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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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Rohmana, Jajang A. "UGA SUNDANESE AHMADIYYA: LOCALITY OF MAHDIISM IN WEST JAVA." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 17, no. 2 (December 23, 2020): 227–58. http://dx.doi.org/10.22515/ajpif.v17i2.2750.
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Studies on Ahmadiyah have been very extensive both in their focuses and approaches. However, few scholars consider local culture as an important means of the Ahmadiyya movement. This study focuses on the use of local culture in the form of uga in the Sundanese Ahmadiyya tradition. Uga is an oral tradition of ancestor mystical prophecy in Sunda on the coming of an important change in a situation of crisis. This is an ethnographic study of the Sundanese uga among Ahmadiyya followers in Kuningan, Tasikmalaya, and Bandung. The uga of Ahmadiyya is then analyzed using an interpretive approach. This study shows that there are at least six ugas of Ahmadiyya in Bandung, Garut, Singaparna, Tasikmalaya, Ciamis, and Manislor Kuningan. These ugas represent a symbolic meeting point between the expectations of Sundanese on the change of a situation with the messianic beliefs in Ahmadiyya. Ugas can shape the experience, identity and strengthen the roots of mystical ideology of Ahmadiyya in Sundanese people. Hereby, the case of ugaSundanese Ahmadiyya is a strategy of acculturation of local culture which added other categorization in the context of Ahmadiyya movement in various countries around the world.
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Gaffar, Abdul. "The Punishment and Dicipline of Ahmadi Women: A Case Study In Transito Dormitory In Mataram." HUMANISMA : Journal of Gender Studies 6, no. 1 (July 8, 2022): 72. http://dx.doi.org/10.30983/humanisme.v6i1.5307.
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<p><em>Indonesian Ahmadiyya community (Jamaah Ahmadiyah Indonesia (JAI)) in Lombok has taken refuge in Transito Dormitory in Mataram since 2006. Therefore, it is interesting to see how Ahmadi women experienced expulsion and fled to Transito Dormitory due to the differences in Ahmadiyya beliefs regarding Mirza Ghulam Ahmad as a prophet. This study aimed to observe the punishment and discipline they endured during expulsion and refuge in Transito Dormitory. This study used a qualitative method with a phenomenological approach and Michael Foucault's theory of punish and discipline. The results of this study revealed that Ahmadi women who took refuge in Transito Dormitory had difficulties in carrying out family functions. They had difficulties in managing all the household needs with limited facility. They were lack of water for cooking, washing, and other needs. This paper also showed that Ahmadi women who took refuge in Transito Dormitory experienced punishment and discipline through limited access and strict control mechanisms that forced them not to leave Transito Dormitory in Mataram</em></p><p>Jamaah Ahmadiyah Indonesia Lombok telah mengungsi di Asrama Transito Mataram sejak tahun 2006. Oleh karena itu, menarik untuk dilihat bagaimana perempuan Ahmadiyah mengalami pengusiran hingga mengungsi di Asrama Transito Mataram karena perbedaan keyakinan Jamaah Ahmadiyah Indonesia mengenai Mirza Ghulam Ahmad sebagai nabi. Penelitian ini bertujuan untuk melihat penghukuman dan pendisiplinan yang mereka alami selama mengalami pengusiran dan pengalaman mengungsi di Asrama Transito. Penelitian ini menggunakan metode kualitatif dengan pendekatan fenomenologi dan teori penghukuman dan pendisiplinan Michael Foucault. Hasil penelitian ini mengungkapkan bahwa perempuan Ahmadiyah yang mengungsi di Asrama Transito mengalami kesulitan dalam menjalankan fungsi-fungsi keluarga, kesulitan dalam mengelola semua kebutuhan rumah tangga dengan fasilitas yang terbatas. Kekurangan air untuk memasak, mencuci dan kebutuhan lain. Tulisan ini juga menunjukkan bahwa Perempuan Ahmadiyah yang mengungsi di Asrama Transito mengalami penghukuman dan pendisiplinan melalui akses-akses yang serba terbatas serta mekanisme kontrol yang ketat yang memaksa mereka tidak bisa keluar dari Asrama Transito Mataram.</p>
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Khoiron, Mahbib. "REPRESI YANG GAGAL: RELASI NEGARA DAN JEMAAT AHMADIYAH DI TINGKAT LOKAL." Harmoni 18, no. 1 (June 30, 2019): 408–23. http://dx.doi.org/10.32488/harmoni.v18i1.351.
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Abstrak
Penelitian ini menyoroti hubungan negara dan Jemaat Ahmadiyah Indonesia (JAI) yang sering diasumsikan sebagai dua entitas terpisah yang statis atau bahkan konflik. Melalui studi etnografi pada relasi salah satu cabang JAI dan negara di tingkat lokal, yang menekankan pada analisis para aktor, penelitian kualitatif ini mengungkap bahwa relasi keduanya lebih kompleks dari sekadar dikotomi negara-masyarakat. Kompleksitas tersebut mengacu pada hadirnya identitas yang majemuk dalam diri masing-masing aktor yang membuat batas-batas di antara mereka pun samar dalam interaksi sosial sehari-hari, bahkan cenderung integratif.
Kata kunci: Ahmadiyah, interaksi sosial, kegagalan represi, masyarakat, negara, state in society.
Abstract
This study highlights the relationship between the state and Indonesian Ahmadiyya Community (JAI), which is often assumed as two separate entities that are static or even conflict. Through the ethnographic study on relationship between a branch of JAI and state at the local level, in which emphasizes the actors analysis, it reveals that the relations are more complex than dichotomy of the state and society. This complexity refers to the presence of multiple identities in each actor which causes the boundaries between the two social categories blurred in everyday social interactions, even tend to be integrative.
Keywords: Ahmadiyya, social interaction, failed repression, society, state, state in society.
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Budiman, Arip. "Sekularisasi dalam Pertarungan Simbolik." Tashwirul Afkar 38, no. 01 (November 23, 2020): 33–57. http://dx.doi.org/10.51716/ta.v38i01.21.
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Abstrak Ketika terjadi konflik antar umat beragama di Indonesia, tindakan penyelesaian yang diambil oleh pemerintah tentunya harus mengacu pada Pancasila dan UUD 1945. Sebab, jika pemerintah tidak mengacu pada kedua dasar itu, yang terjadi adalah tindakan diskriminasi, seperti tindakan pemerintah dalam menyelesaikan persoalan konflik Jemaat Ahmadiyah Indonesia (JAI). Penelitian ini bertujuan untuk mengetahui penerapan prinsip sekularisasi dalam menangani konflik keagamaan Jemaat Ahmadiyah di Kuningan. Metodologi yang digunakan dalam penelitian ini adalah kualitatif dengan pendekatan etnografi. Data diperoleh melalui observasi, dokumentasi, dan wawancara dengan tokoh Ahmadiyah, pemerintah, dan Ormas Islam yang berpengaruh di Kabupaten Kuningan. Studi ini menemukan bahwa prinsip sekularisasi tidak berjalan dengan baik di Kabupaten Kuningan di mana pemerintah Kabupaten Kuningan beritndak cukup diskriminatif terhadap pemenuhan layanan dasar Jemaat Ahmadiyah di Manislor dengan mennangguhkan e-KTP yang berdampak pada pencatatan nikah. Abstract When there is a conflict between religious communities in Indonesia, the resolution taken by the government should refer to Pancasila and the 1945 Constitution. If the government does not refer to these two principles, it can trigger the acts of discrimination, such as the government’s decisions in resolving the conflict of the Ahmadiyah Community of Indonesia (JAI). This study aims to determine the implementation of the principle of secularization in dealing with religious conflicts of the Ahmadiyya Community in Kuningan. The methodology used in this research is qualitative with an ethnographic approach. The data were obtained through observation, documentation, and interviews with influential Ahmadiyah figures, officials from the government and leaders of Islamic organizations in Kuningan District. This study found that the principle of secularization did not work well in Kuningan District where the Kuningan Regency government was discriminatory towards the fulfillment of basic services of the Ahmadiyah Community in Manislor by suspending e-ID Card which had some serious impacts including on the marriage registration.
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Muhtador, Moh. "Doktrin Kenabian Ahmadiyah Perspektif Teologis dan Analisis Sejarah Kemunculan." JUSPI (Jurnal Sejarah Peradaban Islam) 4, no. 2 (January 7, 2021): 72. http://dx.doi.org/10.30829/juspi.v4i2.8508.
