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Adonis - Prophecy and Power: Violence and Islam II

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Book:
Prophecy and Power: Violence and Islam II
Author:
Adonis / Houria Abdelouahed translated by Julie Rose
Publisher:
Polity
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Books / Religion
Year:
2021
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Table of Contents

Prophecy and Power

Violence and Islam II

ADONIS

HOURIA ABDELOUAHED

Translated by Julie Rose

polity

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

This English edition 2021 by Polity Press

Polity Press

65 Bridge Street

Cambridge CB2 1UR, UK

Polity Press

101 Station Landing

Suite 300

Medford, MA 02155, USA

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: Adns, 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: Prophtie et pouvoir. English

Description: English edition. | Cambridge, UK ; Medford, MA, USA : Polity Press, [2021] | Originally published in French as Prophtie 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 Quran. | Islam and politics--21st century. | Islam and state--21st century. | Adns, 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

Epigraph

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? Pauls 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.

Nietzsche, The Antichrist

God, The Messenger of Muhammad?

H: In Violence and Islam , we tried to explain the failure of the Arab Spring. 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: Allh raslu Muhammad (God is the Messenger of Muhammad). That symptomatic inscription reveals a historic truth well 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?

A: It would be prudent to say first off that were not criticizing for the sake of criticizing, and that we refuse to adopt Arab and/or Western political and ideological stances. Our work is an attempt to establish an objective understanding of Islam, from a practical and theoretical point of view, in order to make a distinction between those who read the religious corpus, in particular the Quran, with their own interests in mind, and those who read it to get closer to God. Well begin by summarizing the principles of Quranic exegesis and the way the Quran and the adth were constituted, so that our readers can understand the status of the prophet in Islam and the connection Muslims have maintained with the person of Muhammad for fifteen centuries. So well be tackling the task of considering Muhammad the man as absolute (ultimate, supreme) authority. This is how we understand the phrase used by IS, God is the Messenger of Muhammad, which means God wants what Muhammad wants.

H: The issue of reference is closely connected to the writing of history whereby no distinction was made between historic facts and legends. So well 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 Certeaus expression, into work history.

A: As for the title, Violence and Islam , lets 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, but at the same time he claims hes 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 Ive 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 doesnt 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.

A: Absolutely. And we should examine what the end of prophecy means. Does it stem from a divine decision? And how can we be sure God said those last words to his last prophet? What sense are we to make of a Revelation that was meant to be the closure of prophecy?

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 internalized them as absolute truths. We never, for instance, looked into the verses that criticized the Jews, the first monotheists: twisting with their tongues and traducing religion, its not just the basis of Christianity that is thereby attacked, but the event itself.

A: This points to the huge contradictions that are strewn throughout the Text and that merit a study thats not just theological but also anthropological and historical. We need to reconsider the relationship between Islam and the other religions of Arabia, to revisit and analyse the conflicts within Islam itself, and also to proceed to a linguistic analysis. That way, we might be able to see how God became a Muslim property. The logic that dominates the Text and the corpus of the sunna

H: Is that any different from Judaism, which chooses itself a people?

A: Its very different from Judaism, as the God of Islam has nothing more to say since hes said his last word to his last prophet, who, towards the end of his life, states: Today, I have perfected my good deeds and chosen [ ratu ], God thereby becomes part of Islam and not the other way round. This internal contradiction puts Islam in a bind. Because saying that God is a Muslim makes God, and consequently the truth, a possession of Muhammads. Where was God for fifteen centuries? How come he didnt show himself earlier, given that man has been on Earth for millions of years?

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