Selvforsømmelse, fuldskab og andre beskidte ting i Koranen og tidlig islam
This article presents and discusses two cases from the Qurʾān and the early Islamic post-qurʾānic period that may be relevant to the overall topic of this special issue, “Salvation through impurity (anomic practice)”: 1) The so-called ‘drunken’ or ‘intoxicated’ Islamic mystics, here represented by t...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | Danish |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Univ.
[2019]
|
| In: |
Religionsvidenskabeligt tidsskrift
Year: 2019, Volume: 69, Pages: 89-104 |
| Standardized Subjects / Keyword chains: | B
Hallaj, Husain I. al- 858-922
/ Islam
/ Mystic
/ Deviance
/ Redemption
|
| RelBib Classification: | AG Religious life; material religion BJ Islam |
| Further subjects: | B
Salvation
B Impurity B sufisme B post-axial religion B Anomy B Early Islam B The Qu'ran |
| Online Access: |
Volltext (doi) Volltext (kostenfrei) |
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| 520 | |a This article presents and discusses two cases from the Qurʾān and the early Islamic post-qurʾānic period that may be relevant to the overall topic of this special issue, “Salvation through impurity (anomic practice)”: 1) The so-called ‘drunken’ or ‘intoxicated’ Islamic mystics, here represented by the Persian ṣūfī al-Ḥusayn b. Manṣūr al-Ḥallāj (d. 922); and 2) the state of iḥrām, 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 unobvious 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 ṣūfīs seem to pursue a more permanent anomic – and perhaps impure – mode of being, the qurʾānic descriptions of the state of iḥrām 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 Qurʾān being a complex, conflictual, and tension-filled post-Axial compromise from its very beginning. | ||
| 520 | |a I denne artikel præsenterer og diskuterer jeg to cases fra henholdsvis Koranen og den tidlige islamiske post-koraniske periode som kan være relevante for dette temanummers overordnede tema): 1) De såkaldte ‘fulde’ eller ‘berusede’ islamiske mystikere repræsenteret her af den persiske ṣūfī al-Ḥusayn b. Manṣūr al-Ḥallāj (d. 922); og 2) iḥrām-tilstanden, som er den hellige tilstand man som muslim indtræder i i forbindelse med den lille og store islamiske pilgrimsfærd. Med udgangspunkt i de to cases, som jeg har kaldt et oplagt og et uoplagt eksempel på en positiv (post-)aksial forbindelse mellem frelse og anomisk prasisk, foreslår jeg den analytiske skelnen mellem en ‘temporær’ og en ‘permanent urenhedsfetichisme’. Hvor de fulde ṣūfīer synes at søge en mere permanent anomisk – og måske uren – situation, er de koraniske beskrivelser af iḥrām-tilstanden en temporær og kontrolleret exit fra og entry tilbage til det normale system. Jeg argumenterer for, at en sådan forhandling, og i sidste ende arkaisk løsning, kan skyldes at Koranen allerede fra sin begyndelse var et komplekst, konfliktuelt og spændingsfyldt post-aksialt kompromis. | ||
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