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Journal articles on the topic 'Ahmadiyya members'
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1
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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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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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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Martadinata, Tata. "Konstruksi Makna Wahyu pada Channel Youtube MTA Internasional Berdasarkan Analisis Framing Robert N. Entman." Jurnal Mahardika Adiwidia 1, no. 1 (January 2, 2022): 22–35. http://dx.doi.org/10.36441/mahardikaadiwidia.v1i1.389.
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Ahmadiyya introduces his teachings and communicates with fellow organization members through the media, one of which is the Muslim Television of Ahmadiyya (MTA). MTA tries to frame an information so that it creates the meaning desired by this organization. The purpose of this study is to know the meaning construction of revelations broadcast on the talk show program on the MTA with the Framing approach, and to know the framing of the Essence of Islamic Teaching talk show broadcast on the MTA International channel with Gamson and Mondigliani framing analysis. The result of the research is that MTA positions Wahyu as a means of connecting God and his servant. Regarding this, the door is believed to be still open and will never be closed. Because from the aspects conveyed by the media, all of them indicate that revelation will continue to exist at various levels. MTA with its program has proven that there is a construction of the meaning of revelations broadcast in the talk show of the Essence of Islamic Teachings in the form of: Define Problems, Diagnose Causes, Make Moral Judgment, Treatment Recommendations and in the form of Metaphors, Catchphrases, Depiction, Exemplar, Visual Images, Roots, Appeal to Principles, Consequences.
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Fadli, Adi. "Ahmadiyah: Sebuah Titik Yang Diabaikan." Ulumuna 11, no. 2 (December 31, 2007): 413–24. http://dx.doi.org/10.20414/ujis.v11i2.409.
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Abdul Mukti Ali mengatakan bahwa Ahmadiyah sebagai salah satu gerakan keagamaan belum memberikan sumbangan yang berarti terhadap pemikiran Islam modern di Indonesia. Deliar Noer, pakar sejarah Islam modern Indonesia, menyatakan bahwa Ahmadiyah merupakan kelompok kecil yang tidak berarti bagi pemikiran modern di Indonesia. Pernyataan kedua tokoh besar tersebut memberi kesan bahwa Ahmadiyah bukan merupakan titik yang memberi arti menjadi garis sehingga dapat bermakna bagi semesta. Ia seakan ditiadakan, bahkan dengan sengaja dinafikan setelah pada periode awal di Indonesia dengan tokoh-tokoh intelektualnya yang militan telah dapat memberikan pengaruh terhadap intelektual muda Islam.Jika sedemikian tidak pentingnya eksistensi Ahmadiyah, maka ada apa dengannya sehingga belakangan ini kelompok keagamaan itu mendapat sorotan banyak pihak?
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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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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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Irawan, Peri, Agustina Setiawan, and Dahly Sukmapryandhika Ar. "Peranan Komunitas Intelijen Daerah Dalam Permasalahan Persebaran Jemaah Ahmadiyah Indonesia Di Kota Sukabumi." Jurnal Caraka Prabu 1, no. 2 (April 5, 2019): 1–33. http://dx.doi.org/10.36859/jcp.v1i2.91.
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The role of Kominda as eyes and earsin carry out early warning and early detection to threat, interference, resistance and challange in the region isvery existance necessery. That case do aseffort to keep stability region so that the threat, interference, resistance and challange appears may pressed since early by the certain sequence and methode. The existance of Jemaah Ahmadiyah Indonesia in area of Sukabumi city is considered astray by the religious Majelis Ulama Indonesia number : 11/MUNAS VII/MUI/15/2005 and another rule release by the side of Indonesian government related banned of Jemaah Ahmadiyah Indonesia dispersion there are SKB 3 Menteri Tahun 2008 No. Kep : 033/JA/6/2008 about command and warming to the member or followers Jemaah Ahmadiyah Indonesia become one case of attention bye the Sukabumi citys government. Passed of Kominda as one of region government instrument effortssome early handling prosses for burst of problem both for happened or will be happen as a form anticipation and prediction, but the prosses have constrain from the facilities and basic facilities which used by Intelligent who moved in the ground. However that case unaffect the quality of performance of Kominda.
