Mission of islam. G. Dzhemal
The Mission of Islam
A. Does Islam essentially coincide with the doctrines of other world religions?
G.D. We came to the answer to this question at the end of the previous answer. The Tawhid space, which denies analogy and identity, is in itself an opposition to a System whose spirit is uniformity, immutability, reproduction of the same thing, the collapse of the human factor on itself. The rulers (who, according to the Koran, are all criminals) and their spiritual teachers and authorities, being a collective pharaoh, consider themselves the only possible embodiment of the deity in the chaos of dead matter. On the one hand, it resembles, as it were, the Islamic principle of viceroyalty: “Human is the viceroy of Allah” — but in the Islamic context, we are talking about the fact that human is a locum tenens on behalf of an absolutely transcendent, hidden and incomprehensible Subject, which is fundamentally not given either in images, nor in analogies, nor in comparisons, nor in the most insane hypotheses extracted from human mental resources. A Muslim is certainly a viceroy of something other than everything that is. The pagan, on the other hand, implies a rigid principle of analogy between himself, as he is, and the god he strives to become. Therefore, his true god is Lucifer (Iblis). And, therefore, the spiritual teachers and their murids in power are a gang of satanocrats, hizb-sh-shaitan. The final product of satanocracy will be the information society, the features of which are already being implemented in our time.
A. So you consider today to be practically the prologue of the Apocalypse?
G.D. Our children play computer games, immersed in interactive work with the Network (good name!), and this is the initial sign of how the life of a citizen of the information society will be built. People will become terminals that will turn their internal time, by the way, measured by a very specific number of beats of a living heart on this earth, into a stream of electronic encodings, the exchange of which will form the basis of a new intellectual economy. It will be slavery, incomparably worse than the Pharaonic one.
Billions will not be able or willing to stand under this yoke, and those in power will raise the question that this human ballast should be thrown out of History and Meaning. Already, some “scientists” have publicly started talking about the need to burn out nine tenths of humanity, which are good for nothing. The most paradoxical thing is that the information society will mockingly exploit the methodology of nominalism. Information does not belong to the sphere of symbols and analogies at all; it is primarily an interpretation of a sign, which in itself is conditional. For example, when we see the Greek statue of Apollo, we do not receive information, but encounter a symbol that analogically points to a higher reality. This symbol is not subject to interpretation for us, because we directly perceive this statue as a self–sufficient reality — the embodiment of perfection. Therefore, Islam, while fighting priestly symbolism, is also fighting statues in general, and not just cult idols. On the other hand, when we read a word written in letters, we get information, because letters are conventional icons, the configuration of which does not independently reflect any essence. It is we who interpret them according to certain rules, and the meaning born as a result of this interpretation has nothing to do with the physical specificity of the letters. So this principle of information, which underlies the tauhidic understanding, will be used in the information society, but not in a qualitative, but in a quantitative way — as the highest form of speculative virtual economy.
Islam is designed to resist this very thing.
A. To resist — how exactly? What is the alternative social order, what are its tools?
G.D. The specific nature of the organization of human space in Islam, ideally, is a network of jamaats — compact cells within which, again, ideally, there should be a mode of action of military democracy: council, decision–making by a group of passionate leaders, carrying out this decision by flexible creative methods. Within itself, the Jamaat governs itself on the basis of Sharia, its global instrument is the Quranic text, the letter of which is unchanged, and the possibilities of understanding are bottomless. Such a space forms an information citadel, within which the new subjectivity of the counter-elite lives and makes decisions. It is on the site of this subjectivity that the self-discovery of the expected Mahdi (May Allah hasten his arrival!) is carried out [Mahdi means “led” in Arabic. The appearance of the Mahdi is the final seal that Allah places on the sum of the deeds of the faithful who succeeded in realizing His providential plan. But this is preceded by a fierce confrontation between two spiritual vectors: the project of tyrants, focused on immanent humanism (the fundamental humanism of the masters) and the project of the oppressed, focused on serving an incomprehensible and unknown Subject (the transcendent antihumanism of the “disinherited”).