The Vitality of Sufism: A Contextual Analysis

김현철 한국민중신학회 2020 Madang: Journal of Contextual Theology Vol.0 No.34

Corresponding to the increasing studies on Sufism in South Korea, this paper analyzes the modern discourse on Sufism to present that Sufism needs to be examined contextually in changing modalities. By employing a method of contextual analysis in the line of Clifford Geertz and Seyyed Hossein Nasr, this paper specifically demonstrates that 1) many of modern studies theorized and predicted disappearing Sufism toward its extinction in the face of modernity, 2) contrary to this prediction, Sufism is still vibrantly alive in most parts of Muslim majority countries today and spreading over the world along the line of the globalization, 3) the theory of disappearing Sufism failed to grasp this reality of vitality of Sufism due to its assumption of homogeneous Sufism, and 4) contrary to homogenous Sufism, the vitality of Sufism is owed to changing modalities in Sufism. By demonstrating these four points contextually, this paper draws out contextual and considerable reasons why the studies failed to grasp the vitality of Sufism and why Sufism remains alive even vibrantly. With this analysis, this paper hopes to add a considerable piece to the studies in Sufism in South Korea.

The Vitality of Sufism: A Contextual Analysis

김현철(Heon Choul Kim) 성공회대학교 신학연구소 2020 Madang: Journal of Contextual Theology Vol.34 No.1

Corresponding to the increasing studies on Sufism in South Korea, this paper analyzes the modern discourse on Sufism to present that Sufism needs to be examined contextually in changing modalities. By employing a method of contextual analysis in the line of Clifford Geertz and Seyyed Hossein Nasr, this paper specifically demonstrates that 1) many of modern studies theorized and predicted disappearing Sufism toward its extinction in the face of modernity, 2) contrary to this prediction, Sufism is still vibrantly alive in most parts of Muslim majority countries today and spreading over the world along the line of the globalization, 3) the theory of disappearing Sufism failed to grasp this reality of vitality of Sufism due to its assumption of homogeneous Sufism, and 4) contrary to homogenous Sufism, the vitality of Sufism is owed to changing modalities in Sufism. By demonstrating these four points contextually, this paper draws out contextual and considerable reasons why the studies failed to grasp the vitality of Sufism and why Sufism remains alive even vibrantly. With this analysis, this paper hopes to add a considerable piece to the studies in Sufism in South Korea.

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.

