이슬람 다양성에 관한 연구 - 서아프리카를 중심으로 -

진소영 ( Jin So Young ) 아프리카미래학회 2023 아프리카와 미래 Vol.1 No.0

아프리카는 지속적인 인구증가로 인해서 기독교와 이슬람의 거점지역으로 부상하고 있으며, 종교문화를 선도할 것으로 예상된다. 아프리카의 종교 연구는 오늘날 중요한 시사점을 가지고 있다. 특히, 서아프리카의 경우 무슬림의 인구가 증가하고 있는 대표적인 지역으로 전통 관습과 이슬람 혼합 양상을 나타내어 다양한 형태의 이슬람이 있는 곳이다. 본 논문은 서아프리카의 이슬람 정착과 변형 과정을 알아보고, 서아프리카의 대표적인 수피 이슬람 종단인 무리드, 티자니야, 레이엔, 하말라야를 연구하여 서아프리카 이슬람의 다양성을 살펴보고자 한다. In this paper, It will be examined the process of Islamic settlement and transformation in West Africa, where various forms of Islam exist, and diversity of West African Islam. Although Islam in West Africa is a mixture of folk beliefs and Islam, it can be seen that it has enough Islamic forms to say that it is not Islamic or to define it simply as superstitious. In other words, it is necessary to understand African Islam as another sign of identity, and to study and recognize Islam in the West African region in a wider socio-cultural context. In other words, the religion of Islam is one, but it changes according to the spread region and culture, and Islamic research according to region and country is needed.

1970년대 이후 한국인의 이슬람 개종 요인 연구

이정순 ( Chung Soon Lee ) 한국복음주의선교신학회 2011 복음과 선교 Vol.16 No.-

This paper is not a theological debate or comparative analysis of Islam and Christianity. Instead, this research is done to analyze the causes of Koreans converting to Islam. The intension of this research is to bring awareness to Korean churches, regarding the increase of Korean Muslims. In the 21th century, Korean Islam is experiencing extreme change. The reason for this change can be explained in various ways. During the 1950-53, the Islam was spread by the Turkish armies participated in the UN troops in Korean War, but it did not occur up until 1960s. In 1970`s as Korean construction workers advanced into Middle East, some of them became Muslims. On the contrary from the past, at this present time Korean Muslim is diversifying in its hierarchy through foreign exchange businesses and study abroad programs. In 1980`s to 1990`s Korean intellectuals who studied abroad in Muslim countries, got converted as a Muslim. When these Korean Muslim intellectuals came back to Korea, they published books which introduced people about Islam. Four colleges and graduate schools opened Arab related majors, which introduced and spread Islam rapidly. In 2001, Korea Muslim Federation (KMF) stated that they are composed of 34000 Korean Muslims. In the newspaper published on May 17, 2011 reported that they are about 45,000 Koreans Muslims. Korean Islam has shown 32.3% of grown over the ten years. In Korea, Islam presents and defines itself as the source of peace, but on the contrary it brings division and destruction. Korean churches must not stay ignorant of Islamic expansion. When observing the recent development of Islam in Korea, it is clear that it is not a simple problem to solve. Including the first mosque which was built in Seoul, May 1976, there are total of sixteen mosques and cultural centers, and 60 prayer rooms in overall. Several causes of Koreans converting to Islamic religion is through: visiting mosques, studying overseas, working in the Middle East, university`s Islamic courses, soldiers dispatched in Islamic countries, Arabic studies, Islamic propaganda, marry Muslims, Islam cultural public relations, Internet chatting with Muslim, the interest in Islam, school, seminar and conference, books, press and media, food stamp program, economics and politics. And especially, activities of Korea Muslim Federation and Korean Muslims, South Korea`s economy and politics made a significant contribution towards the Islamic growth. Through condemnation of Islamic religion through criticism and aggressive attitude towards Muslims can bring counter-productive results and even bring hardships for the missions. There is a great necessity of having guard figures that can watch and observe over Islam. Korean churches must approach Islam through diverse theological and missiological ways. It is important to be able to distinguish the difference between Islam and Muslim. Korean churches need to continuously love and pray for Muslims, but churches must also realize the reality that unbalanced, unconditional love toward Muslims is bringing more people into conversion of Islam. Korean Churches have a mission to spread the gospel to Muslims around the world but they also have duty to spread the gospel towards Muslims in their own country as well.

