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황병하 조선대학교 인문학연구소 1998 外國文化硏究 Vol.21 No.1
A Study on the Influences of al-Isma'iliyya in the Islamic Thought is one of the most complicated problems in Islam. Because there are so many theories and names concerning this sect. As for the sects of al-Isma'iliyya, there are so many sects and they are called by so many names. Among them I studied here al-Isma'iliyya in Yemen. Quaramita, and Fatimiyya(Ubaydiyya). The Fatimid Isma'iliyya believed that following on Muhammad b. Isma'il there were several hiden Imams and that from these came al-Fatimiyya dynasty in Egypt. And in southern part of the Persian Gulf, people who did not recognize al-Fatimiyya claimed their succession of Imama. These were called Qaramita. In general, most sects of al-Isma'iliyya believed a hidden meaning(batin) behind literal or external meaning(zahir) of all revealed scriptures and shari'a. So they were often called as Batiniyya, however they had different ideas and principles. The sects of al-Isma'iliyya created dynamic social and intellectual movements through Greek philosophy, orientala thoughts, and Manicheanism. On the basis of these thoughts, they created Batiniyya, and regarded it as the most successful section of their intellectual and religious movements. but Ghulat(extremists) of Batiniyya, such as Qaramita, Hashashiyya, Nizariyyah and Aghakhaniyya, transgressed the limits of Islam, and sometimes annulled the principles of Islam and the Shari'a. So they were regared as heretics of Islam. this is one of the negative influences of al-Isma'iliyya in the developement of the islamic thought.
쉬아(Shi'a) 이스마일파(al-Isma'iliyya)의 기원과 교리 연구
황병하 한국외국어대학교 중동연구소 1997 중동연구 Vol.16 No.2
Studies on the origin of al-Isma’iliyya and its doctrines are one of the most complicated problems in Islam. Because there are so many theories and names concerning this sect. There seems general agreement among al-Shi'a sources that Ja'far at-Sadiq had intended his eldest son Isma'il to succeed him. But no sooner Isma'il died than there happened disputes on the nature of the Imama and the doctrine of nass(designation). As for pure al-Isma'iliyya, they believed Isma’il did not die but was concecealed out of fear for his safety(taqiyya). And they held that tie will return as al-Mahdi(al-Mahdi al-Muntazar). But another groups, such as Fatimiyya(Ubaydiyya), Qaramita, Batiniyya, Duruz, Nusayriyya, Baha'iyya, Aghakhaniyya Babiyya, Bakdashiyya, Bahra and Ta'limiyya, they had different ideas. The Fatimid Isla'rlyya believed that following on Muhammad b. Isma'il there were several hidden Imams and that from these came al-Fatimiyya dynasty in Egypt. And in southern part of the Persian Gulf, people who did not recognize al-Fatimiyya claimed their succession of Imama. These were called Qaramita. As for Duruz, they defied the Fatimiyya Khalifa al-Hakim bi-Amr Allah and broke off from the main body of al-Isma'iliyya and formed a distinct group in Syria, Palestine and Lebanon. In the presnt day, they are surviving in Israel acting against Arabs. In general, most sects of al-Isma'iliyya believed a hidden meaning(batin) behind literal or external meaning(zahir) of all revealed scriptures and shari'a. So they were often called as Batiniyya. The sects of al-Isma'iliyya created dynamic social and intellectual movements through Greek philosophy, oriental thoughts, and Manicheanism. On the basis of these thoughts, they created Batiniyya, and regarded it as the most successful section of their intellectual and religious movements. But Ghulat(extremists) of Batiniyya transgressed the limits of Islam, and sometimes annulled the principles of Islam and the Shari'a. So they were regared as heretics of Islam. Personally I believe that studies like this kind are very important. Because the sects of al-Isma'iliyya still exsisting in the large part of the Middle East are playing a great role in political decisions of the present Arab counties and regional conflicts.
황병하 한국이슬람학회 2020 한국이슬람학회논총 Vol.30 No.3
Islam and their surviving strategy focusing on the process of conflict’s expansion between them, the political antagonism between them, their surviving strategy, and the future of sectarian conflict. It also examines the process of establishing Shi’a identity and its political pragmatism, competition of sectarian initiative between them, and upsurging sectarian conflict between them and fixation of their polarization. As for the current sectarian polarization, both sects must be blamed. Arab Sunnite states blame Shi’a Iran, and Iran also blames the United States, Israel, and Arab Sunnite states, above all Saudi Arabia. Since the Arab Spring Iran has tried to enlarge Shi’a Crescent Belt and fed sectarian conflict flames in Iraq, Syria, and Yemen. Saudi Arabia regards Iran’s foreign policies as sectarian and expansionist. Iran regards the rise of Sunnite Islamism, jihadism, and Wahhabism organizations, including IS and al-Qaeda, as a reason of its political intervention into Syria and the current situation of sectarian polarization in Iraq, Syria, and Yemen. After demolition of IS, the sectarian conflicts has become more severe. So the longer these sectarian conflicts endure, the stronger the sectarian polarization will be. 과의 대결에서 살아남기 위해 추구했던 생존 전략은 무엇이었고, 중동 지역 내에서 목격된 순니파와 시아파 간 갈등과 양극화 현상에 종파주의가 어떤 영향은 끼쳤는지, 그리고 종파주의의 미래는 어떻게 될 것인지 고찰하는 것을 목적으로 하고 있다. 역사적으로 순니파와 시아파의 양극화 현상은 정치적 이유로시작되었으며, 20세기 후반 이후 이념적 이유로 더욱 첨예화되었다. 중동 지역의 종파주의 양극화 현황을 이해하기 위해서는 이란이 본격적으로 종파주의 전략을 주창했던 상황을 이해해야 한다. 2003년 이라크 사담 후세인 정권의 몰락이전까지 이란의 공식적인 대외적 입장은 종파주의 확대가 아니었다. 하지만 이란은 2003년 이후 이라크를 시작으로 역내 시아파 제휴 세력과 긴밀한 정치적관계를 유지하였으며, 이 지역에 대한 이란의 정치적 영향력은 시아파 종파주의에 자양분을 제공해주었다. 본 연구는 지금까지 발표된 중동 국가의 종파주의관련 논문들을 바탕으로 중동 지역 종파주의의 미래를 순니파와 시아파의 정치적 생존 전략과 이를 근거로 한 종파주의 양극화 진행 과정에 대한 분석에서 찾고자 하였다. 이란과 사우디의 종파 간 갈등과 양극화를 통한 정치적 생존 전략연구는 지금까지 시도된 적이 없는 새로운 주제인데, 향후 중동 지역의 정치적변화에 대한 예측과 종파주의 양극화 현상 해소 방안 연구에 중요한 정보를 제공할 것이다.