수피즘에 기초한 인도네시아 이슬람 이해: 수피 가르침을 통한 기독교 선교 방안 연구

윤용호(Yong Ho Yoon) 장로회신학대학교 세계선교연구원 2021 선교와 신학 Vol.54 No.-

인도네시아 이슬람의 중심에는 수피즘이 있었고, 수피즘에 영향 받은 인도네시아 이슬람을 이해하는 것이 인도네시아 이슬람을 위한 기독교 선교의 출발점이다. 이슬람 신앙의 중심이었던 수피즘은 이슬람의 인도네시아 전래와 확산에 지대한 영향을 미쳤다. 이 과정에서 수피학자와 수피종단인 따리까는 중요한 역할을 했고, 중세 가톨릭 수도원이 가톨릭 선교의 중요한 수단이 된 것처럼, 수피종단 따리까는 이슬람의 확산에 주요 수단이 되었다. 이슬람을 인도네시아에 전파한 수피들은 힌두교·불교 문화 배경의 인도네시아 지역 문화를 최대한 그대로 간직하면서 이슬람을 전했고, 이 과정에서 수피즘은 기존 종교 전통들과의 갈등을 줄여주며 인도네시아의 이슬람화에 기여했다. 인도네시아 수피즘은 16세기부터 수피즘의 선구자인 함자와 자바 이슬람화의 주역인 왈리송오를 통해서, 그리고 현대에는 함까 등의 수피학자들을 통해서 확산되었다. 수피즘의 순니 수피즘의 특징과 철학적 수피즘의 특징은 인도네시아 수피즘의 주요 특징으로 나타났다. 이 가운데 알 가잘리에게 영향을 받은 윤리적·금욕주의적인 순니 수피즘의 특징이 이븐 아라비의 신비주의적 철학적 수피즘의 특징보다 더 강하게 나타났다. 인도네시아 수피즘은 전래와 정착 과정에서 포용성과 통전성을 보여줌으로 이슬람의 광범위한 확산에 영향을 주었다. 본고에서 제시하는 인도네시아 이슬람을 위한 기독교의 선교는 성육신적 삶을 통한 선교, 영적인 사역을 통한 선교, 그리고 대화를 통한 증거로서의 선교가 통전적으로 실행되어야 한다는 것이다. Sufism was at the center of Indonesia’s Islam, and understanding Islam in Indonesia which is influenced by Sufism, is the starting point of Christian mission for Indonesian Islam. Sufism which was the center of the Islamic faith, had a profound influence on the transmission and spread of Islam to Indonesia. In this process, the Sufi scholar and Tariqa played an important role, and just as the Catholic monastery became an important tool of Catholic missions, the Tariqa became a major tool in the spread of Islam. The Sufi who spread Islam to Indonesia, delivered Islam while retaining the local culture of Indonesia with the Hindu and Buddhist culture as much as possible. In this process, Sufism contributed to the Islamization of Indonesia by reducing conflicts with existing religious traditions. Indonesian Sufism has spread from the 16th century through Hamza, a pioneer of Sufism, and Walisongo, the leading Islamization of Java, and in modern times through Sufi scholars such as Hamka. The characteristics of Sunni Sufism and the characteristics of philosophical Sufism in the Sufism emerged as the main characteristics of Indonesian Sufism. Among these, the ethical and ascetic characteristics of Sunni Sufism influenced by Al-Ghazālī appeared stronger than those of Ibn ‘Arabi’s mystical and philosophical Sufism. Indonesian Sufism influenced the widespread spread of Islam by showing inclusiveness and integrity in the process of transmission and settlement. The Christian mission for Indonesian Islam presented in this paper is that mission through incarnation life, mission through spiritual ministry, and mission as evidence through dialogue must be carried out Holistically.

기독교 사랑의 관점에서 살펴본 이슬람 수피즘의 ‘사랑’에 관한 소고

정은배 ( Jung Eun Bea ) 한국복음주의선교신학회 2018 복음과 선교 Vol.43 No.-

It is frequent to refer tolerance, inclusiveness and diversity in the relationship to other religions in the era of post-modernism. However it is important to have inter-religious dialogue on the foundation of ascertaining the essence of Christianity in the times of truth is being challenged. One religious term has multiple different meanings, depending on religions and using the term without understanding of its essential meaning could lead us into the pitfall of syncretism. This essay gives the comparison and analysis between the love of Sufism and of Christianity. The essay is brought by the concern that having Sufism been introduced in Korea, the love in Sufism contorts the conception of Christian love. It is true that love is a core value of all religions. The divine love toward humans and human’s love to deity are embedded in each religion. Love is one of the main ideas of Sufism and the love of deity is emphasized in Sufism. The divine love of Sufism is expressed as a gracious and noble notion. The followers of Sufism reach glory and joy through deity. However the love of salvation by incarnated Jesus Christ in human history does not exist in Sufism. The climax of human’s love toward deity vanishes within the human agents of love in Sufismand the identity of humans is not retrieved inviolately in the divine love of Sufism. Losing and lapsing identity take place in the love of Sufism. Christianity also emphasizes love in its core conceptions of loving God and neighbors. Christian love discloses true value of love by the sacrificial love of Jesus Christ. Which love, then, is a true love and the love in truth? The essay suggests meaning of love by examining the values of love of Sufism and the foundation, conception, and property of Christian love. In conclusion, it reveals the characteristics of love in Christianity and confirms that Christian love is the love of truth, which brings the salvation.