이슬람에서의 진(Jinn)과 민속신앙

이원삼 한국이슬람학회 2003 한국이슬람학회논총 Vol.13 No.2

Islam is the union of politics and religion and consists of belief and behavior. That is to say, Islam is not only a system of belief(religion) but also a way of life covering politics, economies, society, etc., the human life in general and a high-levelled complex culture, and is a world of belief and practice containing both religion and mundane life. The fact that Islam is union of politics and religion and consists of belief and behavior can be construed that Islam consists of Shari'ah (Islamic Law) and belief, and the relation of the two is not clearly separated each other but retains a form of mutual complement. Accordingly, faith includes the law of Islam, and the law of Islam is grounded on belief. the role of Islamic Law is wider than the positive laws of other cultures, and is belief and ideology as well as law at the same time. Therefore, the trend of non-Islamic world to make the same use of the meaning of legislation of the positive law and the concept of Shari'ah by interpreting it as an Islamic law is the result of either the narrow interpretation of the concept of Shar'ah or the misunderstanding of wrong interpretation. Belief constructs Agidah (creed) and Agidah is the practical principle of Islamic law. Belief and behavior or Agidah and Sari'ah have such a corelation as tree and fruit, cause and effect, or prologue and epilogue have each other. Agidah means the belief in the absolute said and emphasized through the foreseers and prophets whom He sent to do so on His belief, the ideology of the one only God not permitting any belief in other gods and the original belief being aware of obedience in general to the owner of power. Therefore, Agidah in Islam is alpha and omega of the Muslims' belief and as well as a metaphysics based on the unquestionable said grounds (God's saying). Such belief can be divided into six beliefs; First, the belief in the one and only God as the Creator, second in such invisible beings as Angel, Satan and Jinn, third in the Scriptures, fourth in the foreseers and prophets, fifth in the Judgement Day and sixth in fate. This study aims at seeing into the definition. characteristics and role of those phrases about Jinn as described in the Qur'an and Hadith in order to know the way of how the Muslims understand the being of Jinn, the one of the six belief as mentioned above. The Jinn did not appear first with the advent of Islam, but originally existed in Arab folk religion and its concept changed with the advent of Islam. Also the Jinn is surmised to have played a important role in absorbing the spirits of the areas and to have contributed a lot to the settlement of Islam. Therefore, the study is to see into the concept of Jinn in the Arab folk religion after looking into the same in Islam,. There appear a great number of devils in the such a novel as the Arabian Nights read a lot by the general public, the phrases where the devils confess themselves Jinn and expression where the Jinn converted at cetera. It very widely in the general public. The ideology of spirit which the Arabians had absorbed, assimilated and Islamized many of the neighboring different cultures in the course of becoming a general religion as the Islam spread all over the world, and also the spirit ideology of the areas was absorbed into and assimilated with the Jinn, contributed a lot to the settlement of Islam and is still present mixed with the concept of Jinn of the orthodox Islam in the general public.

