이슬람의 수피즘과 영성

황병하(Byung-Ha Hwang) 전남대학교 종교문화연구소 2006 종교문화학보 Vol.2 No.-

영성 체험의 관점에서 신비주의는 모든 종교에서 공통적으로 나타나는 현상이다. 기독교, 불교, 힌두교, 이슬람교 등에서 궁극적 실재인 절대자와 인간과의 관계는 초월적 분리의 관계이며, 베일에 감춰진 신비로운 관계이다. 신비주의는 절대자와 인간 사이의 신비로운 관계를 영적으로 체험해보고 절대자에게 가까이 다가가려는 욕망에서 출발한 것이다. 영성과 신비주의는 대체 가능한 개념이며 병행이 가능한 개념이다. 영성이 밀교적 의식의 발현이라면 신비주의는 신학에 대한 부정적 의미의 출발(궁극적 실재인 신을 이성적 개념들을 넘어서는 개념으로 묘사)이다. 신비주의는 하나님 또는 궁극적 실재와의 일치 체험이라는 측면에서 종교적 영성 체험으로 이해될 수 있지만, 때로는 비합리적이고 주술적이며 밀교적인 성향을 지니고 있어 애매한 비종교적 개념으로 인식되기도 한다. 이슬람의 신비주의는 다양한 형태를 띠고 있기 때문에 하나의 개념으로 정의하기는 쉽지 않다. 하지만 공통분모는 자아훈련, 개인적 체험, 신에 대한 지식 등이었다. 즉 개인의 신학적 체험과 훈련이 중요한 부분을 차지하고 있었다. 이러한 이슬람의 영적 체험 방식은 서구 학자들의 관심을 불러 일으켰다. 그들은 이슬람 신비주의인 수피즘을 영지주의(그노시스)나 이슬람 이전의 타종교들과 연계시켰다. 하지만 수피즘은 외부적 영향뿐만 아니라 내부의 전통에 뿌리를 두고 있다는 것이 일반적 해석이다. 그 뿌리는 코란, 하디스(Hadith), 전통과 관행(순나: Sunna)이었다. 그중에서 수피즘의 첫 번째 원천은 코란이었다. 본 논문은 전통주의 이슬람 세계와 서구 사회에서 상이한 평가를 받고 있는 이슬람의 수피즘을 이슬람의 관점에서 고찰하고, 수피즘과 영성의 연계성을 살펴보는 것을 목적으로 하고 있다. 이를 위해 첫째 이슬람 사상의 세 축인 전통주의, 이성주의, 신비주의의 등장배경과 상호관계, 둘째 수피즘의 등장과 특성과 사상, 셋째 현대 이슬람사상의 흐름과 수피즘의 관계, 넷째 수피즘과 영성의 연관성 등을 고찰하고자 한다. 종교다원주의 사회에서 이슬람이 타 종교와 공존하고 화해할 수 있는 가능성은 전통주의 이슬람이 수피즘을 어느 정도 수용하고 관용하느냐와 수피즘의 영성이 타 종교의 영성과 어느 정도 공통부분을 가지고 공존할 수 있는가에 달려있다고 말할 수 있다. 수피즘은 시기에 따라 다양한 형태로 나타났다. 7-8세기에는 코란과 샤리아를 준수하며 금욕주의를 지향했던 고전적 정통주의 수피즘이 등장했다면, 8세기 중엽-9세기에는 무으타질라파의 영향으로 은유적 해석을 중시하고 중용적이며 이성적인 변형된 형태의 수피즘이 등장하였다. 9세기 초 무으타질라파가 쇠퇴하고 순니 정통주의가 등장하면서 수피에 대한 비난과 탄압이 격화되었으며 이로 인해 수피는 급진적이고 극단적인 형태로 변모하였다. 이후 수피즘은 13세기 중엽 몽골의 바그다드 침공 이후 이슬람 세계의 변방 지역을 중심으로 다양한 형태로 변모하였으며, 주변 문화의 비 이슬람적 요인과 민속적 요인들을 받아들여 이슬람 전파와 확산에 중요한 역할을 담당하였다. 하지만 13세기 이븐 타이미야와 17세기 무함마드 븐 압둘 와합의 극단적 순니 전통주의 사상의 등장 이후 수피즘은 억압과 비난의 대상으로 전락하기도 하였다. 그럼에도 불구하고 이슬람 역사에서 수피들은 이슬람 사상과 종교를 자발적이고 능동적으로 세계의 여러 지역에 전파하였다. 이러한 능동적 전파는 전통주의적 이슬람사상과 필연적인 갈등을 빚었지만, 수피들은 전통주의의 도전에 창의적으로 응전하였다. 이들은 기존 순니 중심 이슬람 사회에 적응하기 위해 코란과 하디스를 수피 체계 내의 권위로 인정하면서 무아지경, 황홀경 등 비 이슬람적 관행들과 형이상학적 은유해석 방식을 재검토하기 시작했다. 그 결과 18세기부터 수피의 옛 종단들이 부활하기 시작하였으며 이슬람세계에 다시 활기가 솟아나기 시작했다. 이와 함께 수피 종단들은 각 지역의 민족주의 운동을 통해 정체성을 회복했으며, 서구 식민주의 및 제국주의와의 대결을 통해 주도권을 장악하기도 하였다. 18세기 이후 이슬람 세계에 등장한 이슬람의 부흥과 개혁운동이 광범위하게 진행된 배경에는 울라마와 수피 사이의 단합과 협력이 있었다. 이슬람 역사에서 18세기는 울라마와 수피의 관계가 가장 활발하고 적극적인 시기였다. 그럼에도 불구하고 이들 사이의 상호관계는 정치적 목적이 우선이었기 때문에 복잡다단했으며 오래 지속되지 못했다. 이슬람 초기의 금욕주의적 수피즘을 수피즘의 정통으로 인정하고 와하비 사상과 같은 극단주의 사상을 제외한 온건주의 이슬람을 정통으로 인정한다면, 울라마와 수피학자들의 화합과 관용은 이슬람 세계 전 지역에서 목격되는 일반적 현상이라고 말할 수 있다. 두 사상은 이슬람의 세계적 전파를 위한 동맥과 정맥이었다. This study is designed to research on Sufism in Islam and its spirituality. In chapter Ⅰ, the purpose of this study is presented with some explanation of the spiritual experiences and mystical knowledge in all kinds of religion, the relation between mysticism and spirituality, and the impotance of Quran and Sunna teaching in Islam. The purpose of this study is to analyze Sufism in Islam from the Islamic point of view and find out the connection between Sufism and spirituality in Islam. For