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Nurfitriani, Nurfitriani, Suparman Abdullah, and Buchari Mengge. "Conflict and Violence among Religious People: A Case Study of Conflict and Violence Against the Ahmadiyah Congregation in Makassar City." International Journal of Multicultural and Multireligious Understanding 7, no. 11 (January 2, 2021): 497. http://dx.doi.org/10.18415/ijmmu.v7i11.2280.
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This study aims to analyze the process of conflict and violence experienced by Ahmadiyah in Makassar City and to analyze the resistance and conflict resolution models of Ahmadiyah in Makassar City in dealing with conflict and violence. This research uses qualitative methods by collecting through observation and in-depth interviews. Secondary data comes from books and research journals published online and in print. Data analysis by transcribing data, reading the entire data, analyzing in detail and describing it holistically-integratively. The results showed first, identity violence is influenced by the existence of a dominant identity factor that commits violence because of differences in beliefs. Second, direct violence against minority groups causes psychological trauma. Conflict resolution is in the form of no resistance because Ahmadiyah has the principle of "love for all hatred for none" which morally spreads teachings of peace and love for others even though they have different beliefs. From the conflict that occurred, Ahamadiyah offered a resolution in the form of asking the government to "come back to provide a sense of security for all its citizens and strengthen diversity through the restoration of social dialogue between residents" and, to remind the government that JAI is an official Islamic religious organization with the legal entity of a Ministerial Decree Justice. Second, to remind all JAI members as peace-loving Muslims with the motto of love for all, hatred for no one.
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Sujadmi, Sujadmi. "YANG MINORITAS : YANG TERTINDAS (ANALISIS KONFLIK AHMADIYAH VS "ISLAM")." Society 1, no. 1 (June 1, 2013): 75–85. http://dx.doi.org/10.33019/society.v1i1.44.
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Kekuasaan ada di mana-mana, demikian diungkapkan oleh Foucault. Kekuasaan yang dimiliki oleh mayoritas yang tidak jarang membawa adanya konflik dengan pihak minoritas. Sama halnya dengan agama, agama seperti dua sisi mata uang. Di satu sisi kepercayaan memberi jalan menuju perdamaian, tetapi di sisi lain agama dianggap sebagai sumber perpecahan dalam masyarakat. Agama agama mayoritas dianggap sebagai yang kuat atau memiliki kekuatan dalam masyarakat bahkan lebih dominan daripada negara dengan agama lain yang minoritas. Konflik agama sering terjadi di berbagai negara dan bahkan Indonesia pada kenyataannya sebagai negara multikultural dalam agama. Konflik tidak hanya antara agama yang berbeda, bahkan beberapa konflik internal / co-agamawan karena perbedaan dalam penafsiran tulisan suci yang akhirnya mengarah pada anarki. Masalah agama akan sulit diatasi jika kedua belah pihak menggunakan mata mereka untuk mencari kebenaran. Sebagai negara multikultural, semestinya semua pihak dapat saling menghargai dan menghormati satu sama lain serta memahami dan memahami Hak Asasi Manusia yang dimiliki oleh masing-masing indivvidu. Kebebasan beragama adalah salah satu hak yang harus dilindungi. Dalam kasus-kasus minoritas di negara ini, seandainya pemerintah negara dalam hal ini mampu melindungi warganya dan menjunjung tinggi hak asasi manusia dalam pelukan dan meyakini suatu agama.
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Setyabudi, Muhammad Nur Prabowo. "MEMPERLEBAR BATAS TOLERANSI DAN MEMBELA HAK MINORITAS (TELAAH ATAS KARYA AHMAD NAJIB BURHANI)." Harmoni 18, no. 1 (June 30, 2019): 570–88. http://dx.doi.org/10.32488/harmoni.v18i1.347.
