Menstruation and Differentiation: How Muslims Differentiated Themselves from Jews regarding the Laws of Menstruation

Mazuz, Haggai

doi:10.1515/islam-2011-0029

Cited by 6 publications

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“…Måske har den koraniske religion, som det forholdsvis sene helligskrift det er (den traditionelle fortaelling placerer Koranens oprindelse i 600-tallets Arabien), 6 taget ved laere af andre og tidligere religioner, som den udviser et klart forhold til (fx K 5:12-13, 72-73). Den koraniske tekst indeholder således flere tilfaelde af moderation eller midtersøgen, eksemplificeret i ideen om islam som 'et faellesskab midt imellem' (ummatan wasaṭan; K 2:143), her ofte tolket som en religion imellem kristendom og jødedom (Kamali 2015;Christiansen, under udarbejdelse;Mazuz 2012;Maghen 2012). Eller i et vers som det følgende, der taler om den bedste måde at fremsige bønnen på:…”

Section: Indledningunclassified

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

Christiansen¹

2019

RvT

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ENGLISH ABSTRACT: 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 and impurity: 1) The so-called 'drunken' or 'intoxicated' Islamic mystics,; 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 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 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.DANSK RESUMÉ: I denne artikel praesenterer og diskuterer jeg to cases fra henholdsvis Koranen og den tidlige islamiske post-koraniske periode som kan vaere relevante for dette temanummers overordnede tema): 1) De såkaldte 'fulde' eller 'berusede' islamiske mystikere repraesenteret her af den persiske ṣūfī al-Ḥusayn b. ; og 2) iḥrām-tilstanden, som er den hellige tilstand man som muslim indtraeder i i forbindelse med den lille og store islamiske pilgrimsfaerd. 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 'temporaer' og en 'permanent urenhedsfetichisme'. Hvor de fulde ṣūfīer synes at søge en mere permanent anomisk -og måske uren -situation, er de koraniske beskrivelser af iḥrāmtilstanden en temporaer 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 spaendingsfyldt post-aksialt kompromis. Johanne Louise Christiansen

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

Christiansen¹

2019

RvT

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“…According to most Islamic interpretations, menstruation implies a state of impurity, similar to illness. It is not permitted to have sex whilst the woman is menstruating, but this is commonly limited to penetration, based on the Hadith (Katz 2002, 10-11;Mazuz 2012). 108 Besides this, men and women can interact as usual during menstruation, and sex without reproduction as the aim was not considered taboo.…”

Section: Menstruation and (Im)puritymentioning

confidence: 99%

Questioning the Conversion Paradox

Schrijvers¹

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A note on languageAll recorded interviews and informal conversations were conducted in Dutch, transcribed (in the case of interviews), and translated into English. Throughout this dissertation, Hebrew, Yiddish, and Arabic terminology is italicised and provided in its English phonetic spelling.The meaning of such terms is provided upon the first instance, whilst a full glossary is provided in appendix A for terms that appear more than once. Jewish interlocutors used both Hebrew and Yiddish words and, in these instances, I adhere to the interpretation used by the individual concerned and/or their communities. Variations between different Jewish communities are not further specified. Muslim women used Islamic terms interchangeably in Arabic and Dutch. Here I also closely follow their original statements, for example: Whenever cited as saying 'God', they said God in Dutch, whilst 'Allah' (which can also mean 'God') is left untranslated.In all cases, the personal names of my interlocutors are pseudonyms. For clarity and structure, I primarily used Hebrew names for Jewish women, Arabic names for Muslim women, and Christian names for Christian women. Whilst the dates of my interviews are not included in the main text, an overview of all interlocutors and interviews is provided in appendix B.For references to the Hebrew Bible, I made use of the Jewish Publication Society's English translation, called The Jewish Publication Society's Tanakh, second edition of 2003, and abbreviated as 'JPS' in this dissertation. In the Christian case study, I mainly used the New International Version (the edition of 2011 and abbreviated as 'NIV') for quoted Bible verses unless stated otherwise. The NIV is a translation by biblical scholars from Evangelical communities, published by Biblica, and used and sold by the Hillsong church. Citations from the Qur'an are from the 2007 The Qur'an translated into English, by Alan Jones, abbreviated as 'QAJ'. Following the Chicago Manual of Style, generic references to scripture are not italicised.-Lisa At some point… Islam becomes part of your life, a part of who you are.-Hanan Aliza, Lisa, and Hanan are three women who shared their experience of religious conversion with me. They all give different understandings of what this process meant for them: It can be a process of the heart; it can be a conscious choice to submit to the plan of God; it can also occur gradually until, at some point, religion becomes part of who you are. Although none of them were raised with a religion, Aliza became Jewish, Lisa became Christian, and Hanan became Muslim. All three converted, and respectively, 'did giyur', 'accepted Jesus', or 'returned to Islam'. Within each religion, specific guidelines exist about what it means to join and there are often rituals in place to mark the inclusion of newcomers, such as the mikvah, baptism, or shahada. Conversion is, however, far more than official rituals or guidelines and implies negotiating various aspects of life, many of them gendered. Such negotiations emerge in areas as di...

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Legal Custom – a Case Study in Ritual Law

Salaymeh¹

2016

The Beginnings of Islamic Law

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Menstruation and Differentiation: How Muslims Differentiated Themselves from Jews regarding the Laws of Menstruation

Cited by 6 publications

References 0 publications

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

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

Questioning the Conversion Paradox

Legal Custom – a Case Study in Ritual Law

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