, what !'vc writtcn applics at a microcosmic and macro
cosmic lcvcl, approximatcly spcaking (though that is a problcmatic distiction).
Now lct's look at thc asccnt ol Musa, in iman. Hc has bccn ncgotiating
!slam through thc dicrcntial cld ol his situation. Hc has bccn, at momcnts,
in bodily panic ovcr thc ummah, ovcr this ncgotiation. Hc has bccn ovcrcomc
by his lclt hand at timcs, cxcrcising harsh judgcmcnt ovcr thc mcnlolk. Hc has
bccn ovcrcomc by his right hand at othcrs, lalling in lovc, dcspcratcly, with all
thc sistcrs.
c Tailor journcycd north to a Muslimcity. crc hc mct a woman in whosc
lorm hc saw grcat bcauty. Shc had rcachcd ycars without nding a husband
nor baring childrcn. A dccp sadncss dwclt without hcr. c ncgligcncc ol thc
mcn ol thc city: thcy had not lookcd at hcr or, il thcy graspcd a littlc ol hcr
mcaning, thcy bccamc llcd with lcar and ran away. Now, thc Tailor livcd lilc
by his octrinc, by rcading in scll rclcrcncc to his rcading: so hc mct with hcr
and rcad hcr soul to thc sccond lcvcl, in lovc. His Rcading undcrstood and
lollowing thc shariah ol thcir housc, prcparing lor thc cntrancc into thcir spacc
ol a sccond, lorcign woman, in Lovc. Hc said to hcr: !'vc lound a ur'an in
you, so bc my sccond, lct Sarah and Hajar bc now rcconcilcd in my cnlargcd
414 e Self
housc through thcsc two marriagcs, thc outcr and inncr, thc lamiliar and thc
lorcign, according to Shariah ol lovc that is inscribcd upon your Truc body."
8ut shc wcpt bittcr tcars and said: "h but this ocr is crucl, you, a marricd
man ... You who havc prolcsscd this cxplicitly, ! must turn my lacc lrom you.
For that vcrsc is impossiblc, bccausc it dcmands a man lovc and trcat his wivcs
cqually. You arc no dicrcnt lrom othcr mcn in rcgards to this. ! am scizcd
with lcar by your lips. You lancy yourscll a prophct altcr Abraham, but ! havc
no intcntion ol bring an abandoncd Hajar! ! am not just a book, a intcrnal
symbol or thcomorphic projcction, but also a physical csh and blood woman
living my lilc, a rcal lilc, not your Tailor's octrinc inscribc. You only ocr a
csotcric Rcading to mc ! nccd a rcal lilc. Could ! trust you that much: Could
! trust you that much:"
And so, in paradox, by his own doctrinc, thc Tailor cncountcrcd lor himscll a
complcx that, rcad corrcctly, inlormcd him that by dcnition thc actual shariah
hcrscll, whcn rcndcrcd lorcign to his housc, rcluscd his rcading. And in doing
so, cnsurcd his rcading ol thc vcrscs ol thc wivcs was kcpt an impossibility! And
his shariah kcpt solcly within his housc.
7.10 Being strange
!t is narratcd on thc authority ol Abu Huraira that thc Mcsscngcr ol Allah (may pcacc
bc upon him) said: !slam initiatcd as somcthing strangc, and it would rcvcrt to bcing
strangc, so good tidings lor thc strangcr. (Sahih Muslim 8ook 001, Numbcr 270)
Vhat is thc most disturbing, lrcaky, wcird aspcct ol !slam: what is it about
!slamthat its vcry practitioncrs lccl so strangc as to dcsirc to conccal that naturc
lrom thc vision ol thcir own souls (upon thcir backs):
!t is thc rcalisation that, in lilc, thcrc is no csotcric and cxotcric distinction:
thcrc is nothing othcr than ayat, nothing that can approachcd in lilc othcr than
what might bc callcd thc Symbolic. Lilc is a journcy through spacc ol purc
surlacc ol symbols. (crc is a zahir and a batin, but, as wc havc sccn prcvi
ously, thcsc conccpts rclatc to thc vcrscs conccrning cogarmcnting ol spouscs,
not thc usual imaginary division bctwccn thc spaccs ol an cxtcrnal socicty and
psychological pcrsonality.) Followcd by thc apprcciation ol how thc symbols
ol lilc intcrpolatc thc Truth About !t All.
Such a vicw ol lilc is radically dicrcnt lrom thc convcntional, rational com
prchcnsion ol rcality whcn cnunciatcd in lull to thosc ol a normal" dispo
sition, it sounds plain wcird.
Prophccy is strangc, sccing only thc Symbolic, whilc thc rcst ol us gct caught
up in an imaginary world ol lalsc origins, totalizations ol mcrc lragmcnts ol thc
7.11 Borscht .esterns, temporary marriages, matriarchy in Sumatra 415
ayat, turning particular gamcs ol lilc into thc bcall and cndall ol cxistcncc
worshipping thc ayat rathcr sccking what thc ayat indicatc.
A strangcr ghuraba is somconc who has travcllcd lar lrom thcir homc.
c homc is thc Ultimatc Rcality ol human crcation, thc spacc ol thc Rcal: it is
comprchcndcd within lilc by corrcct apprcciation and conguration ol thc sym
bols. And so, whcn cnunciatcd, thc symbols ncvcr rclcr to what you think thcy
might rclcr to in normal lilc bccausc thcy ncvcr rclcr to anything at all!
instcad, whcn apprcciatcd, corrclatcd and congurcd corrcctly thc symbols
lorm an intrusion/rccollcction/induction ol thc Rcal into human pcrccption.
cy arc ol thc homc, though wc travcl in this lorcign land. c occupants
ol this land thcn hcar strangcncss bcing spokcn by thc strangcr, bccausc thcy
arc not awarc ol thc homc and instcad calibratc thc symbols as xcd in thcir
rclcrcncc.
is contrast bctwccn thc csscncc ol thc Prophctic sunnah ol symbolic litcr
acy and normal" pcrccption is what makcs !slam strangc to cvcryonc, includ
ing, hcartbrcakingly, practicing Muslims thcmsclvcs.
So lct this hadith bc a wakc up call to all Muslims. How normal havc wc
bccomc: How sanc in rclation to our assumptions about rcality: Vhy thc long
laccs and introvcrtcd conscrvatism:
8aby, lct's gct strangc, and bcautilully strangc implications will lollow, lor all
aspccts ol lilc.
Strangc divination ol thc symbols ol thc cosmos arc lcarnt, with thc strangcr
cngaging ur'an as thc ncxus ol thc Symbolicasgcncrativcolhcrscll, gcncr
ativc ol all rcvclatory unravcling, all Godly glanccs, all purc pcrccption.
8aby, lct's gct strangc.
7.11 Borscht westerns, temporary marriages, matriarchy in Sumatra
c Tailor: c Sovict propaganda machinc produccd a 8orscht Vcstcrn"
callcd Vhitc Son ol thc cscrt". !t was vcry popular in its day. !t lunctions as
cntcrtaining u lor thc masscs and a commcntary on thc socialist libcration
ol Ccntral Asia lrom thc barbarous lascism ol !slamic tradition. !ts cmphasis
is on thc dcspotism/slavcry inhcrcnt in thc !slamic malc, with thc main con
ccit bcing thc trcatmcnt ol womcn according to opprcssivc, outdatcd mcans ol
rcgulation. c locus is on polygamy, but as a widcr mctaphor lor thc back
ward stranglchold that culturc holds ovcr thc pcoplc ol thc astcrn stcppcs and
dcscrts (my wilc's pcoplc).
Vatch thc clip abovc lrom 7 minutcs in to gct thc idca. c plot is that
thc communist lorccs arc chasing a bandit callcd Abdullah, on thc run along
with his 10 wivcs. Vhcn thcy corncr him in a cavc, hc attcmpts to smothcr his
416 e Self
wivcs to dcath. Hc incxplicably commits a rangc ol atrocitics against his own
pcoplc, including thc massacrc ol a local villagc. c Communist hcro rcscucs
both a malc victim ol Abdullah, Scycd, rcprcscnting thc common man and thc
10 wivcs. c hcro carcs lor thcm and, along thc coursc ol thcir advcnturcs,
cducatcs thcm on thc bcncts ol socialism.
Adbdullah, as thc Muslim malc archctypc, is a raging psychotic, irrationally
violcnt, opprcssivc, gcnocidal, subhuman. Hc is thc !slamic world vicw. !n
contrast to thc Capitalist worldvicw (tacklcd in othcr Sovict movics), hc is an
animal, irrational vcrsion ol lascism. His wivcs arc innoccnt victims with a
potcntial (mctaphoric ol thc pcoplcs ol Ccntral Asia) that is libcratcd via thc
agcncy ol thcir Russian comradc savior.
c lascinating thing is that this lm was cxtrcmcly popular during Sovict
timcs in Ccntral Asia. !n lact, it is oltcn still scrccncd on T\during thc holiday
scason. !t's considcrcd a classic. ldcr Kazakhs nd nothing problcmatic with
it. !'vc hcard thcm sing its catchy soundtrack during partics. Succth to say,
thc oldcr Kazakhs do not approvc ol polygamy (nor garmcnts likc thc vcil).
Forgct nikab lor thc momcnt. !t is our duty to dcconstruct our colonial
assumptions rcgarding lamily. ! want all thc marricd mcn hcrc to rcthink what
thc body is, what scxuality is, what lovc is . and sccurc 3 morc wivcs! For thc
sakc ol thc ummah's rcncwal! Fight thc powcr by making lovc.
c wild haircd postcolonial thcorist: kay Tailor, wc know your gamc by
now. Somc kind ol hypcrlitcralism is at play in your last call to arms. 8ut
surcly, rcgarding thc vcrscs ol polygamy, thcrc is a problcm in thc scnsc that
cithcr vicwcd as a ivinc tropc bascd on actual historically situatcd cmbodicd
practicc or an cmbodicd practicc ol today bascd on a ivinc command you
must admit that thc widcr global micropracticcs ol !slamhavc cvolvcd a miriad
ol altcrnativc (noncolonial, quitc to oppositc) ways to ncgotiatc God's word.
Altcrnativc ways that do not lcad to your posturc (whcthcr it is mctaphoric or
cmbodicd, ! can ncvcr tcll with you).
For instancc, what's your takc on thc groovy sistcrs that Pcggy Rccvcs Sanday
studicd:
Hcrc wc havc a matriarchal inhcritancc systcm, adat matriarchaat", sct up
that has naturally ncgotiatcd (discursivcly) a position on mcn and womcn, au
thcntic to its practicc ol !slam, yct docs not actually adopt (in any cmphasizcd
lorm) thc patriarchal systcm ol !slamic Arabia.
Shc writcs: c accompanying photograph |scc bclow| takcn this summcr
in thc villagc, which was my homc lor many ycars, illustratcs thc intcrlocking ol
adat and !slam. c picturc shows matrilincal longhouscs built in thc 1920s and
'30s on clan land. c houscs lacc toward Mt Mcrapi, lamous as thc prc!slamic
sitc lor thc origin ol thc Minangkabau pcoplc. c axcs ol thc houscs point to
7.11 Borscht .esterns, temporary marriages, matriarchy in Sumatra 417
a local hill on which lamous spirits arc bclicvcd to alight as thcy movc lrom hill
to hill in thc adat villagc univcrsc. !n thc lorcground thcrc is an !slamic praycr
housc built altcr thc rcturn to thc traditional adat villagc structurc, part ol thc
rcncwal ol thc adat!slam rclationship in thc postSuharto cra. Traditionally,
thc praycr housc was a placc whcrc oldcr mcn taught !slam and adat to boys
ol thc clan. !t also lunctioncd as an altcrnativc rcsidcncc lor boys and mcn, an
usagc which accords with thc adat idcal that boys and mcn livc outsidc thcir
mothcr' s housc so as not to compctc lor clan propcrty with thcir sistcrs."
c Tailor: Ah, thosc troublcsomc !slandcrs with thcir crcativc bidah. You
guys arc lucky you only havc to sucr onc ol thcm (and a hall brccd at that).
! could trump your groovy sistcrs with thc transccndcnt gcndcrcd bissu ol thc
8ugis group in Sulawcsi. cy arc not malc, nor lcmalc, nor transvcstitcs or
transcxuals in thc ways gcncrally undcrstood in thc Vcst (though ! undcrstand
vagucly that is a multiplicity as wcll).
cy havc thcir own pcculiar drcss typc, ncithcr malc nor lcmalc. Kind ol likc
Princc in thc 80s. cy arc intcgratcd into that group's strict, hypcrlitcralist
undcrstanding ol !slam bccausc ol thc vcrscs conccrning thc two scas and thc
barricr bctwccn thcm.
is is comprchcndcd as thc batin and zahir, thc intcrior and cxtcrior
not in tcrms ol an innncr and outcr mcaning but ol a cosmic scxuality ol
cogarmcnting (scc thc vcrscs on mcn and womcn as garmcnts lor cach othcr).
Hcrc ! am in complctc agrccmcnt, along with my Lacanian rcading. crc
is lcmininc and a masculinc intcrplay bctwccn thc signs ol thc univcrsc. And
thcsc bissu, as transccndcntly" gcndcrcd, arc undcrstood as guardians to a bar
ricr ol transition bctwccn thc inncr and outcr. Kind ol likc Princc in thc 80s.