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<p><em>This article specifically discusses the meaning of the prophet for the Ahmadiyya community. Ahmadiyya is a religious group that still believes in the existence of the status of the last prophet, apart from the Prophet Muhammad who is believed by the majority of Muslims. The purpose of this article is to find out the doctrine of prophethood from the perspective of theology and the history of the emergence of prophetic meaning among Ahmadiyya. This research is a qualitative study that takes references from the internal literature of the Ahmadiyya congregation as well as secondary ones related to the insight into the meaning of prophethood. The theory used is the hermeneutical-interpretation-analysis theory to get a picture of Ahmadiyya's understanding of the meaning of prophethood, so that the Ahmadiyya congregation believes in the meaning of prophethood inclusively inherent in elected people, such as the presence of Mirza Ghulam Ahmad with a prophetic status to continue the teachings of the previous prophet, namely Prophet Muhammad. This is due to the history of Islamic politics at that time in India which demanded a new reading of the meaning of prophethood.</em></p>
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Nawawi, Muhammad Anwar. "Kebebasan Beragama di Indonesia (Studi Jemaat Ahmadiyah dalam Perspektif Majelis Ulama Indonesia dan Komisi Nasional Hak Asasi Manusia)." FIKRI : Jurnal Kajian Agama, Sosial dan Budaya 3, no. 1 (July 31, 2018): 193. http://dx.doi.org/10.25217/jf.v3i1.280.
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This paper examines the meaning of religious freedom in Indonesia, the perspective of the Indonesian Ulema Council and the Indonesian National Commission especially in the context of Ahmadiyah. The essence of religion is freedom of religion. Therefore the state should protect the public interest, by guaranteeing the freedom of religion. But what happens in Indonesia as a nation state nempaknya will have difficulty to really fair to the minority. And in Indonesia Islam that becomes the majority often apply this way. This is as it is done with the flow of beliefs, or even against the Islamic groups themselves who call the Ahmadiyya school. Here there is a debate about the meaning of religious freedom between MUI and Komnas HAM. The focus of this paper is how is religious freedom in Indonesia in the perspective of MUI and Komnas HAM in the context of Ahmadiyya Jamaat?
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Arqi, Muh Amin, Tutut Chusniyah, and Aji Bagus Priyambodo. "Persepsi Ancaman Sebagai Prediktor Intoleransi Politik terhadap Jamaah Ahmadiyah pada Jamaah Nahdlatul Wathan." Flourishing Journal 1, no. 2 (February 28, 2021): 162–69. http://dx.doi.org/10.17977/um070v1i22021p162-169.
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Abstract: This research aims to (1) determine the level of perceived threat towards the Ahmadiyah congregation at the Nahdlatul Wathan Pancor congregation in Lombok Timur, (2) knowing the level of political intolerance towards the Ahmadiyah congregation to congregation Nahdlatul Wathan Pancor East Lombok, and (3) to find out perceived threat as a predictor of political intolerance towards congregations Ahmadiyah to the congregation of Nahdlatul Wathan Pancor, East Lombok. This research is a quantitative research with descriptive method and correlational-predictive. The population in this study were 1383 congregations Nahdlatul Wathan who lives in the Bermi Neighborhood, Pancor Village, East Lombok, West Nusa Tenggara and the samples used in This research consisted of 92 people with incidental sampling technique. Instrument In this study, the perceived threat scale and political intolerance scale. Analysis of research data using descriptive analysis with categorization based on the value of T. Hypothesis testing using correlation analysis techniques pearson product moment and simple linear regression. The results of this study indicate that the congregation of Nahdlatul Wathan Pancor Lombok Timur (1) most of the subjects had a threat perception high level, (2) most of the subjects have political intolerance towards the Ahmadiyah congregation, (3) perceived threat is a predictor of political intolerance to the Ahmadiyya congregation with a significance of 0.000 and a value of determination 0.495.
Keywords: Perceived Threats, Political Intolerancy, Ahmadiyah Congregation
Abstrak: Penelitian ini bertujuan untuk (1) mengetahui tingkat persepsi ancaman terhadap jamaah Ahmadiyah pada jamaah Nahdlatul Wathan Pancor Lombok Timur, (2) mengetahui tingkat intoleransi politik terhadap jamaah Ahmadiyah pada jamaah Nahdlatul Wathan Pancor Lombok Timur, dan (3) untuk mengetahui persepsi ancaman sebagai prediktor intoleransi politik terhadap jamaah Ahmadiyah pada jamaah Nahdlatul Wathan Pancor Lombok Timur. Penelitian ini merupakan penelitian kuantitatif dengan metode deskriptif dan korelasional-prediktif. Populasi dalam penelitian ini yaitu 1383 orang jamaah Nahdlatul Wathan yang bermukim di Lingkungan Bermi, Kelurahan Pancor, Lombok Timur, Nusa Tenggara Barat dan sampel yang digunakan dalam penelitian ini sebanyak 92 orang dengan teknik insidental sampling. Instrumen dalam penelitian ini yaitu skala persepsi ancaman dan skala intoleransi politik. Analisis data penelitian menggunakan analisis deskriptif dengan pengkategorian berdasarkan pada nilai T. Uji hipotesis menggunakan teknik analisis korelasi pearson product moment dan regresi linier sederhana. Hasil penelitian ini menunjukkan bahwa jamaah Nahdlatul Wathan Pancor Lombok Timur (1) sebagian besar subyek memiliki persepsi ancaman yang tinggi, (2) sebagian besar subyek memiliki intoleransi politik terhadap jamaah Ahmadiyah, (3) persepsi ancaman merupakan prediktor intoleransi politik terhadap jamaah Ahmadiyah dengan signifikansi 0,000 dan nilai determinasi 0,495.
Kata kunci: Persepsi Ancaman, Intoleransi Politik, Jamaah Ahmadiyah
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Ishak, Andi Putra. "CORAK PENAFSIRAN ISYARI DALAM TAFSIR JEMA’AT AHMADIYAH QADIYAN (Satu Analisa dalam Perspektif Ilmu Tafsir)." Jurnal Ilmiah Al-Mu'ashirah 13, no. 2 (November 29, 2017): 101. http://dx.doi.org/10.22373/jim.v13i2.2245.
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Ahmadiyah Qadiyan interpretation controversy has caused tremendous reaction from Muslims around the world, not only in his native land claimed as the Ahmadis non-Muslim minority, even in the Islamic world is considered heretical groups in and out of Islam. This fallacy stems from religious interpretations that do not comply with the disciplines of Islam, giving rise to different views in terms of religious principles. However, Ahmadiyah still claiming to be performer true religion of Islam, because in principle they still cling to the Qur'an and other Islamic scientific sources such as tradition, the views of prophet Muhammad companions and his followers. In addition they also have their own interpretation book is "THE HOLY QURAN ARABIC TEXT WITH ENGLISH TRANSLATION & SHORT COMMENTARY". Bayiruddin Mahmud Ahmad, the Ahmadiyya Caliph as the author of the commentary has made this interpretation tends to isyari patterns that seem to justify the prophetic claims of Ghulam Ahmad, by because it is necessary Overview of disciplines commentators to see the extent of the validity of the interpretation.
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Chusniyah, Tutut, Fattah Hidayat, and Maulanal Kirom Firdaus. "Perbedaan Intoleransi Politik Jamaah Nahdlatul Wathan Terhadap Jamaah Ahmadiyah Ditinjau Dari Gender." Ulumuddin : Jurnal Ilmu-ilmu Keislaman 10, no. 2 (December 29, 2020): 103–16. http://dx.doi.org/10.47200/ulumuddin.v10i2.427.
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Political intolerance in this study is the unwillingness of a person or group to accept the actions, talks and views of the Ahmadiyya congregation which include disrespecting the civil rights of others, disrespecting freedom of expression, and disrespecting the beliefs of others. Gender roles are roles played by women and men in accordance with the status of the environment, culture and society structure. The aim of research to find out the differences of political intolerance in the congregation of the Ahmadiyya Muslim Nahdlatul Wathan Pancor, Lombok if the terms of gender. This study has 1 dependent variable, namely political intolerance with 1 independent variable, namely gender. The subjects of this study were 90 members of the Nahdlatul Wathan Jamaah, consisting of 45 men and 45 women. The research instrument used was the political intolerance scale (α = 0.837). The results showed that there was no difference in political intolerance between male and female Nahdlatul Wathan congregations against the Pancor Ahmadiyah Community, East Lombok with t count <t table (-0.362 <1.987) and P value (0.718> 0.05). Recommendations for future research to examine other variables that influence political intolerance, such as authoritarian variables, contacts or relationships, education, government policies and ethnic diversity.
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Syaoki, Muhammad. "KHILAFATISM IN ISLAM: THE CONCEPT OF THE KHILAFAH IN THE VIEW OF HIZBU TAHRIR AND AHMADIYAH." Politea : Jurnal Politik Islam 4, no. 2 (December 25, 2021): 69–84. http://dx.doi.org/10.20414/politea.v4i2.4263.
