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Journal articles on the topic 'Mirza Ghulam Ahmad'
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1
Supardi, Supardi. "Tafsir Kenabian Mirza Ghulam Ahmad." Al-Dzikra: Jurnal Studi Ilmu al-Qur'an dan al-Hadits 13, no. 1 (June 26, 2019): 55–70. http://dx.doi.org/10.24042/al-dzikra.v13i1.3900.
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ABSTRAK Artikel ini fokus pada kajian penafsiran tentang kenabian pendiri Ahmadiyah yaitu Mirza Ghulam Ahmad Tujuan dari studi ini adalah untuk menganalisa proses penafsiran yang dilakukan oleh Mirza Ghulam Ahmad berikut pokok-pokok pemikirannya yang dianggap keluar dari Islam mainstream. Untuk mencapai tujuan-tujuan ini, penulis menggunakan pendekatan kualitatif agar dapat menyajikan data secara lebih detail dan mendalam. Dari studi ini, diperoleh hasil bahwa proses penafsiran Mirza Ghulam Ahmad dipengaruhi oleh faktor sosial-politik yang berkembang di masanya. Penafsirannya tentang konsep kenabian sangat berseberangan secara diametral terhadap teologi ortodok Keywords: Proses, Penafsiran, Konflik Sosial
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Hanson, John H. "Jihad and the Ahmadiyya Muslim Community: Nonviolent Efforts to Promote Islam in the Contemporary World." Nova Religio 11, no. 2 (November 1, 2007): 77–93. http://dx.doi.org/10.1525/nr.2007.11.2.77.
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The Ahmadiyya Muslim community emphasizes the nonviolent aspects of jihad or religious "effort." Hadhrat Mirza Ghulam Ahmad (1835––1908), the South Asian Muslim scholar who founded the movement, argued that the Quran only authorized jihad as defensive military action in certain contexts and otherwise encouraged peaceful initiatives in support of Islam. Ghulam Ahmad also claimed, as the spiritual manifestation of the Messiah and Mahdi, to usher in a new era in which nonviolent activities alone defined jihad. These arguments have not persuaded most Muslims, but the Ahmadiyya Muslim community continues to stress jihad of the pen, that is, efforts to promote and defend Islam in various media. Many take up the pen, but few are granted the spirit to conduct the jihad in the most acceptable manner . . . It is the Jamaat Ahmadiyya only which has not stopped this great struggle . . . It has become the only vehicle to usher in the revival of Islam through its peaceful, yet determined intellectual process which was initiated a century ago by Hazrat Mirza Ghulam Ahmad of Qadian, the Promised Messiah and Mahdi in Islam.¹¹
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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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Purohit, Teena. "Muhammad Iqbal, Mirza Ghulam Ahmad, and the Accusation of Heresy." Comparative Studies of South Asia, Africa and the Middle East 36, no. 2 (2016): 246–55. http://dx.doi.org/10.1215/1089201x-3603307.
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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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KHAN, ADIL HUSSAIN. "The Kashmir Crisis as a Political Platform for Jama'at-i Ahmadiyya's Entrance into South Asian Politics." Modern Asian Studies 46, no. 5 (February 29, 2012): 1398–428. http://dx.doi.org/10.1017/s0026749x12000066.
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AbstractThis paper looks at Jama'at-i Ahmadiyya's political involvement in the Kashmir crisis of the 1930s under its second and most influentialkhalīfat al-masīh, Mirza Bashir al-Din Mahmud Ahmad, who took over the movement in 1914, six years after the death of his father, Mirza Ghulam Ahmad. Communal tensions springing from the Kashmir riots of 1931 provided Mirza Mahmud Ahmad with an opportunity to display the ability of his Jama'at to manage an international crisis and to lead the Muslim mainstream towards independence from Britain. Mahmud Ahmad's relations with influential Muslim community leaders, such as Iqbal, Fazl-i Husain, Zafrulla Khan, and Sheikh Abdullah (Sher-i Kashmīr), enabled him to further both his religious and political objectives in the subcontinent. This paper examines Jama'at-i Ahmadiyya's role in establishing a major political lobby, the All-India Kashmir Committee. It also shows how the political involvement of Jama'at-i Ahmadiyya in Kashmir during the 1930s left Ahmadis susceptible to criticism from opposition groups, like the Majlis-i Ahrar, amongst others, in later years. Ultimately, this paper will demonstrate how Mahmud Ahmad's skilful use of religion, publicity, and political activism during the Kashmir crisis instantly legitimized a political platform for Jama'at-i Ahmadiyya's entrance into the mainstream political framework of modern South Asia, which thereby has facilitated the development of the Ahmadi controversy since India's partition.