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Gambaran buku: Tulisan ini merupakan telaah pustaka atas buku terbaru yang ditulis oleh Ahmad Najib Burhani (2019), Menemani Minoritas: Paradigma Islam tentang Pembelaan terhadap yang Lemah. Karya ini merupakan usaha untuk meneguhkan dan menguatkan paradigma Islam tentang keberpihakan terhadap mustadhafin. Dalam buku ini, Najib Burhani memberikan analisis kategoris tentang pengertian minoritas agama dan pluralisme agama. Ia juga memberikan beberapa argumen tentang pentingnya toleransi aktif, yang diwujudkan dengan sikap aktif "membela" hak-hak minoritas agama yang selama ini terpasung. Dalam buku ini pula penulis memberikan informasi dan pengalaman berharga tentang aktivisme yang selama ini dilakukan dalam upaya pembelaan tersebut, khususnya bagi kelompok Ahmadiyah dan Syi'ah.
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Tajrid, Amir. "KEBENARAN HEGEMONIK AGAMA." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 1 (May 30, 2012): 193. http://dx.doi.org/10.21580/ws.20.1.190.
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<p class="IIABSBARU">Anarchic violence against jamaah Ahmadiyah and “Aliansi Kebangsaan untuk Kebebasan Beragama dan Berkeyakinan (AKKBB)” by Front Pembela Islam (FPI) constitutes a form of truth claim among religious groups in religious society. The religious interpretation which formerly opened now reduced to become the closed interpretation. The formerly is the substantive interpretation now become the hegemonic interpretation. This is one of the greatest theological challenge facing by religious community. This article will show the patterns of attitude and idea among religious comminity members which stimulate hegemonic truth claim in order to find out the friendly, egalitarian, and tolerant forms of religions, so the hegemonic truth claim of the religion should be avoided.</p><p class="IKa-ABSTRAK">***</p>Kekerasan anarkis yang ditujukan kepada jamaah Ahmadiyah dan “Aliansi Kebangsaan untuk Kebebasan Beragama dan Berkeyakinan (AKKBB)” oleh Front Pembela Islam (FBI) merupakan bentuk klaim kebenaran di antara kelompok-kelompok agama di dalam masyarakat agama. Interpretasi agama yang sebelumnya terbuka kini menjadi tertutup. Sebelumnya interpretasinya bersifat substantif namun kini menjadi hegemonik. Inilah salah satu tantangan terbesar yang dihadapi oleh komunitas agama saat ini. Artikel ini akan membahas pla sikap dan ide di kalangan anggota komunitas yang mencetuskan klaim kebenaran yang hegemonik dalam rangka untuk menemukan bentuk keberagamaan yang bersahabat, egalitarian, dan toleran sehingga klaim kebenaran hegemonik agama dapat dihindari.
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Simandjuntak, Deasy. "Disciplining the Accepted and Amputating the Deviants: Religious Nationalism and Segregated Citizenship in Indonesia." Asian Journal of Law and Society 8, no. 1 (February 2021): 88–107. http://dx.doi.org/10.1017/als.2020.49.
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AbstractT. H. Marshall’s 1950 seminal work shows that the granting of civil, political, and social rights leads to the institutionalization of rules binding the state and its citizens. In practice, however, citizenship goes beyond these unproblematized paternalistic relations. It is political, involving connection, competition, and conflicts. Isin and Turner (2002) propose that “citizenship” should be examined through its extent (norms of inclusion and exclusion), content (rights and responsibility), and depth (citizens’ perceived relation to their political community). In Indonesia, the discrimination against members of minority religions by Islamic conservative groups is among the main issues in politics. This article therefore examines the ambiguity between the constitutionally embraced “religious freedom” and the everyday discriminatory practices of conservative groups. Taking the case-studies of the sectarian campaign against a Chinese-Christian governor, the blasphemy sentence of a Chinese-Buddhist woman, and the persecution of the Ahmadiyah and Syiah, I argue that conservative groups have practised a “segregated citizenship” that prioritizes the values and interests of the majority religion against those of both the “accepted” and the “unaccepted” minority religions.