that purpose, firstly the origin of traditional Islamic thoughts(traditionalism, rationalism, mysticism) and their background are presented. Secondly, the background of Sufism, its thought and characteristics are described. Thirdly, the proceedings of Sufism, its Tariqa, and its relation with spirituality are described. In chapter Ⅱ, the origin of Islamic thought and its formation are presented. The origin of Islamic thought comes from Quran, Sunna, Sharia, Qiyas, and Ijma. The origin of Sufism also comes from them. Any thought against them is considered as bid'a(innovation), and expelled from Islamic society. In chapter Ⅲ, the background of advent of Sufism is described. Historically, the advent of Sufism in Islam goes back to the period of the Prophet Muhammad. But theoretically, it goes back to the Mu'tazilites. The Mu'tazilites are connected with the advent of Islamic rationalism. They applied rationalism and logics to Islam. But because of this application they were rejected by the Islamic traditionalism. The origin of Sufi and tasawwuf goes back to the Muslims who have worn woolen(suf) clothes in the first period of Islam for asceticism and abstinence. In chapter Ⅳ, the process of development of Sufism is presented. Sufism has developed in various forms, and spreaded into various countries, especially in Africa and Central Asia and South East Asia. Some Sunni scholars assisted to teach and spread Sufism. But most of Sunnis have rejected Sufism and sometimes attacked it violently. Hanbalites and followers of Ibn Taymiyya and Wahhabis are fiercely attacked Sufism. In chapter Ⅴ, the Sufi Tariqa and the system of transmission of spirituality are described. Sufism has been spreaded and transmitted by the Tariqa system. Tariqa is the essence of Sufism and its school. In Tariqa, Sufis have obtained its knowledge and its way of reaching Fana'(self-annihilation). In chapter Ⅵ, the relation between Sufism and spirituality is presented. During Tariqa's education, Sufis have experienced religious spirituality and indulged into that spirituality. In Sufism, there are many ways of experiencing spirituality. The popular ones are dhikr, sama', and suhba. It is well known Muslims are experiencing religious spirituality in their daily religious life. Ordinally, they are experiencing spirituality in Shahada, Salat, Zakat, Sawm and Hajj. In chapter Ⅶ, the viewpoints of tolerance and criticism are presented. In modern Islam, Sufism is considered as one of the popular and traditional Islamic thoughts. In the West, Sufism is the most interesting and popular subject for researching and experiencing. But from the orthodox and radical Sunni point of view, Sufism is still bid'a in Islam and target of criticism. But it is justly recognized Sufism has kept pace with the development of the traditional Islam and done its best to spread Islam in the world.

