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This study examines the concept of “spiritual” or “spirituality” in Arab-Muslim context through the writings of Al-Ghazālī because it differs significantly from our modern usage of the words. It also looked into the Muslim’s concept of “rūḥ” or “rūḥāniyyah” and how it is different from “the Holy Spirit” or “the spirit” and “spirituality” in the Bible.
While Muslims claim that they can know Allāh through intellect(‘Aql), they also believe that intellect is always exposed to the danger of temptations. Human sinfulness tries to distort reasoning and understanding. The grand scheme of Satan is to deceive human mind. Therefore, it is difficult to get on the road to the life of spiritual piety and maturity by depending on the intellect which Muslims are pursuing.
Christian spiritual formation takes place in their obedience to the Holy Spirit. New MBBs submit their lives to God by experiencing God’s grace and through the guidance of the Holy Spirit which leads to the transformation of an inner person. This is different from the concept of Sufis in which spiritual development starts from the body, “sharia” and transcends to Sufism. Thus, new MBBs should be taught to pursue spirituality of Christ-likeness.
This study brings up the necessity of research of the following semantic and interpretive issues.
First, which “spirit” and “rūḥ” are synonyms for Arab Christians, the concept of the Holy Spirit is different from “rūḥ” in Muslim communities. Thus, while the same word occurs in both the Bible and the Qur’ān, its meaning and concepts are significantly different from each other.
Second, when “taqwā” is understood in an expanded linguistic or broader legal sense, its takes on a different meaning and concept. It is not limited to the lexical meaning, thus,
Third, while John 12:27 uses the word “soul”(“nafs” in the Van-Dyke Arabic version), and John 13:21 uses “spirit” (“rūḥ” in the Van-Dyke version), the Korean translation of the verses fails to make this distinction. Therefore, it is insufficient to teach the Bible to Arabs using Korean versions only. The meaning and interpretation from the original languages of the Bible as well as those of the Arabic bible must be supplemented.
While Muslims claim that they can know Allāh through intellect(‘Aql), they also believe that intellect is always exposed to the danger of temptations. Human sinfulness tries to distort reasoning and understanding. The grand scheme of Satan is to deceive human mind. Therefore, it is difficult to get on the road to the life of spiritual piety and maturity by depending on the intellect which Muslims are pursuing.
Christian spiritual formation takes place in their obedience to the Holy Spirit. New MBBs submit their lives to God by experiencing God’s grace and through the guidance of the Holy Spirit which leads to the transformation of an inner person. This is different from the concept of Sufis in which spiritual development starts from the body, “sharia” and transcends to Sufism. Thus, new MBBs should be taught to pursue spirituality of Christ-likeness.
This study brings up the necessity of research of the following semantic and interpretive issues.
First, which “spirit” and “rūḥ” are synonyms for Arab Christians, the concept of the Holy Spirit is different from “rūḥ” in Muslim communities. Thus, while the same word occurs in both the Bible and the Qur’ān, its meaning and concepts are significantly different from each other.
Second, when “taqwā” is understood in an expanded linguistic or broader legal sense, its takes on a different meaning and concept. It is not limited to the lexical meaning, thus,
Third, while John 12:27 uses the word “soul”(“nafs” in the Van-Dyke Arabic version), and John 13:21 uses “spirit” (“rūḥ” in the Van-Dyke version), the Korean translation of the verses fails to make this distinction. Therefore, it is insufficient to teach the Bible to Arabs using Korean versions only. The meaning and interpretation from the original languages of the Bible as well as those of the Arabic bible must be supplemented.
목차
I. 시작하는 말
II. 무슬림의 마음, 혼, 이성과 루흐에 대한 이해
III. 제자도에서 회심과 세례
IV. 제자도에서 영적 형성과 영적 변화
V. 맺는 말
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