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Brand, Alexa. "Placing the Marginalized Ahmadiyya in Context with the Traditional Sunni Majority." Journal of Mason Graduate Research 3, no. 3 (May 24, 2016): 112. http://dx.doi.org/10.13021/g8730t.
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This essay attempts to describe the Ahmadiyya, a persecuted minority group within Islam, according to the writings of their founder, Hadhrat Mirza Ghulam Ahmad. The Ahmadi differ from traditional Sunni Islam in three major ways: their interpretations of jihad, the person- and prophethood of Jesus Christ, and their understandings of Muhammad as the Final Prophet, which has led to accusations of apostasy. Accordingly, this essay intends to compare and contrast Ahmadi interpretations with both Qur’anic and Biblical texts in order to accurately describe where it is the Ahmadi community fits on a globalized scale. Largely ostracized due to their interpretative variances with the larger Sunni community, this essay argues that the Ahmadi, while admittedly different, must be accepted based on their similarities.
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Rusnadi, Rusnadi. "Isa Al-Masih 'inda Al-Qadiyaniyat: Dirasat Tahliliyat Naqdiyat." Hanifiya: Jurnal Studi Agama-Agama 2, no. 2 (March 20, 2020): 129–44. http://dx.doi.org/10.15575/hanifiya.v2i2.6673.
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This paper aims to conduct a study of Isa al Masih in the view of al-Qadiyaniah. Islam believes that the prophet Isa al-Masih was appointed by Allah to rise from the pursuit of the Jews who wanted to crucify and kill him and then be lowered at the end of time. This belief is opposed by followers of al-Qodiyaniyah, they consider that the belief of Muslims and Christians is a distorted belief. Al-Qodiyaniah believes that Isa al-Masih did not die and was not taken up to heaven. This study is using a library research method with a qualitative approach. Research results show that Jesus was crucified and did not die on the cross, but Isa al-Masih was lowered from the cross and then migrated to Kasymir until his death and was buried there. And as for the purpose of the appointment of Jesus according to Qodiyaniyah is the departure of Jesus to Kasymir after being crucified, and another purpose of the appointment of Jesus is to elevate the degree and praise for Jesus, not appointed his body. as well as the purpose of the fall of Jesus for the second time is the rise of Islam and Mirza Ghulam Ahmad is a person who is trying to revive that religion of Islam. And among al-Qodiyaniyah's beliefs is that Mirza Ghulam Ahmad is as Isa al-Masih and also as Imam al-Mahdi in one body.
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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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Raja, Rameez. "The Principles of the Flourishing Community: A Case Study of the Persecuted Ahmadiyya Muslim Community." International Journal on Minority and Group Rights 27, no. 4 (September 25, 2020): 765–95. http://dx.doi.org/10.1163/15718115-02704008.
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The emergence of a new religious community is always challenging to the dominant or established religious communities. The Muslim community represents the seventy-three sects within Islam but it is a fact that these sects exclusively claim to be the true Muslim community in order to influence each other. Similarly, the Ahmadiyya Muslim Community (amc) was founded by Mirza Ghulam Ahmad in Qadian, Punjab in 1889. Ahmad claimed to be the Reformer, the Promised Messiah, the mahdi, and the Prophet. These claims, however, agitated the mainstream Muslim community, because Muhammad is believed to be the last Prophet. Ahmad was accused as the violator of the finality of the Prophethood of the Muhammad. Subsequently, in 1974, the Ahmadis were declared a non-Muslim minority community by the Pakistani National Assembly. The minority community was seen as a threat to Islam by the Islamists, which eventually resulted in the persecution of the amc in Pakistan.
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Jirjees, Dr zinah Harith. "Impact of the British Occupation on Qadiani Emergence in India(1888-1908)." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 223, no. 2 (October 28, 2018): 545–62. http://dx.doi.org/10.36473/ujhss.v223i2.358.
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In Southeast Asia, witnessed India Important historical events during the time of the British occupation of the country, which represents the British East India Company, the British government began to follow a policy to weaken the Muslims rulers of India through a divide and rule among the Indian people .The Government worked to bring Hindus to support to them on the one hand the deployment of the band among Indian Muslims by creating sects and religious difference stray, and sow doubt in the minds of Indian Muslims in their faith and religion,The British government to implement its plan by showing personal Mirza Ghulam Ahmad Qadiani where they worked for his encouragement and support to bring out a new doctrine known as Qadiani.