Sorry, ! got distractcd thcrc.
h ycs, Sumatra. cir ncgotiation is rathcr bcautilul, no:
! could givc my vicws on its bcauty in two ways.
From my own spiritual practicc, my own mothcr" (tics ol kinship to thc
Vomb) arc thc sourcc ol all wisdom. c ur'an commands mc not to scvcr
thosc tics. Hcncc 8undo Kanduang as a ccntral aspcct ol how ! livc anyway,
lor mc as a Muslim with no dircct rclationship to that group. (Actually, my
brothcr's wilc is lrom cxactly that cthnic group and my brothcr visitcd hcr an
ccstral matriarchal lodgc whcn hc got marricd ovcr thcrc.)
Spcaking purcly artistically (ironically posturing, so to spcak, bccausc ! am
always actually only spcaking about my own housc, my own lort, my own au
tonomous tcrritory, not about thc gcncral ummah in 8abylonian cxilc), il wc"
wcrc to all gct a littlc bit morc Vcst Sumatran, wc'd all rcalisc thc mcaning ol
tics ol kinship" and thus bccomc illuminatcd Muslims. ! think that apprccia
tion is a bcautilul thing to proclaim, as a Muslim, which is what thcy arc doing
418 e Self
by living it in thcir houscs, thcir practicc, thcir ccrcmonics, thcir inhcritancc
rulcs. Spiritually, !'d likc to think ! havc a villagc insidc mc that is congurcd
cxactly as thcirs is in that papcr.
n thc othcr hand, in tcrms ol rcconciliation with thc !slamic qh (hypcr
litcral or litcral, Su or othcrwisc) ol patrilincal inhcritancc, it would appcar at
rst glancc that thcy could not bc said to cmbody" lully thc mcaning ol thc
vcrscs that rclatc to a morc Arabccntric patrilincal tradition.
8ut think about bodics lor a momcnt. ink about corporcality. And in
scription upon bodics. ! don't think thcy wcrc vcry rational in thcir approach
ol what to cmbody" and what not to: this camc about through organic, non
colonial ncgotiation. rough a corporcal (not so much unconscious as gco
logical) translormation ol thcir practicc. cir practiccs arc likc thc lormation
ol a stalactitc in a cavc (though war and conict wcrc involvcd in its lormation,
this could bc sccn as still local and gcological, likc a bushrc, rathcr than alicn,
likc a colonial mctcoritc).
Ultimatcly, according to thc Tailoritc position, wc can lulll all thc obliga
tions ol thc mcaning ol patrilincal inhcritancc (bccausc thcy conccrn our spirit's
cvolution and unlolding rathcr than who gcts what in a will) with a lully matri
lincal practicc that appcars contradictory. 8ut at thc samc timc, ! don't mcan
that thc laws and obligations arc in any way mctaphoric. !t is a qucstion ol
bodics and inscription.
How docs this work: cir dccision ol what to rctain and what not to rc
tain ol thcir prc!slamic practicc and would havc bccn donc on what wc might
(pcrhaps romantically) lramc as a scnsation ol what thcy lclt was important.
csc pcoplc cvolvcd into a tradition, organically, corporcally, gcological
cvolvcd, durablc. c garmcnt is no doubt vcry dicrcnt in labric and stylc
lrom, say, an gyptian !slamist garmcnt, but as long as ncithcr trails bclow thc
anklcs, no problcm. 8oth garmcnts arc acccptablc in thc masjid that is thc cos
mos. 8ccausc, now rcading thc signs ol this dialoguc in rccursivc anticipation
ol what is to lollow, both arc matrilincal in silcncc and patrilincal in (bodily)
rccitation/vocalization. (!n Scphirotic anticipation ol thc lollowing two para
graphs, alrcady containcd within thc batin ol this paragraph, our dialoguc itscll
is rcady to saddlc your donkcy, to bc inscribcd and thcn in nal movcmcnt bc
carricd . )
!'m not saying that wc" can do whatcvcr wc want with thc Shariah bc
causc thc Shariah govcrns our spiritual cvolution irrcspcctivcly, whcthcr wc
want it to or not. 8ut wc do nccd to ncgotiatc how our donkcy (thc codcword
ol thc Sus and Torah lor thc nals) is to inscribc/carry thc books ol Shariah.
And that ncccssarily involvcs prcscrving thc Shariah somchow. 8odily prcscr
vation. is might bc prcscrvcd simply by ignoring somc parts and rcalising
7.11 Borscht .esterns, temporary marriages, matriarchy in Sumatra 419
othcrs in thc litcral scnsc ol cmbodying" rulcs. !n ordcr lor a sistcr in thc
wcst to say h, !'vc got inncr hijab, so ! don't wcar thc vcil" shc has still
ncgotiatcd an aspcct ol litcralisation and, conscqucntly, prcscrvcd thc Shariah's
words on hcr donkcy.
And thc prcscrvation ol Shariah likc a crridcan origin upon thc don
kcy is a prccondition lor wcaving oncscll a grcatcr garmcnt lor scllrccxivcly
carrying, rccursivcly rcading/inscribing to lacilitatc thc rcalization ol that
body, ol that truc praycr.
osc who wcrc cntrustcd with thc Torah but thcn did not carry arc ol a
likcncss to thc donkcy who carrics books. (62:5)
First wc" nccd to load books onto thc donkcy. Vc nccd to ncgotiatcd thc
Shariah in a way that has organically cvolvcd to bc an inscription upon our thc
body ol our lowcr scll, upon thc surlacc ol thc nals.
For translormativc progrcss to occur, lor thc journcy to bcgin, this must bc
an inscription that is libcratcd lrom colonial discoursc. 8ccausc il colonial dis
coursc is part ol it, thc books will still bc loadcd, but thc donkcy will bccomc
psychotic in conlormancc to imagc ol thc colonial opprcssor or in rcaction
to thc opprcssor's lraming ol subjcctivity, it docs not mattcr likc Abdullah
in thc movic.
is should bc an inscription organically, gcologically, corporcally trans
mutcd through natural, discursivc ncgotiation through corporcal translor
mation in rclation to (and actually, moving upwards, according to!) thc Shariah.
c Sumatran sistcrs arc a good cxamplc. Vcstcrn Muslims gcncrally don't
havc such an organic ncgotiation, thcir donkcy's loading bcing somcwhat in
tcrruptcd".
8ut that's just thc rst stcp. c ncxt stcp is to rcad thc books to rc
ally" carry thcm, not simply with thc donkcy ol thc lowcr soul which mcans
simultancously wcaving and wcaring thc garmcnt. c garmcnt is wovcn by liv
ing lilc in scllawarcncss ol our rcading a proccss ol highlighting/dicrcntiating
lrom aspccts ol an imagc ol what Prophctic litcralisation might havc bccn and
how it might bc worn (ncgotiation with rcspcct to a lantasy ol Prophctic gar
mcnt) and, thcn, a comprchcnsion that this ncgotiation itscll is anticipatcd by
Prophccy, by thc vcry Shariah wc arc trying to highlight/dicrcntiatc lrom in
litcralisation. 8y thc rcalisation that this ncgotiation is thc Rcal, corporcal gar
mcnt ol Prophccy .. so it's all okay: God still lovcs us. Light abounds within
spccch.
So in rclation to polygamy vcrscs, ! am proposing 1) that wc attcmpt to
livc by that vcrsc (cvcn il you can't nd thc 3/4 othcrs litcrally" or arc within a
matrilincal micro!slam) 2) that wc start thinking about highlighting that vcrsc,
rathcr than dicrcntiating lrom it, bccausc ! am thinking a colonial lorcc (who
420 e Self
might not cxist litcrally, but ncvcrthclcss cxists) has not so much cmasculatcd
thc Muslim malc lrom his rights, but has placcd blockagcs on our capacity to
givc and rcccivc lovc or, morc corrcctly, livc through lovc across thc 4 lcvcls.
Colonial lorccs havc managcd to rcalisc two things that comc down to thc
samc thing: 1) c agc ol Prophctic rcvclation is ovcr until thc rcturn ol thc
Mahdi. is is why thcrc arc no miraclcs, lairics ctc, and rational assumption
rulcs thc ummah in its 8abylonian cxilc. 2) c vcrscs conccrning polygamy
arc abrogatcd by dclault: it is impossiblc lor a man to lovc lour womcn cqually
and lairly (particularly bad ncws il you bclicvc thc lour womcn arc lour vallcys
ol a cosmic wavclorm that dcrivcs lrom thc brcath ol God). is is undcrstood
whcncvcr wc hcar dclcnscs ol polygamy or apologics or clarications
and not only ol polygamy, but also Muslimmarriagc in gcncral: vcry rarcly, lovc
is mcntioncd at all. is is bccausc Colonial lorccs havc contrivcd to distract
thc convcrsation lrom lovc to powcr (spccically, thcir own, ovcr us).
csc acts ol colonialism arc cnactcd through, amongst othcr lorms ol vi
olcncc, contcmporary succcssors ol that Russian movic (such as thc Vorld
Ncws).
So my ironic call to arms is rst and lorcmost a call to highlight particular,
dicult" or prcviously glosscd ovcr vcrscs to hightlight thcm in a garmcnt
that unlocks our capacity to lovc morc, to lovc bcttcr (4 womcn). A kind ol
psychic Su spam cmail ocr, ccctivcly.
8ut not highlighting thcsc vcrscs is also nc. vcn to thc cxtcnt ol a litcr
alisation ol a dicrcnt tradition, such as a singlc wilc lor 5 husbands, which
would gct my thumbs up too. Providcd thc 4lcvcl lovc capacity is cultivatcd:
as it will bc lor anyonc who has lully ovcrcomc thcir colonial opprcssors.
c wild thcorist: crc is much indccd ! lound myscll nodding in agrcc
mcnt to, cspccially on how coloniality mcdiatcs our rcponsc to thc polygamy
vcrscs, but onc intcmpcratc wait a minutc!" whcn did lovc bccomc cntan
glcd with marriagc in thc social institutional scnsc that monogamy/polygamy
rcgulatcs:
c Tailor: cy arc cntanglcd lor mc, bcginning with ur'an and thc turn
ing towards us with Mcrcy (Lovc) and thc numcrous narrations insisting on
thc rclationship bctwccn scxuality/physical lovc and marriagc (altcr all thcsc
things this lovc making is not pcrmittcd outsidc ol marriagc and slavc
girls).
!t is lawlul lor you to go in unto your wivcs during thc night prcccding thc
(day's) last: thcy arc as a garmcnt lor you, and you arc as a garmcnt lor thcm.
God is awarc that you would havc dcprivcd yoursclvcs ol this right, and so Hc
has turncd unto you in His mcrcy and rcmovcd this hardship lrom you. Now,
7.11 Borscht .esterns, temporary marriages, matriarchy in Sumatra 421
thcn, you may lic with thcm skin to skin, and avail yoursclvcs to that which
God has ordaincd lor you.(ur'an 2:187)
Anas bin Malik said, c Prophct uscd to visit all his wivcs in a round,
during thc day and night and thcy wcrc clcvcn in numbcr." ! askcd Anas, Had
thc Prophct thc strcngth lor it:" Anas rcplicd, Vc uscd to say that thc Prophct
was givcn thc strcngth ol thirty (mcn)." (Sahih 8ukhari \olumc 1, 8ook 5,
Numbcr 268)
! should havc claricd: whcncvcr ! mcan lovc" ! mcan, ol coursc, making it
it" in thc lacctolacc, skintoskin, intimatc, physical, Rcal scnsc (though
that itscll is only comprchcndcd Symbolically).
Scc, thc colonial mindsct has cut us o orphancd us (!) lrom thc lun
stu, in othcr words likc having visions and making lovc (both thc samc
thing) without bcing all uptight and apologctic about it.
c wild thcorist: Not lawlul outsidc marriagc ycs, but quick quiblc: mut'a:
!t's still marriagc. !'vc practiccd it myscll undcr thc strcsscs ol ncccssity, lor
a contract ol two cloaks.
!bn Shihab said. Khalid b. Muhajir b. Sailullah inlormcd mc: Vhilc ! was
sitting in thc company ol a pcrson, a pcrson camc to him and hc askcd lor a
rcligious vcrdict about Mut'a and hc pcrmittcd him to do it. !bn Abu 'Amrah
alAnsari (Allah bc plcascd with him) said to him: 8c gcntlc. !t was pcrmittcd
in thc carly days ol !slam, (lor onc) who was drivcn to it undcr thc strcss ol
ncccssity just as (thc cating ol ) carrion and thc blood and csh ol swinc and
thcn Allah intcnsicd His rcligion and prohibitcd it (altogcthcr).
!bn Shihab rcportcd: Rabi' b. Sabra told mc that his lathcr (Sabra) said:
! contractcd tcmporary marriagc with a woman ol 8anu 'Amir lor two cloaks
during thc lilctimc ol Allah's Mcsscngcr (may pcacc bc upon him) who thcn
latcr lorbadc us to do Mut'a. (Sahih Muslim 8ook 008, Numbcr 3261)
!ts prohibition runs according to parallcl univcrscs: in onc, Umar lorbadc its
practicc outright. at has a signicancc. And, in a parallcl univcrsc, Prophccy
strcsscs its undcsirability and, cvcntually, lorbids it. And Shia scholars, opcr
ating lrom thcir outward position at thc gatcs ol a lantasy ol Fadak, somctimcs
cndorsc its continucd validity. ! think all vicws arc simultancously corrcct.
