“the ways Muslims presently live with Islam invoke both conservative and emancipatory futurisms, and that these were brought out during an otherworldly pandemic, was perhaps encapsulated by Makkah under lockdown. Photographs of an empty Great Mosque resembled scenes after a planetary exodus, teasing out what has always been futurist about the holiest city. Not only has the practice of orbiting the Ka’bah had a cosmic resonance since before the birth of Prophet Muhammad—ﷺ—but the Ka’bah is also a magnet that exerts gravitational pull over two billion Muslims who pray towards it, lay the heads of their deceased facing it, and make a pilgrimage to it at least once in their lives. More recently Makkah has been an arena for the Saudi government and royal family to advance sinister futurist agendas.”

FUTURISMS OF RAMADAN. Muslims also develop a tactile relationship with the holy book by performing wudu or ablutions before touching it, though masculinist scholarship forbids menstruating readers from touching the Qur’an, anxious that our abject bodies may contaminate this prehensile text. Likewise, lockdown forced us to experience sensations vicariously, replacing people’s physical presences with digital versions on Zoom, forgoing the multisensory textures of them in favour of the complex sensory relationships between a subject and glitchy human avatars, mediated by a screen.

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