한국에서의 수피즘 확산을 통해 바라본 이슬람 선교 정책 이해 -이슬람 선교 전략의 문화적 측면을 중심으로

맹미영 ( Mi Young Maeng ) 한국복음주의선교신학회 2013 복음과 선교 Vol.24 No.-

This paper is to understand a missionary strategy in Islam by considering Sufism`s spread in Korea through the cultural approach of Islam, and to present the challenge and the task to the Korean churches. The final object of sufism is connected with its spirituality, namely union with Allah. It, thus, is focused on the abstinence and relationship with Allah. The sufism, these days, is bringing about a moderation of attitude for Islam in Europe and Korea, not Islam Phobia. It has been possible through the cultural aspect of sufism like Mevlana dance. There is Da`wah as a muslim missionary strategy, and it is Allah`s order for all muslim community. Da`wah is not only to invite non-muslim into the house of Islam but also to renew and expand Islam community. In other words, Da`wah is the mission of Islam. Because of sufism Islam has become popular throughout the several countries, including Korea. In Korea, Mevlana dance of sufism has been introduced as a cultural aspect, and its religious and spiritual meanings have been veiled. God has given the cultural mandate, and His community has to reign the culture. To do the mission work, therefore, all christians must consider cultural elements as well as the relation of culture and Gospel in the theoretical and practical dimension through the biblical perspective. Islam has moderately but strongly given the challenge to Korean churches. To confront these challenges, Korean churches have to understand sufism in the spiritual dimension. Sufism is more than just culture, so we need to check its spiritual part through the biblical and theological perspective. Korean churches, in addition, have to be a model as the true christian community in the world through faithful christian spirituality and moral/ethical life. Finally, Korean churches ought to have sharp and precise discernment about cross-cultural aspects. We need to distinguish religious aspects from cross-culture. I think that Sufism`s influence in Korean society is relatively weak as compared with Europe. We, however, need to remember that many drops make a flood. Sufism is very close to Korean society and churches. The cultural aspects of sufism are the challenge for Korean church and the missionary opportunity for muslim in Korea as well.

북카프카즈 수피즘 연구 -신비주의 관념과 반러시아적 경향을 중심으로

정세진 ( Se Jin Jung ) 한국이슬람학회 2009 한국이슬람학회논총 Vol.19 No.1

This article explores a study on sufism in Northern Kavkaz, particularly focused on mysticism`s concept and the anti-russian trend. Second, I traced the sufism`s political trend in the first of 19th century. Third, I mainly dealt with the meaning of the sufism`s original concept, mysticism in the second 19th century. Fourth, I traced sufism in the 20th century. And I investigated sufism in Northern Kavkaz at the Post-Soviet period. This paper conclude with observations regarding the sufism`s characters in North Kavkaz and its ideology as a political process, and sufism offers important factors on political surroundings Russia Federation and North Kavkaz region, Chechen and Daghestan Republics. This paper deals with the importance of the relation sufism and wahhabism in North Kavkaz at Post-Soviet period. The analysis shows that sufism in North Kavkaz is significant to understand the political. cultural, ideological meaning of the history and politics from the 19th century. Sufism was evident in its mystical concept and political resistance against Imperial Russia and Russian Federation.

수피즘의 동향 연구: 인도네시아를 중심으로

정승현 ( Seung Hyun Chung ),이승현 ( Seung Hyun Lee ) 한국복음주의선교신학회 2016 복음과 선교 Vol.33 No.-

