Relevant bibliographies by topics / Ahmadiyah (Ahmadiyya)

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Academic literature on the topic 'Ahmadiyah (Ahmadiyya)'

Author: Grafiati
Published: 11 December 2022
Last updated: 25 January 2023

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Journal articles on the topic "Ahmadiyah (Ahmadiyya)"

1

Andi Muh. Taqiyuddin BN, Misbahuddin, and Kurniati. "MENYOAL KEADILAN SOSIAL TERHADAP JEMAAT AHMADIYAH DI INDONESIA PERSPEKTIF ISLAM DAN SILA KE-5 PANCASILA." Bilancia: Jurnal Studi Ilmu Syariah dan Hukum 16, no. 2 (December 18, 2022): 271–93. http://dx.doi.org/10.24239/blc.v16i2.1321.

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The purpose of this research is to reveal the history of the emergence of Ahmadiyya and its entry into Indonesia, the facts of violence against the Ahmadiyya Congregation in Indonesia and the government's role in protecting the Ahmadiyya Congregation, as well as social justice for the Ahmadiyya Congregation in Indonesia in the perspective of Islam and Pancasila. This qualitative research is a library research that collects data through literature such as journals and books. The results show that Ahmadiyya is a faith-based organization initiated and propagated by Mirza Ghulām Ahmad. There are two sects within this organization; Lahore and Qadian. The Lahore Ahmadiyah sect was spread to Indonesia through Mirza Wali Ahmad and Maulana Ahmad in 1924. Meanwhile, the Ahmadiyah Qadian sect was spread by Rahmat Ali in 1925. The Lahore sect stated that Ahmadiyah was born in 1888 while the Qadian sect stated that Ahmadiyah was born the next year. The existence of the Ahmadiyya Congregation in Indonesia is marked by a series of episodes in the form of neglected facts of social justice. Various acts of attacks, violence, persecution, and so on are portraits of the life of the Ahmadiyya Muslim Community in Indonesia as legal citizens before the law. It is understandable that the government's role in protecting the Ahmadiyya Congregation has not been maximized due to various acts of violence against the Ahmadiyya Congregation in Indonesia. Based on the fifth precept of Pancasila and from an Islamic perspective, in this case the preservation of life, lineage, property and reason, social justice has not been realized for the Ahmadiyya Congregation in Indonesia with violent attacks in the form of indiscriminate acts. vigilantes against the Ahmadiyya Congregation are still found.
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Nawtika, Titian Ayu, and Muhammad Yuslih. "Potret Gerakan Ahmadiyah di Indonesia dalam Buku Prof. Iskandar Zulkarnain." JURNAL PENELITIAN KEISLAMAN 17, no. 2 (January 3, 2022): 133–54. http://dx.doi.org/10.20414/jpk.v17i2.4246.

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Ahmmadiyah is a religious organization founded by a reformer named Mirza Ghulam Ahmad from India. This paper aims to portray the doctrine and movement of Ahmadiyah in Indonesia in Prof.'s book. Iskandar Zulkarnain. As for the research by Prof. Iskandar Zulkarnain uses a historical approach. From the research results, there are several teachings of Muhammadiyah which include: (1) al-Mahdi and al-Masih; (2) (mujaddid); (3) The death of Prophet Isa as; (4) revelation; (5) prophetic; (6) caliphate; (7) jihad. The entry of Ahmadiyah started with the Ahmadiyya Movement in Indonesia at the beginning of the studies in 1920 by Maulana Kwadja Kamluddin, a prominent Lahore Ahmadiyya in India and then landed in Surabaya. In its journey, Ahmadiyah's position among Indonesian people is difficult because of three factors, namely: (1) controversy in the theological field; (2) internal organizational chaos; (3) one of the Ahmadiyah figures named Muhammad Sabitun entered the PKI carriage.
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Regus, Max. "The Victimization of the Ahmadiyya Minority Group in Indonesia: Explaining the Justifications and Involved Actors." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 4, no. 4 (December 31, 2020): 227–38. http://dx.doi.org/10.15575/rjsalb.v4i4.10256.

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This article discusses the victimization of the Ahmadiyya minority community in Indonesia. This article can be considered as one of the crucial studies that analyze the problems faced by the Ahmadiyah minority group in Indonesia due to violence. This study's importance relates to academic efforts in understanding the complexities of the Ahmadiyya community's victimization in Indonesia. This study is also essential in providing input or recommendations for the state, social elements (NGOs), and the Ahmadiyah group. This article proposes the theory of violence as an analytical framework for understanding violence against the Ahmadiyah group. This article provides vital objectives in understanding two aspects of the victimization process of the Ahmadiyya group. First, justifications for the victimization is based on state and religious decrees. Second, the victimization process involves actors and institutions. Besides, this study was conducted using a systematic qualitative review as a method. The data has been collected through extensive reviews on previous studies, ethnographic reports, institutional reports, NGO reports, government, and media.
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Hartawan, Lalu Goriadi, RR Cahyowati, and Zunnuraeni Zunnuraeni. "Legal Protection of Ahmadiyah Citizens in Freedom and Belief in Religion." International Journal of Multicultural and Multireligious Understanding 6, no. 3 (July 29, 2019): 984. http://dx.doi.org/10.18415/ijmmu.v6i3.941.