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Kamil, Sukron. "The Influence of Shari’ah Inspired Regulations on The Life of The Community in Tangerang." Buletin Al-Turas 20, no. 1 (January 29, 2020): 159–76. http://dx.doi.org/10.15408/bat.v20i1.3754.
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Abtraks Penelitian ini membahas tentang penelitian yang diadakan oleh pusat kajian agamadan budaya Universitas Islam Negeri Syarif Hidayatullah Jakarta terhadap beberapa nuansa syariah hukum Islam di kota Tangerang. Masalah hukum yang menjadi pertanyaan dalam pelarangan prostitusi (no 8/2005), hukum perkawinan sebagaimana yang tercantum dalam kompilasi hukum Islam (KHI), dan peraturan agama termasuk keputusan mengenai aliran Ahmadiyah. Hasil temuan penelitian menyatakan bahwa secara hukum dianggap tidak saja memberi dampak negatif, namun juga positif. Peraturan keagamaan secara umum cenderung melanggar kebebasan beragama dan bahkan mengancam kebebasan akademik, khususnya isu mengenai. Keputusan bersama menteri telah memengaruhi bentuk forum kerukunan umat beragama (FKUB), mengalami deskriminasi, misalnya tentang konstruksi penempatan tempat-tempat ibadah bagi para pemeluk agama minoritas. Perda no.8/2005 mengenai prostitusi di kota tangerang tidak saja berdampak pada penurunan prostitusi, namun juga berakibat pada masalah pelanggaran hak-hak perempuan (mereka saat ini tidak berani keluar rumah setelah jam 10 malam) dan kebebasan berpendapat. Meskipun draf hukum telah dimusyawarahkan dengan tokoh masyarakat.---Abstract The presentation will discuss the findings of a research that was carried out by the Center for the Study of Religion and Culture of the State Islamic University Syarif Hidayatullah Jakarta on several Shariah-nuanced bylaws of Tangerang City (which was funded by Respect). The bylaws in question are those on the Prohibition of Prostitution (no 8/2005), the Marriage Law as stipulated in the Compilation of Islamic Law (KHI), and regulations on religion including the decree concerning the Ahmadiyah. The main findings of the research are that the bylaws have negative but also positive impacts. The joint Ministerial Decree has been influential in the formation of the Forum Kerukunan Umat Beragama FKBU, Forum for Religious Harmony) but has been discriminatorial in matters such as the construction of places for religious worship for adherents of minority religions. The Perda No. 8/2005 on prostitution in the City of Tangerang has indeed resulted in reducing prostitution but has also resulted in the violation of women’s civil rights (they are now afraid to be active outside the house after 10 o’clock at night) and their freedom of expression and academic freedom. Although the draft of the bylaw was discussed with figures in society, the law was socialized in a top-down manner.
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Mulyadi, Abdul Azis Muharam. "Produk Peace Socio Academy Boardgame Wawuh sebagai Media Pengenalan dan Pencegahan Diskriminasi terhadap Kelompok Minoritas: Studi Deskriptif Uji Bermain pada Anggota Pramuka UIN Sunan Gunung Djati Bandung." Jurnal Penelitian Ilmu Ushuluddin 2, no. 1 (January 22, 2022): 63–85. http://dx.doi.org/10.15575/jpiu.13418.