IS 테러리즘과 한국교회 청소년 영성교육의 과제

김정준 한국기독교교육학회 2015 기독교교육논총 Vol.44 No.-

Today, people around the world expressed shock at the news of terrorist act perpetrated by Islamic State(IS), radical Sunni armed groups. The violence and fear of IS terrorism circulates and spreads out around the world by internet and social net work service(SNS) strategically. In contrast to their proclaimed name of Islamic State, the group's claims diverge widely from the teachings of traditional Islam. To further their political ends, IS takes up a fundamentalist position from which the sacred books Quran, Hadith and Sunna are exaggerated and extremist fashion. The IS has been criticized as deviating severely from Islam in their methods by pacificistic Islam groups. In any case, religions are not to take up any ways and means of violence for the achievement of their purposes. Meanwhile, In conditions exposed to risk of global IS terrorism in the 21st century, those Korean youths' abnormal interest and joining in IS are deeply related to the increasing structural confliction in our society. Many of these problems arise from internal societal affairs of Korea such as conflicts between religions, Many of these problems arise from internal societal affairs of Korea such as conflicts between religions, economic polarization, distorted living from economic balances, and frustrations from dysfunction of educational system that limit social mobility between the upper and lower strata. In this context, I make four suggestions for desirable spiritual educational steps for the Korean Christian youth in light of the circumstances highlighted by IS terrorism: First, Christian spiritual education to be used for seeking peace between religions. Second, spiritual education to be used for seeking God's economic justice. Third, spiritual education for awakening and doing God's justice. Fourth, spiritual education for making better use of media literacy for the Christian youth. Christian spiritual education for Korean youth under the risk situations of IS terrorism is based on ability of to understand and analyze through Christian perspective the constantly emerging issues of the 21st global environment. 최근 이슬람 수니파 과격주의 무장단체 IS의 잔혹한 테러리즘은 전 세계인들을 경악하게 하였다. 그들이 행사한 폭력적 테러행위의 내용은 전략적으로 인터넷과 SNS를 통하여 전 지구적으로 유통, 확산된다. IS가 선포한 ‘이슬람 국가’(Islamic State)라는 명칭과는 달리 그들의 주장은 정통 이슬람의 가르침과는 다르다. 그들은 이슬람의 주요 경전인 꾸란, 하디스, 수나 등을 자신들의 정치적 목표를 이루기 위하여 자의적으로 과장, 확대 해석하는 원리주의자들의 입장을 취한다. IS 무장 세력은 평화주의 이슬람으로부터 “비이슬람적”이라고 비판을 받고 있다. 종교는 어떠한 목적을 위해서도 폭력을 수단화하지 않는다. 한편, 글로벌 IS테러리즘의 위험에 노출되어 있는 21세기 상황에서 한국 청소년들의 비정상적인 관심과 참여는 한국사회의 증가되고 있는 사회 구조적 갈등과 깊은관련이 있다. 그것은 종교 간의 갈등, 사회경제적 양극화, 경제적 불균형으로 인한 삶의 왜곡화, 교육의 역기능으로 인한 계층 이동의 좌절 등이다. 연구자는 IS 테러리즘과 관련하여 한국사회와 교회 청소년들의 바람직한 영성교육을 위하여 필요한 네 가지 주요 과제를 제안하였다. 첫째, 종교 간의 평화를 모색하는 영성교육이다. 둘째, 하나님의 경제 정의를추구하는 영성교육이다. 셋째, 하나님의 정치 정의를 일깨우고 실천하는영성교육이다. 넷째, 미디어 리터러시를 활용하는 영성교육이다. IS 테러리즘의 위험에 노출된 한국사회와 교회의 청소년 영성교육은 21세기글로벌 환경에서 출현하는 이슈들에 대한 기독교적 관점의 이해와 분석을 토대로 한다.