이슬람 기원에 대한 역사비평학적 연구가 이슬람 이해에 주는 시사점

황원주(Wonjoo Hwang) 중동아프리카연구소 2023 아랍과 이슬람 세계 Vol.10 No.-

This study reviews selective findings of recent historical-critical studies on the origin of Islam and the Qur’an and sheds some insights on a new understanding of Islam. Modern historical-critical approaches to the origin of Islam and the Qur’an have cast significantly reasonable doubts on the traditional Islamic narratives because of the unreliable historical authenticity of the basic Islamic resources that backed up the traditional Islamic narratives. These Islamic resources with great authority include the Qur’an, Hadiths, Sira, asbāb al-nuzūl, and classical commentaries. The first problem of these resources is the late dates of their original writing or editing even in remote cultural contexts from the original Arabian peninsula in the early 7th century. Therefore, historical-critical approaches, represented by revisionist school in this paper, have used a different set of evidences to trace back the origin of Islam and the Qur’an. Some of the primary evidence include archaeological evidences such as coins, rock inscriptions, epigraphy, numismatics; historical documents written by non-Muslims in the early- or mid-7th century about the Arab invasions. Based on these historical evidences, the traditional Islamic narratives lose the credibility because all these new evidences do not support them. Some historical-critical scholars have proposed alternative theories about the origin of Islam based on their studies and historical evidences available. These views are not agreed on by all critical scholars, but they carry enough weight to challenge Muslims to reconsider their original historical resources and defend their traditional position with more convincing evidences. This also carries a significant implication for Christians who are engaged in Muslims in sharing the gospel of Jesus Christ in terms of understanding Islam from a new perspective without uncritically admitting what Muslims have been claiming about Islam and its origin.

이슬람 선교의 걸림돌로서 IS(Islam State)에 대한 연구 -해석학, 이상 사회론, 구원론, 종말론을 중심으로

김성운 ( Sungwoon Kim ) 한국복음주의선교신학회 2015 복음과 선교 Vol.31 No.-

This article is a study on the Islamic State. The IS creates two grave obstacles to mission work. The first obstacle happens due to the claim that IS’ problem is not solely Islam’s problem but rather a problem created by the conflict between the Western Culture based on Christianity and the Islam Culture. However, accepting such claims changes the rage towards Islam Terrorism to a rage towards the Western World and Christianity, which will result Islam Mission to have no place to stand. The second obstacle results from equating Islam with IS’ violent ideology and terrorism due to its aggressive terror attacks. Such simplex understanding on Islam not only degenerates the certitude towards Islam Mission but also arouses skepticism towards evangelizing towards Muslims. Such obstacles must be eliminated for the good of Islam Mission. As a result, the article argues that IS is not a deformation that is formed due to the West’s hegemonism but a result of Islam’s nature, and that one cannot equate the IS’ interpretation and practice of Islam with actual Islam. In order to support these argues, the articles will study and examine the backbone ideas of IS’ theology and belief: hermeneutics, idealistic society theory, soteriology, and eschatology throughout the four subjects because these core ideas clearly shows that IS is not a result from a external factor but a result of Islam’s nature. IS’ theological hermeneutic fundamentals are based on Salafism, which Ibn Taymiyya laid a foundation. Appeared in the 13th century, this hermeneutic tradition claims a word by world execution of Muhammad and the rightly guided Caliph’s words and lifestyles to achieve Islam’s ideals. According to Salafism, the primary purpose of Muslims should be constructing an Islamic Society based on the way their ancestors (Salafis) had believed. Jihad Allah’s order to forcefully hold back the anti-Islamic groups that exists both inside and outside of the Islam society and the reason why IS, which follows this claim, causes violence and terror attacks. Islam’s Soteriology acts as a strong centrifugal force to pull Muslims towards Jihad. Followers of IS do not solely participate to Jihad because of their idealistic society. Though Jihad is a duty, it also guarantees the martyrs salvation and paradise as rewards. Unlike Christianity that does not depend any actions for salvation, Muslims have to work for their salvations, and the best way to guarantee salvation is to participate in Jihad and be martyred. Another important motivations for Muslims to participate in the IS is their belief in the end. Islam, from the very beginning, carried an apocalyptic characteristic. Muslims who participate in the IS believe that the selection of Baghdai as Caliph and the IS conquest of Syria’s Dabiq are all fulfillments of the apocalyptic prophecies recorded in the talk about the begging of the apocalypse. IS believes that in here, a war with Rome, or the Western World, will begging and that a savior named Mahdi will appear, defeat the Western World, and Islamize the whole world. Muslims who cross the Turkish border and smuggle into Syria carry the aspiration to be martyred where the apocalypse begins. As one can see, the problem of IS is clearly an Islamic problem. However, one must not equate IS with Islam. IS is just a fragment of diverse interpretations of Islam. Christians must admit that. In this situation, IS can be an opportunity to expedite missions. IS encourages the Muslims to face the dark sides and the problems that the dark sides accompany while draws the attentions of Christians. In order to change IS from an obstacle to missions to an opportunity, research about Islam and effort to evangelize Muslims must continue.