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Discrimination against minority groups still occurs in Indonesia, both in the form of verbal and non-verbal violence. The last discrimination that occurred was the closure of the Ahmadiyah Mosque in Garut, West Java in 2021. According to Foucault, discrimination occurs due to the existence of a power system to regulate knowledge and hegemony in society through the normalization of knowledge which is a tool of power so that discrimination and even intolerance can be justified in society. The Wawuh boardgame is a medium for spreading tolerance and peace through 9 basic human rights, namely; the right to life, the right to receive, the right to work, the right to health, the right to education, the right to facilities, the right to protection, the right to voice, and the right to administration. This study aims to determine the extent of changes in perspective and behavior of tolerance after playing the Wawuh Boardgame. This game is played to members of the Scouts of UIN Sunan Gunung Djati Bandung Batch 39 who have not been exposed to the issue of peace and violence based on minority group discrimination. This research method uses a combined qualitative and quantitative approach because the data collection uses a questionnaire whose results will be described in written form and the researcher can describe with a clear purpose. The results and discussion of this study prove that there is an attitude of tolerance and a change in perspective by 86% as well as increasing information about minority groups against members of the Scouts of UIN Sunan Gunung Djati Bandung Batch 39. The conclusion of this study is that the Wawuh Boardgame is effective in campaigning for peace and can introduce minority groups as well as being able to prevent discrimination at all levels.
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Deen, Oni, Olawale Bashir-Ud. "Health Beliefs Related to Hypertension Prevention among Elderly Male Members of Ahmadiyya Muslim Community in Nigeria." TEXILA INTERNATIONAL JOURNAL OF PUBLIC HEALTH, December 31, 2019, 247–52. http://dx.doi.org/10.21522/tijph.2013.se.19.02.art029.
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Alawiyah, Aimmatul. "Larangan Aktivitas Jemaat Ahmadiyah Indonesia (JAI) di Jawa Timur dalam Perspektif External Protection dan Internal Restriction Will Kymlicka." Religió: Jurnal Studi Agama-agama 6, no. 1 (March 1, 2016). http://dx.doi.org/10.15642/religio.v6i1.607.
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In order to protect Ahmadiyah in East Java, the executive body of East Java Province has issued a Degree No. 188/94/KPTS/013/2011 regarding the prohibition of the Ahmadi’s activity in east java. However, it becomes controversial. On one hand, it is considered protecting minority’s right, but on the other hand, it also weakens the position of Ahmadiyah toward majority’s group outside Ahmadiyah. One implication of the degree is the loss of the primer rights of the group in worshiping their belief in accordance with their faith. Combining Kymlicka’s external protection and internal restriction, this article attempts to analyze the implication from the government degree. The basic assumption of this article is that the country is incapable to protect the existence of minority group, Ahmadiyah. The finding shows that the Government of East Java cannot protect the principle rights of Ahmadiyah, especially the right to worship based on their religious belief. As a response to this restriction, Ahmadiyah has applied an internal restriction towards their members that protect themselves from the majority. However, this restriction does not have a penalty so it is considered protecting individual rights of Ahmadiyah group.
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ZAKARIYA, HAFIZ, and WIWIN OKTASARI. "FROM RIAU TO SINGAPORE: A CONTENT ANALYSIS OF THE RUSHDIAH CLUB’S MAJOR PUBLISHED WRITINGS (CA. 1890-1950)." UMRAN - International Journal of Islamic and Civilizational Studies 4, no. 3 (October 25, 2017). http://dx.doi.org/10.11113/umran2017.4n3.162.
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This study examines the prominent Malay literary organization in the Sultanate of Riau-Lingga: Rushdiah Club’s writing and printing activities. It provides a descriptive content analysis of books on various subjects that were published by the printing presses under the auspices of the members of the Rushdiah Club in Riau, Singapore and Penang from 1893 to 1950. Specifically, these presses were Matba‘at al-Ahmadiyyah and Matba‘ah al-Riyawiyyah in Riau-Lingga; Matba‘at al-Ahmadiyyah (better known as the Ahmadiah Press) and al-Imam Printing Company Ltd. in Singapore; and Jelutong Press in Penang. The objective of this paper is to discuss the roles of the Rushdiah Club, particularly its contribution to the Malay societies by flourishing the writing and printing culture. Furthermore, this paper investigates how their publications had constructed a specific pattern of Islamic thought and culture as the members joined intellectual debates over the issue of Islamic reformism. The analysis of the catalogues involves two phases: firstly, examining the writers; secondly, itemizing them according to categories, content, and characteristics of the books. The finding of the study indicated that the most common theme is Islam and religion, which is about 73 books (36.86%). This study also contends that the Rushdiah Club which was strongly anchored by the Islamic ethos, responded to colonialism through non-violent means.
