http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
- 中文 을 입력하시려면 zhongwen을 입력하시고 space를누르시면됩니다.
- 北京 을 입력하시려면 beijing을 입력하시고 space를 누르시면 됩니다.
RISS 인기검색어
- 검색키워드
- 저자 : Sohn Young-Joo (검색결과 722 건)
- 무료
- 기관 내 무료
- 유료
-
-
-
손주영 한국외국어대학교 중동연구소 2003 중동연구 Vol.22 No.2
It's been called as 'the Salafiya movement even in early muslim world history, though western mass media incorrectly use the term of 'Islamic Revivalism (Nahdiyah Islamiyah)', stressing back to the pure Islam is the only way to bring revival (nahdah) and reform (islah) for undeveloped Islamic community (Islam Ummah), as the 'Islamic Fundamentalism (Usuliya Islamiyah)'. The Salafiyah is a movement of thought which followed the path of pious ancestors (as-Salaf as-Salih) and read the texts of Quran and Hadith(Muhammad's Sunah) as they transmitted and not using metaphorical commentary(ta'wil) and follow tradition(sunnah) of forefathers(Salaf) in the early Islam. This movement of thought was began with Imam Ahmad Ibn Hanbal (855d.) who declared the straight path (sirat al mustaqim) of Salafiya as a way of pious muslim, though denounced the creed of Mu'tazili with speculative theology(ilm al-kalam) as unusual thing(gharib). After him, Ibn Taymiya(1328d.) continues the tradition of Salafiya opposing to traditions of Sufi and speculation theology and superstition prevailing in muslim society at that time. The Wahabiyah revival movement of Islam in eighteenth-century Arabia and Sanusiya movement of North Africa, Mahdiyah movement of Sudan are religious and social reform movement based on fundamentalism and Salafiyah movement of Islamic thought. And in the late nineteenth-century the core teachings of Jamal al-Din al-Afghani who fought against the western colonial powers and advocated the Pan-Islamism were to follow the path of religious life of the forefathers (Salaf) in the early Islamic tradition that could be led to religious federation for muslim community and free themselves from control of the West. His favorite apprentice Muhammad Abduh (1905 d.) and Rashid Rida(1935 d.) who formulated the system of Salafiyah thought that became the central axis of modern Islamic reform movement ranged from North Africa to South East Asia. The main ideas of Muslim brotherhood of Hasan al-Banna (1949 d.), the first advocator of modern Islamic fundamentalists movement, and Jam'at-i-Islamiya movement of al-Maududi are also from the same root of Salafiyah. In addition to this, the ideal of Radical Islamists who turned their back from the western ideas and system and confronted against the secularism and westernization are also Salafiyah. Islam puritan world view is the real target of their movement. As you see, all the Islamic revival movements are equally based on Salafiyah tradition of thought, no matter it arouse in pre-modern or present era. And Salafiyah is their ideal and main stream of thought for all Muslim fundamentalists. We call those muslims as Salafiyun who upheld this tradition of thought. Today, it is possible that members of Muslim society can be classified into traditionalist, fundamentalist, reformist and pragmatist, but all Islamists advocating Islamic revival, no matters to what group of movement they belonged, are all Salafiyun without any exception. It is true that their religious action is based on the Salafiya Islamic revival movement.
-
-
-
-
-
손주영 한국이슬람학회 2004 한국이슬람학회논총 Vol.14 No.1
Khawarij is the first political sect in the Ummah al-Islamiyah(Islamaic community) which rose in opposition to the Ummayyad dynasty on issues of tradition and theory of Sunni caliphate system throughout Ummayyad period. By the time went, it became a religious sect that stood on speculiar dogmatic such as 'one who commits a big sin (kabirah) becomes nonbeliever(al-kafir)' with the gist of the belief inspiring by a idea of that 'the main idea of their religion is practice'. Their activism of strict belief on the teachings of Islam like 'do good and forbid bad' berates others as nonbelievers and produced extreme radicalism who believed that big sinners and apostates should be killed. As a result of this fanatic radicalism, most of their sects except al-Ibadyyah, who took a moderate road, had disappeared in the 8th century. Though it is true that their creed was extremely dogmatic, stressing on the strict harmony between belief and practice, but their teaching contributed to the theological development of other sects such as Sunni, Shi'a, Murji'a and Mu'tazila since then. In addition to this, their puritanic belief and radical thought influenced the movement and thought for the modern Muslim reformation. Their teachings are still fresh in mind of radical extremists struggling against secular regime with the anti-westernism and anti-secularism of Islamic fundamentalists such as Muslim brotherhood in the every corner of world today.
-
손주영 한국이슬람학회 2003 한국이슬람학회논총 Vol.13 No.1
The real situation of the medieval Abbasid caliphate was quite different from the ideal of the caliphate which was characterized by the principle of equality of religion and state. In their heyday, the early Abbasid caliphs neglected their religion while pursuing secular political power. But especially after losing their political power at Baghdad, they had sustained titular caliphate with religious authority only. However muslim petty monarchs in local areas showed their oathes of allegiance(bai'a) to their caliph for their legitimacy on kingship based on the traditional islamic recognition that the caliphate should be established by Shari'a. Muslim jurists such as al-Mawardi and al Ghazali had tried to verify the inappropriate relationship between the lines of theory and practice and they established the juristic theory make this relationship continue. The political thought of the medieval muslim jurists had gradually inclined to realism though they had kept their stances on caliphate theory in the issue of state and religion. It is inevitable that they had to compromise with the political reality which had been revealed already, despite their eagerness to keep the practice of caliphate. As a result, the Islamic caliphate could survive while sustaining the dignity and supremacy of Shari'a. However the fall of the Abbasid caliphate was a turning point in the stream of Islamic political thought on the issue of secular political power and religion. The political thought that stressed realism began to have an influence while keeping the political power of state as it was. This political thought was called "siyasa as-shari'a (the politic on Shari'a)" by Ibn Taymiyya which was considered legitimate. He said that the state was still Islamic as long as it was governed by Shari'a. And whoever governs state according to Shari'a and walks through pious religious path could be called Caliph. Ibn Taymiyya considered the Caliph a legitimate ruler as long as the political system was based on realism without affecting the fundamental structure of Islamic principles. An advocate more progressive than Ibn Taymiyya for such a political theory was Ibn Khaldun. He said that the monarch was permissible and agreeable system if it wholly depended on Shari'a. This is the same as the Shari'a politic by Ibn Taymiyya and a copy of his theory. He divided politics into religious politics(siyasa diniya) and rational politics(siyasa 'aqliya), the former belonging to Islamic politic and a government based on the Gods law, Shari'a, and the later a political system ruled by secular qanun legitimized by human reason. Religious politic emphases the merit of the caliphate system both in this world and beyond while rational politic stresses the merit of the monarchy in this current world only. To him, Islam, as a religion, is the best regulation and foundation for the political system of state. A uniformed assertion from these Islamic jurists concluded with politics based on the Shari'a. This is not only the backbone of the political thought of medieval Islam, but also became common sense pervading Muslim world today. Indeed it is not flattering that these muslim jurists had created the form of rational political theory which modern Islamic states should be adapted, applied and followed.
-
연관 검색어 추천
이 검색어로 많이 본 자료
활용도 높은 자료