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After the collapse of the Ottoman dynasty in Turkey, khilafatism became a prolongedpolemic in the Islamic world. This polemic gave rise to various movements includingHizb ut-Tahrir which emerged in Palestine and the Ahmadiyya which emerged in India.This research is a type of literature study using qualitative methods. The results of thisstudy indicate that although these two movements have completely different theologicalviews, they both carry the idea of a caliphate even though in practice these twomovements have different fighting directions. Khilafatism in Ahmadiyah has beenrunning for a long time and survived, while khilafatism in HT is still a kind of utopiabecause until now there has not been a single region that has implemented a caliphatesystem, especially in Indonesia after the establishment of HTI as a banned massorganization.
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Aini, Adrika Fithrotul, and Ahmad Suhendra. "PEMAHAMAN KHILAFAH DAN INTERNALISASINYA DALAM JEMAAT AHMADIYAH GONDRONG TANGERANG BANTEN (Studi Living Qur’an)." QOF 2, no. 1 (January 22, 2018): 14–29. http://dx.doi.org/10.30762/qof.v2i1.497.
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Ahmadi is an Islamic group based in India. The group stressed the aspects of ideological-eschatological because this group is mahdiistik with the belief that the al-Mahdi viewed as "Judge Peng-Islah" or as a "peacemaker". Al-Mahdi in the Ahmadiyya faith was Mirza Ghulam Ahmad, who has the task to reunite the split Muslims, both in the field of faith and the Shari'a. Of belief, jema'at this very rapidly growing in Indonesia. As this church already exists in various regions in Indonesia, such as the Ahmadiyah in Gondrong Tangerang, Banten (JAG). This study examines the understanding of the concept of the caliphate in members of Ahmadiyah. This research is a field, namely the phenomenon of living Quran. which will lead to a study that examines the living Quran verses of the Koran understanding of the concept of the caliphate held by JAG, and also internalization in their daily lives are realized in a variety of receptions, both hermeneutic, aesthetic, and cultural. Sociological approach to the theory of Pierre Bourdieu's habitus become a foothold in this paper. Understanding the concept of the caliphate is the basis of understanding and JAG members have internalized that manifested itself in several ways, namely solidarity, unity, sacrifice, and social.
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Burhani, Ahmad Najib. "Sectarian Translation of the Qur’an in Indonesia: The Case of the Ahmadiyya." Al-Jami'ah: Journal of Islamic Studies 53, no. 2 (December 10, 2015): 1. http://dx.doi.org/10.14421/ajis.2015.532.1-32.
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Ahmadiyya’s translations of the Quran have some distinctive characteristics compared to the translations from Sunni Muslims. However, these translations, particularly Soedowo-Dutch translation of Muhammad Ali’s The Holy Quran, have been influential in Indonesian Sunni community in the first half of the 20th century. Against the opposition from the Muhammadiyah and the fatwa from Muhammad Rashid Rida of Egypt, which prohibited the use of Ahmadiyya’s translation, the Soedewo-Dutch translation was widely used by Dutch-educated intelligentsia as a main source to know about Islam. This article specifically answers the following questions: Why did Ahmadiyya’s translations of the Quran have a significant place in Indonesia? What was the appeal of these translations to Indonesian intelligentsia? What is the contribution of these translations to the study of the Quran in this country? This paper argues that the success of Ahmadiyya’s translation, particularly the Dutch version, during the revolution era is based on three reasons: language (Dutch is the language of intelligentsia), content (which fit with the need of intelligentsia who seek a harmonious understanding between religie and wetenschap), and form (the only available rendering of the Quran in modern form of publication). In the context of ideology, the reception of Muslim intelligentsia was mainly for their contribution in defending Islam against the penetration of Christian mission and the coming of anti-religion ideologies, particularly materialism and atheism, by strongly challenging their doctrines. <br />[Terjemah al-Quran versi Ahmadiyah memiliki beberapa karakteristik yang berbeda jika dibandingkan dengan terjemah versi Islam sunni pada umumnya. Namun demikian, terjemah seperti di atas, khususnya terjemah al-Quran dalam bahasa Belanda --yang dialih-bahasakan dari The Holy Qur’ān karya Muhammad Ali oleh Soedowo-- cukup berpengaruh di masyarakat muslim Indonesia pada paruh pertama abad ke-20. Bertentagan dengan fatwa dari Muhammadiyah maupun dari Muhammad Rashid Rida yang melarang penggunaan terjemah versi Ahmadiyyah, terjemha Soedewo ini justru menjadi rujukan bagi kalangan terdidik untuk memahami Islam. Tulisan ini secara khusus menjawab pertanyaan: mengapa terjemah al-Quran versi Ahmadiyyah ini cukup berpengaruh di Indonesia, apa yang menarik dari tterjemah ini bagi mereka, serta apa sumbangan pemikiran terjemah ini pada perkembangan keilmuan al-Quran di negeri ini. Menurut penulis, terjemah versi Ahmadiyyah, khususnya yang berbahasa Belanda, mengalami kesuksesan pada masa revolusi dipengaruhi oleh tiga hal: (1) bahasa Belanda yyang dipakai adalah bahasa kalangan terdidik, (2) isinya sesuai dengan kebutuhan kalangan terpelajar yang ingin mencari pemahaman yang harmonis antara agama dan ilmu pengetahuan, dan (3) terjemah ini merupakan satu-satunya bentuk publikasi modern dari terjemah al-Quran yang ada pada masa itu. Dalam konteks ideologi, penerimaan kaum intelektual ini terutama terkait dengan upaya perlawanan Islam terhadap tekanan misi Kristen dan masuknya ideologi-ideologi anti agama, khususnya materialisme dan atheisme.]
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Burhani, Ahmad Najib. "Sectarian Translation of the Qur’an in Indonesia: The Case of the Ahmadiyya." Al-Jami'ah: Journal of Islamic Studies 53, no. 2 (December 10, 2015): 251. http://dx.doi.org/10.14421/ajis.2015.532.251-282.
Full textAbstract:
Ahmadiyya’s translations of the Quran have some distinctive characteristics compared to the translations from Sunni Muslims. However, these translations, particularly Soedowo-Dutch translation of Muhammad Ali’s The Holy Quran, have been influential in Indonesian Sunni community in the first half of the 20th century. Against the opposition from the Muhammadiyah and the fatwa from Muhammad Rashid Rida of Egypt, which prohibited the use of Ahmadiyya’s translation, the Soedewo-Dutch translation was widely used by Dutch-educated intelligentsia as a main source to know about Islam. This article specifically answers the following questions: Why did Ahmadiyya’s translations of the Quran have a significant place in Indonesia? What was the appeal of these translations to Indonesian intelligentsia? What is the contribution of these translations to the study of the Quran in this country? This paper argues that the success of Ahmadiyya’s translation, particularly the Dutch version, during the revolution era is based on three reasons: language (Dutch is the language of intelligentsia), content (which fit with the need of intelligentsia who seek a harmonious understanding between religie and wetenschap), and form (the only available rendering of the Quran in modern form of publication). In the context of ideology, the reception of Muslim intelligentsia was mainly for their contribution in defending Islam against the penetration of Christian mission and the coming of anti-religion ideologies, particularly materialism and atheism, by strongly challenging their doctrines. <br />[Terjemah al-Quran versi Ahmadiyah memiliki beberapa karakteristik yang berbeda jika dibandingkan dengan terjemah versi Islam sunni pada umumnya. Namun demikian, terjemah seperti di atas, khususnya terjemah al-Quran dalam bahasa Belanda --yang dialih-bahasakan dari The Holy Qur’ān karya Muhammad Ali oleh Soedowo-- cukup berpengaruh di masyarakat muslim Indonesia pada paruh pertama abad ke-20. Bertentagan dengan fatwa dari Muhammadiyah maupun dari Muhammad Rashid Rida yang melarang penggunaan terjemah versi Ahmadiyyah, terjemha Soedewo ini justru menjadi rujukan bagi kalangan terdidik untuk memahami Islam. Tulisan ini secara khusus menjawab pertanyaan: mengapa terjemah al-Quran versi Ahmadiyyah ini cukup berpengaruh di Indonesia, apa yang menarik dari tterjemah ini bagi mereka, serta apa sumbangan pemikiran terjemah ini pada perkembangan keilmuan al-Quran di negeri ini. Menurut penulis, terjemah versi Ahmadiyyah, khususnya yang berbahasa Belanda, mengalami kesuksesan pada masa revolusi dipengaruhi oleh tiga hal: (1) bahasa Belanda yyang dipakai adalah bahasa kalangan terdidik, (2) isinya sesuai dengan kebutuhan kalangan terpelajar yang ingin mencari pemahaman yang harmonis antara agama dan ilmu pengetahuan, dan (3) terjemah ini merupakan satu-satunya bentuk publikasi modern dari terjemah al-Quran yang ada pada masa itu. Dalam konteks ideologi, penerimaan kaum intelektual ini terutama terkait dengan upaya perlawanan Islam terhadap tekanan misi Kristen dan masuknya ideologi-ideologi anti agama, khususnya materialisme dan atheisme.]