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Purnomo, Agus. "OTORITARIANISME ULAMA (Analisis atas MUI dengan Pemikiran Khaled Abou El Fadhl)." Journal de Jure 2, no. 2 (December 30, 2010). http://dx.doi.org/10.18860/j-fsh.v2i2.2972.
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<p>Since its emergence in 70st MUI has been signaled by some parties as a an institution which is intendedly bias and political-based interest although its founded for solving socio-religious problems. It can be seen from its fluctuative movement. There is a radicalization symptom within the body of this institution after the affiliation of DDII exponents into its organizational structure in 90st. the phenomenon has been strengthen by the affliation of some radical oraganization into Moslem Forum. Besides, its fatwas tend to ignore the plurality of school of thoughts. In this context, using Khaled Abou ElFadhl’ theory, MUI is authoritarian because it does not give chance to other arguments particularly in pluralism legal status and Ahmadiayah sect cases.</p> <p>Sejak kelahirannya di tahun 70-an, MUI disinyalir oleh beberapa pihak sebagai institusi yang cenderung bias dan sarat dengan kepentingan politik meski tujuan awal pendiriannya adalah memberikan solusi atas persoalan sosial-keagamaan. Hal ini terbukti dalam dinamika perjalanan intitusi ulama tersebut yang demikian fluktuatif. Di antaranya dapat dilihat gejala adanya radikalisasi di tubuh MUI ini setelah banyaknya eksponen DDII yang masuk dalam struktur kepengurusan pada tahun 90-an. Hal tersebut semakin kuat pada tahun 1998-an sejak bergabungnya sejumlah organisasi Islam radikal dalam wadah Forum Umat Islam (FUI). Di samping itu, juga dapat dilihat pada fatwa-fatwanya yang cenderung kurang mempertimbangkan pluralitas madzhab dan pemikiran. Dalam konteks inilah, tampaknya jika dilihat dengan teori yang digagas Khaled Abou ElFadhl, bahwa MUI dinilai otoriter karena tidak memberi peluang kepada pendapat lain, seperti dalam kasus pengharaman pluralisme dan sesatnya aliran Ahmadiyah.</p>
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Aji, Ahmad Mukri. "The Repentance of the Ahmadiah Sect after the Emergence of the West Javanese Governor’s Regulation: A Case Study in Bogor (توبة جماعة الأحمدية بعد إصدار قرار رئيس الدائرة جاوى الغربية: دراسة واقعية في منطقة بوغور)." AHKAM : Jurnal Ilmu Syariah 12, no. 1 (February 1, 2012). http://dx.doi.org/10.15408/ajis.v12i1.988.