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Ahmadiyya is a religious movement, founded by Mirza Ghulam Ahmad in Qodian, India, in 1889 M. Ahmadiyya is a revival movement in Islam, international scale, dynamic and rapidly developing. The existence of the Ahmadiyya Organization which is considered contrary to Islam, because it considers Mirza Ghulam Ahmad to be the last prophet. For this reason, their presence has never been accepted and even treated by Muslims. The purpose of this study is to examine and analyze the legal protection of Ahmadiyah citizens in freedom and religious belief. Research method, type of normative research, with a regulatory approach, conceptual approach. Conclusion: Ahmadiyah as a mass organization is still relevant based on Law No. 16 of 2017 concerning Community Organizations. Legal protection against Ahmadiyah citizens in freedom and religious belief is regulated in various laws and regulations by taking into account the restrictions set by the Law with the aim of ensuring recognition and respect for the rights and freedoms of others and to fulfill fair demands in accordance with moral considerations, security, and public order in a democratic society.
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Hidayat, Fahri. "PERUBAHAN SOSIAL-KEAGAMAAN DI KOMUNITAS AHMADIYAH DUSUN KRUCIL KECAMATAN BAWANG KABUPATEN BANJARNEGARA." Jurnal Penelitian Agama 20, no. 1 (June 4, 2019): 51–74. http://dx.doi.org/10.24090/jpa.v20i1.2019.pp51-74.

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This article examines beliefs, history, social changes that occur in the Ahmadiyya community in Krucil hamlet Banjarnegara. This hamlet is an area inhabited by majority of Ahmadiyah followers, as well as being a center of activity for Ahmadiyya Jama'at in Central Java. The results of this study explain that regardless of the true or false ideology that is believed, but the belief in an ideology/religious understanding can encourage social change. In the case of the community in Krucil Hamlet, the social changes that occurred were predominantly influenced by the religious ideology that was believed. Keywords: Ahmadiyah, Socio-religious, Dusun Krucil.
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Solikhati, Siti, Adeni Adeni, Farida Rachmawati, Giska Maulidza, and Sulaiman Sulaiman. "Religious Moderation and the Struggle for Identity Through New Media: Study of the Indonesian Ahmadiyya Congregation." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 6, no. 2 (August 28, 2022): 195–210. http://dx.doi.org/10.15575/rjsalb.v6i2.15058.

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This study aims to examine the religious moderation promoted by Ahmadiyah through the website. The Ahmadiyah religious moderation discourse is related to the struggle for identity in the public sphere. This study is qualitative with documentation data collection techniques, namely digging documents containing religious moderation texts found on the Ahmadiyah website. The data are analyzed using a new media approach, which is an approach that sees a text that appears on a new media website as connected to the traditional text of the Holy Book. However, because website media texts relate to the offline world, external factors from social complexity also affect website text building. The results of the study indicate that internally the religious moderation text constructed by Ahmadiyah online comes from its ideology which is indeed fighting for peace and non-violence jihad. Meanwhile, externally, complex social realities in the midst of mainstream authorities and the state also contribute to the moderation text of the Ahmadiyya religion. The values of moderation promoted by Ahmadiyah are, first, supporting the strengthening of nationality by developing the concept of a spiritual and moral caliphate, not a political and militaristic caliphate. Second, strengthening peace and non-violence by encouraging jihad with a pen (jihad bi al-qalam) in response to various emerging social issues. Third, strengthening religious tolerance and freedom by emphasizing openness, not coercion in religion. Fourth, strengthening the existence of local culture by optimizing universal Islamic teachings. In the context of the Ahmadiyya as a minority, the discourse on religious moderation can be said to be an effort to struggle for Ahmadiyya identity in the public sphere in the midst of the mainstream and state authorities. However, this identity struggle seems to be hampered by the problem of Mirza Ghulam Ahmad's (MGA) prophetic position. Therefore, a more massive dialogue is needed with the local Muslim mainstream.
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Sari, Wulan Purnama. "Analisis Wacana Kritis Kasus Penyerangan Terhadap Jemaah Ahmadiyah di Cikeusik." Jurnal Komunikasi 10, no. 1 (July 31, 2018): 87. http://dx.doi.org/10.24912/jk.v10i1.1507.