!t is pcculiar that tcmporary marriagcs ladc away ncar thc cnd ol Prophccy,
rathcr than, as onc might supposc (il onc takcs my undcrstanding ol what a
marriagc is), bccoming morc tcmporary, as thc idca caliphatc ol papcr disbands,
bccomcs lragmcntcd and corruptcd by matcrialist xation, sccular subjcctivity
and bodily indclity to God.
Vhy: 8ccausc thc lurthcr wc movc away lrom prophccy (bcing a light ap
parcnt in all signs), thc lcss ablc wc arc to sustain tcmporary, ad hoc momcnts
ol loving transmission, and thc grcatcr thc intcnsity ol lovc at thosc points upon
422 e Self
our body. Rccall that our body is without organs, without an intcrior, it is a
rcality ol purc surlacc, sublimatcd into dicrcntiation. At rst, that surlacc
ol dicrcntiation is likc a gcographical tcrrain, in which contincnts, moun
tain rangcs, canyons, scas, dcsscrts, rich clds ol grccn can bc lormcd by thc
surlacc's cvolution as dcmarcatcd gcologically lrcc analog continuitics. v
crything running into onc anothcr, in dicrcntiation, ycs, but in continuity
ol dicrcntiation. Likc Lcibniz's calculus. !n such a natural gcology, Ccntral
Asian nomads can sct up cncampmcnts whcrcvcr and whcncvcr thcy plcasc, in
lrcc lovc.
Howcvcr, thc momcnt thc Statc (communist, lascist, capitalist, !slamist) bc
gins to cnlorcc itscll, a ncwkind ol intcnsity is rcquircd upon this surlacc. Crys
tallization intcnsity a radicalization ol mcaning. Not, wc strcss, an
individual Kantian sccular subjcctivity. at, ol coursc, is onc ol thc wcapons
that havc rcsultcd in our !slamic radicalisation. c intcnsity is still bodily,
still gcologically conccntratcd, but now bccomcs cnshrincd, likc thc points ol
praycr cstablishcd by Abraham as hc journcycd (his journcy bcing thc archcty
pal movcmcnt ol this intcnsication, lormcd, as it is, with an ummah until his
scll, an ummahscll ).
Points upon thc surlacc bccomc morc pcrmancnt (not tcmporary) autonomous
tcrritorics, likc lortrcsscs, houscs, guarding thc Nur locatcd thcrcin against thc
lorccs ol colonizing subjcctivity. Convcrscly, though, this radicalization ol thc
body cntails grcatcr thc darkncss and abscncc ol lovc outsidc thcsc lortrcsscs.
Unwilling pcoplc.
!n othcr words, with thc gatcs ol prophccy closcd, with thc agc ol miraclcs
ovcr dictatcd by thc 8ig 8rothcr cyc ol thc unloving colonizcr thc dcnicr
so uptight, so straight standing thcrc in his suit and tic brainwashcd an
ummah into thc dcnial thc body upon which this drama is playcd out . wc
nd it dangcrous to sct up tcmporary cncampmcnts ol lrcc lovc, bccausc thc
armics ol darkncss arc always rcady to pouncc and dcstroy wc nccd to rctrcat
into lortrcsscs ol marriagc. Vc nd it dicult to cstablish lrcc lovc contracts
tcmporarily just to anyonc on thc strcct. is was anticipatcd by Prophccy in
thc sccond parallcl univcrsc mcntioncd abovc, whcrc thc Mcsscngcr ol Allah
lorbids thc usc ol mut'a ncarcr thc cnd ol his rcign.
is is what makcs thc Tcmporary Autonomous Zonc a particularly Pcrsian
anomaly. Ncvcrthclcss, a T.A.Z. is possiblc lor lractal nanoscconds, bccausc a
micro vcrsion ol thc Prophctic caliphatc docs rccmcrgc momcntarily in actual
gcographic locations, in thc lorm ol thc Land ol Fadak ! spokc about on this
blog a whilc back. Fadak is a micro dimcnsion, curlcd up within our normally
pcrccivcd 4. Much likc Supcrman's lost city ol Kandor.
cpcnding on whcrc you arc in rclation to thc closing o" ol thc doors
7.11 Borscht .esterns, temporary marriages, matriarchy in Sumatra 423
ol Prophccy, to thc agc ol miraclcs and thc subscqucnt, Prophctically antici
patcd intcnsication/crystallization ol God's ccn (that is, a movcmcnt lrom
thc original pcrlcct papcrprophctic caliphatc into soulsurvival by intcnsica
tion/lortication in rcaction to attcmptcd colonization) .Mut'a marriagcs arc
availablc lor your cnjoymcnt and comlort or lorbiddcn with your back to thc
wall in supplication lor salvation, thc 8abylonian storm troopcrs roaming thc
ncarby plains.
!l you think ! ambcing mctaphoric, ! amnot: ! bclicvc what ! said should run
through cvcry singlc languagc gamc, cvcry rcgimc ol signs. !t naturally prob
lcmatizcs itscll bccausc it is, in lact, uttcrcd lrom within a sccurc, autonomous
lortrcss, postProphccy.
Vhat is it, prcciscly, that ! am proposing as thc paradigm lor !slamic scxu
ality and lrcc lovc: Vhat works now, givcn thc lact that thc colonizcr is vcry
closc by. How to ncgotiatc bctwccn thc thrcc parallcl univcrscs ol Umar's lor
bidding, Prophccy's anticipation and thc Shia's gatc:
How should thc Tailor spcak to thc masscs in Lovc:
! am proposing a ncw kind ol !slamic irtation that runs across all lcvcls ol
cxistcncc, criticism, scicncc, poctry, art, social organization. !slamic irtation
as thc basis lor thc Ncw Muslim Council ol 8ritain.
!slamic irtation is a wavclorm oscillating bctwccn practicc/nonpracticc ol
mut'a, bctwccn tcmporary autonomy ol micro/molar Fadaks appcaring and dis
appcaring and thc sccurity ol our macro autonomous lortrcsscs, guarding thc
molcculcs ol thc Su sirr lor such a luturc timc whcn thc Mahdi appcars.
is wavclormis onc ol lamily rcscmblancc: thc principlc ol rcscmblanccas
rcsonancc: matrilincal in silcncc and patrilincal in (bodily) rccitation/vocalization.
c Sumatran lcmininc lodgcs pointing to thc local hill, a gcological stabilizcr
that pcrmits thc lormation ol sign rcgimcs according to dclcrral ol spirithops,
pattcrns ol ccn (intcnsicd) and masculinc mosquc a thcatrc ol rccitation,
transgcndcrcd thcn according to momcntary, tcmporary appcaranccs ol Fadak,
into a worshipping spacc ol lcmininc ur'anic cngagcmcnt. c rapid altcrna
tion bctwccn thc lodgcs and thc mosquc bccoming a wavclcngth, a rcsonancc ol
this dialoguc you arc rcading .Arcsonancc with thc Countcnancc. AMuslim
lilc, a Muhammcdcan lilc.
And thc 8lankct ol Comlort is impcccablc in its sccurity, though worn thin
by oblitcration, though staincd with winc, though thc intcnsity ol this Modcrn
Agc havc yicldcd upon its labric lolds that constitutc a wavclorm ol intcrplay
bctwccn thc Mcdina ol thc thc Awliya's lortrcss and thc tcmporary cxcursions
to thc darkcncd voids, micrololds ol Fadak's inncr dimcnsion momcntarily
mindglowing: a lolding wavclorm in rcsonancc with thc cchos ol thc uni
424 e Self
vcrsc's inccption, but now sccondary to thc misprison ol thc dcspotic rcgimcs
that prcsumc to surround us.
!n othcr words, thc rightcous cquation
X - 8'(X)
(whcrc 8' is 8ccoming human in transccndcncc ol thc yolk ol colonial op
prcssion, X is a variablc ranging ovcr all signs, including itscll and thc sign ol
bccoming 8').
7.12 Open day at the Invisible College
c Prolcssor said:
Ycstcrday was opcn day at thc !nvisiblc Collcgc. c way thc univcrsity
undcrgraduatc admissions proccss works in Grcat 8ritain is almost countcr
intuitivc: at lcast whcn comparcd to thc straightlorward approach ol thc Aus
tralian systcm, in which studcnts dcnc thcir prclcrcnccs lor institution, nish
thcir cxams and gct a singlc ocr to thcir highcst prclcrcncc dcpcnding on insti
tutions' cuto gradcs, which again arc dictatcd by dcmand and quota. Undcr
thc 8ritish systcm, studcnts apply lor a placc, including in thcir application a
list ol thcir prcdictcd nal gradcs. at is, thcir application includcs within it
thc anticipatcd rcsult. An admissions tutor (in thc casc ol our Collcgc, mc)
thcn makcs thcm an ocr, making thc dccision with rcspcct to a cxiblc notion
ol cuto gradc. Gradcs arc cxiblc in thc scnsc that thc tutor must cxaminc
cach bordcrlinc application on a cascbycasc basis, taking into account thc pcr
sonal background and cxpcricncc ol cach potcntial studcnt, making lor a vcry
pcrsonal approach, but a massivc administration load lor mc. c numbcr ol
ocrs to bc madc is also only prcdictcd, bascd on an anticipation ol how many
studcnts arc likcly to takc up an ocr. And this is whcrc opcn day comcs in, bc
causc thc bcst studcnts arc likcly to rcccivc scvcral ocrs lrom rival institutions
thcy arc complctcly lrcc to sclcct which ol thcsc ocrs thcy will takc up. Vc
(and our compctitors) thcrclorc run a postocr opcn day, whcrc wc try to scll
thc advantagcs ol studying at our school to studcnts and thcir parcnts.
crc is anothcr prolcssor who usually spcaks at this cvcnt: but hc rcccntly
rcccivcd a job ocr at a rival collcgc (Godlcss Collcgc London). And so at
short noticc it bccamc my job to givc a spccch during our postocr opcn day,
to convincc this bright cohort that thc !nvisiblc Collcgc should bc thcir nal
choicc.
Now, ! had somc ambiguous lcclings about this. !nvisiblc Collcgc, likc all
univcrsitics at thc momcnt, has a numbcr ol . lct's call thcm administrativc
and lunding dicultics at thc highcr lcvcl. Gcncrally shc is intcrnationally
rcspcctcd in rcscarch, but thc rcscarch quality ol our Scicncc laculty has bccn
7.12 Open day at the In.isible College 425
thrown into doubt by thc last govcrnmcnt audit. Scicncc's wcak output has
bccn blamcd on tarnishing thc gcncrally cxccllcnt rcscarch quality ol thc placc.
is has rcsultcd in a dicult atmosphcrc and a lot ol unccrtainty with rcspcct
to thc structural stability ol thc scicncc laculty in particular. ! am unsurc to
datc cxactly what lorm scicncc rcscarch at thc !nvisiblc Collcgc is likcly to takc
now: instcad, ! gcncrally kccp my hcad down and continuc running my own
littlc rcscarch group (which is, by thc Gracc, doing ok).
Ncvcrthclcss, ! still bclicvc in thc ovcrall quality ol our undcrgraduatc pro
grammc at lcast, ! bclicvc wc producc cxccllcnt graduatcs. So my argumcnt
on opcn day was sinccrcly mcant and, ! think, not bad. c summary was as
lollows:
ur programmc has a strong cmphasis on thc logical loundations ol com
puting: thc purc mathcmatics that dcncs cxactly what a lunction is, prior to
cvcn considcring how to programmc it. c lormcr polytcchs do not covcr this
matcrial, prclcrring to immcdiatcly jump into Microsolt or SAP languagcs,
tcaching studcnts almost lrom rst wcck how to dcvclop thc kinds ol appli
cations busincsscs rcquirc. Vhilc it might not immcdiatcly bc clcar why such
loundational matcrial will bc ol practical bcnct in industry, thc point is that
computing is still an cnginccring disciplinc. ]ust as cnginccrs havc a mathcmat
ics that allows thcm to build bridgcs that arc guarantccd not collapsc, computcr
scicntists should also havc such a mathcmatics. 8cing thc youngcst ol scicnccs,
it has somc way to go lor this mathcmatics to bc gcncrally undcrstood by all in
dustry practitioncrs instcad it is largcly thc provincc ol rcscarchcrs likc myscll
ncvcrthclcss, wc tcach this at thc !nvisiblc Collcgc, with thc ambition that
cvcntually thc mathcmatics will bc morc widcsprcad, just as it has bccomc in
morc cstablishcd antcccdcnt cnginccring disciplincs. is will ultimatcly havc
a rcal bcnct lor our inlormation socicty: imaginc a world whcrc an opcrat
ing systcm lailurc on a homc computcr is as uncommon as a bridgc collapsing!
l coursc, all thc clitc univcrsitics in thc UK providc a similar loundational
training. Howcvcr, wc arc also unusual in two ways. First, wc havc a hcavy
cmphasis on articial intclligcncc, lrom thc start ol thc coursc. c qucstion ol
constructing autonomous computcr systcms: not so much as to rcplacc human
bcings, but rathcr to cnhancc our own livcs. !t is unusual to jump into" A! so
carly, but wc'vc lound a way to introducc thc conccpts. Sccond, thanks to my
own particular rcscarch intcrcsts, wc dclivcr modulcs on what might bc callcd
mctaprogramming: thc qucstion ol writing codc that itscll writcs codc. Sys
tcms that producc othcr systcms. !t's a lascinating and usclul paradigm that, !
bclicvc, will changc thc way wc do computing in thc long tcrm (imaginc thc
scicncc ction sccnario ol a child wanting to lcarn thc alphabct, and a parcnt
asking a program to automatically writc a bcspokc program that is spccically
426 e Self
tailorcd to thc particular child's cducational nccds, instcad ol going out to thc
shops and purchasing onc ol thcsc gcncric cducational soltwarc packagcs). 8c
causc ! run thc only group doing this typc ol rcscarch in 8ritain (lor somc
rcason, all thc locus is cithcr in industrial R& rms or uropcan univcrsi
tics), wc arc thc only univcrsity in this country ablc to ocr this matcrial. c
!nvisiblc Collcgc is locatcd thc hcart ol thc city. is makcs it a grcat placc to
work and play. crc arc numcrous nightclubs and bars locatcd in thc south
and wcst, il that's your sccnc. !n lact, thc Collcgc union itscll has a lantastic
bar locatcd on thc third oor ol our original building. And immcdiatcly to
thc north and cast arc thc nancial and mcdia hcartlands, a proximity that wc
cxploit in our industrial cngagcmcnt, both in rcscarch collaboration and in thc
studcnt intcrnships (which arc typical lor thc vcry bcst ol our sccond ycars).