이슬람에서 보편주의의 실현 가능성 연구

황병하(Hwang, Byung-Ha) 명지대학교 중동문제연구소 2013 중동문제연구 Vol.12 No.2

This paper was written to explore the possibility of universalism and pluralism in Islam through the case of Malaysia. Malaysia is one of the Islamic countries that have allowed pluralism and universalism in the fields of religion, culture, society, and politics. So the ethnic pluralism, religious pluralism, and political universalism of Malaysia will be a good model to the Arab and Islamic countries, including Egypt. In Chapter Ⅱ, the Islamic situation of Malaysia and its problems are presented. Malaysia has accomplished notable economic and technological developments and has achieved political stability and inter-ethnic peace and inter-religious cooperation. But this fragile ethnic peace, political democracy, women and minorities' rights, and religious freedom all have many critics. In chapter Ⅲ, the possibility of universalism in political Islam is depicted. On the basis of inter-ethnic pluralism and inter-religious peace, Malaysia has to some extent achieved a kind of universalism in politics. But the Malay community, the majority ethnic group within the majority multiethnic Muslim community in Malaysia, has been faced with new challenges, especially with regard to religious, political, economic, sociocultural, and demographic issues. Now the minorities want to change the characteristic of Islam from Malay Islam to Malaysian Islam. In chapter Ⅳ, new challenges by religions (including Islam) and other ethnicities (Chinese and Hindu) on the political universalism in Malaysia are explained. Religious conversion and Muslim apostasy are new challenges and hot issues in Malaysia, and deeply related with the country's complex pattern of ethnicity, religiosity, and power structure. In chapter Ⅴ, the possibility of change in political Islam is presented. Political Islam is a central force in Malaysia. This can be inferred from both demographic and historical facts. Demographically, the Malay Muslim majority is a strong political power. Historically, Malaydominated power structure has been regarded as a Malaysian political reality. As long as the destiny of the Malay identity is closely tied up to Islam and ethnicity, political Islam in Malaysia will not be changed sharply. In the case of Malaysia, it is said the political universalism will be possible, because religious and ethnic pluralism has been developed for more than three decades. But in the case of Egypt, it is hard to say if a similar political universalism will ever be possible, because in spite of the Arab Spring in 2011, there has been no movement towards religious and cultural pluralism and because strong political Islam is still influential.