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This paper examines the phenomenon of Ahmadiyah congregation in Indonesia which has long been a conversation for many years. The phenomenon of Ahmadiyah congregation raised in this paper is the result of news from Kompas Online media, in case of attack in Cikeusik in 2011 ago. The method used is critical discourse analysis from Theo Van Leeuwen, who sees the representation of social actors and activities displayed in a text. The representation of the actor and the social act is shown through exclusion and inclusion. The main news that became the object of analysis is the news published by Kompas Online on February 06, 2011, entitled "Thousands of Citizens Cikeusik Serang Jemaah Ahmadiyah". This study examines the use of language on the news to find what discourse is trying to be produced through the news. This study also aims to know the constellation of power in the news, how the representation of Ahmadiyah congregation groups in the news. As a result it is known that the Ahmadiyya congregation group is described as a marginal group, there is an unequal power relationship between the minority and the majority. The Ahmadiyya congregation is unfairly displayed in the discourse or in other words there is discrimination against the Ahmadiyya congregation. It is hoped that this publication will make all Indonesian citizens aware of the existence of discrimination and can be critical in facing it, especially in understanding the news about a particular case in the mass media. Tulisan ini mengkaji fenomena jemaah Ahmadiyah di Indonesia yang telah lama menjadi perbincangan selama bertahun - tahun. Fenomena jemaah Ahmadiyah yang diangkat pada tulisan ini merupakan hasil pemberitaan dari media Kompas Online, pada kasus penyerangan di Cikeusik tahun 2011 silam. Metode yang digunakan adalah analisis wacana kritis dari Theo Van Leeuwen, yang melihat representasi aktor sosial dan kegiatan ditampilkan dalam suatu teks. Representasi aktor dan tindakan sosial tersebut ditampilkan melalui eksklusi dan inklusi. Berita utama yang menjadi objek analisis adalah berita yang diterbitkan oleh Kompas Online pada 06 Februari 2011, dengan judul “Seribuan Warga Cikeusik Serang Jemaah Ahmadiyah”. Penelitian ini mengkaji penggunaan bahasa pada berita tersebut untuk mencari wacana apa yang berusaha diproduksi melalui berita tersebut. Penelitian ini juga bertujuan untuk mengetahui konstelasi kekuatan dalam berita tersebut, bagaimana representasi kelompok jemaah Ahmadiyah dalam berita tersebut. Sebagai hasilnya diketahui bahwa kelompok jemaah Ahmadiyah digambarkan sebagai kelompok marginal, terdapat hubungan kekuasaan yang tidak imbang antara kelompok minoritas dengan kelompok mayoritas. Kelompok jemaah Ahmadiyah ditampilkan secara tidak adil dalam wacana tersebut atau dengan kata lain terdapat diskriminasi terhadap jemaah Ahmadiyah. Diharapkan dengan adanya pemberitaan ini menjadikan seluruh masyarakat Indonesia menjadi sadar akan adanya tindak diskriminasi dan dapat bersikap secara kritis dalam menghadapinya, teruatama dalam memahami pemberitaan tentang suatu kasus tertentu di media massa.
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Rohmana, Jajang A. "SUNDANESE AHMADIYYA’S PUPUJIAN OF THE MAHDI IN WEST JAVA." ULUL ALBAB Jurnal Studi Islam 20, no. 2 (December 30, 2019): 203–32. http://dx.doi.org/10.18860/ua.v20i2.5689.

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This article focuses on the local tradition of Ahmadiyya in West Java in the form of Sundanese oral literature entitled Pupujian Imam Mahdi, the song of praise of the Mahdi. It is not only related to strengthening the so-called “Sundanese Ahmadiyya” identity through cultural acculturation, but also an important channel in their acceptances in regions with the largest adherents in Indonesia. Through literary and cultural identity analysis, I argue that the literary and cultural channels contributed to the acceptance of minority groups in Indonesia. Through pupujian Imam Mahdi, for instance, Ahmadiyya teachings on the messianistic figure were acculturated into the Sundanese literary tradition. It becomes a frame of movement towards the formation of the Sundanese Ahmadiyah identity. The pupujian is used to support their existences through the same cultural representation as other Sundanese people. It is a cultural strategy carried out by the most controversial minority group among the rejection of the most groups. This study is also important in revealing Ahmadiyya's contribution to the Sundanese local culture which may not be recognized by others. It actually becomes a peculiarity of Ahmadiyya identity in the Indonesian archipelago which is different from other cultural representation of Ahmadiyya in various regions in the world.
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Fatoni, Uwes. "Strategi Dakwah dan Pencitraan Diri Jemaat Ahmadiyah." Anida (Aktualisasi Nuansa Ilmu Dakwah) 18, no. 2 (June 25, 2019): 141–58. http://dx.doi.org/10.15575/anida.v18i2.5073.