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Heryanto, Gun Gun. "Polemik Ahmadiyah Di Media Online: Studi pada Weblog Interaktif Kompasiana." Ilmu Dakwah: Academic Journal for Homiletic Studies 10, no. 2 (December 30, 2016): 173–98. http://dx.doi.org/10.15575/idajhs.v10i2.1075.
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Internet as a new media is a communication channel that can be a new public sphere. Especially after the migration of web 1.0 to web 2.0, internet users are connected to many social networking sites and interactive weblog to share informations, ideas and thought. It also allows the debate surrounding the Ahmadiyya get space between netizens. Polemic about Ahmadiyya no longer solely a matter of aqidah as a matter of prophecy, al Mahdi and al Masih, revelation, caliphate and jihad but also a matter of Human Rights (HAM) and the law. We need to map out the themes of the talk surrounding the Ahmadiyya among internet users as well as the need to know the context and dynamics of the evolving discourse on new media. This study traced 100 posts written by Internet users in Kompasiana during 2008-2012 as well as the data from the focus group discussion (FGD) with Kompasianer.
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Musonnif, Ahmad. "PERUMUSAN KALENDER SYAMSI HIJRI IRAN DAN AHMADIYAH DALAM TINJAUAN AL-SIYASAH AL-SYAR’IYYAH." Ahkam: Jurnal Hukum Islam 9, no. 1 (July 31, 2021): 1–26. http://dx.doi.org/10.21274/ahkam.2021.9.1.1-26.
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Calendar had a function as a regulator of community activities, both civil and religious activities. The Islamic calendar which whom established by Prophet Muhammad by adopting Lunar system also had a civil function. The Islamic calendar also had a major element to prescribe the timing of worships such as the time of fasting and Hajj. The Shamsi Hijri Calendar of Iran and the Ahmadiyya Community were calendars based on solar system which the beginning of the year starts from the Hijrah of Prophet Muhammad. The Iranian calendar dates back to ancient Persian times while the Ahmadiyya calendar is an adoption of the Gregorian calendar labeled by the symbols of Islam. Viewed from the perspective of Siyasah Shar'iyyah, the two calendars designed so each of community gets maslahat according to paradigm of each authorities. The Iranian Hijri Shamsi Calendar designed for the Iranians to keep their identity as Persians as well as to show their Islamic identity and shiáh characteristics. The Ahmadiyya calendar designed as an effort to Islamize the Gregorian calendar aside from an effort to internationalize this Jamaah and also as a symbol of relationship between Mirza Ghulam Ahmad, the founder of Ahmadiyya and Prophet Jesus Christ since Mirza Ghulam Ahmad also pronounced as Messiah as what it seems in Prophet Jesus. In the framework of al-siyasah al-Shar'yyah, the Iranian Hijri Shamsi calendar design is not as problematic as this calendar for religious purposes nor to the Ahmadiyya calendar, as both calendars were nothing more than a civil calendars.
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Syaoki, Muhammad. "Manajemen Privasi Jemaat Ahmadiyah di Kota Semarang." Al-I'lam: Jurnal Komunikasi dan Penyiaran Islam 1, no. 2 (March 3, 2018): 39. http://dx.doi.org/10.31764/jail.v1i2.230.
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Abstrak: Penelitian ini bertujuan untuk menggambarkan perilaku komunikasi Jemaat Ahmadiyah dalam posisi mereka sebagai kelompok yang dilarang menyebarkan ajarannya. Dengan menggunakan teori manajemen privasi komunikasi yang diperkenalkan oleh Sandra Petronio, penelitian ini berusaha menjelaskan proses dialektis yang dilakukan oleh jemaat Ahmadiyah di kota Semarang ketika berinteraksi dengan banyak orang dalam kehidupan sehari-hari. Hasil penelitian ini menunjukkan bahwa Jemaat Ahmadiyah melakukan pembukaan informasi privat dengan komunikasi langsung dan tidak langsung. Jemaat Ahmadiyah melakukan pembukaan informasi privat bertujuan untuk mengklarifikasi kesalahpahaman ghair tentang Ahmadiyah. Jemaat Ahmadiyah kota Semarang cenderung menutup informasi privat mereka kepada keluarga dan teman ketika mereka baru berbai’at. Mereka juga menutup informasi privat kepada orang-orang Muhammadiyah, serta kepada kelompok-kelompok Islam garis keras, seperti FPI, LDII, termasuk juga kader PKS. Tetapi mereka membuka informasi mengenai Ahmadiyah kepada orang-orang dari kalangan NU, dan aparatur pemerintah. Abstract : This research aims to describe the behavior of Ahmadiyyah community in their position as a group that is prohibited from spreading its teachings. Using the communication privacy management theory introduced by Sandra Petronio, this research attempts to explain the dialectical process undertaken by the Ahmadiyah community in the Semarang city while interacting with many people in everyday life. The results of this study indicate that the Ahmadiyyah community conducts the opening of private information with direct and indirect communication. The Ahmadiyah community conducted the opening of private information aimed to clarify misunderstanding about “ghair” of Ahmadiyah. The Ahmadiyah community of Semarang tends to hide their private information from family and friends when they are newly banned. They also hide private informations to Muhammadiyah people, as well as to hard-line Islamic groups, such as FPI, LDII, as well as PKS cadres. But they do not hide information about Ahmadiyyah to people from the NU, and the government apparatus.
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Rodiyah, Neng Via Siti, Nisa Ulmatin, and Mohamad Dindin Hamam Sidik. "Stigma Kafir pada Jamaah Ahmadiyah di Kabupaten Garut: Studi Kasus tentang Konflik Pendirian Rumah Ibadah." Jurnal Iman dan Spiritualitas 1, no. 3 (July 19, 2021): 323–33. http://dx.doi.org/10.15575/jis.v1i3.13416.
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Houses of worship are an essential religious means for every religious people. In addition to being a "symbol" of religiosity, houses of worship are also a means of broadcasting religious teachings. Religious conflicts related to the establishment of houses of prayer again occurred in Garut Regency. In Indonesia, history records that one of the potential sources of conflict that often leads to arson and destruction is establishing houses of worship. People needed to revitalize local wisdom in their respective regions. This research was conducted with a qualitative approach by taking location in Nyalindung Village, Cilawu District, Garut Regency, West Java. The results of the study found that various riots befall Ahmadiyah pilgrims because there are also many radical groups in Garut. The number of Ahmadiyya worshippers who often hide to conduct religious activities because of citizens' fears does not accept a dispute. The stigma of infidels makes them suspicious. The situation is getting worse as law enforcement turns a blind eye to intimidation. As a compound area, Garut Regency is not spared from the conflict of establishing houses of worship. However, most Muslims in Nyalindung Village are still not tolerant of minorities.
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Pamungkas, Cahyo. "Social Resilience of Minority Group: Study on Syiah Refugees in Sidoarjo and Ahmadiyah Refugees in Mataram." Ulumuna 19, no. 2 (December 7, 2015): 251–78. http://dx.doi.org/10.20414/ujis.v19i2.418.
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This research conceptually aims to find out the strategy the Shia community in Sidoarjo, East Java, and Ahmadiyya community in Mataram, West Nusa Tenggara, have employed to defend themselves from the pressure of the state and Sunni Muslim as majority group due to the differences in textual interpretation toward Islamic Holy Scriptures (The Qur’an). The theoretical implication from this study is to evaluate and criticize social resilience concept which refers to developmentalistic perspectives such as the use of social capital. In this article, social resilience is closely related to strategy of minorities to establish a tolerant multi religious community. This study argues that social resilience of religious minority groups, i.e. Shia in Sidoarjo and Ahmadiyya in Mataram, is formed by various aspects, such as the government policies on religious life, history of group formation, social relations and network, understanding towards religious values and spirituality, and cultural bonds in the community.
DOI: http://dx.doi.org/10.20414/ujis.v19i2.418
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Sulistyati, Mardian. "Love For All, Hatred For None: Narasi Kemanusiaan dan Primasi Perlawanan Stigma Jemaat Ahmadiyah Indonesia." JURNAL INDO-ISLAMIKA 5, no. 1 (February 25, 2020): 147–68. http://dx.doi.org/10.15408/idi.v5i1.14790.
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The articles examines the primacy of the fighting of Indonesian Ahmadiyya community (JAI) against a stigma perspectively and contextually to join with the majority’s social system. The fieldwork took place in Kampung Gondrong Tangerang, Banten. The research shows that the resilience and power of JAI originate in love for all hatred for none principles which protect their existence in the face of threat and pressure. The article also proves that both the power and the resilience of JAI result from their awareness to strategically develop many ways to deal with the stigma. This is the jihad of JAI as a foundation to motivate the community and spread out their influences.