이슬람과 국가와 정치

이종택 ( Jong Taek Lee ) 사단법인 한국교수불자연합회 2009 한국교수불자연합학회지 Vol.15 No.2

이슬람국가 개념은 622년 건설된 도시국가 (메디나 모델)가 역사를 통해서 어떻게 변화되었는 가를 밝히고 있다. 이슬람국가는 유일신 알라에 대한 믿음과 무함마드의 언행(순나) 과 이슬람법(샤리아)을 통해 이룩된 종교공동체가 점차 정치적 특징을 갖게 됨으로서 정교일치의 공동체성격을 갖게 되었다. 이슬람 국가의 주권과 권위의 원천은 알라이며 이슬람법은 인간생활의 모든 것을 규정하고 있다. 632년 무함마드는 후계자 문제를 남겨놓고 사망함으로써 공동체 합의에 의해 칼리프제도가 채택되었다. 정통4대 칼리프 (계승자, 쉬아파의 이맘, 632-661)는 선거에 의해 선출되었으며, 이들은 이슬람, 법에 따라 국가를 통치하면서 정복을 통해 대제국을 건설했다. 쿠데타정권인 우마이야 왕조(661-750)는 아랍우월주의 정권으로 이슬람의 평등주의계율을 어기면서 칼리프선거, 자문회의(슈라)를 형식적으로 받아들이고 세습제를 택했으며 정치의 종교지배기로 세속주의 정권으로 단정 지을 수 있다. 압바스왕조(750-1258) 시기에 중앙정부의 통치력이 광대한 지역에 미치지 못하고 권위가 약화되자 쿠데타에 의한 지방군주국가들이 등장했다. 이와 같은 움마와 칼리프의 단일성 붕괴에 직면하여 이슬람법학자들은 이슬람국 가개념과 칼리프제 이론을 재성함으로써 이러한 정치현상을 합리화 시켰다. 즉, 성공한 쿠데타도 이슬람계율을 지키면 정통성을 갖는다는 논리였다. 이러한 정치문화가 이슬람권 민주주의 발전에 큰 장애요인이 되었다. 이슬람에는 국가형태나 기구들에 대한 내용들이 없다 따라서 정통칼리프시대 칼리프 선출을 둘러싼 갈등은 움마를 분열시키는 원인이 되었고 이러한 분열은 현재도 순니-시아간 갈등을 낳고 있다. 중세 이후, 칼리프제 이론은 다양하게 해석됨으로써, 이슬람국가형태는 정해져있지 않고 다양하게 나타났다. 그래서 다양한 이슬람국가 모델들이 주장되고 있고 진정한 이슬람국가-움마 모델이 존재하지 않는다. 이것이 현재 이슬람지역에서 정교갈등을 겪고 있는 이유이다. 이슬람과 서구 민주주의 간 양립성 문제에 대한 담론들 역시 다양하게 나타나고 있다. 그러나 양립성을 절대부정하는 과격 이슬람 원리주의는 일부 과격주의 학자들에 의해 만들어진 담론에 불과하며 이러한 담론의 원인은 국정운영의 총체적 실패와 그에 따른 절망 폭력에 의한 돌파구 추구 그리고 미-이스라엘의 중동패권주의에 대한 저항으로 나타나고 있다 따라서 알라의 주권이 대리인인 인간에 의해 행사된다는 점에서 볼 때, 이슬람과 민주주의 간 화해는 가능하며 이러한 실례는 터키를 위시한 여러 나라의 이슬람정 당들에서 나타나고 있다. Muhammad established the first Islamic polity as the spiritual and temporal head. He led public prayers, commanded the army, acted as a judge and formulated public policies. But Muhammad did not established a particular blueprint for the organization of any entity to be known as an Islamic state. The rightly guided caliphs who headed four successive polities, emulated him every detail. They as leaders of the community, executed Sharia, defended the religious doctrine and maintained its purity. There is unanimity among scholars that the political system established in Medinah is a model for all muslim societies to adopt and follow. With the emergence of the Umayyads, however, there ever ensued a new variant in Muslim history- dynastic rule which sometimes degenerated into unbridled monarchy. The Umayyad period also saw the emergence of a decisive sectarian schism with the emergence of the shi`i Islam. The Umayyad rulers had lost sight of the egalitarianism, austerity and humility at core of Islam and Rashidun period model(Medinian Model) of ``good governance``. The Abbasid caliphs based much of their authority on claims of greater religiosity and the re-Islamization of governance, but they did little alter the essentially imperial and monarchical structure of the Umayyad bureaucracy. The Abbasid period was also characterized by considerable political fragmentation Pakistan, Iran or Saudi Arabia represent forms of Islam there is no doubt. But whether they represent Islamic states as a particular form of state is doubtful. No one knows exactly what an Islamic state looks like; We simply know of state that are Muslim. That there is an actual state in the form of an Islamic state is problematic and controversial. The relationship between Islam and democracy is strongly debated among the people from the late ninetieth to twentieth century. Islamic reformists tend to be more receptive to new ideas, practices, and institutions. Reformists stress the need for continuity of basic Islamic traditions but believe that Islamic law(sharia) is historically conditioned and needs to be reinterpreted in light of the changing needs modern society. Some radical fundamentalists like Qutub and Osama Bin Laden argue simplistically that in Islam sovereignty comes from Allah, whereas in democracy it comes from human beings. On this basis many fundamentalists will argue that human beings can not pass legislation that infringes on the moral principles of Islam and its tradition. Muslim Secularists look to the experience of the secular west as models in an effort to promote their countries` development. Scholars of Islamic political thought agree that the principle of shura, or consultative decision-making, is the source democratic ethics in Islam. And the second perception is that Islamic tradition is inherently democratic due to its derivation from ijtihaad(independent judgement), ijmaa``(consensus), and bay`` ah(pledge of allegiance). But a great deal more refelction is required to clarify the relationship of shura and other terms to democracy. Are Islam and democracy compatible? A large Literature has developed arguing that Islam all the ingredients of modern state and society. Many Muslim intellectuals seek to prove that Islam enshrines democratic values, But rather than lead the debate.