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This study describes the strategy of the propaganda of the Ahmadiyah Indonesia (JAI) congregation in facing the resistance of Muslims to create a positive self-image in the community. Using ethnographic studies with da'wah strategy theory, and the dramaturgy theory of this research was carried out in the villages of Tenjowaringin Salawu, and Cipakat Singaparna Tasikmalaya, West Java. The results revealed that the relationship between JAI and the community, especially non-Ahmadiyya Muslims in the villages of Tenjowaringin Salawu and in the Cipakat Village, Tasikmalaya, was quite good. Although there were several explosions caused by provocations from groups outside the community of the two villages, this did not make JAI far from the surrounding community. The propaganda strategy carried out by the Ahmadiyya community was carried out in three activities, namely communication through Rabtah activities, cooperation through charity wikari, and education through the Tarbiyah / School institution. The application of da'wah strategies carried out by JAI was able to shape their positive self-image in the community in accordance with the expectations of the congregation and the management of the Ahmadiyya organization. Penelitian ini menggambarkan strategi dakwah jemaat Ahmadiyah Indonesia (JAI) dalam menghadapi resistensi umat Islam untuk menciptakan citra diri positif di masyarakat. Menggunakan studi etnografi dengan teori strategi dakwah, dan teori dramaturgi penelitian ini dilakukan di desa Tenjowaringin Salawu, dan Cipakat Singaparna Tasikmalaya, Jawa Barat. Hasil penelitian mengungkapkan bahwa hubungan JAI dengan masyarakat khususnya umat Islam non-Ahmadiyah di desa Tenjowaringin Salawu maupun di Desa Cipakat Singaparna Tasikmalaya cukup baik. Meskipun beberapa kali muncul letupan-letupan yang disebabkan oleh provokasi dari kelompok di luar masyarakat dua desa tersebut, namun hal itu tidak menjadikan JAI menjadi jauh dari masyarakat sekitarnya. Strategi dakwah yang dilakukan jemaat Ahmadiyah dilakukan dalam tiga kegiatan yaitu komunikasi melalui kegiatan Rabtah, kerjasama melalui wikari amal, dan pendidikan melalui lembaga Tarbiyah/Sekolah. Penerapan Strategi dakwah yang dilakukan oleh JAI mampu membentuk citra diri positif mereka di masyarakat sesuai dengan yang diharapkan oleh jemaah maupun pengurus organisasi Ahmadiyah.
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Burhanuddin, Nunu. "GERAKAN SEMPALAN AHMADIYAH :DARI FENOMENA URBAN KEAGAMAAN REFORMIS KE MESSIANIS-INTROVERSIONIS." Islam Realitas: Journal of Islamic and Social Studies 1, no. 2 (February 19, 2017): 145. http://dx.doi.org/10.30983/islam_realitas.v1i2.43.

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<p><em>The phenomenon of fragment movement in Indonesia nowaday becomes very popular along with the lunge and the accompanying notes. Recently, it is reported the existence of fragment such as the Ismailis, Baatinites, and Qaramithah of the Shiite sect; Bahaiyyah and Ahmadiyah, and so on. The topic of this study is the existence of Ahmadiyah, a fragment drifts in Islam of this country and has aroused many debates, even leads to chaos. This study used three instruments, namely concepts, propositions and theories. The three instruments is a methodology to clarify the limits and substance of the examined. From the result of research, it can be explained that the Ahmadiyah initially present itself (in India-Pakistan and also in Indonesia) as a religious reformer sect, submissive to justice and nationality. Then, Ahmadiyah becomes very messianic-introversionis and avoid the activities outside their own circles. Ahmadiyya ever involved in Islamisation process of Indonesian scholars during the colonial era, then changed by eliminating its function as a pioneer reformism and rationalism in Islam.</em></p> Fenomena gerakan sempalan di Indonesia dewasa ini menjadi sangat populer seiring dengan sepak terjang dan catatan yang menyertainya. Belakangan ramai<strong> </strong>diberitakan keberadaan aliran sempalan seperti Ismailiyah, Batiniyah, dan Qaramithah dari sekte Syiah; Bahaiyyah dan Ahmadiyah, dan sebagainya. Pada aras ini eksistensi kelompok sempalan yang diteliti adalah Ahmadiyyah, suatu aliran yang menyempal dalam agama Islam di tanah air dan telah menuai banyak perdebatan, dan bahkan memicu terjadinya <em>chaos</em>. Penelitian ini menggunakan tiga instrumen yaitu konsep, proposisi dan teori. Ketiga intrumen ini merupakan bangunan metodologi untuk memperjelas batasan dan substansi yang dikaji. Dari hasil penelitian dapat diuraikan bahwa Ahmadiyah pada mulanya menampilkan diri (di India-Pakistan dan juga di Indonesia) sebagai aliran keagamaan reformis, berkhidmat kepada keadilan dan kebangsaan. Belakangan Ahmadiyah menjadi sangat messianis-introversionis dan menghindar dari kegiatan di luar kalangan mereka sendiri. Ahmadiyah yang pernah memainkan pengislaman kaum terdidik di Indonesia pada masa penjajahan, kemudian berubah dengan menghilangkan fungsinya sebagai pelopor reformisme dan rasionalisme dalam Islam
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Dissertations / Theses on the topic "Ahmadiyah (Ahmadiyya)"

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Suryana, A'an. "State complicity in violence against Ahmadiyah and Shi'a communities in Indonesia." Phd thesis, Canberra, ACT : The Australian National University, 2017. http://hdl.handle.net/1885/143192.