Although each muslim has a different background, most of them accept both Orthodox Islam and Folk Islam. Sufism has more than a 1,400 year history and still have tremendous influences to contemporary muslims. The thesis of this paper is that Sufism has influenced most muslims from the origin of it, so Christians need to understand its goals and practices. Sufism is rooted in not only asceticism and mysticism but also Quran and Hadith. The goal of mystical practice is to cleanse the soul so that it may be drawn close to Allah. This kind of action is to be motivated only by love for him. Abu-Hamid al-Ghazzali(1058-1111) is the one who combine the orthodox Islam and Sufism. In Islam the most common meaning of Wali is the saint or holy person who experienced Allah. Wali is a mediator between Allah and people. Sometimes Wali helps people to figure out their daily matters. Because of Wali, Sufism could be spread so fast beyond the middle East regions. In Indonesia, the most important reformist association is Muhammadiyah which is established in 1912. It established nu merous modern schools and focused on purifying the faith and combating syncretistic practices. The NU(Nahdlatul Ulama) est ablished in 1926 has been defending traditional sufi practices and schools. Sufism take a role as a mediator between these two groups. In the 21st century, Sufism has been changed with various forms in Indonesia by well-educated middle class muslims. Sufism has never been washed away, so Christians need to understand Sufism and its influence in order to carrying out the Gospel in appropriate ways.

동남아의 수피즘

오명석 ( Myung Seok Oh ) 한국이슬람학회 2013 한국이슬람학회논총 Vol.23 No.2

Sufism has played an important role in the dissemination and development of Islam in Southeast Asia. This paper begins with the metaphysics of Sufism, known as the thesis of ``Unity of Being``(wahdat al-wujud) by Ibn al-Arabi, which was interpreted by Malay sufi writers in the 17th century. Then, I focus on how this abstract knowledge has been expressed as visible images in magical practices, literatures, shadow plays(wayang), and everyday rituals like slametan in Indonesia. Against the view that the ``traditional Islam`` or Kejawin Islam in Indonesia is a syncretic Islam where Islam is a veneer while Hinduism and animism comprise the content, I stress that shariah-minded Neo-Sufism has deeply penetrated into the ``traditional Islam`` in Indonesia. Despite of criticism of modernist Islam and Islamic revival movement(dakwah) in the 20th century, Sufism in Indonesia has managed to survive with its institutional base(pesantren and Nahdlatul Ulama). Recently, there emerges a revival of Sufism especially among the urban middle class in Indonesia, which involves innovative practices adjusting to modern urban life. In contrast to the conventional Sufism, this new trend can be called as ``urban Sufism``.

이슬람의 신비적 측면 : 수피즘(SUFISM)의 현대적 이해

김아영(Ah Young Kim) 횃불트리니티신학대학원대학교 한국이슬람연구소 2020 Muslim - Christian Encounter Vol.13 No.1

Differentiating themselves from conventional religious norms, Sufism has sought direct, personal interactions with God through mystical and spiritual approaches rather than those of reason. In early Islamic history, advocates for abstinence searched for definite paths to salvation through prayer, meditation and the restriction of pleasure. Nevertheless, they concluded that abstinence alone could not remain as their sole pursuit in life. Instead, they realized that their restrictive practices had been channels for achieving a deeper purpose of knowing and adoring their God. By continuously cleansing the soul, mysticism and its various brotherhoods developed as a way of building upon this desire to grow closer to God until one attains permanent unity with Him, which is Sufism. Sufism grounded on the works of Rabia of Basra, who emphasized the importance of the love for God, Junaydal-Baghdadi, who set the foundations of the Sufi order, Bayazid al-Bistami, who became known as the ecstatic Sufi through his controversial claims, and al-Ghazali, who synthesized Sufi ideology with traditional Islamic theology played a pivotal role in expanding Islam across the globe with its appeals of tolerance and spirituality. One must recognize and acknowledge the perception of Sufism as the spiritual healer and oasis for Muslims, as well as for Westerners who have been dissatisfied with the formalized and secularized religions of contemporary European societies. Hence, contrary to the expectations of modern paradigms, methods for sharing the Gospel to Muslims and nonbelievers must be responsive to an age of prevailing interests in the supernatural and spiritual worlds.