Ycstcrday, thc Prolcssor nishcd his salcs pitch and opcncd to qucstions lrom
thc somcwhat ovcrwhclmcd laccs ol parcnts and childrcn (curious, hc momcn
tarily obscrvcd, to bc standing at this sca ol lamily rcscmblancc, cach tccnagcr
a ncrvous, tcntativc variation upon a thcmc anticipatcd in thc oldcr visagc ol
thcir mothcr or lathcr).
nc qucstion in particular struck a chord. nc applicant askcd: o you
tcach hardwarc at all:"
c prolcssor: r . no, wc only gct to thc lcvcl ol asscmbly codc, thc
languagcs that rcsidc on microchips, not thc hardwarc dctail ol how microchips
arc built." (icult qucstion, as thc dcpartmcnt dcaling with such issucs had
bccn rcccntly wipcd lrom thc Collcgc's institutional mcmory. Vhcrc was thc
8uildcr whcn you nccdcd him:)
Anothcr studcnt askcd: o ! nccd to know how to program bclorc starting
thc coursc: 8ccausc my high school didn't ocr computing as an A lcvcl."
No, wc'vc structurcd thc coursc so that a studcnt nccd not havc any pro
gramming cxpcricncc. Vc actually bcgin with a complctcly dicrcnt program
ming languagc, highcrordcr typcd lambda calculus, which puts cvcryonc on a
lcvcl looting so to spcak, bccausc it's still largcly untaught."
Gcncrally thc vibc lromthc applicants sccmcd quitc positivc, although, lrom
thc prolcssor's pcrspcctivc, it was impossiblc to anticipatc at this momcnt how
thc opcn days at thc rival institutions wcrc bcing conductcd. Hc had bccn
somcwhat aggrcssivc in his comparisons . Vhat would thcy thcn bc saying
about thcir bcncts ovcr thc !C:
Any othcr qucstions: No: Vcll, ! hopc !'vc brought across thc mcrits ol
choosing !nvisiblc Collcgc: don't hcsitatc to contact mc by phonc il you havc
any lurthcr qucstions. ! hopc to scc you all again hcrc in scvcn months timc!"
7.1l Sophia, symbolic functions and prophets and families 427
7.13 Sophia, symbolic functions and prophets and families
Prophcts and thcir associatcd lamilics and lollowcrs in narrations havc a
particular rcality in thc Symbolic that is distinguishcd lrom ours.
So thcsc SFs rcgulatc (and arc manilcst all thc timc) in our daily livcs.
8ut to pcrlcctly feel cach onc ol thcsc as curvaturcs upon thc Rcal, cach onc
houscd within thc ncxt, pclcctly, is to cxpcricncc thcm as a lorm ol Sophia, is
Prophctic.
c symbolic lunctions thc prophctic signicrs and symbols and archctypcs
cach indicatc somcthing "Rcal": thcy havc a prccisc charactcrisation upon
thc sublimatcd Adam Kadmon as what wc might call conduits lor cncrgy ow.
!t is prcciscly through thcir lunctioning naturc that rcality as wc cxpcricncc it
thc symbolic rcality ol languagc gamcs it is prcciscly through thcir con
duit naturc that thcir Symbols arc cmbucd with thc powcr to ltcr, to changc,
to manipulatc othcr signs into submission to thc 8clovcd. at's how thcy do
it.
Vc might ask: why arc thcy callcd Musa and Aaron, lor instancc, il thcy
arc lorccs ol rcccption and provision: Vhy anthropomorphizc: !t is bccausc
it is in that part ol thc Rcal that wc nd Musa and Aaron truly, thc historical
cntitics dcrivc lrom thosc parts ol thc Rcal.
A molccular bccoming is rst and lormost a dclcrral to somcthing Rcal. 8ut
it is a communication act ncccssarily with all othcr languagc gamcs, all othcr
symbols, that posscss thc "rcscmblancc" to that somcthing rcaliscd. So, lor
cxamplc, whcn wc bccomc a glass ol watcr, thcrc is a "Rcal watc" that wc dclcr
or submit to, cxpcricncc physically, and thc only corrcct namc wc can givc that
cxpcricncc ol thc rcal is through communication with all othcr symbols that
also limit, approximatc, dclcr to watcr. !ncluding thc molar notion ol watcr.
Vc, il you likc, cntcr into rcal watcr by communicating, linking oursclvcs up
to thc multiplicity ol symbolic watcrs.
So what happcns with a molccular bccoming in dclcrral to a prophct's namc:
Say wc bccomc molccular musa. Vc cxpcricncc mccting Musa. First, as a
symbolic, psychological cxpcricncc, you might think. 8ut this cannot occur
unlcss it happcns physically, unlcss it is a dclcrral to a Rcal Musa. Vhat docs
this mcan: !t mcans wc comc into contact with thc RALmusa, at a molccular
lcvcl. And, in turn, this ncccssarily dcmands that thc only corrcct namc wc
can givc to this is through thc historical, physically "rcal" Musa ol thc othcr
languagc gamcs, that also dclcrs to thc RAL Musa.
SM NTS:
n thc onc hand, thcrc is thc prophctic sunnah, that wc cntcr into and,
ultimatcly, attcmpt to "bccomc".
428 e Self
n thc othcr hand, thc prophcts ol agcs past arc rcgulating signicrs within
our journcy: thcy arc symbolic lunctions that wc cngagc with, whcthcr wc know
it or not, thcy takc in thc signs about us and ltcr thcm in somc kind ol lash
ion. Musa as vision, lor cxamplc, and Aaron as submission, arc a dialcctic that
rcgulatcs all ol our actions and, il wc do not balancc thcir lunctions in thc right
way, thcn wc can bc lost or unhappy (c.g., whcn Aaron turns into Cain, Musa
as Abcl). (Similar rcgulating signicrs arisc in, lor cxamplc, thc sins and good
dccds ol prophctic lamily mcmbcrs, lrom Sara to Aisha).
8ut this is intcrrclatcd. c lormcr is cxactly thc bccoming ol thc lattcr: a
bccoming ol thc narrations ol thosc prophcts journcys, rclations and hicrar
chics bctwccn cach othcr rcading or cntcring into that narration is prcciscly
thc mcans by which thcir namcs bccomc aligncd. Rcading hcrc is thc bccom
ing. And corrcct rcading is always prophctic: living lilc in pcrlcct symbolic
ncgotiation.
!t is in this intcrrclationship that wc undcrstand thc purcly physical, corpo
rcal translormativc naturc ol bccoming. Vhy arc thcsc bccomings cxpcricnccd
in cxactly a physical way: 8ccausc rstly, all ordinary cxistcncc (thc ordinary
bccomings that wc cxpcricncc as wc play our languagc gamcs) is charactcriscd
by incorporcal translormations ol thc body: shilts in thc gamcs wc play, or just
movcs wc makc in our currcnt gamc. Symbolic manipulation upon thc body.
8ut as wc havc said, thc prophctic sunnah is to judgc always in a modc ol
illumination, in which all signs dclcr and submit to thc 8clovcd thcr.
7.13.1 Becoming Muhammed
8ut thc naturc ol thc Scal is not only a mirror, but rathcr a lunction ol bc
coming, a lunction that rangcs ovcr humanity. c Scal is a bccoming, lor
cvcryonc.
rough thc Scal, through situating oursclvcs in thc placc ol his You", wc
vicariously cxpcricncc his bccoming, his scll awakcning. c ur'an is both a
xcd rcvclation and also a bccoming lor cvcryonc.
!ntcrsubjcctivity and historicity is important whcn wc considcr thc Scal.
c historical position ol thc prophct is important, and thc accuratc prcscr
vation ol this that wc havc acccss to is important. Not only bccausc it indicatcs
sunnah that can bc analyscd lor ways ol how to bchavc, but also bccausc it
providcs an initial mcans ol navigation into thc Scal. Vhcn hc appcars to thc
Muhammcdian visionary, thc conncction is intcrsubjcctivc, lrom his lilc (thc
problcms and trials hc pcrsonally laccd and arc somctimcs thc subjcct ol thc
ur'an) to ours. c intcrsubjcctivc conncction nccd not bc cmpathic, in lact,
its alicnncss to our condition is just as important as its rclcvancc. Many ol us
7.14 City of Souls 429
havc marriagc problcms, but not all ol us havc 9 wivcs. c alicnncss also lorms
part ol thc coordinatcs lor us to bccomc Muhammcd. c pcrlcct actor utilizcs
thc lamiliar, but also rcquircs an alicn contcxt, in ordcr to bccomc his charactcr.
So too with thc Muhammcdian vision.
His human, historical position, is just as csscntial as his prophctic charac
tcristic as a Mirror. Hc is so human, yct so vcry dicrcnt culturally than most
lollowcrs today, and throughout history. And yct thc ivinc spcaks to him
dircctly as a Mirror, and thcn blcsscs us with this Mirror mirrorcd within us
through thc inscription ol thc ur'an.
7.14 City of Souls
And thosc who wcrc scttlcd in al Mcdina and thc laith bclorc thcm. cy lovc
thosc who cmigratcd to thcm and nd not any want in thcir brcasts ol what thc
cmigrants wcrc givcn but givc prclcrcncc ovcr thcmsclvcs, cvcn though thcy arc
in privation. And whocvcr is protcctcd lrom thc stingincss ol his soul it is
thosc who will bc thc succcsslul. And thosc who camc altcr thcm, saying, ur
Lord, lorgivc us and our brothcrs who prcccdcd us in laith and put not in our
hcarts rcscntmcnt toward thosc who havc bclicvcd. ur Lord, indccd You arc
Kind and Mcrcilul." (59:910)
crc arc prccursor souls within thc city ol al Mcdina. csc arc thc good
souls ol gcncrations past: our anccstors, historically, rcligiously, in lincagc ol
bccoming, all ol truc laith. And thcrc arc souls that migratc into that city, as
succcssors, bringing in cxtcrnal wcalth acquircd lrom thcir journcy. csc arc
thc good souls ol luturc gcncrations: our dcsccndants ol truc laith, sharing
thcir wcalth ol cxpcricncc with thcir prccursors. Al Mcdina wclcomcs in thc
souls on thcir journcy, thc prccursor sclvcs giving ovcr what thcy havc, though
thcy arc poor, unadorncd. cy givc ovcr thcmsclvcs by bcing prccursors in thc
transmission.
Vc arc all cvcntually cmigrants to that city! And within it, wc will havc
adornmcnt acquircd outsidc, togcthcr with what our prccursors wclcomc.
7.15 e dance: an exercise in non-philosophy
c journcy is a particular kind ol dancc.
!t is groundcd by its mctaillocutionary naturc. An illocutionary statcmcnt
is onc in which a statcmcnt is also an cnactmcnt that validatcs thc statcmcnt.
A mctaillocution is onc in which thc rulcs lor lormation ol statcmcnts ol truth
arc cnactmcnts that simultancously conrm thcir conlormancc to thc sourcc ol
ruling (lct's call it thc Mctamctamodcl ol all possiblc logics or, morc poctically,
430 e Self
thc Cclcstial Tablct). !n this casc, thc rulcs arc thc dancc and thc dancc is its
ruling.