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This thesis looks at the role of state officials in handling incidents of mass violence against Ahmadiyah and Shi’a communities in Indonesia. Scholars often criticize the post-Soeharto democratic Indonesian governments as having been incapable of addressing violence against religious minorities. This thesis argues that the violence stemmed in part from the state officials’ close connection with vigilante groups, and a general tendency for the authorities to forge mutual and material interests with such groups. Vigilante groups were able to perpetrate violence against the minority congregations with a significant degree of impunity. While the Indonesian state has become far more democratic, accountable and decentralized since 1998, the violence against Ahmadiyah and Shi’a communities shows a state that is still unwilling in assisting or allowing minority groups to practice their religion. The research undertaken for this thesis draws upon a seven-month period of ethnographic fieldwork in the communities of West Java and Madura Island. Research material includes in-depth interviews with community and religious leaders, state officials and security forces, and other prominent politicians. Studying state practices on the ground proved important, because it was at the local level where practices were most felt by citizens, and the manifestation of the state was more apparent.
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Manuel, David James. "Ahmadiyya movement in Islam." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Evans, Nicholas Hugh Alexander. "The exemplary system : hierarchy, ethics and responsibility for India's Ahmadi Muslims." Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708174.

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Moles, Tarja. "The evolution of the Ahmadiyya community in the UK." Thesis, Royal Holloway, University of London, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.536231.

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The Evolution of the Ahmadiyya Muslim Community in the UK, 1913-2003 is an empirical study of the establishment and development of the Ahmadi community in the UK over ninety years. So far research on Muslims in the UK has to a great extent been focused on Muslims of South Asian origin and Sunni Islam. This study broadens understanding of Muslims in the UK by considering a largely overlooked Muslim minority, the Ahmadiyya, who are an unorthodox reform movement in Islam, founded by Mirza Ghulam Ahmad as a response to the prevailing political, economic and social position of Muslims in Punjab at the end of the 19th century. The Ahmadiyya, being a missionaryoriented movement, began propagating their beliefs in the UK in 1913 and have since established themselves in 87 locations. This thesis explores the various ways in which the community has become established in the UK: how the acquisition and retaining of members has contributed to consolidating the community internally as a united entity; how the creation of Ahmadiyya physical space has contributed to establishing the community in British society in general as well as in specific localities; and how the maintenance of links to the worldwide Ahmadiyya movement has contributed to establishing the UK community as part of that worldwide phenomenon. It argues that although the establishment of the Ahmadiyya community had broad similarities with the general trends associated with the development of the overall Muslim community, there have been significant differences stemming from it being an extension of the worldwide Ahmadiyya movement situated in the UK context. Their sectarian beliefs, and consequent persecution, their missionary ethos, organisational structure, leadership arrangements, political processes, migratory patterns, the make-up of their membership and their links with the worldwide movement have shaped how the community has acquired members, maintained internal unity and established a permanent and visible physical presence in the country.
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Khan, Adil H. "Mirza Ghulam Ahmad and the construction of the Ahmadiyya identity." Thesis, SOAS, University of London, 2009. http://eprints.soas.ac.uk/29299/.

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The presence of Jama'at-i Ahmadiyya has reinvigorated the debate on Islamic orthodoxy in South Asia's Muslim mainstream. Assessing Mirza Ghulam Ahmad's career has been made difficult by the polarized nature of the questions surrounding his reputation, which oscillate between messianic saviour and antichrist, where one extreme represents pristine orthodoxy and the other represents a perverse infidelity beyond the pale of Islam. The pre-eminence of Mirza Ghulam Ahmad over his disciples, the esoteric ambiguity of his spiritual claims, the emphasis that he placed on internal and external reform, and the exclusivity of his early community of followers are all indicative of a medieval Sufi order. However, the advent of modernity and the politics of colonial subjugation influenced and shaped the development of an unexpected Ahmadi identity which evolved in an increasingly globalized world. The Ahmadi identity is not wholly based on Mirza Ghulam Ahmad's controversial claims, but is also a result of the socio-political context of the early twentieth century South Asian environment from which it emerged. British rule in India initiated a reassessment of Muslim institutions and an evaluation of Muslim political autonomy leading up to the partition. Jama'at-i Ahmadiyya's involvement in major political crises, such as the conflict in Kashmir, the partition of India itself, and the Punjab disturbances of 1953, gradually led to the politicization of Ahmadi Islam. As the notion of Ahmadiyyat became increasingly politicized, the formation of the Ahmadi identity evolved, and the dichotomy between Ahmadiyyat and Islam widened. This study traces the development of the Ahmadiyya identity from its Sufi style beginnings to a formalized construct that has the potential of shedding its Islamic origins altogether. As this process progresses, Ahmadiyyat may develop into a unique religious movement with a distinct religious identity that is separate from Islam.
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Dennis, Emmanuel. "Promoting Peace Amid the Terror: The Work of the Ahmadiyya in Miami." FIU Digital Commons, 2018. https://digitalcommons.fiu.edu/etd/3743.