무슬림 제인 에어와 개종한 오리엔탈리스트의 낯선 로맨스: 레일라 아부렐라의 『번역가』

차희정 ( Heejung Cha ) 한국영미문학페미니즘학회 2018 영미문학페미니즘 Vol.26 No.2

This paper introduces the Scottish immigrant writer, Leila Aboulela, originally from Sudan and, using the perspective of postcolonial feminism, explores her Muslim novel, The Translator (1999) for its familiar yet strange aesthetics. Through her first critically-acclaimed novel, Aboulela, often called an Islamic feminist writer, sensitively portrays the romance between Sammar, a young Sudanese widow who is also an Arabic translator, and Rae, a Scottish Islamic scholar at a British university. The novel, set between Aberdeen, Scotland and Khartoum, Sudan, juxtaposes the contrasting landscapes and cultures of the two cities where Sammar tries to embrace and build her new home, both spiritually and physically. This paper compares and contrasts Charlotte Bronte’s iconic Jane Eyre characters, Jane and Rochester, to Sammar and Rae, a Muslim Jane Eyre and a converted Orientalist, but within a context of profound religious devotion. Not only does The Translator rewrite or ‘write back’ to the classic Orientalist fantasy, in which white men save brown women from brown men, as the prototypical definition on the relationship between colonizer and colonized; but the novel also explores the unsympathetic Western gaze on Muslim identity, migration, and Islamic spirituality.

이슬람 테러리즘과 한국교회 영성교육의 방향: IS테러리즘을 중심으로

김정준 한국기독교교육학회 2016 기독교교육논총 Vol.48 No.-

In recent times, people around the world have felt and expressed their righteous indignation at the news of cruel terrorism perpetrated by IS in Iraq and Syria. The chief note within the character of IS terrorism is radical violence based on Islamic fundamentalism. The main reasons for IS terrorism emerge from political-economical inequality and social chasms, along with confrontation between different religions. Through and beyond their acts of terror, IS advertises to the masses by internet and SNS around the globe. This new media strategy exerts a poor influence upon the public and the youth in particular. In this serious global context, Korean protestant churches are no exception Therefore, I make four suggestions for desirable spiritual education in the context of the Korean protestant church as follows: First, Christian spiritual education is for seeking hospitality against the anger and hostility of otherness. Second, spiritual education is for seeking God’s peace (christian shalom). Third, spiritual education is for seeking and doing social justice. Fourth, spiritual education must make better use of media literacy against harmful content. Christian spiritual education for the Korean church must cope with IS terrorism violence by harmonizing with and establishing the knowledge and life within Christian life that is based on the teachings of Jesus Christ. And it means to understand rightly and make serious efforts to converse with other sides. 최근 중동지역 이라크와 시리아 지역을 중심으로 활동하고 있는 이슬람 극단주의 무장세력 ‘이슬람 국가’(IS: Islamic State)의 잔인한 테러리즘은 전 세계 시민들의 공분을 자아내고 있다. IS테러리즘은 이슬람 원리주의에 기초한 극단적 폭력성이 특징이다. IS의 테러리즘은 세계화의 흐름에서 나타난 정치-경제적 불평등과 사회적 균열, 종교 간의 대립 등이 주요 원인으로, 그들의 폭력성은 인터넷과 소셜미디어(SNS)를 활용한 홍보와 선전으로 전 세계 대중들은 물론 청소년들에게도 나쁜 영향을 끼치고 있다. 이러한 심각한 영향에서 한국교회도 예외는 아니다. 이러한 상황에서 연구자는 한국교회가 지향해야 할 영성교육의 방향을 네 가지, 곧 환대의 영성교육, 평화를 추구하는 영성교육, 사회정의를 지향하는 영성교육, 미디어 리터러시 영성교육 등을 제시하였다. IS테러리즘의 폭력성을 극복하기 위한 한국교회의 바람직한 영성교육은 예수 그리스도의 가르침에 기초한 참된 앎과 삶의 실천이며, 타자에 대한 올바른 이해와 진지한 대화의 노력이어야 한다.