!n thc simplcst casc, cach danccr wcavcs in and out his/hcr partncrs, lol
lowing a cyclc about an assumcd ccntrc, thc collcction ol danccs distillcd into a
gcomctry ol conccntric circlcs. At ccrtain momcnts, a danccr might gazc across
and pcrccivc a lricnd on thc othcr sidc ol thc circlc, rcminding thcm through
rccction ol thc (ivinc) provision ol thc Light carricd by thc dancc, dcspitc
thc ultimatcly ctional naturc ol its gcomctry (thc gcomctry ! am attcmpting
to cnunciatc right now, to you, lrom across thc circlc).
c imagc is simplc cnough: but it docs not situatc my voicc as a philoso
phcr, not a utub or prophct to its cxplicit lorm, so lct's add that in and scc
what happcns.
Provision ol Light is apprcciatcd by thc danccrs in rclativc dcgrccs. anccrs
stand in rclativity to onc anothcr: wc notc that cach danccr can also hop"
bctwccn thc conccntric circlcs (lct's say thcrc arc 7, but wc could pick 3 or 4 or
5 or 6 or 8 or 10 or 28, or 10 by 10, or onc lor cach amongst thc innitudc ol
human intcr and intrarclationships that constitutc our bcing in thc world).
]umps bctwccn circlcs arc a radical intradimcnsional slavcry/mcssaging into/ol
gratitudc/plcasurc in rclation to thc Fclt Lack/Fclt 8cstowal ol Provision cma
nating lromFaciality at thc ccntrc ol thc complcx. Faciality is thc crystallization
ol multiplicitous colours ol thc ribbons hcld by thc danccrs, thc colours intcr
twining in motion lorming a vapour ol colour that condcnscs into bcads ol
watcr to lorm a Facc rathcr controvcrsially (!) posscssing two cycs watching
thc danccrs a surlacc, not a polc, at thc ccntrc ol thc dancc. (c ribbons,
by thc way, arc callcd thc tics ol thc womb/tics ol kinship in ur'an.) c Facc
is psychological, but rclcrcnt.
To ncgotiatc a hop bctwccn a conccntric circlc is to jump bctwccn univcrscs
and rcalitics it's a physical (not imaginary, mctaphoric or out ol body) nc
gotiation bctwccn thc worlds that havc bccn, will bc and might havc bccn, in
intcrscction with thc conduit our individual soullilcthrcad.
Vc rcmind thc rcadcr at this point that cvcry catcgory can bc rcvcrscd, and
so thc ribbons and thc Facc, though thcy arc rclcrcnt, arc rcally a gcomctric
crystallization ol Lovc in thc cup ol Lordship/Acknowlcdgcmcnt running ovcr
ovcr into nothing).
Unlortunatcly, as lar as ! can scc, hops appcar to bc quitc dicult and arc tra
ditionally rcgulatcd by a pricst/govcrnmcnt ocial/psychothcrapist/supposcd
owncr ol thc rulc book.
Somc lrcc thinking pcoplc look at thcsc rcgulatcd hops and think: h, !'ll
havc nonc ol that rcgulation, that's likc a kind ol rigid lormulation, and who
wants to go round and round in circlcs anyway !'m not playing that gamc."
7.16 Depictions of Muhammed 431
8ut ol coursc thc supposcd rcgulators arc, in lact, uttcring thcir pronouncc
mcnts in horizontal rclativity to thc othcr danccrs, as othcr danccrs. Vc arc all
moving about in horizonal rclativitics, with cach trajcctory ol cach danccr bc
ing ncgotiatcd according to dicrcnt vclocitics. c danccrs arc racing against
cach othcr, in this scnsc, and thcir uttcranccs can only bc mcasurcd, Alicc in
Vondcrland stylc, according to portions ol catmc cakc and drinkmc potion
(thcsc portions arc also part ol thc rulcs ol thc gamc and do not sourcc thc
rclativc vclocitics, thcy arc thc rclativc vclocitics madc csh, so to spcak). c
dancc bccomcs hcr mad Caucus racc.
8ut thcn, whcrc docs that lcavc thc conccntric circlcs: Travcl and gcography
must bc brought into thc dcscription, rathcr than Saussurian scmiotics, cultural
cthnography or psychoanalytic practicc: thcrc arc rcal", molar (innitcsimally
micro) hops that occur whcn wc locatc ssurcs" or cracks in thc wall ol our
dancc and it is thcsc ssurcs, oltcn opcn tcmporarily but somctimcs also
ticd to Rcal locations and sitcs. csc ssurcs arc what thc danccr must scck
out in ordcr lor an ccctivc hop".
c othcr rcgulatcd, traditional hops arc also important, but only inasmuch
as thcy cncodc a macromap ol thc possibility ol hopping, and thc pattcrns ol
circlcs cncodcd (again thc cncoding is thc rulcs/thc action at oncc) thcsc
crystalizcd mandalas. c cncoding (somctimcs callcd a donkcy in scripturc)
providcs thc opportunity lor a danccr to, at somc stagc, at somc cyclc ol rcvo
lution, to listcns out lor rcgulatory voiccs (in discursivc rclation to thcmsclvcs)
and thcn to dctcct thc location ol microhops, utilizing thc cncoding as a map
along thcir wall.
! could go on to cxplain howqisas ts in hcrc that's kcy to howthis systcm
lcads to thc altcrlilc. And thcn wc arc rcally in thc spacc ol nonphilosophy.
7.16 epictions of Muhammed
"vcrybody raw Muhammcd ay" is a Faccbook lan pagc that wcnt viral
rcccntly. !t stcms lrom thc idca ol a cartoonist callcd Molly Norris. Shc was
originally protcsting thc ccnsorship by Comcdy Ccntral ol a South Park car
toon that dcpictcd thc Prophct Muhammcd wcaring a bcar suit. Hcr protcst
was to draw a picturc ol Muhammcd on a slicc ol toast, dcclaring May 20
"vcrybody raw Muhammcd ay". Shc says shc ncvcr intcndcd this to bc
actually takcn litcrally. Howcvcr, somconc clsc thcn ran with thc idca, sctting
up a lan pagc on wcbsitc Faccbook. Faccbook is a popular cxamplc ol a Social
Nctwork: a wcbsitc that allows uscrs to locatc old and ncw lricnds who havc
joincd thc nctwork and thcn sharc inlormation (usually trivia about thcir day
to day livcs or idlc vagarics ol opinion). vcr 17,000 pcoplc subscribcd to thc
432 e Self
"raw Muhammcd ay" lan pagc and many uploadcd thcir own imagcs ol
thc Prophct ol !slam onto thc pagc.
At 26, Mark Zukcrbcrg has bccomc onc ol thc youngcst billionaircs in thc
world duc to his lounding thc systcm.
Faccbook is a vcry popular prcoccupation lor thc undcr 30s sct in lact, it
appcars to bc an gcnuinc addiction lor that spccics, at thc samc lcvcl as drugs,
supplanting thc tclcvision and computcr gamcs ol thcir childhood. And as a
subsct ol usagc, it has largc Muslim basc. Pcrhaps as a rcsult ol this, thcrc havc
bccn somc strcct protcsts, a Pakistan court has banncd acccss to thc wcbsitc and
who knows, thc way thc ummah works in thcsc cascs thcrc might wcll bc
rccoursc to lurthcr lcgal action.
So it's a smallcr rcpctition ol what happcncd with thc anish cartoons. !n
thc grand cosmic schcmc ol things, this is a mcrc twcct, an ignorcd status up
datc lrom a lricnd rccommcndation ol a lricnd ! ncvcr rcally kncw so wcll at
school. Vhat has it got to do with thc two scas ol Surah Rahman: r thc
Cclcstial Tablct: Vhy is thc Tailor intcrcstcd in spcaking on such obscurc and
irrclcvant trivia:
!s thcrc any illumination to bc gaincd within Faccbook cithcr through
rctaliation or through rcading it:
Vcll ... ycs. First, it aords us thc opportunity to rcappraisc thc sunnah ol
rctaliation to insults against !slam in gcncral and thc dcpiction ol Prophccy in
particular.
You might havc hcard thc lollowing story, or somcthing similar, rcgarding
thc timc ol thc Mcccan rcvclations whcn Prophccy sucrcd much documcntcd
prcjudicc and abusc, cvcntually lcading to rcal physical thrcats ol violcncc.
nc old woman madc a habit ol throwing rubbish on Prophct Mohammcd (saw) whcn
cvcr hc passcd lrom hcr housc. Prophct Mohammcd (saw) had to pass that housc daily
on thc way to thc mosquc. vcn whcn thc old woman thrcw rubbish on him, hc would
pass silcntly without showing any angcr or annoyancc. is was a rcgular, daily cvcnt.
nc day whcn Prophct Mohammcd (saw) was passing by thc woman was not thcrc
to throw thc rubbish. Prophct Mohammcd (saw) stoppcd and askcd thc ncighbor about
hcr wcllbcing. c ncighbor inlormcd Prophct Mohammcd (saw) that thc woman was
sick and laying on thc bcd. Prophct Mohammcd (saw) politcly askcd pcrmission to visit
thc old woman. Vhcn allowcd hc cntcrcd thc housc, thc old woman thought that hc
had comc thcrc to takc his rcvcngc whcn shc was unablc to dclcnd hcrscll bccausc ol hcr
sickncss. 8ut Prophct Mohammcd assurcd hcr that hc had comc to hcr, not to takc any
rcvcngc, but to scc hcr and to look altcr hcr nccds, as it was thc command ol Allah that
il any onc is sick, a Muslim should visit him and should hclp him il his hclp is nccdcd.
c old woman was grcatly movcd by this lovc and kindncss ol Prophct Mohammcd.
8y thc cxamplc ol grcatncss ol Prophct Mohammcd, shc undcrstood that hc was truly
thc Mcsscngcr ol Allah and !slam was thc truc rcligion. Shc acccptcd !slam at oncc by
rcading thc Shahadah.
7.16 Depictions of Muhammed 433
Now, rcgarding a rcintcrprctation ol this story in rclation to Faccbook, wc ap
pcar to arrivc at a blasphemous imagc ol Prophccy, ol a sunnah in which, altcr
having rubbish rcgularly thrown upon him, hc cithcr takcs to thc strccts in
protcst, blogs/twccts/updatcs hcavily and angrily or cvcn worsc dclcrs to
thc uropcan Court ol Human Rights to suc thc woman conccrncd on chargcs
ol !slamophobia.
at imagc is blasphcmous at a numbcr ol lcvcls. First, il wc bclicvc thc story,
thcn clcarly Prophccy's naturc is paticncc and lovc in thc lacc ol sucring and
insult. His sunnah is to carc lor all, cvcn thc wickcd, bccausc thcy still might
bc savcd. A Mcccan sunnah, so to spcak.
8ut it might also bc argucd that thc imagc is blasphcmous at a dccpcr lcvcl
not so much bccausc ol rcimagining a Faccbooking Prophct who dclcrs to
uropcan courts and sccular Human Rights rccords but bccausc it is bascd
upon a fabricated story. c story ol thc rubbish throwcr is ccrtainly part ol
gcncral (oltcn Pcrsian) !slamic lolklorc but has no prcccdcnt in thc carly
sirra nor any good dcgrcc ol authcnticity within thc acccptcd hadccth.
! do not wish to dcbatc thc actual authcnticity ol this story. Lct's just say,
lor thc sakc ol argumcnt, it is a ction invcntcd about Prophccy. Any lic, any
dcpiction ol Prophctic bccoming, lrom Mccca to Mcdina cvcn il cmploycd
lor thc positivc purposc ol da'wah is blasphcmy. vcn a whitc lic that dcpicts
thc Prophct in a particular lashion is still a lic ol dcpiction. To attributc lalsc
hood to thc Mcsscngcr, cvcn with good intcnt, is still to attributc lalschood.
csc things arc lorms ol blasphcmy: slandcr against thc ccn ol !slam.
e story itself is therefore itself a form of rubbish thro.n by a fabricating old lady
against Prophecy!
c Muslims must takc to thc strccts to purgc oursclvcs within ol that story.
8ut thcn, what to do with thc cxtcrnal blasphcmy ol thc Faccbook sitc, with
its blatantly intcntional slandcr: Vcll, cvcn though thc story ol rubbish is also
slandcr, wc still might arguc that a Muslim's sunnah cannot bc rccoursc to lcgal
action within an cxtcrnal, sccular systcm: at would bc to say that thc sunnah
ol Prophccy dclcrs to sccular subjcctivity ... and surcly that is a dcpiction that
is thc slandcr ol slandcrs:
Hcrc wc gct oursclvcs into vcry uncomlortablc watcrs. c vcry small group
ol crazy bclicvcrs who actually havc intcnt to kill (not to suc!) thosc who slan
dcr !slam thc small group so wcll utilizcd by thc Authoritics within thc cur
rcnt conicts bctwccn thc sccular and thc !slamic thcsc guys arc claiming an
authcntic rcsponsc, an authcntic subjcctivity, a Prophctic subjcctivity in thcir
rctaliation to slandcr.