근 현대 아랍 이슬람 정치사상에 비친 이슬람과 민주주의

이종택(Lee, Jong-Taek) 명지대학교 중동문제연구소 2008 중동문제연구 Vol.7 No.-

The relationship between Islam and democracy is strongly debated among the people from the late ninetieth to twentieth century. Islamic reformists tend to be more receptive to new ideas, practices, and institutions. Reformists stress the need for continuity of basic Islamic traditions but believe that Islamic law(sharia) is historically conditioned and needs to be reinterpreted in light of the changing needs modern society. Some radical fundamentalists like Qutub and Osama Bin Laden argue simplistically that in Islam sovereignty comes from God, whereas in democracy it comes from human beings. On this basis many fundamentalists will argue that human beings can not pass legislation that infringes on the moral principles of Islam and its tradition. Muslim Secularists look to the experience of the secular west as models in an effort to promote their countries' development. Scholars of Islamic political thought agree that the principle of shura, or consultative decision-making, is the source of democratic ethics in Islam. And the second perception is that Islamic tradition is inherently democratic due to its derivation from ijtihaad(independent judgment), ijmaa'(consensus), and bay'ah(pledge of allegiance). But a great deal more reflection is required to clarify the relationship of shura and other terms to democracy. Are Islam and democracy compatible? A large Literature has developed arguing that Islam all the ingredients of modern state and society. Many Muslim intellectuals seek to prove that Islam enshrines democratic values. But rather than lead the debate.

카자흐스탄 이슬람과 선교 관점 ― 전통성과 ‘생활이슬람’ 특성을 중심으로

정세진 한국기독교학회 2019 한국기독교신학논총 Vol.112 No.-

Islam can be described as traditional in Central Asian society. Islam spread to Central Asia since the eighth century, but gradually penetrated into Central Asian society. Islam can be described as a broader cultural phenomenon rather than a religion in Central Asia. In Kazakhstan, the importance of culturally rural culture was very high, and the nomadic life style was the absolute type of the Kazakh people. Therefore, modern Kazakhstan could be characterized by grassland democracy and nomadic tradition. This article identifies the Kazakh Islamic features as a living Muslim from a missionary perspective, focusing on traditional and living Islam. Islam here is generally referred to as the Islam of traditional customs, which is called ‘everyday Islam’ and ‘living Islam’ in Central Asia. This article investigates the characteristics of Kazakh Muslims in the Central Asian society as a whole, and analyzes the main characteristics of Kazakh Islam since its political independence from the perspective of a living Muslim. 이슬람은 중앙아시아 사회에서 전통성으로 설명될 수 있다. 중앙아시아 이슬람은 종교라기보다는 광범한 문화적 현상이다. 카자흐스탄에서는 문화적으로 농촌 문화의 중요성이 매우 컸으며, 유목민의 삶의 양식은 카자흐인의 절대적인 삶의 모습이었다. 그래서 현대 카자흐스탄은 초원 민주주의와 유목 전통이 기본적인 정체성으로 평가되었다. 본고는 생활이슬람으로서의 카자흐 이슬람과 선교적 관점을 전통성과 생활이슬람을 중심으로 분석하는 내용으로 이루어진다. 카자흐 이슬람의 특성을 생활이슬람으로 정의하여 기술하는 내용이 기본적으로 전개된다. 지역학이라는 학적 체계를 선교적 관점으로 해석하는 내용이라고 할 수 있다. 본 논고는 중앙아시아 사회의 이슬람 특성을 전체적으로 개관하고 카자흐 이슬람의 전통성과 독립 이후 카자흐 이슬람의 특성을 분석하며, 생활이슬람으로서의 카자흐 이슬람의 특성을 구명하는 데초점을 맞추었다. 특히 선교전략 차원에서 카자흐스탄 이슬람을 어떤 방식으로 해석해야 하는지를 전체적으로 논증하였다.