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Abstrak: Pertaubatan Jamaah Ahmadiyah Pasca Terbitnya Peraturan Gubernur Jawa Barat: Studi Kasus di Wilayah Bogor. Gerakan Ahmadiyah telah menyebar ke setiap penjuru Negeri dengan membawa misi kesesatan yang merusak. Beragam fatwa bermunculan guna melarang gerakan ini, bahkan mengkafirkannya. Seperti larangan dari Lembaga Pengembangan Syariah di Dunia Islam, Lembaga Fiqhiyyah Râbithah al-‘Alam al-Islâmî, Lembaga Fikih Islam Organisasi Konferensi Islam, dan perhimpunan ulama-ulama di Kerajaan Arab Saudi, serta fatwa-fatwa ulama Mesir, Syiria, Maroko, India, Indonesia, dan sebagainya. Terakhir, adanya Keputusan Gubernur Provinsi Jawa Barat melarang gerakan ini. Keputusan ini membawa pengaruh, terlihat dengan bertaubatnya beberapa anggota Ahmadiyah. Adapun alasan mereka adalah kembali ke agama Islam yang benar.Kata Kunci: Ahmadiyah, paham sesat, fatwa ulama, Peraturan Gubernur Jawa Barat, pertaubatan AhmadiyahAbstract: The Repentance of the Ahmadiah Sect after the Emergence of the West Javanese Governor’s Regulation: A Case Study in Bogor. The movement of the Ahmadiah has spread all over the country, carrying a misguided mission that causes harm. Various Islamic verdicts (Fatwa) have been promulgated to ban this movement, moreover, some of these verdicts have outcast the movement as infidel. Like the prohibitions from the Institution of Shariah Development in the Islamic World, Institution of the Fiqhiyyah Râbithah al-‘Alam, al-Islâmî, Institution of Islamic Tought of the Islamic Conference Organization, the Association of Islamic Scholars of the Saudi Arabia as well as verdicts of Islamic scholars from Egypt, Syria, Maroko, India, Indonesia and etc. Lastly, there is the West Javanese Governor’s decision prohibiting this movement. This decision carries influence, seen by the repentance of some of sect members, returning them to their true Islamic religion.Keywords: Ahmadiyah, astray sect, Islamic verdict, West Java Governor Regulation, Ahmadiah repentanceDOI: 10.15408/ajis.v12i1.988
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Alnizar, Fariz, Amir Ma'ruf, and Fadlil Munawwar Manshur. "The Language of Fatwa: Understanding Linguistic Violence in The Indonesian Ulama Council’s Fatwa on Ahmadiyah." AHKAM : Jurnal Ilmu Syariah 21, no. 1 (June 30, 2021). http://dx.doi.org/10.15408/ajis.v21i1.20218.
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This study aims to reveal the linguistic violence in The Indonesian Ulama Council (MUI) fatwa text on Ahmadiyah. Some words contain linguistic violence such as “deviant”, “infidel”, and “a state threaten”. The data in this study are in the form of words, phrases, sentences, and discourses that come from the MUI fatwa texts in 1980 and 2005 on Ahmadiyah. This study concludes two forms of linguistic violence in those fatwa’s, namely violence in the subtle form and the abusive form. In the subtle form of linguistic violence, language is operated to dominate other parties. Meanwhile, language is used as an offensive expression carried out consciously in a discourse in the abusive form. Language is used to attack other parties, such as labeling a heretical. Language is also used as a tool to hurt others.Abstrak:Penelitian ini bertujuan mengungkap kekerasan linguistik dalam teks fatwa Majelis Ulama Indonesia (MUI) tentang Ahmadiyah. Dalam teks tersebut terdapat kata-kata yang mengandung unsur kekerasan linguistik seperti “sesat menyesatkan”, “berada di luar Islam” dan “bahaya bagi ketertiban dan keamanan negara.” Data dalam penelitian ini berupa kata, frasa, kalimat, dan wacana yang berasal dari teks fatwa MUI tahun 1980 dan 2005 tentang Ahmadiyah tersebut. Penelitian ini menyimpulkan bahwa terdapat dua bentuk kekerasan linguistik pada kedua fatwa tentang Ahmadiyah tersebut. Pertama, kekerasan linguistik bentuk halus (subtle form). Kedua, kekerasan linguistik bentuk kasar (abusive form). Pada kekerasan linguistik bentuk halus (subtle form), bahasa dioperasikan sebagai wahana untuk mendominasi pihak lain. Sementara pada kekerasan linguistik bentuk kasar (abusive form) bahasa digunakan sebagai ekspresi ofensif yang dilakukan secara sadar dalam sebuah wacana. Dalam kekerasan linguistik bentuk kasar, bahasa dimanfaatkan untuk menyerang pihak lain seperti memberi label sesat menyesatkan. Selain itu, bahasa juga digunakan sebagai sarana untuk menyakiti pihak lain.