Relating Islamic Spirituality and Christian Spiritual Formation Practices as Forms of Witness in Christian-Muslim Encounters

John Cheng 횃불트리니티신학대학원대학교 한국이슬람연구소 2023 Muslim - Christian Encounter Vol.16 No.1

The exploration of spiritual formation and its practice as a form of missional witness has not received much attention in Christianity especially in Christian-Muslim encounters. This paper attempts to address this neglect by discussing how an intentional Christian focus on individual and communal spirituality also demonstrates an outward form of witness to unbelievers With this aim, this paper will explore Christian-Muslim encounters in three sections: (1) Islamic spirituality and its practice and meaning in order to lay out the grounds for Christians to relate to Islam, (2) Christian spiritual formation practices and how it may connect to Muslims in specific circumstances as a way of witness, (3) a brief discussion of Christian spirituality in the contextual discipleship of Muslims who have embraced Christianity. It concludes with a summary of the approaches with some suggestions for further areas where Christian spiritual formation may relate to Muslims in other ways.

The Role of Islamic Work Ethics in Spiritual Leadership and Inclusion Practices Relationship During COVID-19

AHMAD, Uqba Saeed,NAWAB, Samina,SHAFI, Khuram Korea Distribution Science Association 2021 The Journal of Asian Finance, Economics and Busine Vol.8 No.3

The Covid-19 pandemic situation has changed all medical priorities. This has put pressure on the World's health sector, which also affects the economy of the whole world. This study aims to study how Islamic work ethics affects the relationship between spiritual leadership and organizational inclusion practices in the health care sector of Pakistan in the COVID-19 situation. This is a mix-method study. Data collected of 158 practicing doctors through survey-based questionnaire and interview was conducted from 30 doctors dealing with direct coronavirus. The organizational inclusion practices variable is used for the first time in a quantitative approach in this study. The reliability and validity of organizational inclusion practices are checked by Adanco, SPSS, and SmartPLS software. For this purpose, data on inclusion practices was also collected from the banking and education sector. Results show that spiritual leadership significantly relates to Islamic work ethics also has a positive connection between spiritual leadership and organizational inclusion practices. Still, Islamic work ethics as a moderator has an insignificant impact on the relationship between spiritual and organizational inclusion practices. Also, from the result, it is verified that the organizational inclusion practices variable is valid and reliable for further studies.

Organizational Justice, Job Satisfaction and Islamic Spirituality among Malaysian SME Employees

Abdul Halim Bin Abdul MANAF,Mohamed SULAIMAN,Suhaimi Mhd SARIF,Abdul Kadir OTHMAN 한국유통과학회 2022 The Journal of Asian Finance, Economics and Busine Vol.9 No.1

The role of Islamic spirituality in the relationship between organizational justice (OJ) and job satisfaction is investigated in this study (JS). The three components of OJ in this study are distributive, procedural, and interactional justice. Islamic spirituality (IS) is founded on piety values, and IS was used as a moderating factor in this study to alter the link between OJ and JS among Malaysian employees of small and medium enterprises (SMEs). Four hundred sets of the questionnaire were issued using a simple random selection procedure, yielding 276 completed responses, suggesting a 69 percent response rate. Multiple Linear Regression Analysis (MLRA) was used to test the proposed relationships. The findings of the study demonstrate that the three OJ aspects have a considerable impact on employee JS, indicating the significance of these elements in ensuring that employees are satisfied with their jobs. IS, on the other hand, had no effect on the link between the OJ dimensions and JS. This research has added to the existing body of knowledge by giving further empirical evidence on the impact of OJ aspects on employee JS in SMEs, notably in Malaysia.