8ccausc thcy havc consultcd thc authcntic ivinc narrations and listcncd
litcrally. Vc nd in 8ukhari that Prophccy in lact sanctioncd thc assassination
434 e Self
Kab al Ashra csscntially lor composing an ocnsivc pocm about !slam (somc
say thc pocm was ocnsivc spccically to thc womcn ol !slam). c hadith
gocs as lollows:
\olumc 5, 8ook 59, Numbcr 369: Narratcd ]abir bin 'Abdullah:
Allah's Apostlc said, "Vho is willing to kill Ka'b bin AlAshral who has hurt Al
lah and His Apostlc:" crcupon Muhammad bin Maslama got up saying, " Allah's
Apostlc! Vould you likc that ! kill him:" c Prophct said, "Ycs." Muhammad bin
Maslama said, "cn allow mc to say a (lalsc) thing (i.c. to dcccivc Kab)." c Prophct
said, "You may say it."
cn Muhammad bin Maslama wcnt to Kab and said, "at man (i.c. Muhammad
dcmands Sadaqa (i.c. Zakat) lrom us, and hc has troublcd us, and ! havc comc to
borrow somcthing lrom you." n that, Kab said, "8y Allah, you will gct tircd ol him!"
Muhammad bin Maslama said, "Now as wc havc lollowcd him, wc do not want to lcavc
him unlcss and until wc scc how his cnd is going to bc. Now wc want you to lcnd us
a camcl load or two ol lood." (Somc dicrcncc bctwccn narrators about a camcl load
or two.) Kab said, "Ycs, (! will lcnd you), but you should mortgagc somcthing to mc."
Muhammad bin Maslama and his companion said, "Vhat do you want:" Ka'b rcplicd,
"Mortgagc your womcn to mc." cy said, "How can wc mortgagc our womcn to you
and you arc thc most handsomc ol thc 'Arabs:" Ka'b said, "cn mortgagc your sons to
mc." cy said, "How can wc mortgagc our sons to you: Latcr thcy would bc abuscd by
thc pcoplc's saying that soandso has bccn mortgagcd lor a camcl load ol lood. at
would causc us grcat disgracc, but wc will mortgagc our arms to you." Muhammad bin
Maslama and his companion promiscd Kab that Muhammad would rcturn to him.
Hc camc to Kab at night along with Kab's lostcr brothcr, Abu Na'ila. Kab invitcd
thcm to comc into his lort, and thcn hc wcnt down to thcm.
His wilc askcd him, "Vhcrc arc you going at this timc:" Kab rcplicd, "Nonc but
Muhammad bin Maslama and my (lostcr) brothcr Abu Na'ila havc comc." His wilc
said, "! hcar a voicc as il dropping blood is lrom him, Ka'b said. "cy arc nonc but my
brothcr Muhammad bin Maslama and my lostcr brothcr Abu Naila. A gcncrous man
should rcspond to a call at night cvcn il invitcd to bc killcd."
Muhammad bin Maslama wcnt with two mcn. (Somc narrators mcntion thc mcn as
'Abu bin ]abr. Al Harith bin Aus and Abbad bin 8ishr). So Muhammad bin Maslama
wcnt in togcthcr with two mcn, and sail to thcm, "Vhcn Ka'b comcs, ! will touch his
hair and smcll it, and whcn you scc that ! havc got hold ol his hcad, strip him. ! will
lct you smcll his hcad." Kab bin AlAshral camc down to thcm wrappcd in his clothcs,
and diusing pcrlumc.
Muhammad bin Maslama said. " havc ncvcr smclt a bcttcr sccnt than this. Ka'b
rcplicd. "! havc got thc bcst 'Arab womcn who know how to usc thc high class ol
pcrlumc."
Muhammad bin Maslama rcqucstcd Ka'b "Vill you allow mc to smcll your hcad:"
Ka'b said, "Ycs." Muhammad smclt it and madc his companions smcll it as wcll. cn
hc rcqucstcd Ka'b again, "Vill you lct mc (smcll your hcad):"
Ka'b said, "Ycs." Vhcn Muhammad got a strong hold ol him, hc said, "Gct at him!"
So thcy killcd him and wcnt to thc Prophct and inlormcd him. (Abu Ra) was killcd
altcr Ka'b bin AlAshral."
7.16 Depictions of Muhammed 435
! bclicvc this hadith is Truc: thc naturc ol its Truth will bccomc clcarcr shortly.
c hadith is amazing lrom a litcrary pcrspcctivc, rcading likc a scrics ol
Hollywood action vigncttcs. !t stands, lor cxamplc, as a dircct prccursor ol all
]. ]. Abrams movics (c.g., thc Mission !mpossiblc scrics). crc is a camcra
lraming thc vicws. !t movcs rapidly lrom onc sccnc to thc ncxt lrom thc
ordcr ol cxccution, to thc blokcy ring with ovcrdrawn Maa stylc villain,
luring him into thcir condcncc, thcir violcnt intcnt sccthing undcrncath this
ploy, to thc suddcn nod in typical Hollywood shorthand! to Shakcspcarc
(thc lcarlul wilc hcaring blood likc Lady Macbcth, Ka'b's tragcdy voiccd by
himscll "A gcncrous man should rcspond to a call at night cvcn il invitcd to
bc killcd"), to thc sccond Arab Maoso ri ("h, !'vc got thc bcst smclling
womcn"/"Lct mc smcll your hair"/Haw haw haw), this timc, at thc climax,
with that rivcr ol violcncc against thc blasphcmcr surging out ol thc trap.
! go lurthcr and dcclarc that cvcry action blockbustcr ncccssarily passcs through
thc hadith ol Kab al Ashra. !t docsn't mattcr il this is unconscious to thc au
thors/vicwcrs. c hadith and its archctypcs containcd within havc always
cxistcd within thc atcmporal ncxus ol Symbolic spacc. All lorms ol bccoming
arc mcdiatcd by particular clds ol archctypc according to thc laws ol inucncc
(no mattcr how unconscious, as thc Symbolic is thc unconscious). !n this casc,
thc Hollywood action blockbustcr as wc know it truly deri.es lrom thc hadith
ol Kab al Ashra. c gcnrc is prcdicatcd upon by thc cvcnts ol that narration.
(is is intcrcsting, givcn that Hollywood action blockbustcrs arc, gcncrally
spcaking, thc prclcrrcd larc ol thc global 21st ccntury ummah as it stands: thc
inscnsitivc, uncouth, macho and banal tastcs that it cxhibits and dcspairingly
lor mc! no doubt will continuc to cxhibit, until wc can bring about thc lull
Rcnaissancc ol thc 8ody's Truc Scicncc.)
Now both thc litcralist and wc who would cvadc thc colonial sting ol
sccularism would say cvcn in that casc, no courts wcrc consultcd. How to
rcspond corrcctly thcn: Vhat is thc sunnah ol rctaliation:
c answcr is straightlorward il wc wcrc to adopt a sccular, progrcssivc linc
wc could attcmpt to lorm a historical trajcctory. c progrcssivc might,
lor cxamplc, acccpt that thc Kab al Ashra assassination did occur. cy might
say that, in that contcxt at that particular historical momcnt assassination .as
thc appropriatc rcsponsc at that timc, bccausc thcrc was no uropcan Court
ol Human Rights. And so, to protcct thc ccn and thc pcoplc ol !slam lrom
dclamation, assassination was thc contcxtual solution. 8ut in our 21st ccntury
contcxt, thc trajcctory wcrc can cxtract lrom thc hadith is simply that Prophccy
trcats slandcr against !slam vcry scriously bccausc, cvcn in this day and agc,
just as with Kab al Ashra's poctry thcrc is a rcal dangcr that blasphcmy and
slandcr can turn ugly, into actual violcncc against Muslims. Stick a pocm up
436 e Self
or a lcw racial caricaturcs up and it sccms an innocuous application ol
lrcc spccch. 8ut lrom that lack ol adab, lrom that grantcd social pcrmission
(or Socially Nctworkcd pcrmission!) to insult or spit upon our ncighbours ...
wc will slidc into rcpctitions ol man putting thc jackboot into thc lacc ol his
cousin, and a dcmocratic body will translorm oh so quickly into a cxplicitly
opcn lascist war machinc against !slam.
c progrcssivc (or sccular) Muslim would thcn arguc that to lollowthc sun
nah ol Prophccy is to takc into account thc historical contcxt ol today and lorm
a trajcctory lrom Prophccy's motivation and solution to a contcmporary solu
tion conductcd in thc samc spirit: Prophccy in thc 21st ccntury would havc, in
lact, sucd Kab al Ashra to within an inch ol his lilc. Mark Zukcrbcrg as Kab al
Ashra but now with lawycrs and human rights chartcrs instcad ol pcrlumc
and liccnscd trickcry.
Clcarly this is a vcry boring solution. And not !slamic, lor rcasons wc havc
bccn going on about lor a whilc (and that wc hopc to cxpound lurthcr soon):
it rcquircs a sccular subjcctivity not an athcist subjcctivity but, rathcr, a
subjcctivity in which thc tcxts ol thc ur'an and narrations is onc that can bc
trcatcd as a sct ol historically situatcd intcntions, rathcr than as wc bclicvc
ahistorical but Truly Tcmporal signs that can guidc us into Light. Ul
timatcly this is achicvcd through thcir cmbodimcnt, through living through
thc signs and, by thcir agcncy, by corrcct rcading ol thc signs conguration,
through becoming wc cnd up cmbodying !slam, truly awarc ol our body, bc
coming awarc ol who wc truly arc.
So what is thc Light within this narration:
First and lorcmost, Ka'b is what Sus call thc Commanding Scll what thc
Gnostics callcd thc cmiurgc. Hc is thc lalsc aspcct ol oursclvcs that acts as il
hc has complctc dominion ovcr thc kingdomwc call our rcality. Hc livcs within
thc lortrcss with his guilty Lady Macbcth thc lortrcss bcing a lortrcss ol
disbclicl that cach and cvcry onc ol us has insidc us, a lortrcss ol imagination
and slccp that has scalcd itscll o lrom awakcning to thc Truth ol Prophccy.
Vc all takc on thc mask ol Ka'b in somc lorm or anothcr during our proccss
ol rcading lilc, and rccognizing this is a lorm ol assassination. is is truc, cvcn
lor thc bcst, most noblc shcikh. How can this bc: 8ccausc Ka'b's sin, rst and
lorcmost, is thc dcpiction ol Prophccy. 8ut Prophccy cannot bc capturcd by
dcpiction. !s it possiblc to capturc a subjcctivity (or proccss ol bccoming) that
touchcs all subjcctivitics (as thcir potcntial to bccomc) in an imagc ol a singlc
lacc:
8ccausc thc Prophctic "subjcctivity" is thc bccoming ol all bccomings: it
prcdicatcs upon all journcys. All journcys bcginning in whatcvcr histori
cal or rcligious contcxt, in whatcvcr ccntury ol timc arc journcys that arc
7.16 Depictions of Muhammed 437
Muhammcdcan. c voicc is in sccond pcrson. c divinc narrativcs arc vir
tual rcality hcadscts. c ur'an is your rcvclation.
To position Prophccy as an imagc cxtcrior to thc journcy is to imaginc
that, somchow, thcrc is a "mc" that has somc dominion outsidc ol thc journcy,
outsidc ol Prophctic bccoming, outsidc thc sunnah. A "mc" as Ka'b: writing a
blasphcmous pocm that prcsumcs to mock thc womcn ol !slam, thc womcn ol
Prophccy, thc submissivc lcmalc. is is what wc arc whcn wc arc Ka'b: blas
phcmous, dcnying thc naturc ol rcality, thc naturc ol our bccoming: turning
our lacc lrom thc sunnah ol Muhammcdcan pcrccption lrom thc pcrccption
that thc signs arc arrangcd to turn our lacc to thc sunnah ol Muhammcdcan
pcrccption. Vhcn wc arc Ka'b, wc composc blasphcmous pocms and draw im
agcs ol Muhammcd that convincc us that hc was a historically situatcd pcrson,
whosc rcality is cxtcrior (maybc rclational) to ours.
And hcncc thc mcaning ol assassination and thc ploy. Prophccy rccognizcs
that Ka'b is thcrc within thc lortrcss and so scnds assassins in to dcccivc this
Commanding Scll into losing its hcad. His tragcdy is that hc rccognizcs it at
thc cnd bccausc hc is gcncrous, altcr all, in his bclicl that hc has dominion,
in his bclicl that hc posscsscs wcalth to bc gcncrous hc rccognizcs that his
dcath comcs naturally lrom this tcmporary wcalth ol thc lold ol Rcality that is
part ol his wavclorm.
Vhcn thc Scll is assassinatcd, what happcns: And why is Prophccy con
ccrncd with its dcstruction, cxactly: c Commanding Scll has a powcr
absolutcly transitory, likc thc wink ol an cyc that dcpcnds spccically on thc
drawing ol Muhammcd. rough drawing Muhammcd, thc Commanding
Scll crcatcs thc illusion, thc imagc ol Prophccyascxtcrior and, conscqucntly,
allows lor a dominion or lortrcss that is not subjcct to thc Shariah/thc scll
awarc logic ol lilc, not subjcct to thc sunnah ol bccoming. us, by denition,
Prophccy always dcmands assassination ol this Scll and thc conscqucnt rcvcla
tion ol thc Truc Scll, ol our purc soul.
c imagc ol Prophccyascxtcrior is dcstroycd and Prophctic bccoming again
bccomcs our possibility wc arc lrcc to bccomc, lrccdom dcriving lrom awarc
ncss ol thc Truc Scll unlolding, lrccdombcing unlolding awarcncss ol thc signs,
lrccdom bcing thc sunnah.
c astutc rcadcr will havc noticcd a problcm with this dcscription.