북서(北西)아프리카의 이슬람 확산과 마라부트에 관한 연구

진소영(JIN SOYOUNG) 한국아프리카학회 2021 한국아프리카학회지 Vol.64 No.-

본 연구는 북서아프리카에서 수피(Sufi)의 성인으로 대표되는 마라부트의 개념과 그 역할을 아프리카에 이슬람이 전파되는 과정을 기반으로 살펴보는 데 목적이 있다. 이슬람은 히즈라(Hijrah)이전에 무함마드와 그의 일부 추종자가 다신교를 믿었던 메카 귀족들의 탄압을 피해 아비시니아(Abyssinia)로 이주하면서 아프리카에 처음 알려지게 되었다. 예언자 무함마드 사후 400년간 이슬람은 북아프리카 전역에서 지배적인 신앙이 되었으며 동아프리카와 서아프리카로의 이슬람 확산 발판을 마련했다. 북아프리카에서는 정복 활동을 통해서 이슬람이 확산되었다. 북아프리카에 파티마 왕조, 알무라비툰 왕조, 알무와히둔 왕조 등이 생겨난 이후 북서아프리카 간의 사하라 횡단 교역량이 증가하였고 이러한 교역으로 인해 서부 아프리카는 점점 이슬람화되었다. 서아프리카에 이슬람이 전파되면서 그 지역 사람들은 이슬람의 종교적 관습과 도덕적 가치를 받아들였을 뿐만 아니라 자신들의 전통에 이슬람 문화를 혼합하기도 했다. 대표적인 예로는 북서아프리카에 이슬람 종교 지도자 혹은 종교교사로 통용되는 마라부트가 있다. 마라부트는 정통 이슬람에서는 찾아볼 수 없는 존재이지만 북서아프리카에서는 모스크의 이맘보다도 더 큰 영향력을 행사하고 있다. 마라부트는 아프리카의 토속 신앙을 토대로 수피 이슬람이 배양되면서 나타난 새로운 형태이다. 마라부트는 본래 종교적·군사적 기능을 수행하는 요새화된 수도원인 리바트에 사는 사람을 일컬었는데 문화적, 환경적인 이유로 인해 이슬람 종교 지도자로 의미가 변하였다. 이러한 관점에서 이슬람은 보편적인 종교로서뿐만 아니라 환경과 문화에 따르는 다양한 맥락 속에서 종합적으로 이해되어야 할 필요성이 있다. The purpose of this study is to examine the concept and role of Marabout, represented by Sufi clerics in northwest Africa, based on the spread of Islam to Africa. Islam first became known in Africa when Muhammad and some of his followers migrated to Abyssinia to escape the oppression of polytheistic mecca nobles before Hizra. In the 400 years after the death of the prophet Muhammad, Islam became the dominant faith throughout North Africa and laid the foundation for the spread of Islam to East and West Africa. In North Africa, Islam spread through conquest activities. After the creation of the Fatima, Al-Murabitun, and Al-Muwahidun dynasties in North Africa, the volume of cross-Saharan trade between northwest Africa increased, and this trade gradually made western Africa Islamized. With the spread of Islam to West Africa, people in the region not only accepted Islamic religious customs and moral values, but also mixed Islamic culture with their traditions. A representative example is marabout, commonly used as a Muslim religious teacher in northwest Africa. Marabout is not found in Arabian Peninsula., but in northwest Africa, it exerts a greater influence than this time of the Mosque. Marabout is a new form that emerged as Sufi Islam was mixed based on African folk beliefs. Marabout originally referred to a person living in Rivat, a fortified monastery that performs religious and military functions, but its meaning changed to a Muslim religious teacher for cultural and environmental reasons. From this point of view, Islam needs to be comprehensively understood not only as a universal religion but also in various contexts according to the environment and culture.