이슬람 전통에서의 천사관

손주영 ( Joo Young Sohn ) 한국이슬람학회 2010 한국이슬람학회논총 Vol.20 No.2

According to the teaching Islam, The angel has a close connection with the life of man from his birth, even from the time he is in the mother`s womb till his death, and even after death, in his spiritual progress in Paradise and his spiritual treatment in Hell. The key events of sacred history, such as the revelation itself, the prophet`s Nocturnal Ascent, and the battle of Badr, are explicit instances of angelic intervention. The angels record the deeds of each individual from birth to death. They are the constant companions of the faithful, participating with them especially in their prayers, and play a illuminative function for those who fallow the path of spiritual realization. Muslim says that every good and noble deed is the result of the promptings of the angel. The Islamic concepts of creation, revelation, prophecy, the events that occur in the world, worship, the spiritual life, death, resurrection and the central position of man in the cosmos cannot be understood without reference to the angels. And inasmuch as man is endowed with a will while the angel is not, man is superior to the angel: which superiority is also evident from the fact that angels were commanded to make obeisance to Adam in the Holy Quran 2:34. The different functions of angel in the spiritual world are thus connected, in one way or another, either with the awakening of the spiritual life in man or its advancement and progress. Herein lies the reason why faith in angels is required along with a faith in God. Belief in their existence enters into the definition of faith itself.

무슬림 선교전략 : “30일 역라마단 기도운동”

정흥호 ( Chong Hung Ho ),노규석 ( Rho Kyu Suk ) 한국복음주의선교신학회 2018 복음과 선교 Vol.43 No.-

1.3 billion Muslims around the world participate in Ramadan fasting for 30 days every year. As the interest about the Middle East has increased recently, understanding of Islamic religion and culture has increased, but research on the Ramadan fasting, the largest religious event of Muslims, is hardly done in Korea. Since 1992, evangelical churches around the world and mission organizations have been carrying out the “30 days of Prayer for the Muslim during Ramadan” as part of a missional intercessory prayer movement for Muslims and the effort to understand the Islamic world during Ramadan fasting. Today, more than 30 million Christians from 30 countries participate in this intercessory prayer movement. However, despite the fact that the “30 days of Prayer for the Muslim during Ramadan” is a worldwide prayer movement, the result of its 26 years history has not been academically studied yet. The fact that there has never been a single paper published in domestic journals shows the need for such research. In this study, the author tried to understand the prayer movements of these two religions, Islam and Christianity by studying not only the Islam Ramadan fasting and the “30 days of Prayer for the Muslim during Ramadan” by Christian community but also the religious events in Ramadan of Islam and the features of Ramadan fasting and prayer. In addition, the author studied “30 days of Prayer for the Muslim during Ramadan” from the perspective of biblical viewpoint, spiritual warfare, and missional strategy. Also, while examining the changes in the Muslim world in the past 26 years, whether the “30 days of Prayer for the Muslim during Ramadan” has caused any spiritual changes in the Islamic world. Lastly it is studied whether this intercessory prayer movement has been effective as one of the mission strategies for Muslims in which Christians understand the Muslim world better and empower the intercession for Muslims. Through this study, Christians need to understand about the Ramadan as well as the movement of the “30 days of Prayer for the Muslim during Ramadan”

이슬람을 위한 선교전략

김칠성 한국선교신학회 2017 선교신학 Vol.47 No.-

이슬람은 전 세계에서 가장 빠르게 성장하고 있는 종교들 중 하나이다. 이슬람교도들에게 복음을 전하기 위해서는 다양한 복음전도 전략이 필요하 다. 그 중에 관계전도, 사회 활동, 영적 접근, 킹덤 비즈니스는 매우 효과적인 전도 방법들이다. 왜냐하면 이것들은 이슬람교도들의 영적, 사회적, 신체적 요구를 충족시켜주기 때문이다. 변화 혹은 회심은 매우 긴 시간을 요하는 과정이기 때문에, 모든 기독교인들은 이슬람교도들의 좋은 친구가 되어주 기 위해 노력해야 한다. 만일 한국 기독교인들이 한국에 온 이슬람교도들에 게 복음을 전한다면, 이것은 곧 세계선교에 크게 기여하는 일이다. Islam is one of the quickest growing religions around the world. In order to communicate the Gospel with Muslims, there must be various evangelistic strategies. Among them, relationship, social activity, spiritual approach, and Kingdom Business are very effective. It is because they meet the spiritual as well as physical demands of Muslims. Also, because transformation or conversion is a long-term process, all Christians should try to become good friends with Muslims in the world. If Korean Christians evangelize the Muslims in Korea, this will be a great contribution for the world mission.