!l all imagcs ol Prophccy arc problcmatic, il all imagcs cxtcriorizc Prophccy
and lorm thc lortrcss ol Ka'b, thcn havc ! not just crcatcd my o.n imagc ol
Prophccy by lraming thc hadith in this way: Surc, it is an imagc ol Prophccy
asintcrnal, as a bccoming ol bccomings but, ncvcrthclcss, it is still an imagc
and, conscqucntly, cxtcrnal. Clcarly thc progrcssivc, sccular imagc ol Prophccy
is also a blasphcmy. As is thc litcral rcading. Vc myscll doubly includcd
438 e Self
arc all damnablc Ka'bs, cach drawing Muhammcd altcr our own naivc or
scllrccxivc inclination!
crc is, howcvcr, a solution to this problcm and it is within thc hadith itscll.
c agcnts ol Prophccy work to assassinatc this part ol thc Scll through a lic.
rough vanity, through attcry, through working thc Scll 's pcrlumc against
it. Vithout cvcr nccding to bargain with thc Vomcn ol Rcccption, nor thc
Sons ol gcncalogy: thc Truth stays salc throughout thc cntirc dccd. Rathcr,
Prophccy pcrmits a lie to dcstroy this Scll. c lic bcgins with thc story ol thc
agcnts bcing unablc to aord a Sadaqa dcmandcd ol thcm by Prophccy and
thc lic continucs in tcrms ol attcry rcgarding pcrlumc (that gcnuincly comcs
lrom thc Scll ). cy play upon thc Scll 's comprchcnsion ol his own wcalth,
and rcqucst assistancc in this.
Vc who would intcrprct this hadith wc posscss a wcalth ol comprchcn
sion, a wcalth lormcd lrom thc ability to intcrprct, a wcalth ol knowlcdgc. And
so thc agcnts comc to us, inlorming us lalscly that Prophccy dcmands a charity.
Vc havc no idca that our hcad will soon bc dctachcd lrom its ncck ol ccrtainty.
c lic is always givcn to us in a statc whcrc wc imaginc that wc arc in do
minion ol a rcality scparatc lrom thc sunnah, scparatc lrom thc Truc shariah.
8ut thc lic is thc mcans by which wc translorm into actual actual laccs/hcads
and actual bodics, lrccd lrom illusion.
c lic can takc many lorms. 8ut a good cxamplc is thc rst story wc prc
scntcd thc apocryphal story ol rubbish. !t is a lic, as wc havc prcscntcd it.
A lic that prcscnts a Mcccan Muhammcd that is pcacclul, acccpting ol abusc.
c story is in nccd ol sadaqa: it dcmands wc intcrprct it with all our wcalth.
Say wc dcrivc an intcrprctation that lcads to an obvious sccular, progrcssivc
undcrstanding ol rcligious tolcrancc. Such an intcrprctation will not touch thc
truth ol thc Vomcn ol !slam, nor will it do any damagc to thc Sons ol gcncal
ogy. 8ut it will makc us lccl comlortablc, makc us supposc oursclvcs salc in
our lortrcss ol progrcssivc undcrstanding. Vc will lccl Prophccy to bc cxtcrnal.
8ut onc day, by virtuc ol this lic, thc agcnts will thcn comc and thc hcad will
bc dctachcd.
Similarly, thc sccond hadith itscll whilc no doubt authcntic is also a
scllrccxivc lic. Again, it dcmands wc intcrprct it with all our wcalth. Somc
havc intcrprctcd it in po.erty, litcrally or in a sccular way. My intcrprctation, on
thc othcr hand, ! am laying out bclorc you, is nanccd by grcat wcalth. 8ut as
long as ! kccp writing it, and you kccp rcading it with undcrstanding, nothing
will truth ol thc Vomcn ol !slam, nor will it do any damagc to thc Sons ol
gcncalogy. 8ut it will makc us lccl comlortablc, makc us supposc oursclvcs salc
in our lortrcss ol Tailoritc Su undcrstanding. 8ccausc wc will lccl Prophccy to
bc cxtcrnal cvcn as wc say Prophccy is in lact intcrnal, cvcn as wc undcrstand
7.16 Depictions of Muhammed 439
that Prophccy is with us il wc arc awakc. 8ut by virtuc ol this lic dclivcrcd to
a wcalthy man, thc agcnts will thcn comc and thc hcad will bc dctachcd. And
thcn wc rcally will bc awakc!
kay, so what docs that mcan lor thc sunnah ol rctaliation: Practically:
!l it is all an intcrnal proccss ol ovcrcoming thc Commanding Scll, should
wc just sit idly by and lct thc racists and bigots pour rubbish ovcr us: !n a way,
ycs but only il wc undcrstand that such a coursc ol action as a narrativc
ol Prophctic unlolding that wc cngagc with is a lie ol lollowing thc sunnah
that is ncccssary in ordcr lor a Truc assassination ol thc Scll to takc placc. at
is thc only authcntic way wc could lollow through thc rst story as thc sunnah.
8ut thcrc is morc to it than that. Prophccy is intcrsubjcctivc action: thc Truc
Scll, thc Truc bccoming is lound through intcraction with othcr lragmcnts ol
thc original soul through ncgotiation or rcvolution or rctaliation against othcr
childrcn ol Adam.
c practical coursc ol action must bcgin with lcarning how to rcad. ncc
wc havc achicvcd divinc litcracy, thcn wc can act. !l wc had a sucicnt body ol
Muslims, thcn wc could construct a narrativc an instructivc and translorma
tional story to bc rcad throughout thc mccting placcs ol an awakcncd ummah.
c Social Nctwork ol thc Mind: a living mythology in which Muslims bccamc
addictcd and cnslavcd to its spacc ol continual updatcs and imagc lccds, and
rcact as slccpcrs in a drcam to cxtcrnalizcd Prophccy, unconscious, unknow
ing rcaction. A mythology ol libcration in which thc Faccbook lan pagc was
thc lortrcss and its administrators constitutc thc dcmiurgc, thc imagcs thcm
sclvcs include and preempt our own narrativc and in which an assassination took
placc to lrcc cvcryonc. c Truc Social Nctwork awakcns, globally, to bccomc
a Nctwork ol Frccdom and Light. No European courts .ould be required. c
narrativc mythology sharcd and cmbodicd by thc knowcrs ol thc 8ody
would bc Truth and Truth would radically changc thc world, Truth would bc
morc viral than a banal lan pagc or youtubc clip.
How would this rcvolution work: Vouldn't thc lascist boot land squarcly
upon our lacc whilc wc'rc all singing Su pcacc and lovc and writing parablcs:
No. c rcvolution will transccnd that lcar. !t is thc lcar ol illusion, and whcn
wc spcak Truth pcrccivc Truth dircctly, illusion is vanquishcd. Vc havc
nothing to lcar but thc assassins ol Prophccy who arc coming lor us, thc
wcalthy intcrprctcrs making dhikr ol imagcry in our lorts. c changc would
sprcad this Holy lcar to cvcryonc, including thc old ladics with thcir rubbish
laccbook artwork.
Vc could scnd in agcnts to carry out thc assassination. But no actual, physical
blood .ould be spilt.]ust as it "was" with Prophccy. ]ust as it "is" with Prophccy.
8ccausc lor thosc who know how to rcad lor thosc who arc awakc to thcir
440 e Self
bccoming: thc Muhammcdcan Rcality will dclcat all who would Command
ovcr an imaginary dominion, intcrnal or cxtcrnal.
7.17 e Ahl al Kitab, donkeys and the nafs
!t has bccn bc argucd (within ccrtain Su circlcs, spccically, thosc ol thc Tai
loritc disposition) that wc (or at lcast mc, most ol thc timc) arc hardly cvcr
Muslims but arc, instcad, mcrcly" Ahl alitab. mbodying (albcit laithlully,
sinccrcly, bcautilully) thc rulcs, carrying thc signs ol God upon our backs: but
not yct rcccting, not yct rcading. Vhcn thc 8ooks ol God arc carricd upon
our backs, wc arc as holy donkcys lollowing a particular path, wc" cannot rcad
thcm, so do not know what thcy signily, but, ncvcrthclcss, wc carry thcm lor
ward into thc luturc". Pcrhaps, at a latcr datc, othcrs might takc lrom what
thc donkcy carrics and carry it through rcading thc script.
!n othcr words, Prophccy is still going on right now, and thc goal ol thc
journcy is that wc rccovcr !slam, wc, thc cmbodicrs ol a practicc ol !slam, wc
thc pcoplc ol thc 8ook, awaiting his cntrancc into thc Mcdina ol our hcart.
osc who wcrc cntrustcd with thc Torah but thcn did not carry arc ol a
likcncss to thc donkcy (HMR) who carrics books. (62:5)
is is not a vcrsc mcant to cnjoin a scnsc ol smug rcligious supcriority upon
Muslims. !t is a univcrsal cosmological rcading ol thc rclationship bctwccn thc
(collcctivc and individual) soul, its journcy and scllawarcncss.
uick talsir: c donkcy is what wc normally think ol as scllhood, as subjcc
tivity sccular or rcligious, it docsn't mattcr at this point. Sus call it thc nals.
!t carrics books" but without rcally carrying, without rcading what books" arc.
c books" arc, in lact, thc autobiographical inscription ol thc donkcy's own
journcy, rcndcrcd through thc qalbic prism ol scllawarcncss, thc purication
ol mctarccction: it carrics as a donkcy bccausc it is not yct ablc to carry Torah
as a Submittcr whosc scllhood has bccn illuminatcd to risc abovc thc cvcry
day" rcalm ol thc donkcy and into thc rcalm ol thc ridcr who knows what thc
donkcy and its journcy constitutc and can carry thc books ol autobiography in
this knowlcdgc into thc qalbic rcalm ol Malakut/Yctzirah.
Vhcn wc rcalisc this, wc undcrstand that wc havc bccn cntrustcd with rcv
clation.
As thc collcctivc soul (brokcn into individual souls) ol thc ummah, wc cm
body it, wc carry it but do not carry it, wc carry it upon thc back ol our watcr
body nals, but wc do not scc it lor what it is, wc do not carry it, bccausc thc
collcctivc soul has not bccn awokcn. !nstcad wc cmbody it, a walking tcxt, lor
luturc gcncrations ol thc collcctivc to, cvcntually, comprchcnd.
To hastcn this proccss, il not collcctivcly, thcn individually (thc individual
7.18 Fadak and Fatimas hair 441
soul still bcing a microcosm lor thc ummah) wc should ask oursclvcs, what
must bc donc to nd oursclvcs as ridcrs, so that wc may rcad and carry thc
book as ridcrs.
Long asidc on donkcys: God trcats donkcys in various ways in his 8ooks.
!n (74:4950) Allah dcscribcs thosc who turn away lrom thc truth as likc
donkcys running lrom a lion. !n (31:19) Hu says thc harshcst ol all sounds
is thc voicc ol thc donkcys." And yct, in (16:8) thc donkcys arc dcscribcd as a
gilt to us lrom thc crcator, granting us transport and adornmcnt. So donkcys,
that part ol us that carrics us, is also an adornmcnt to our bcing. cn thcrc is
thc lamous talking donkcy ol 8alaam, thc lalsc prophct, in 8'midbar/Numbcrs
thc donkcy rcsists his movcmcnt along a particular path, though thc ridcr
(grantcd acccss to thc highcr rcalm, but abusing this acccss) mistrcats it.
A donkcy in Torah and !slam always stands lor a lowcr" aspcct ol scllhood,
that shcll which carrics our highcr scllhood thc ordcrs ol our soul upon
thc journcy. !t is intcrcsting that thc Arabic lor books" hcrc, aslaran, has SFR
as its root, lrom which wc also gct a mcaning ol inscription and journcying.
us, whilc thcy do not carry thc Torah as a ridcr carrics in thc scnsc ol
coping and rcading its signs thcir donkcy, thc journcying, inscriptivc, tcxtual
subjcctivity, navigating thc spacc ol discoursc still carrics thc signs upon itscll
as a simultancous book and journcy/scllinscription.
at is, by rcalising wc arc not Submittcrs at all, but in lact still Ahl alitab
cxisting within thc livcd spacc ol Nasut, it is our paradoxical, contradictory
station to carry thc journcy/books/autobiography upon our nals, prcciscly by
virtuc ol thc lact that wc cannot yct carry/comprchcnd thc naturc ol thc 8ook
as autobiography ol our journcy as a donkcy!
7.18 Iadak and Iatima's hair
c lracturc ol thc ummah bcgins altcr thc Prophccy withdraws, with thc lam
ily drama ovcr inhcritancc (Fatimah claimcd shc was givcn thc land ol Fadak
and this was dcnicd hcr) and succcssion to rulc as King (Ali or Abu 8akr).
Somc sourccs tcll us that whcn Abu 8akr and Umar camc to thc housc ol Ali,
dcmanding allcgiancc to Abu 8akr as king, Fatimah thrcatcncd to rcmovc hcr
hijab, rcvcaling hcr hair. Upon this warning, Abu 8akr dcpartcd.