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Hasibuan, Hamka Husein. "Konstruksi Pemikiran Candah dalam Jemaat Ahmadiyah (Tinjauan Filsafat Hukum Islam)." Panangkaran: Jurnal Penelitian Agama dan Masyarakat 1, no. 2 (December 22, 2017): 337. http://dx.doi.org/10.14421/panangkaran.2017.0102-08.
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Candah in the Ahmadiyah congregation is a very substantial matter, in which it entails the sacrifice of wealth/possession(al-tad}h}iyah al-māliyah) by an Ahmadi. This is often misunderstood by non-Ahmadiyah followers due to its similarity to zakat. Candah is Ahmadiyah’s reconstruction of texts pertaining to infaq, by determining the quantity, time period, and institution managing it. The initial aim of candah, initiated by Mirza Ghulam Ahmad, was to spread ideas of his Mahdi (prophetic) attributes, that have currently become more extensive. Every Ahmadi believes that giving candah will consequently reinforce their faith and submission.[Candah dalam Jemaat Ahmadiyah merupakan sesuatu yang sangat prinsipil, sebagai bentuk pengorbanan harta (al-taḍḥiyah al-māliyah) dari seorang Ahmadi. Yang dalam banyak hal, sering disalahpahami oleh non-Ahmadiyah, karena kemiripannya dengan zakat. Candah adalah kontruksi ulang Ahmadiyah tehadap nash-nash yang berbicara mengenai infak, dengan menentukan besaran kadar, waktu dan lembaga yang mengelolanya. Tujuan awal candah dicanangkan oleh Mirza Ghulam Ahmad, untuk menyebarkan ide-ide kemahdiannya, yang pada saat sekarang tujuan itu sudah lebih luas. Setiap Ahmadi berkeyakinan, dengan membayar candah keimanan dan keikhlasan mereka akan bertambah kokoh.]
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Rahmat, Ihsan, Indra Pratama Putra Salmon, and Amrih Setyo Raharjo. "Can Deliberative Policy Reconcile Religious Conflict? A Construction from the Insight of Jamaah Ahmadiyah Indonesia." NALAR: Jurnal Peradaban dan Pemikiran Islam 5, no. 1 (June 7, 2021): 1–13. http://dx.doi.org/10.23971/njppi.v5i1.2445.
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The state has failed to manage religious conflicts. Not only from the side of the government apparatus, which helped provoke the mass to the loss of life, but also weak and biased central regulations. The fact is that national policies do not complete the agenda and content of interests. This study argues that an important deliberative policy is made in each conflict area as a reinforcement for national policy. We construct a deliberative policy flow for religious conflicts based on academic guidelines and the case of the Jamaah Ahmadiyah Indonesia (JAI) in Colo Village, Kudus Regency, Central Java Province. This study is sourced from data collected in November 2018 through documentation, interviews, and observations. We have interviewed the village government, religious leaders, active congregations, and residents. The results of the interviews were processed through the process of transcription, determining keywords, categorizing, and defining. Data refined in October 2020 through literature studies and news clipping. We have described policies as triggers of conflict, identified four patterns of JAI conflict in Indonesia, and explained the dynamics of Ahmadiyyah diversity with local Muslims in Colo. Primarily, this study contains a deliberative policy-making process. The key to this policy is a participatory, informative, balanced, and thorough discussion of all parties. The task in the future is the need to examine the deliberative policy flow that we have constructed to ensure that this can be applied.Keywords : Religious Conflict; Deliberative Policy; Jamaah Ahmadiyyah Indonesia
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Nurdin, Ahmad Ali, Adon Nasrullah Jamaludin, Encup Supriatna, and Kustana Kustana. "The Dynamic of Religious Life: A Study of Conflict and Integration of Ahmadiyah in Garut, Tasikmalaya and Kuningan, West Java." KOMUNITAS: INTERNATIONAL JOURNAL OF INDONESIAN SOCIETY AND CULTURE 11, no. 1 (March 28, 2019): 63–74. http://dx.doi.org/10.15294/komunitas.v11i1.16931.
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The conflict does not automatically lead to disintegration. Sociologist like Georg Simmel and Lewis Coser reinforce this assumption. Conflict can also function to strengthen social groups and restore social integration. Conflict and integration (harmony) like two sides of a coin, different but still one. This paper supports the assumption above. After the conflict between the community and Ahmadiyah’s followers in the three Regencies (Garut, Tasikmalaya and Kuningan), they live in harmony (integration). This fact in line with the argument of Georg Simmel and Lewis Coser. This study showed that the conflicts occurred in three regencies (Garut, Tasikmalaya and Kuningan), did not make the Ahmadiyah adherents disintegrated and crumbled. But on the contrary, Ahmadiyah followers increasingly integrated, solid and live co-exist with the non-Ahmadiyah community and live harmoniously.
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Hanson, John H. "End Times and the Modern World: The Ahmadiyya in Colonial Ghana." Islamic Africa 13, no. 2 (December 20, 2022): 161–81. http://dx.doi.org/10.1163/21540993-01302001.
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Abstract The Ahmadiyya, a messianic Muslim missionary movement that expanded globally from South Asia, provided religious, social, and educational services and offered a compelling End Times message in colonial Ghana. An Ahmadi missionary arrived at the invitation of African Muslims, who learned about the movement from the Ahmadiyya’s English-language publications. Africans negotiated the terms of the mission’s founding and supported the residence of a South Asian missionary. Other West African Muslim movements navigated the colonial era with reformed religious practices and organizational changes, and the Ahmadiyya was distinctive with its English-language schools and an eschatology based on its founder’s claims to receive divine revelation as the Messiah and Mahdi. Ghanaian Ahmadi Muslims were a small minority within an overall Muslim minority in Ghana. Their initiatives created a dynamic regional center in an expanding Ahmadiyya network.
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Ja'far, Ja'far. "TRADISI INTELEKTUAL ULAMA MANDAILING ABAD KE-20: Dedikasi dan Karya-karya Yusuf Ahmad Lubis (1912-1980)." Islamijah: Journal of Islamic Social Sciences 1, no. 3 (June 21, 2020): 225. http://dx.doi.org/10.30821/islamijah.v1i3.7342.
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<strong>Abstrak: </strong>Artikel ini mengkaji dedikasi dan karya-karya Yusuf Ahmad Lubis. Tokoh ini layak diungkap mengingat kiprah dan posisinya dalam organisasi Al Washliyah yang kemudian menjadi Ketua Majelis Ulama Sumatera Utara, tetapi masih terabaikan secara akademis. Artikel ini merupakan hasil studi kepustakaan dengan pendekatan historis. Temuan yang diusung artikel ini adalah bahwa Yusuf Ahmad Lubis, meskipun tidak pernah belajar agama di Haramain, tetapi memiliki jaringan intelektual dengan ulama-ulama Makkah melalui dua gurunya yang paling masyhur: Syekh Hasan Maksum dan Syekh Muhammad Yunus. Kompetensinya dalam bidang ilmu-ilmu keislaman didedikasikannya bagi umat dan bangsa melalui Al Jam’iyatul Washliyah. Ia juga mewariskan puluhan karya dalam ragam bidang keislaman. Menarik bahwa ia memiliki kemampuan dalam bidang perbandingan agama, dan kemampuan inilah yang membuatnya sukses dalam melaksanakan misi islamisasi pada basis-basis Kristen di Sumatera Utara. Sikap penentangannya terhadap tarekat Jalaluddin dan aliran Ahmadiyah menunjukkan bahwa ia ingin melindungi akidah umat Islam. Studi ini berhasil mengungkapkan profil seorang ulama universalis dan kritis terhadap perbedaan ideologi.<br /> <br /><strong>Kata Kunci: </strong>Mandailing, Al Washliyah, Yusuf Ahmad Lubis<br /><strong> </strong><br /><strong>Abstract: The 20<sup>th</sup> Century Mandailing Ulama Tradition: Dedication and Works of Yusuf Ahmad Lubis (1912-1980)</strong>. This article examines the dedication and works of Yusuf Ahmad Lubis. This figure is worth studying given his significant contribution and position in the Al Washliyah organization and who later become the Acting Chair of the North Sumatra Ulema Council, but it is still academically neglected. This article is the result of a literature study with a historical approach. The findings of this article are that Yusuf Ahmad Lubis, although he had never studied religion in Haramain, but had an intellectual network with Makkah scholars through his two most famous teachers: Sheikh Hasan Maksum and Sheikh Muhammad Yunus. His mastery in the Islamic religious sciences is dedicated to the people and nation through Al Jam’iyatulWashliyah. He also left dozens of works behind him in various fields of Islam. It is interesting that he has the ability in the field of comparative religion, and this ability has made him successful in carrying out the mission of Islamization on Christian bases in North Sumatra. His opposition to the Jalaluddin order and the Ahmadiyya sect increasingly shows that he wants to protect the faith of Muslims. This study successfully revealed the profile of a universalist ulama in terms of science and also still critical of ideological differences.<br /><strong> </strong><br /><strong>Keywords: </strong>Mandailing, Al Washliyah, Yusuf Ahmad Lubis
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Beck, Herman L. "The rupture between the Muhammadiyah and the Ahmadiyya." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 161, no. 2 (2009): 210–46. http://dx.doi.org/10.1163/22134379-90003708.
