Selvforsømmelse, fuldskab og andre beskidte ting i Koranen og tidlig islam

Johanne Louise Christiansen

doi:10.7146/rt.v0i69.112744

Selvforsømmelse, fuldskab og andre beskidte ting i Koranen og tidlig islam

Johanne Louise Christiansen

Afdeling for bibelsk eksegese

Abstract

This article presents and discusses two cases from the Qurān and the early Islamic post-qurānic period that may be relevant to the overall topic of this special issue, Salvation and impurity: 1) The so-called ‘drunken’ or ‘intoxicated’ Islamic mystics, here represented by the Persian ūfī al-usayn b. Manūr al-allāj (d. 922); and 2) the state of irām, which is the holy state that a Muslim enters in connection with the minor and major Islamic pilgrimage. Based on the two cases, which I have termed an obvious and an inobvious example of the positive (post)Axial relation between salvation and anomic practice, I propose the analytical distinction between a ‘temporary’ and ‘permanent fetishism with impurity’. Whereas the drunken ūfīs seem to pursue a more permanent anomic – and perhaps impure – mode of being, the qurānic descriptions of the state of irām indicate a temporary and controlled exit from and entry back into the normal system. I argue that such a negotiation, and ultimately archaic solution, could be a result of the Qurān being a complex, conflictual, and tension-filled post-Axial compromise from its very beginning.

Originalsprog	Dansk
Tidsskrift	Religionsvidenskabeligt Tidsskrift
Vol/bind	69
Sider (fra-til)	89-104
ISSN	0108-1993
DOI	https://doi.org/10.7146/rt.v0i69.112744
Status	Udgivet - 2019

Adgang til dokumentet

10.7146/rt.v0i69.112744

https://tidsskrift.dk/rvt/article/view/112744/161473

Citationsformater

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title = "Selvfors{\o}mmelse, fuldskab og andre beskidte ting i Koranen og tidlig islam",

abstract = "This article presents and discusses two cases from the Qurān and the early Islamic post-qurānic period that may be relevant to the overall topic of this special issue, Salvation and impurity: 1) The so-called {\textquoteleft}drunken{\textquoteright} or {\textquoteleft}intoxicated{\textquoteright} Islamic mystics, here represented by the Persian ūfī al-usayn b. Manūr al-allāj (d. 922); and 2) the state of irām, which is the holy state that a Muslim enters in connection with the minor and major Islamic pilgrimage. Based on the two cases, which I have termed an obvious and an inobvious example of the positive (post)Axial relation between salvation and anomic practice, I propose the analytical distinction between a {\textquoteleft}temporary{\textquoteright} and {\textquoteleft}permanent fetishism with impurity{\textquoteright}. Whereas the drunken ūfīs seem to pursue a more permanent anomic – and perhaps impure – mode of being, the qurānic descriptions of the state of irām indicate a temporary and controlled exit from and entry back into the normal system. I argue that such a negotiation, and ultimately archaic solution, could be a result of the Qurān being a complex, conflictual, and tension-filled post-Axial compromise from its very beginning.",

author = "Christiansen, {Johanne Louise}",

year = "2019",

doi = "10.7146/rt.v0i69.112744",

language = "Dansk",

volume = "69",

pages = "89--104",

journal = "Religionsvidenskabeligt Tidsskrift",

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TY - JOUR

T1 - Selvforsømmelse, fuldskab og andre beskidte ting i Koranen og tidlig islam

AU - Christiansen, Johanne Louise

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N2 - This article presents and discusses two cases from the Qurān and the early Islamic post-qurānic period that may be relevant to the overall topic of this special issue, Salvation and impurity: 1) The so-called ‘drunken’ or ‘intoxicated’ Islamic mystics, here represented by the Persian ūfī al-usayn b. Manūr al-allāj (d. 922); and 2) the state of irām, which is the holy state that a Muslim enters in connection with the minor and major Islamic pilgrimage. Based on the two cases, which I have termed an obvious and an inobvious example of the positive (post)Axial relation between salvation and anomic practice, I propose the analytical distinction between a ‘temporary’ and ‘permanent fetishism with impurity’. Whereas the drunken ūfīs seem to pursue a more permanent anomic – and perhaps impure – mode of being, the qurānic descriptions of the state of irām indicate a temporary and controlled exit from and entry back into the normal system. I argue that such a negotiation, and ultimately archaic solution, could be a result of the Qurān being a complex, conflictual, and tension-filled post-Axial compromise from its very beginning.

AB - This article presents and discusses two cases from the Qurān and the early Islamic post-qurānic period that may be relevant to the overall topic of this special issue, Salvation and impurity: 1) The so-called ‘drunken’ or ‘intoxicated’ Islamic mystics, here represented by the Persian ūfī al-usayn b. Manūr al-allāj (d. 922); and 2) the state of irām, which is the holy state that a Muslim enters in connection with the minor and major Islamic pilgrimage. Based on the two cases, which I have termed an obvious and an inobvious example of the positive (post)Axial relation between salvation and anomic practice, I propose the analytical distinction between a ‘temporary’ and ‘permanent fetishism with impurity’. Whereas the drunken ūfīs seem to pursue a more permanent anomic – and perhaps impure – mode of being, the qurānic descriptions of the state of irām indicate a temporary and controlled exit from and entry back into the normal system. I argue that such a negotiation, and ultimately archaic solution, could be a result of the Qurān being a complex, conflictual, and tension-filled post-Axial compromise from its very beginning.

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DO - 10.7146/rt.v0i69.112744

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JO - Religionsvidenskabeligt Tidsskrift

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