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This study examines the argument that Islam is far removed from violence in any form. It also delves into the discussion that many of the terrorist activities that have been carried out in America have much to do with homegrown terrorism than those related to Islam. At the center of this research is the Ahmadiyya Muslim Community which sees itself as an authentic form of Islam attuned to American values and offering a concise and rational version of Islam. This study explores the various outreach initiatives and activities of the Ahmadiyya that supports the counter-narrative that Islam does not condone violence. Following the various engagements and activities by the Ahmadiyya that are conducted both online and physically with the Hispanic and African community in Miami, the study concludes that the counter-narrative of Islam by the Ahmadiyya is far from the violence perpetrated in its name.
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Ahmad, Shazia. "A new dispensation in Islam : the Ahmadiyya and the law in Colonial India, 1872 to 1939." Thesis, SOAS, University of London, 2015. http://eprints.soas.ac.uk/20372/.

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This thesis makes the Ahmadiyya a case for examining how colonial law in India defined Muslims, from the late nineteenth century through the 1930s. Contrary to the mainstream discourse on Muslim in India, which examines sectarian Muslim identity but discounts social stratification among Muslims, this thesis shows that there was a material basis for how the law differentiated Muslims that contributed to the creation of sectarian difference. First, it examines structures of landownership and social relations in personal law in colonial India. In the Punjab, customary law created a legal distinction between urban and rural Muslims, while blurring the legal distinction between rural Hindus and Muslims. Second, it examines the emergence of the Ahmadiyya among Muslim landowners in central Punjab within this legal context. Third, it looks at the Ahmadiyya's inclusion within Punjab's structure of political representation, which maintained the rural and urban distinction, privileged rural Muslims, and marginalized urban Muslims. Fourth, it looks at an all-India structure of political representation, which subverted the legal distinction among urban and rural Muslims in the Punjab and delegitimized the Ahmadiyya as representative of Muslims. Finally, it examines all-India legislation introduced in the 1930s by Indian Muslims. These legislative reforms would have restructured Muslim personal law into a distinct legal system but were impeded by structures maintained through Punjab customary law. Ahmadis gave primacy to freedom of belief in Islam, including to conversion, which depended upon porous social boundaries between Hindu and Muslim personal law, as well as between caste communities. It concludes that the Ahmadiyya's 'sectarian' interpretation of Islamic law, contrary to Muslims who claimed 'orthodox' authority, was incompatible with the notion of a Muslim legal system that entailed the construction of impermeable social boundaries between communities in India. This thesis has implications for the discourse on human rights and Islamic law.
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Linden, Bob van der. "Tradition, rationality and social consciousness the Singh Sabha, Arya Samaj and Ahmadiyah moral languages from colonial Punjab /." [S.l. : Amsterdam : s.n.] ; Universiteit van Amsterdam [Host], 2004. http://dare.uva.nl/document/77478.

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Agilinko, Stephen Akpiok-bisa. "Contemporary Sunni and Ahmadiyya views of Jesus in Ghana in the light of four pre-modern Islamic sources." Thesis, University of Nottingham, 2017. http://eprints.nottingham.ac.uk/43341/.