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The Muhammadiyah is often mistakenly associated by outsiders with the Ahmadiyya1 according to the writers of the Muhammadiyah sebagai gerakan Islam (Kamal, Yusuf and Sholeh 1994:130-1). In this book, they want to explain to students attending the upper secondary schools of the Muhammadiyah, and also to ordinary members of the organization, what kind of organization the Muhammadiyah is and what it stands for. To define the character of the Muhammadiyah, they deal with, for example, the position of the organization in relation to other Islamic religious groups (Ar.: firqa) and the Islamic law schools (Ar.: madhhab) (Kamal, Yusuf and Sholeh 1994:126-36). The authors regard the differences between the Islamic religious groups as resulting from differences of opinion regarding essential elements of the Islamic creed (Ar.: ‘aqîda). However, in their view, the differences between the various Islamic law schools are connected with divergences of opinion not affecting the basic tenets of Islamic doctrine (Ar.: khilâfiyya). The the authors of Muhammadiyah sebagai gerakan Islam mention the Ahmadiyya while discussing some other Islamic religious groups.
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Nawawi, Abdul Muid. "Teologi Ahmadiyah." Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman 1, no. 1 (October 14, 2019): 75–86. http://dx.doi.org/10.36671/mumtaz.v1i1.5.
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Tidak bisa dipungkiri kebesaran Ahmadiyah karena pengikutnya yang banyak bahkan membuatnya dianggap oleh sebagian Islamolog sebagai bagian dari warna Islam selain Sunni dan Syiah. Tulisan ini tidak akan menelusuri kembali absah tidaknya Ahmadiyah tetapi lebih kepada memahami bagaimana Ahmadiyah dengan melihat pada latar belakang seperti apa yang membuat Ahmadiyah bisa timbul ke permukaan lalu menyebar ke seluruh penjuru dunia lewat sudut pandang sosio-teologis. Untuk itu, tulisan ini mengetengahkan Ahmadiyah dalam konsep-konsep seperti Messianisme, Mahdiisme, dan aliran pembaruan. Penyebaran Ahmadiyah ditentukan oleh momentum yang tepat dan aktivisme yang kuat oleh para pengikutnya
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Nuruddin, Sabara. "JEMAAT AHMADIYAH DAN RESPON MASYARAKAT DI KABUPATEN BUTON." Al-Qalam 20, no. 2 (January 9, 2016): 189. http://dx.doi.org/10.31969/alq.v20i2.195.
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<p>Penelitian ini bertujuan untuk menelusuri eksistensi jemaat Ahmadiyah di kabupaten Buton serta<br />respon masyarakat terhadap keberadaan jemaat Ahmadiyah. Penelitian ini berfokus pada dua masalah<br />penelitin, yaitu: bagaimana eksistensi dan perkembangan jamaat Ahmadiyah di kabupaten Buton serta<br />bagaimana respon masyarakat terhadap keberadaan jemaat Ahmadiyah di kabupaten Buton. Penelitian<br />menggunakan metode kualitatif dengan teknik pengumpulan data melalui wawancara dan observasi,<br />analisis data dengan metode deskriptif-analitis. Ahmadiyah di kabupaten Buton telah ada sejak tahun<br />1983 dibawa oleh dua orang warga Buton yang telah menganut Ahmadiyah aliran Qadian di Jakarta.<br />Hingga saat ini terdata 53 orang jemaat Ahmadiyah di Buton dan tinggal di kelurahan Saragi, kecamatan<br />Pasarwajo. Hubungan antara jemaat Ahmadiyah dan masyarakat sekitar tidak harmonis, masyarakat<br />merespon keberadaan jemaat Ahmadiyah dengan sikap resistensi yang tinggi, bahkan bermuara pada<br />konflik horisontal pada tahun 2006, 2007, 2009, dan 2010. Saat ini, jemaat Ahmadiyah di Buton tidak<br />dapat lagi melakukan aktivitas keagamaan.</p>
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Dayyin, Denden Matin, and Ahmad Zuhdi Ismail. "Analisis Fatwa MUI Tentang Pelarangan Dan Penyesatan Kepada Kelompok Ahmadiyah di Indonesia." Jurnal Iman dan Spiritualitas 2, no. 4 (November 2, 2022): 475–82. http://dx.doi.org/10.15575/jis.v2i3.19213.
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Hadirnya gerakan keagamaan kelompok Ahmadiyah di Indonesia menjadi sebuah kajian yang menarik untuk dikaji karena terjadinya pro dan kontra dikalangan umat muslim Indonesia. Pelbagai ketidakterpenuhan hak asasi manusia jemaat ahmadiyah menjadi polemik dan memberi ruang yang menakutkan. Diskriminasi danpersekusi dilakukan beberapa kelompok organisasi masyarakat islam lainnya. Ditambah fatwa MUI yang mendorong ternilainya jemaat Ahmadiyah menjadi sesat dan dilarang kehadirannya di Indonesia. Pelarangan dan penyesatan jemaat Ahmadiyah di Indonesia membuat stigma buruk dimasyarakat. Ahmadiyah memahami bahwa ajaran modernisasi yang dibawa ke Indonesia menjadi bantuan untuk umat muslim. Hingga saat ini jemaat Ahmadiyah dengan masyarakay muslim lainnya masih memiliki hubungan yang kurang baik. Artikel ini bertujuan untuk mengetahui fatwa MUI yang melakukan pelarangan dan penyesatan kepada kelompok Ahmadiyah di Indonesia.
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Umam, Fawaizul. "MEMAKNAI KERAGAMAN: The Others dalam Konstruksi Sosial Para Elit Kelompok-kelompok Keagamaan di Kota Mataram." Jurnal THEOLOGIA 27, no. 2 (December 27, 2016): 365. http://dx.doi.org/10.21580/teo.2016.27.2.931.
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<p class="Iabstrak"><em>Based on the urgency of the involvement of the groups’ views on the others in any peace initiation, this study attempted (1) to investigate how the leaders of religious groups in Mataram socially constructed the others and (2) to determine the typology of their social constructions by relying on three main paradigms of religiosity (exclusivism, inclusivism, pluralism). The leaders of religious groups were chosen as a major subject because they had contributed significantly to the social dynamics of the Muslims in this city; as religious elites (ulama), they were not only cultural brokers, but also active creators of social change. To analyze their social constructions on the others, this research used the Berger’s social constructionism theory. Their social constructions excavated from purposively selected informants, namely the formal or informal elites of religious groups like the Ahmadiyya, Salafists, Tablighi Jamaat, Shiite, and the traditionalist (Nahdlatul Wathan) and modernist (Muhammadiyah) Islamic groups. It was concluded that their social constructions actually emerged through three moments of dialectic which formed the subjective and objective realities on the others. Through those social constructions, they defined the others. All of their social constructions typologically tended to be exclusive, in certain limits also inclusive, and pluralistic tendencies tended to be absent.<strong> </strong>Based on the typefication, this study proposed a number of ideal solutions for creating the coexistence of Islamic religious groups in Mataram..</em></p>Bertolak dari urgensi pelibatan pandangan masing-masing kelompok tentang <em>the others</em> dalam setiap inisiasi perdamaian, studi ini mengkaji (1) konstruksi sosial para elit kelompok-kelompok keagamaan di Kota Mataram tentang <em>the others</em> sekaligus menentukan (2) tipologinya berdasar tiga model utama keberagamaan, yakni eksklusivisme, inklusivisme, dan pluralisme. Para elit dipilih sebagai subjek karena mereka berperan signifikan dalam kelompok masing-masing. Dalam dinamika sosial masyarakat Muslim Kota Mataram, mereka kurang-lebih adalah ulama yang berperan sebagai “makelar budaya” sekaligus kreator aktif perubahan sosial. Untuk memahami konstruksi sosial para elit tentang <em>the others</em>, studi ini menerapkan teori konstruksi sosial Berger. Data utama digali dari para informan yang dipilih secara purposif, yakni mereka yang secara formal maupun informal memimpin kelompok-kelompok keagamaan Islam seperti Ahmadiyah, Salafi, Jama’ah Tabligh, Syi’ah, dan juga kelompok tradisionalis (Nahdlatul Wathan) dan modernis (Muhammadiyah). Hasil kajian menunjukkan bahwa konstruksi sosial mereka muncul lewat tiga momen dialektik yang membentuk realitas subjektif sekaligus objektif tentang <em>the</em> <em>others</em>. Hal itu menentukan cara mereka selaku elit kelompok dalam memaknai dan menyikapi <em>the</em> <em>others</em>. Tipefikasinya menunjukkan, penyikapan mereka tentang <em>the others</em> cenderung eksklusif, dalam batas-batas tertentu inklusif, sementara tendensi pluralistik cenderung absen. Berdasar itu solusi berupa format ideal pengelolaan keragaman bagi penciptaan koeksistensi antarkelompok keagamaan di Kota Mataram diajukan.
