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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
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Due to religious conflicts, the Indian subcontinent (referring to the continent before India and Pakistan were divided) was divided and the Pakistani state was created in 1947. In addition, various Islamic movements such as Theoband and Barelwi appeared in the Indian subcontinent to purify the “Islam” of Muslims who lived under the influence of Hinduism. In Pakistan, Sunni Muslim is 80-90%, of which Barelwi is the majority, and Theobandi is 15-20%. In 1981, Barelwi founded Da‘wat-e Islami, the equivalent of Theoband’s Tablīgh-i Jamāʿat.
Pakistani Muslims who immigrated to Korea in 1997 organized Da‘wat-e Islami in Korea to prevent their fellow Muslims from becoming secularized. Based on the social capital (friendship network), Da‘wat-e Islami’s first mosque was built in Korea. There was Muṣalla in Suwon City. The first mosque was ground-breaking in Incheon in 2001, and the mosque was completed in 2004. In 2016, Da‘wat-e Islami had 3 mosques and 17 Muṣallas in Korea.
The revivalist movement of the Sunni Barelwi is called the Minhaj ul-Quran, but the Minaj ul-Quran is different from Da‘wat-e Islami because it has a political character that pursues social change through political power. Da‘wat-e Islami’ is a non-political organization that focuses on individual religion to lead the Islamic revival, and Minhaj Ul Quran pursues social change through personal virtues, welfare, and education. In our country, Khalid Butt from Gujrat, Pakistan, founded the branch of the Minhaj ul Quran in 1997 with his fellow-minded colleagues. This organization established a branch by utilizing social networks, which can be called overseas social capital.
Therefore, it can be seen that Pakistani Muslims living in Korea (Da‘wat-e Islami or Minhaj Ul Quran) have a friendship network and are expanding the mosque. In addition, it is noteworthy that Pakistani Muslims who migrated to Korea are deeply interested in Islamization, Sunnnization, and Da’wah for non-Muslims. In other words, Muslims who want to follow Muhammad try to purify themselves, purify fellow Muslims, and spread Islam to non-Muslims as well. In other words, Pakistani Muslims make great efforts to revive the religious character of Islam in Korean society. Pakistani Muslims make a good use of social capital (friendship networks) and continue to send Islamic Da’wah teams to the world by utilizing the donations of businessmen with economic power, whereas Korea is often not effective in training evangelists for Muslims. Moreover, while the number of domestic Muslim immigrants increases every year, the number of people to minister in Korea is absurdly insufficient.
Pakistani Muslims who immigrated to Korea in 1997 organized Da‘wat-e Islami in Korea to prevent their fellow Muslims from becoming secularized. Based on the social capital (friendship network), Da‘wat-e Islami’s first mosque was built in Korea. There was Muṣalla in Suwon City. The first mosque was ground-breaking in Incheon in 2001, and the mosque was completed in 2004. In 2016, Da‘wat-e Islami had 3 mosques and 17 Muṣallas in Korea.
The revivalist movement of the Sunni Barelwi is called the Minhaj ul-Quran, but the Minaj ul-Quran is different from Da‘wat-e Islami because it has a political character that pursues social change through political power. Da‘wat-e Islami’ is a non-political organization that focuses on individual religion to lead the Islamic revival, and Minhaj Ul Quran pursues social change through personal virtues, welfare, and education. In our country, Khalid Butt from Gujrat, Pakistan, founded the branch of the Minhaj ul Quran in 1997 with his fellow-minded colleagues. This organization established a branch by utilizing social networks, which can be called overseas social capital.
Therefore, it can be seen that Pakistani Muslims living in Korea (Da‘wat-e Islami or Minhaj Ul Quran) have a friendship network and are expanding the mosque. In addition, it is noteworthy that Pakistani Muslims who migrated to Korea are deeply interested in Islamization, Sunnnization, and Da’wah for non-Muslims. In other words, Muslims who want to follow Muhammad try to purify themselves, purify fellow Muslims, and spread Islam to non-Muslims as well. In other words, Pakistani Muslims make great efforts to revive the religious character of Islam in Korean society. Pakistani Muslims make a good use of social capital (friendship networks) and continue to send Islamic Da’wah teams to the world by utilizing the donations of businessmen with economic power, whereas Korea is often not effective in training evangelists for Muslims. Moreover, while the number of domestic Muslim immigrants increases every year, the number of people to minister in Korea is absurdly insufficient.
목차
Ⅰ. 서론
Ⅱ. 파키스탄 이슬람의 시대별 구분과 특징
Ⅲ. 파키스탄 이슬람 분파의 형성과 발전
Ⅳ. 한국의 파키스탄 이슬람 분파와 다아와
Ⅵ. 결론
참고문헌
Abstract
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