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This thesis examines contemporary Sunni and Ahmadiyya views of Jesus in Ghana in the light of four pre-modern Islamic sources, namely, the Qur’an, the prophetic tradition (hadith), the exegetical tradition (tafsir) and the pre-modern Muslim anti-Christian polemical tradition. Overall, seventeen treatises comprising eleven Sunni and six Ahmadiyya works are examined in this thesis. Chapter 1 is about the background to the thesis. Chapter 2 explores the person of Jesus from the perspective of four pre-modern sources in Islam. Chapter 3 examines the divinity of Jesus, the Trinity, the Incarnation, the divine sonship of Jesus etc from the standpoint of the contemporary Sunni and Ahmadiyya works. Chapter 4 investigates the death of Jesus from the perspective of the contemporary Sunni and Ahmadiyya works. Chapter 5 summarises the previous four chapters. The first finding of this thesis is that there is substantial theological agreement between the contemporary and pre-modern sources in terms of their representation of Jesus. However, the one fundamental disagreement is that the Ahmadiyya polemicists reject the substitution hypothesis espoused by all the pre-modern sources which posits that Jesus survived death by crucifixion through a miraculous intervention by God resulting in the death of an unnamed substitute. Using Qur’anic, biblical and extra-biblical evidence, the Ahmadiyya polemicists argue that Jesus was crucified, that he swooned on the Cross and was taken down and buried. This theory continues that Jesus came out of the tomb on the third day and travelled to the regions around India where he died many decades later. The second finding is that there are stylistic and methodological differences between the pre-modern sources examined in Chapter 2 and the contemporary sources examined in Chapter 3 and Chapter 4. Chapter 2 shows a philosophically rigorous, theologically sophisticated and rationally robust critique of traditional Christology. By contrast, Chapter 3 and Chapter 4 are largely an aggregation of theological arguments against traditional views of both the divinity of Jesus and his death by crucifixion. Finally, this thesis concludes that the contexts of the pre-modern and contemporary sources, the lack of appreciation of the nuances of traditional Christology by the contemporary polemicists and the needs of the Ghanaian readers may partly account for the differences in the pre-modern and contemporary sources that are examined in thesis.
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Long, William. "A critical analysis of Muslim reappraisals of traditional Islamic Christology : an inquiry into Sufism, the Ahmadiyah and other selected models." Thesis, Queen's University Belfast, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.300613.

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Books on the topic "Ahmadiyah (Ahmadiyya)"

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Purwanto, Wawan H. "Menusuk" Ahmadiyah. Jakarta: CMB Press, 2008.

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Yogaswara, A. Heboh Ahmadiyah: Mengapa Ahmadiyah tidak langsung dibubarkan? Yogyakarta: Narasi, 2008.

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Hanafi, Muchlis M. Menggugat Ahmadiyah: Mengungkap ayat-ayat kontroversial dalam tafsir Ahmadiyah. Ciputat, Tangerang: Lentera Hati, 2011.

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Hariadi, Ahmad. Mengapa saya keluar dari Ahmadiyah Qadiani. Bandung: Yayasan Kebangkitan Kaum Muslimin, 1992.

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BAITUL FUTUH, Mesjid Termegah di Eropha Timur Milik Ahmadiyah: Bukti Amin Jamaluddin K.O Lawan Ahmadiyah. Jakarta: Lembaga Penelitian dan Pengkajian Islam, 2007.

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Hariadi, Ahmad. Mengapa saya keluar dari Ahmadiyah Qadiani: Sebuah kesaksian. Bandung: Irsyad Baitus Salam, 2008.

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Hariadi, Ahmad. Mubahalah: Perang do'a melawan Khalifah Qadiani. Bandung: Yayasan Kebangkitan Kaum Muslimin, 1989.

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Zulkarnain, Iskandar. Gerakan Ahmadiyah di Indonesia. Yogyakarta: LKiS Yogyakarta, 2005.

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Djamaluddin, M. Amin. Fakta dan data Ahmadiyah menodai Islam. 4th ed. Jakarta: Lembaga Penelitian dan Pengkajian Islam, 2011.

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Wahid, Ramli Abdul. Kupas tuntas ajaran Ahmadiyah. 2nd ed. Medan: Perdana Pub., 2011.

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Book chapters on the topic "Ahmadiyah (Ahmadiyya)"

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Olgun, Ufuk. "Ahmadiyya Muslim Jamaat." In Islamische Religionsgemeinschaften als politische Akteure in Deutschland, 105–69. Wiesbaden: Springer Fachmedien Wiesbaden, 2014. http://dx.doi.org/10.1007/978-3-658-08170-6_4.

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Hübsch, Khola Maryam. "Toleranz in der Ahmadiyya Muslim Jamaat." In Toleranz im Weltkontext, 153–61. Wiesbaden: Springer Fachmedien Wiesbaden, 2012. http://dx.doi.org/10.1007/978-3-658-00116-2_15.

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Hübsch, Khola Maryam. "Menschenrechte in der Ahmadiyya Muslim Jamaat." In Menschenrechte im Weltkontext, 137–43. Wiesbaden: Springer Fachmedien Wiesbaden, 2013. http://dx.doi.org/10.1007/978-3-658-01070-6_17.

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Valentine, Simon Ross. "The Ahmadiyya Jama’at: A Question of Muslim Identity." In Handbook of Contemporary Islam and Muslim Lives, 1–22. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73653-2_10-2.

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Kabir, Humayun. "The “Othering” of the Ahmadiyya Community in Bangladesh." In Faith-Based Violence and Deobandi Militancy in Pakistan, 423–52. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-349-94966-3_15.

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Valentine, Simon Ross. "The Ahmadiyya Jama’at: A Question of Muslim Identity." In Handbook of Contemporary Islam and Muslim Lives, 1211–32. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-32626-5_10.

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Nijhawan, Michael. "Erratum to: The Precarious Diasporas of Sikh and Ahmadiyya Generations." In The Precarious Diasporas of Sikh and Ahmadiyya Generations, E1. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-48854-1_8.