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Jirjees, Dr zinah Harith. "Impact of the British Occupation on Qadiani Emergence in India (1888-1908)." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 224, no. 2 (October 27, 2018): 285–300. http://dx.doi.org/10.36473/ujhss.v224i2.281.
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In Southeast Asia, witnessed India Important historical events during the time of the British occupation of the country, which represents the British East India Company, the British government began to follow a policy to weaken the Muslims rulers of India through a divide and rule among the Indian people .The Government worked to bring Hindus to support to them on the one hand the deployment of the band among Indian Muslims by creating sects and religious difference stray, and sow doubt in the minds of Indian Muslims in their faith and religion,The British government to implement its plan by showing personal Mirza Ghulam Ahmad Qadiani where they worked for his encouragement and support to bring out a new doctrine known as Qadiani.
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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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Irawan, Andi Muhammad. "‘They are not Muslims’: A critical discourse analysis of the Ahmadiyya sect issue in Indonesia." Discourse & Society 28, no. 2 (January 30, 2017): 162–81. http://dx.doi.org/10.1177/0957926516685462.
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This article examines discourse presentations of the Ahmadiyya sect (a self-defined sect of Islam) as created in texts produced by the Islamic Defender Front ( Front Pembela Islam/the FPI). The FPI considers Ahmadiyya to be a deviant sect because the sect recognises its founder, Mirza Ghulam Ahmad, as a new prophet of Islam after Prophet Muhammad. This teaching is in sharp contradiction to the belief of the majority of Muslims who believe that Muhammad is the seal of prophethood. This study aims to reveal the discourse strategies employed and discourse topics presented by the FPI in its written and spoken texts when presenting Ahmadiyya. The data analysed are two speeches delivered and two articles written by the FPI’s chairman, Habib Rizieq Shihab. The critical discourse analysis (CDA) theoretical framework employed in this study is based on Van Dijk’s ‘ideological square’, namely positive self- and negative other presentations. The findings of the study reveal that Ahmadiyya is depicted negatively as ‘the non-believers of Islam’, ‘the hijacker of Islam’, ‘the enemy of Islam’, and ‘the traitor/betrayer of Islam’, while Shihab has portrayed the FPI as ‘the tolerant Islamic group’
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Muhtador, Moh. "KHILAFAH ISLAMIYAH PERSPEKTIF AHMADIYAH (SEBUAH GERAKAN SPIRITUAL KEAGAMAAN)." ESOTERIK 2, no. 1 (March 7, 2017). http://dx.doi.org/10.21043/esoterik.v2i1.1959.
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Ahmadiyah adalah organisasi keagamaan yang didirikan di India oleh Mirza Ghulam Ahmad. Sebagai sebuah organisasi, Ahmadiyah menjadi wadah dalam mepersatukan umat muslim, sehingga Ahmadiyah berkembang di beberapa negara besar di Eropa dan Asia, termasuk Indonesia. Meski sebagai golongan minoritas di Indonesai, tetapi perkembanganya di negara Eropa sangat pesat. Ajaran toleransi dan kedamaian yang diajarkan oleh khalifah menjadi inspirasi gerakan spritual bagi pengikut Ahmadiyah. Jemat Ahmadi meyakini bahwa, seorang khalifah adalah pembimbing keagamaan yang bersifat rohani dan syariat, oleh sebab itu, dalam memberikan ajaran seorang khalifah selalu menekankan pada aspek kedamaian dan toleransi, seperti jargon “<em>love for all hatred for none”.</em> Pada wilayah tersebut Ahmadi lebih mengartikan khilafah yang bersifat spritual keagamaan dibanding politik kenegaraan. Hal ini yang membedakan antara Ahmdiyah dengan kelompok Islam lainnya, seperti ISIS, Al-Qaeda dan HTI. Ahmadiyah menekankan konsep khilafahnya pada wilayah spritualitas tanpa dibatasi dengan territorial, kesatuan jiwa dan rasa tidak dapat memisahkan jemaat Ahmadi dengan khalifahnya. Meskipun jemaat Ahmadi berada diberbagai negara, namun kesetiannya terhadap khalifah didasari dengan rasa cinta.