Vhat is Fadak and what is thc naturc ol Fatimah's hair, that it should bc
lcarlul to thc Caliph: (Hc is thc corrcct Caliph lor thc unlolding, lct us makc
this clcar at thc outsct thc ordcr ol thc Four Caliphs is right, corrcct and
ivinc).
Shc wcars a hijab ol spccch, acts and intimation a woolcn, patchwork
hijab. 8cncath it is hcr hair, which lorm rccctivc conduits ol light lrom thc
442 e Self
inncr mirror ol thc sccrct Fcmininc (thc Fcmininc that is bcncath thc thc othcr
known Fcmininc ol cngcndcrcd dicrcntiation). Hcr hair acts as a mirror con
duit ol rccctcd Light upward into hcr outcr sistcr's codomain, but thc hijab ol
Fatimah maintains rcgulation ol this Light into dicrcncc.
is is why shc is givcn this scparatc land, thc sccrct land ol Fadak: it is
lrom thc dcpths ol this land that thc rccctivc conduits ow outwards. c
land ol inhcritancc that hcr lathcr giltcd through cntcring into his cloak. is
land is scparatcd lrom thc Caliphatc, lrom thc kingdom (and ! am actually
spcaking symbolically hcrc all thc way, rcmcmbcr this is all a psychological
drama). Hcr inhcritancc is scparatc lrom thc othcr lcmalc lorm ol thc shariah
(my vcrsion ol thc truc shariah, not thc litcralist nonscnsc wc can discount). !t
is thc othcrncss" ol Prophccy or thc intimacy ol Prophccy: that which bclongs
to Prophccy dircctly, rathcr than that which Prophccy rclatcs to and translorms.
Likc thc dicrcncc bctwccn bcing milk and bcing ocrcd milk.
And what Allah rcstorcd to His Mcsscngcr lrom thcm you did not spur lor it any
horscs or camcls, but Allah givcs His mcsscngcrs powcr ovcr whom Hc wills, and Allah
is ovcr all things compctcnt. And what Allah rcstorcd to His Mcsscngcr lromthc pcoplc
ol thc towns it is lor Allah and lor thc Mcsscngcr and lor ncar rclativcs and orphans and
thc travclcr so that it will not bc a pcrpctual distribution among thc rich lrom among
you. And whatcvcr thc Mcsscngcr has givcn you takc, and what hc has lorbiddcn you
rclrain lrom. And lcar Allah: indccd, Allah is scvcrc in pcnalty. (59:67)
So thc rccctcd light is channclcd outward through hcr hair, likc mirrorcd
brc optical cablcs. Hcr hair thus mirrors thc brc optic cablcs ol thc bcard ol
thc Grcatcr Facc and thc smallcr imagc ol thc bcard in hcr husband Ali, but is
morc lcarlul in its Fcmininity: prcciscly bccausc (likc thc land ol Fadak) it is a
sccrct posscssion that is locatcd gcographically within our rst lcvcl caliphatc!
at is, whilc onc might imaginc that such a Prophctic posscssion is possiblc
only at a highcr planc ol rcality say, at thc lcvcl ol thc bcingthings, thc mcta
modcl ol winc it is, in lact, acccssiblc and right hcrc bclorc us within this
rcality ol thc kingdom. r, mixing maps (and constitutions ol thc Fcmininc),
it is acccssiblc within thc Fcmininc: as a sccrct Fcmininc within thc Fcmininc.
So Abu 8akr withdraws, bccausc thc sccrct land is scparatcd and transmits up
wards into his containing Caliphatc and, as thc archctypc ol thc king whilc
hc can bc translormcd and mcdiatcd by Prophccy in judgcmcnt ncvcrthc
lcss, his rcalm is onc ol translormation and inscription, whilc hcr land is onc ol
bcing posscsscd". c king always dcsircs owncrship ol that posscssion, and
comprchcnds its valuc duc to his (spiritual) wcalth taught to him by Prophccy.
So thc king scarchcs lor it in conqucst but at thc samc timc it is lcarlul to him
bccausc it sourccs his vision and that is lcarlul, il thc sourcc is cxposcd and so
7.19 Imamhood 443
hc rctrcats. Posscssion ncgatcs translormation/camcls/horscs/movcmcnt: and
so thc king withdraws at this thrcat.
!'m not going on about thc rcal lilc politics ol thc schism but rathcr thc
inncr politics ol our psychological rclationship to Prophccy, ol bcing posscsscd
and translormation.
Takc o that scarl, my daughtcr, and thc kingdom ol Fcmininc translorma
tion will by itscll scllrccxivc translormativc rcading takc itscll into its
situatcd sccrct Fcmininc ol posscssion.
7.19 Imamhood
is is why prophctology cnds with thc Scal , and imamology continucs. Ali
was thc rst to situatc himscll in thc Scal's placc within thc rcvclation. !t was
to him that thc vcrscs wcrc dictatcd, and it was through Ali that spiritual suc
ccssion occurrcd. 8ut Ali's cxamplc is thc cxamplc lor us all: wc arc all spiritual
succcssors to lcsscr or grcatcr dcgrccs, il God allows.
\crily, Vc givc lilc to thc dcad, and Vc rccord that which thcy scnd bclorc, and thcir
traccs and all things Vc havc rccordcd with numbcrs in a Clcar !maam (!maamim
Mubccn). (36:12)
!maam mcans a guidc, lcadcr, chicl, that which stands in lront. c Shias takc
this !maam to mcan Ali. c !smailis takc it to mcan thcir currcnt !maam.
!n Sunni translations, !maamimMubccn is oltcn translatcd simply as Clcar
8ook" or Clcar Rcgistcr", which is an unhclplul paraphrasc. !t would bc bcttcr
to simply rctain thc Arabic hcrc or takc a mctaphrasc, such as Clcar Guidc".
cn thc ambiguity ol thc Arabic is carricd across: a guidc can bc a human (a
tour guidc to a muscum) or it can bc a book (Fodor's guidc to Ncw York City).
!maam is uscd in thc scnsc ol a guidc in vcrsc latcr, to rclcr to thc Torah:
And bclorc this was thc 8ook (Kitaab) ol Musa as an !maam and a Rahmah.(46:12)
8ut !maam also rclcrs to a human lcadcr, this cannot bc dcnicd. So who,
what and whcrc is thc !maam thcn ol vcrsc 36:12: Vhat is bcing rccordcd:
All things, and thc traccs ol thc livcs. c !maam has numbcrs rccordcd upon
it, marking out thcsc traccs. c !maam is thc Guidc, cnumcrating!
thc sign ol that drcamscapc
in spccch you might asccnd
but it's only through thc judgcmcnt
that wc all can makc amcnds
you'rc to blamc il it all lalls apart
but thc guidc ncvcr lcavcs thc lort
chcck thc timc 'causc dccds arc numbcrcd
444 e Self
it's your robc ol days to bc bought
crc wcrc political succcssors, taking an ummah ol lollowcrs undcr thcir
lcadcrship, mirroring thc Scal's rclationship with thc majority ol his lollowcrs.
8ut thc spritual succcssors thc Fricnds ol csign arc within a much smallcr
ummah. cy lollow" thc !maam (whosc rst actualisation as a physical in
stancc was Ali) in thc lashion ol allowing thcmsclvcs to sit within thc You" ol
thc rcvclation, and attcmpt thc bccoming pcrmittcd by this grcatcst ol carthly
barakahs.
7.20 Conclusion
c Scal complctcs thc chain ol prophcts. His voicc, his rclcvclation, his lilc is
a rcpctition ol prcvious prophcts and mcsscngcrs, lrom Adam to Moscs, lrom
avid to Zorocstcr, lrom Shuwaib to zckcil. ach ol thcsc humans asccndcd
to thc limit ol spccch and obtaincd Prophccy. So too with thc Scal: his mcssagc
is idcntical to that which prccccdcd him.
8ut his complction is pcrlcctly nal, not bccausc ol his individual asccntion,
but bccausc how his asccntion stands in rclation to thc rcst ol thc world.
For it is only through thc Scal that wc dircctly cxpcricncc thc Mirror ol thc
ivinc.
Likc thc othcr prophcts and mcsscngcrs, thc charactcristic ol thc Scal is as
a pcrlcct Mirror, rcccting thc Light ol an Unknowablc 8clovcd lrom abovc.
8ut thc Scal opcns up a ncw paradigm ol spiritual possibility: his position as
a you in thc ivinc narrativc. Up to thc point ol thc Scal's rst rcvclation,
thc ivinc narrativc was in third pcrson ol thc storics ol thc Torah, witncsscd
accounts ol thc Gospcls), or thc Mc to a plural you ol God's commandmcnts,
songs and tcstimonics, mcdiatcd by thc many inspircd rcgcnts ol history.
8ut thc uran is writtcn in thc sccond pcrson. God addrcsscs Prophccy as
a singular "you" throughout. To rcad thc ur'an is to bc substitutcd lor thc
mcsscngcr himscll, to bc transportcd to thc momcnt ol that rcvclation. !t's
your rcvclation.
c scholars ol !slam arc corrcct whcn thcy say that cach mcsscngcr dclivcrs
thc samc mcssagc, but onc tailorcd lor thcir particular contcxt ol rcvclation.
Abraham's mcssagc was ol submission. Moscs brings thc commandmcnts. ]a
cob manilcsts thc sancturary. zckicl providcs a scicncc ol rcalignmcnt lor thc
housc. cir ummahs lollowcd, as bcst as thcy could. So too with thc Scal.
c Scal scrvcs a similar purposc, to raisc thc ranks ol ordinary mcn, turn thcm
away lrom sin and guidc thcm back to thc gardcn. A physical ummah lollowcd
and lollows.
7.20 Conclusion 445
8ut thc Scal docs somcthing clsc, and is uniquc in his station: lor his sta
tion is thc highcst station. Not thc highcst just lor him as a man: it is thc
highcst bccausc his attainmcnt opcns up immcdiatc acccss lor all humankind
to Prophccy. c shilting signicr: an acccss point lor all human consciousncss
to substitutc itscll as a Mirror lor thc radiancc.
c mirror that shincs cxists in this world. 8ut thc world is writing, and
writing is logic, and logic is judgcmcnt, and so thc Mirror is madc ol judgcmcnt
and ccn is manilcstcd in thc mirror, bccausc ccn is thc path, a path cannot
cxist without ccn. God pcrlccts our dccn through thc Scal.
Today ! havc pcrlcctcd your ccn lor you, and complctcd My gracc upon you, and
approvcd !slam as your ccn. (5:3)
Postscript: Lovc's Philosophy
!s my lovc so raiscd in station that ! might in blasphcmy assumc
c robc ol thc Prophct
And rcjoicc to thc world in hutba
c miraclc ol our mccting:
at ! might writc a book ol thcology,
An cntirc philosophy ol codc
l living lilc in symbolic litcralncss. Unlolds
All this rc ol intcllcct: kindlcd by your body's touch!
And now ! gathcr arms, and drcam ol rcvolution
ntcr thc sphcrc ol rhctoric and thc dcpths ol a psychic politics
And raisc an army
To ght in thc namc ol Lovc, which my comradcs undcrstand as abstract !dcal, and lor
this !dcal lollow my pcrsuasion.
My spccch, so inspircd, cmpassions thcm to wagc ]ihad lor Lovc, though it bc mcrcly
words unrcquitcd!
Lct thcrc bc no conlusion, bccausc timc withcrs all mpirc to dust
8ut this Lovc ! rccognizc alonc in you, my ainalycn.
And ! stop tonight and pausc a momcnt, catch my brcath bclorc ! rccntcr thc lray:
what winc ol madncss did you pour lor mc
at night in China:
Vhat winc ol insanity was it, so drunk that ! dcclarcd shahada,
As wc lay nakcd togcthcr, in union ol cach othcr's stolcn souls:
!t was, is and will bc ctcrnally, thc intoxication ol your pcrlcction's charm:
osc lips mccting minc, dcsirc apparcnt in thcsc bountcous lincs
Madc manilcst my wildcst lantasy, ! map cntirc your lcrtilc curvcs, lrantic, cating, drink
ing you in, as a dcscrt cxilc rcturncd
And wc showcrcd togcthcr undcr thc watcrs:
is sca drowns mc and, gasping lor air, ccstacy is rcndcrcd prolound in prophctic voicc!
446
Postscript: Lo.es Philosophy 447
8ut look: as ! writc it, so it is immcdiatcly misconstrucd!
c world will look on this, and through my rcading, will scc cology in our scx.
Vhat a paradox ol poctry and prophccy ! now livc
As this mistrcss looks on, amuscd, silcnt and, lips lickcd longingly, lcads mc back to thc
bcdroom.
h my swcctcst bclovcd,
Lct this play ol tcxt itscll,
Lct it bc likc kisscs upon your lorm,
Lct it bc likc kisscs upon your lorm.
Lct us livc likc this lorcvcr: ! writc and sing and philosophizc to thc Vorld,
cclaring my Lovc in dicrcnt rcpctition
at all humanity might bc amazcd and in awc at what this man has donc lor Lovc.
A vcry public Lovc aair.
8ut thcsc uttcranccs arc your hijab, my Muslim wilc, lor through thc words
ur Truth is conccalcd
And your nakcdncss is lor your husband's gazc alonc!

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