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Ma’arif, B. S., A. T. Hirzi, and R. Khuza’i. "Communication dynamics of Jemaat Ahmadiyya Indonesia (JAI) organization after persecution." In Islam, Media and Education in the Digital Era, 391–95. London: Routledge, 2022. http://dx.doi.org/10.1201/9781003219149-57.

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Nijhawan, Michael. "Introduction." In The Precarious Diasporas of Sikh and Ahmadiyya Generations, 1–26. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-48854-1_1.

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Nijhawan, Michael. "The Violent Event and the Temporal Dimensions of Diasporas." In The Precarious Diasporas of Sikh and Ahmadiyya Generations, 27–58. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-48854-1_2.

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Conference papers on the topic "Ahmadiyah (Ahmadiyya)"

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AHMAD, MIRZA MASROOR. "MESSAGE FROM THE WORLDWIDE AHMADIYYA MUSLIM COMMUNITY." In Proceedings of the Conference. PUBLISHED BY IMPERIAL COLLEGE PRESS AND DISTRIBUTED BY WORLD SCIENTIFIC PUBLISHING CO., 2008. http://dx.doi.org/10.1142/9781848161917_0012.

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Mohammad, Irsyad, and Didik Pradjoko. "The Dialogue between Qadian Ahmadiyya and Persatuan Islam in 1933." In Proceedings of the 2nd Internasional Conference on Culture and Language in Southeast Asia (ICCLAS 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icclas-18.2019.45.

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Sodik, Mochamad, and B. J. Sujibto. "The Art of Compromise of Indonesian Ahmadiyya Community in Yogyakarta." In Annual International Conference on Social Sciences and Humanities (AICOSH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200728.016.

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Azkar, Muhammad. "Harmony of Majority and Ahmadiyya Minority at School in Symbolic Interactionism Perspective." In International Conference on Community Development (ICCD 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201017.103.

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Hanifatunisa, Intan, and Achmad Syahid. "A Post-Traumatic Growth Of The Jemaat Ahmadiyah In Indonesia: The Effect Of Positive Religious Coping, Resiliency And Social Support." In Proceedings of the 1st International Conference on Religion and Mental Health, ICRMH 2019, 18 - 19 September 2019, Jakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.18-9-2019.2293472.

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Suryani, Chusnul Mar'iyah, and Fajar Fachrian. "The Role of Civil Society in Maintaining Communal Peace between the Sunni Group and the Ahmadiyyah Followers in Lenteng Agung, South Jakarta." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009934917611768.

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Reports on the topic "Ahmadiyah (Ahmadiyya)"

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K., M. Gender-Based Perspectives on Key Issues Facing Poor Ahmadi Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.008.

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The Ahmadiyya Muslim Community (AMC, or Ahmadiyya Muslim Jama’at) believe themselves to be Muslims. The AMC was founded by Mirza Ghulam Ahmad in 1889 as a revival movement within Islam. Unlike all other sects of Islam, they believe that Mirza Ghulam Ahmad (1835–1908) of Qadian (a small town in Gurdaspur district of Punjab, India) is the same promised Messiah who was prophesied by the prophet Muhammad. Other sects believe that the promised Messiah is yet to come and, therefore, Mirza Ghulam Ahmad is a false prophet and his followers are non-Muslims.
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M., K. Discrimination, Marginalisation and Targeting of Ahmadi Muslim Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.014.

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Ahmadi Muslims are criminalised for practising their faith in Pakistan which has resulted in widespread discrimination and continuous, sporadic acts of violence leading many to flee their cities or their country altogether. This is not always an option for those who are poor and socioeconomically excluded. A recent study into the experiences and issues faced by socioeconomically excluded women from the Ahmadiyya Muslim community has found that Ahmadi Muslim women in particular are marginalised, targeted, and discriminated against in all aspects of their lives, including in their lack of access to education and jobs, their inability to fully carry out their religious customs, day-to-day harassment, and violence and lack of representation in decision-making spaces.
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Tadros, Mariz. Violence and Discrimination against Women of Religious Minority Backgrounds in Pakistan. Institute of Development Studies (IDS), November 2020. http://dx.doi.org/10.19088/creid.2020.003.

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The theme of this special collection of papers, the lived experiences of women who belong to religious minorities, has been a blind spot both in international development policy engagement and in much of the international scholarship on women, security and peace. Women who belong to religious minorities, who are socioeconomically excluded and are vulnerable to multiple sources of gender-based violence in Pakistan seem to have fallen through the cracks of the ‘leave no one behind’ agenda. The aim of this volume is to shed light on the day-to-day experiences of women and their families who belong to the Ahmadiyya, Christian, Hindu and Hazara Shia religious minorities in Pakistan. Each of the papers in this collection exposes the complexity of the intersections of gender, class and religious marginality in shaping the realities for women from these religious minorities.
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