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Sulistyati, Mardian. "DINAMIKA RELASI SOSIAL-KEAGAMAAN MASYARAKAT AHMADIYAH DAN NON-AHMADIYAH." Jurnal Masyarakat dan Budaya 19, no. 1 (June 20, 2017): 77. http://dx.doi.org/10.14203/jmb.v19i1.381.
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Indriani, Eva. "Konstruksi Sosial Keberadaan Jemaat Ahmadiyah di Kota Medan." Islam & Contemporary Issues 2, no. 1 (March 22, 2022): 1–8. http://dx.doi.org/10.57251/ici.v2i1.238.
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Penelitian ini bertujuan untuk melihat konstruksi sosial masyarakat atas keberadaan Jemaat Ahmadiyah di Kota Medan. Keberadaan Jemaat Ahmadiyah di Kota Medan tidak seperti di daerah lain yang berada di luar provinsi Sumatera Utara. Mereka mendapatkan tindakan intoleransi sampai ke pereksekusian bahkan memakan korban jiwa. Penelitian ini menggunakan metode penelitian kualitatif, dimana peneliti secara langsung mengamati masyarakat dan mencoba mencari tahu tentang konstruksi sosial keberadaan Jemaat Ahmadiyah di Kota Medan. Informan pada penelitian ini ialah Mubaligh Jemaat Ahmadiyah Kota Medan, Ketua Forum Kerukunan Umat Beragama (FKUB) Kota Medan, Majelis Ulama Indonesia (MUI) Kota Medan, kepala lingkungan tempat tinggal Jemaat Ahmadiyah, kepala lingkungan Masjid Mubarak, masyarakat sekitar tempat tinggal Jemaat Ahmadiyah, masyarakat sekitar Masjid Mubarak.
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Langewiesche, Katrin. "A Muslim Minority and the Use of Media: Charismatic Aesthetics of the Ahmadiyya in West Africa." Islamic Africa 12, no. 2 (May 20, 2022): 211–39. http://dx.doi.org/10.1163/21540993-01202006.
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Abstract The minority status of the Ahmadiyya is linked to the doctrine of this movement, described by some as heterodox, by others as non-Islamic, but also in connection to their minority demographics, whether in Burkina Faso, the country under scrutiny here, or within the overall Muslim population. The article examines the special case of the Ahmadiyya to answer general issues regarding the transnational expansion of Muslim minorities and their use of media in the struggle for recognition and participation in national public spheres. The description of the iconographic aesthetics of this Muslim missionary minority, in particular the use of the portraits of the charismatic leaders, is used to analyse the challenges of its self-representation towards the Muslim majority worldwide. The analysis of Ahmadiyya’s iconographic discourse highlights that the charismatic aesthetics makes individuals sense the power of the caliphate in their intimacy. It also emphasises the tensions related to their mediatised selfrepresentation.
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Ishak, Andi Putra. "KONSEP KESELAMATAN MENURUT JEMAAT AHMADIYAH QADIYAN: SUATU TINJAUAN DARI PERSPEKTIF ILMU TAUHID." TAJDID: Jurnal Ilmu Ushuluddin 15, no. 1 (June 6, 2016): 1–16. http://dx.doi.org/10.30631/tjd.v15i1.30.
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Jemaat Ahmadiyah Qadiyan secara hukum telah ditetapkan sebagai kelompok minoritas non muslim di tanah kelahirannya; India dan Pakistan. Hal tersebut, merupakan konsekuensi logis dari konsep pemikiran mereka yang bertentangan dengan hal-hal prinsip dalam agama Islam, khususnya masalah kenabian. Isu tersebut menyebar ke dunia Islam lainnya, sehingga memunculkan berbagai pandangan dan fatwa yang bermuara kepada penyesatan Jemaat Ahmadiyah. Sisi lain yang jarang disentuh dari pemikiran mereka ialah isu akidah tentang konsep keselamatan menurut sudut pandang Ahmadiyah. Artikel ini mendapati ketidakbenaran pendapat yang menyatakan bahwa bagi Ahmadiyah golongan yang selamat di sisi Allah SWT hanyalah Ahmadiyah.
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Mariani, Nina. "Ahmadiyah, conflicts, and violence in contemporary Indonesia." Indonesian Journal of Islam and Muslim Societies 3, no. 1 (June 1, 2013): 1. http://dx.doi.org/10.18326/ijims.v3i1.1-30.
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This article examines conflicts and violence experienced by Ahmadiyah commu-nity in Indonesia after reformasi era. In spite of diversities among Muslims in<br />Indonesia, Ahmadiyah (Jemaat Ahmadiyah Indonesia) has been experiencing some<br />forms of violence both from other Muslims and government. The number of<br />violence has risen dramatically after the issuing second fatwa from Majelis Ulama<br />Indonesia in 2005 and the Joint Ministerial Decree (SKB) on Ahmadiyah. Those<br />forms of violence are issuing decree on banning Ahmadiyah, sealing the mosques<br />and banning of doing religious activities, and mobbing the mosques and houses,<br />including killing. Furthermore, this paper argues that Indonesia’s goverment does<br />not take its responsibility to protect its people particularly from minorities groups,<br />even some local governments also do violence towards Ahmadiyah community.<br />Artikel ini membahas konflik dan kekerasan yang dialami oleh komunitas<br />Ahmadiyah di Indonesia setelah masa reformasi. Walaupun Muslim di Indonesia<br />sangat beragam, Jemaat Ahmadiyah Indonesia mengalami beberapa bentuk<br />kekerasn baik dari Muslim yang lain maupun dari pemerintah. Jumlah kekerasna<br />yang menimpa mereka meningkat tajam setelah dikeluarkannya fatwa sesat kedua<br />dari MUI pada tahun 2005 dan Surat Keputusan Bersama (SKB) tiga menteri mengenai Ahmadiyah. Berbagai bentuk kekerasan yang menimpa mereka yaitu<br />pengeluaran peraturan pelarangan keberadaan Jemaat Ahmadiyah di berbagai<br />provinsi, penyegelan masjid dan pelarangan melakukan aktifitas keagamaan,<br />penyerangan masjid- masjid dan rumah-rumah warga Ahmadiyah, bahkan<br />pembunuhan. Selain itu, pemerintah pusat sepertinya tidak melaksanakan<br />kewajibannya untuk melindungi warganya, terutama dari kalangan minoritas<br />bahkan beberapa pemerintah lokal justru melakukan kekerasan terhadap warga<br />Ahmadiyah di daerahnya.<br />
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Amrulloh, Zaenudin. "Islam dan Pemberdayaan Masyarakat di Indonesia." JURNAL PENELITIAN KEISLAMAN 17, no. 2 (January 3, 2022): 191–200. http://dx.doi.org/10.20414/jpk.v17i2.4562.
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Peristiwa-peristiwa kekerasan yang melibatkan masjid bukanlah hal baru di Indonesia. Terdapat sejumlah peristiwa yang menggambarkan bagaiamana masjid yang seharusnya sebagai tempat yang aman dan nyaman justru secara tidak kasat mata dapat melahirkan kekerasan. Pada tanggal 3 Maret 2011, Gubernur Jawa Barat mengeluarkan Peraturan Gubernur Nomor 12 Tahun 2011 tentang pelarangan Kegiatan jamaah Ahmadiyah di Jawa Barat. Dalam pers gunernur menyatakan dengan mengeluarkan beberapa pernyataan terkait Ahmadiyah yang mengacu pada Perbug tersebut: (1) seluruh atribut Ahmadiyah yang terpasang di masjid harus segera dicopot dan masjid yang dulunya disebut Masjid Ahmadiyah akan dinyatakan sebagai masjid bersama yang boleh digunakan oleh kaum muslimin; (2) jemaat Ahmadiyah harus mau menerima pembinaan untuk menghentikan penyimpangan penafsiran aktivitas Jemaat Ahmadiyah berupa kegiatan penyebaran penafsiran dan aktivitas yang menyimpang dari pokok-pokok ajaran agama Islam maka wajib melaporkan kepada aparat kepolisian
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Ropi, Ismatu. "Sisi Yang Terlupa: Peran Historis Ahmadiyah Dalam Wacana Gerakan Modernisasi Islam Di Indonesia." Al-Adyan: Jurnal Studi Lintas Agama 15, no. 2 (December 31, 2020): 211–36. http://dx.doi.org/10.24042/ajsla.v15i2.7323.
