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Prophecy and Power. Houria AbdelouahedЧитать онлайн книгу.

Prophecy and Power - Houria Abdelouahed


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      Violence and Islam II

      ADONIS

      HOURIA ABDELOUAHED

      Translated by Julie Rose

      polity

      Originally published in French as Prophétie et Pouvoir. Violence et Islam II © Editions du Seuil, 2019

      This English edition © 2021 by Polity Press

      Polity Press

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      Polity Press

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      All rights reserved. Except for the quotation of short passages for the purpose of criticism and review, no part of this publication may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publisher.

      ISBN-13: 978-1-5095-4214-7

      ISBN-13: 978-1-5095-4215-4 (paperback)

      A catalogue record for this book is available from the British Library.

      Library of Congress Cataloging-in-Publication Data

      Names: Adūnīs, 1930- interviewee. | Abdelouahed, Houriya, interviewer. | Rose, Julie, 1952- translator.

      Title: Prophecy and power : Violence and Islam II / Adonis, Houria Abdelouahed ; translated by Julie Rose.

      Other titles: Prophétie et pouvoir. English

      Description: English edition. | Cambridge, UK ; Medford, MA, USA : Polity Press, [2021] | “Originally published in French as Prophétie et pouvoir. Violence et Islame II (c) Editions du Seuil, 2019.” | Includes bibliographical references. | Summary: “A penetrating analysis of Islamic power by the greatest living Arab poet”-- Provided by publisher.

      Identifiers: LCCN 2020048685 (print) | LCCN 2020048686 (ebook) | ISBN 9781509542147 | ISBN 9781509542154 (paperback) | ISBN 9781509542161 (epub)

      Subjects: LCSH: Violence--Religious aspects--Islam. | Violence in the Qur’an. | Islam and politics--21st century. | Islam and state--21st century. | Adūnīs, 1930---Interviews.

      Classification: LCC BP190.5.V56 A355213 2021 (print) | LCC BP190.5.V56 (ebook) | DDC 297.2/7--dc23

      LC record available at https://lccn.loc.gov/2020048685

      LC ebook record available at https://lccn.loc.gov/2020048686

      by Fakenham Prepress Solutions, Fakenham, Norfolk NR21 8NL

      The publisher has used its best endeavours to ensure that the URLs for external websites referred to in this book are correct and active at the time of going to press. However, the publisher has no responsibility for the websites and can make no guarantee that a site will remain live or that the content is or will remain appropriate.

      Every effort has been made to trace all copyright holders, but if any have been overlooked the publisher will be pleased to include any necessary credits in any subsequent reprint or edition.

      For further information on Polity, visit our website: politybooks.com

      What he wanted was power; in Paul, the priest once more reached out for power; he had use for only such concepts, teachings and symbols as served the purpose of tyrannizing over the masses and organizing mobs. What was the only part of Christianity that Mohammed borrowed later on? Paul’s invention, his device for establishing priestly tyranny and organizing the mob: the belief in the immortality of the soul – that is to say, the doctrine of ‘judgement’.

      H: In Violence and Islam, we tried to explain the failure of the Arab Spring.1 We will pursue our thoughts here about an uprising that occurred at the same time as the rise of Islamic State (IS, also known as ISIS and Daesh), whose flag proclaims for all the world to see this testimonial of faith: Allāh rasūlu Muhammad (God is the Messenger of Muhammad). That symptomatic inscription reveals a historic truth we’ll try to unpack. How did God become the Messenger of Muhammad? Which is another way of saying: what exactly is Islamic State the name of?

      H: The issue of reference is closely connected to the writing of history whereby no distinction was made between historic facts and legends. So we’ll be contributing to the deconstruction of a corpus that has governed us from the moment it was first founded by transforming ‘legend history’, to use Michel de Certeau’s expression, into ‘work history’.

      A: As for the title, Violence and Islam, let’s just say that the issue of violence is intrinsically bound up with Islam as an institution: first, Muhammad proclaims that there is no hierarchy between the prophets,3 but at the same time he claims he’s the Seal of the Prophets. Second, proclaiming himself the Seal of the Prophets, he, unlike his predecessors, is the bearer of ultimate truths. Third, and this is the consequence of what I’ve just recalled to mind, Islam, instead of being universal, finds itself split or riven into believers (the faithful) and non-believers (infidels), and, more precisely, into Muslims and non-Muslims.

      H: The Seal of the Prophets doesn’t adhere to any kind of continuity, but is all about revisions and excisions. While acknowledging the prophets who preceded him, Muhammad strips other religions of their singularity, if not of their essence, thereby destroying the basis on which those religions rest.

      H: What sense, indeed, are we to make of a prophecy that announces its own end? We grew up with phrases no one ever questioned. The moment they touched on the prophet of Islam, we


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