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If compared with other Indonesian Islamic organizations, histroy of Ahmadiyah is a topic that had been little discussed. Ahmadiyah is like a forgotten dot in the the prolonged history of Indonesia. Ahmadiyah has been in the archiplego for more than eighty years agos, but its existence is even until today still under suspicious eyes for many reasons, either theological particularly due to the acceptance of new prophethood; or its social attitude for being exclusive and due to political conpirative reason alleging Ahmadiyah as being aimed at weakening Islam from within. Apart from those controversies, not many people aware that Ahmadiyah, either the Qadianis or Lohoreans, have once contributed to the history of Islamic modernization in Indonesia. This article tries to depct in general how Ahmadiyah has been paving the way that contribute to the shaping if modern Islamic discource and movement in Indonesia.
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Noor, Nina Mariani, Siti Syamsiyatun, and JB Banawiratma. "In search of peace: Ahmadi women’s experiences in conflict transformation." IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan 15, no. 1 (January 21, 2016): 61. http://dx.doi.org/10.18326/ijtihad.v15i1.61-82.
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In the last few years, religious conflicts involving a minority Muslim group, Ahmadiyya, have risendramatically in Indonesia; the most recent being the attack on the Ahmadiyya community in CikeusikBanten, West Java, where three Ahmadis were killed and the sealing of Al Mishbah Mosque by localgovernment of Bekasi West Java. Understanding the context of violent conflict and the ways individualAhmadi women take agency to challenge such oppression is an important first step in creating a moreequitable and peaceful Indonesia. To examine the experience of Ahmadi women exercising their agencyin conflict transformation, this qualitative research was conducted in four areas of Indonesia: Bogor,Kuningan, Yogyakarta and Lombok, by gathering data from the narratives of Ahmadi women whoactively participate in Lajnah Imaillah, an Ahmadiyya’s women’s organization. This research highlightsthree stages of conflict transformation that the women employed: 1) asking for government help; 2)taking physical action to defend their rights; and 3) defining themselves as Indonesian citizens who havethe same rights as others. Through these actions, they show their ability to help others, transformingthe conflict by forming better relationships and understanding with other Indonesian citizens.
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Aini, Adrika Fithrotul. "Religious Harmony Within Ahmadiyah Community: (Study of Living Qur'an and the Peace Construction in the Village of Gondrong Kenanga." Al-Albab 6, no. 2 (December 1, 2017): 215. http://dx.doi.org/10.24260/alalbab.v6i2.725.
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In the midst of intolerant attitudes toward Ahmadiyah, the community of Ahmadiyah in Gondrong Kenanga present as a villagers that value diversity. Not only Ahmadiyah followers but also many other groups live in the village, such as Muslims affiliated to NU, Muhammadiyah, and other groups of religious believers. Interstingly, in everyday life they are able to protect themselve from getting involved in conflict and creating a peaceful and harmonious life. Harmony in the village Gondrong appears in at least two forms including in the pattern of inter-community relations in the environment and in daily life interction of people reflected in the social environment. Gondrong Ahmadiyah community is actively involved in various social activities that promote tolerance, cooperation, and solidarity. The work aims at getting the concept of peace in the Ahmadiyah community in Gondrong Kenanga. This study also examines the living Qur’an regarding the understanding of the concept of pluralism and harmony within Ahmadiyah members. This work is based on a field research project on the phenomenon of living Qur’an studies that examines the understanding of the Islamic teaching on diversity by the Jamaah Ahmadiyah Indonesia of Gondrong-kenanga (JAIG), and also the construction of peace which is practiced in their daily life.
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Wahab, Abdul Jamil, and Fakhruddin Fakhruddin. "MENAKAR EFEKTIVITAS SKB TENTANG AHMADIYAH: SUDI KASUS KONFLIK AHMADIYAH DI DESA GERENENG LOMBOK TIMUR." Harmoni 18, no. 1 (June 30, 2019): 443–59. http://dx.doi.org/10.32488/harmoni.v18i1.356.
Full textAbstract:
Abstrak
Kajian ini mendeskripsikan konflik terkait Ahmadiyah yang terjadi pada tanggal 19 Mei 2018 di Desa Gereneng Kecamatan Sakra Timur Kabupaten Lombok Timur NTB. Saat itu terjadi pengrusakan 7 rumah milik pengikut Ahmadiyah oleh sekelompok massa. Peristiwa itu diiringi dengan pengusiran dari kampung halaman mereka. Alasan penyerangan dan pengusiran tersebut adalah penolakan massa terhadap eksistensi jamaah Ahmadiyah di desa Gereneng. Perusakan dan pengusiran yang terjadi di Desa Gereneng itu, membuktikan bahwa para pelakunya belum memahami dan mentaati diktum-diktum yang ada dalam SKB. Sementara itu, sikap pemerintah daerah dan aparat keamananpun terkesan tidak tegas, seakan mengikuti begitu saja tuntutan pihak kelompok penyerang. Dari temuan di atas, disimpulkan bahwa regulasi (SKB) yang telah ditetapkan pemerintah dalam mengantisipasi kasus Ahmadiyah hingga saat ini belum efektif.
Kata Kunci: Ahmadiyah, Desa Gereneng, SKB.
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Baihaqi, Mohamad. "Pengaruh Kontestasi Politik Desa terhadap Konflik Ahmadiyah di Gegerung-Lombok Barat." Jurnal Kajian Islam Interdisipliner 5, no. 1 (November 28, 2020): 47. http://dx.doi.org/10.14421/jkii.v5i1.1135.
Full textAbstract:
Penyerangan terhadap Jemaat Ahmadiyah di Gegerung-Lombok terjadi pada 2005-2006 dan 2010. Pada tahun itu kontestasi pemilihan kepala desa bakal dilaksanakan. Beberapa bulan menjelang pemilihan kepala desa, salah satu tokoh agama kerap menyampaikan ceramah yang bernada provokatif. Belakangan diketahui bahwa tokoh agama tersebut berafiliasi dengan salah satu kontestan calon kepala desa. Penelitian ini mengungkapkan bahwa konflik dan kekerasan terhadap Jemaat Ahmadiyah di Gegerung terjadi secara instrumental yang disebabkan oleh adanya kepentingan politik tokoh agama dan salah satu kandidat dalam pemilihan kepala desa setempat. Sekaligus menunjukkan bahwa konflik dan kekerasan terhadap Jemaat Ahmadiyah tidak hanya disebabkan oleh faktor perbedaan keyakinan antara Jemaat Ahmadiyah dan warga Desa Gegerung-Lombok Barat. Bukan pula terjadi semata karena adanya fatwa MUI dan peraturan diskriminatif bupati Lombok Barat. Keduanya tidak berhubungan secara langsung sebagai pemicu konflik dan kekerasan. Konflik dan kekerasan terhadap Ahmadiyah di Desa Gegerung justru terjadi karena adanya campur tangan politisi dan tokoh agama di yang menjadikan perbedaan sebagai komoditas politik.[The attack on the Jemaah Ahmadiyah in Gegerung-Lombok occurred in 2005-2006 and 2010 in conjunction with the contestation for the headman election. A few months before the village headman election, one of the religious leaders often delivered provocative lectures. It was later discovered that this religious figure was affiliated with one of the village head candidate contestants. This research focuses on whether there is a relationship between the political situation in Gegerung Village and the presence of the Jemaah Ahmadiyah? Does this relationship have a correlation with conflict and violence? Using the descriptive analysis method, this research aims to reveal the relationship between the potential situation of Gegerung Village and the existence of the Jemaah Ahmadiyah and its correlation with conflict and violence. The results showed that the conflict and violence against the Jemaah Ahmadiyah in Gegerung occurred instrumentally due to the political interests of religious leaders and one of the candidates in the local village head election. In addition, the researcher also found that the conflict and violence against the Jemaah Ahmadiyah was not only caused by factors of differences in beliefs between the Ahmadiyah congregation and residents of Gegerung Village-West Lombok, nor was it simply due to the MUI fatwa and the discriminatory regulations of the West Lombok Regent. Both are not directly related as triggers of conflict and violence. The conflict and violence against Ahmadiyah in Gegerung Village actually occurred because of the interference of politicians and religious figures who made differences as a political commodity.]