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Literatura académica sobre el tema "Mirza Ghulam Ahmad"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 8 de febrero de 2022

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Artículos de revistas sobre el tema "Mirza Ghulam Ahmad"

Supardi, Supardi. "Tafsir Kenabian Mirza Ghulam Ahmad". Al-Dzikra: Jurnal Studi Ilmu al-Qur'an dan al-Hadits 13, n.º 1 (26 de junio de 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, n.º 2 (1 de noviembre de 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, n.º 2 (22 de diciembre de 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, n.º 2 (2016): 246–55. http://dx.doi.org/10.1215/1089201x-3603307.

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Hartawan, Lalu Goriadi, RR Cahyowati y Zunnuraeni Zunnuraeni. "Legal Protection of Ahmadiyah Citizens in Freedom and Belief in Religion". International Journal of Multicultural and Multireligious Understanding 6, n.º 3 (29 de julio de 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, n.º 5 (29 de febrero de 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, n.º 3 (24 de mayo de 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, n.º 2 (20 de marzo de 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, n.º 1 (31 de julio de 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, n.º 4 (25 de septiembre de 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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Más fuentes

Tesis sobre el tema "Mirza Ghulam Ahmad"

Khan, Adil H. "Mirza Ghulam Ahmad and the construction of the Ahmadiyya identity". Thesis, SOAS, University of London, 2009. http://eprints.soas.ac.uk/29299/.

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

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Chohan, Tariq. "Al-Mahdi - Gestalt och budskap : En litteraturstudie jämförande sudanesisk Mahdi och indisk Mahdi inom islam". Thesis, Högskolan Dalarna, Religionsvetenskap, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:du-11957.

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Followers of three world religions, Judaism, Christianity and Islam are waiting for the Messiah. Muslims are even waiting for aspiritual leader al-Mahdi. Two different persons claimed the title of al-Mahdi, at the end of the nineteenth century. Theyappeared almost at the same time, at the totally different places of the earth, with a completely different message and underthe rule of the British colonial power. The aim of the study is to compare the both religious figures, Mirza Ghulam Ahmadfrom India and Muhammad Ahmad from Sudan regarding their different messages, to illustrate the social, political andreligious factors that lead to the entirely different profile and image of these two men and how their organizations havedeveloped after their death up till today. The result shows that the Sudanese Mahdi Muhammad Ahmad claimed hisMahdiship in the year 1881. He became a political leader in a time when Sudan was under the rule of a colonial power. Hetook advantage of the religion for personal purposes and tried to liberate his native country Sudan. The contemporaryMuslim clergy criticized him for his claim because the content of the Hadith traditions did not support his claim ofMahdiship. He maintained his sole right for the interpretation of religion and of the laws of Sharia. He made changes even inthe chief pillars of Islam by asserting that Jehad with sword was more imperative than the pilgrimage journey to Mecca. Heasserted that the Prophet Muhammad himself had entrusted him to launch the holy war against the non-believers. He hadimmense ambitions which were never fulfilled since he suddenly died four years after his claim for Mahdiship, in June 1885.This day his followers are organized as a political party in Sudan with a modest roll in the Sudanese politics. The IndianMahdi Mirza Ghulam Ahmad claimed in 1889 to be Mahdi, Mujaddid, Muhaddas, Messiah and a Prophet at a time of socialand political peace, though Islam as a religion was firmly pushed by the Hindu and Christian missionaries. He had no politicalambitions at all and was utterly loyal to the British colonial power. His mission was to crush the Cross and to demonstrateIslam’s excellence over all the religions of the world through overwhelming arguments. He proclaimed that Jesus was humanand a Prophet and not the son of God. Jesus survived from the cross and died a natural death after he had lived for manyyears. Ahmad claimed that God had commanded him to put stop to the religious wars. The contemporary Muslim clergyblamed him for being an imposter, melancholic and hypochondriac who had self invented the divine revelations. He died year1908, nineteen years after his claim and the communion he found is established today in more than hundred countries of theworld. Reasons for the breakdown of mission of the Sudanese Mahdi were that his objectives were political and he challengedthe colonial power with the sword. Another decisive factor was his sudden death merely four years after the beginning of hismission. Reasons for the success of Indian Mahdi were that his objectives were purely religious and he was wholly loyal to theforeign government. He survived nineteen years after the beginning of his mission which made it possible for him to create acommunion based on solid grounds. His followers continued on the same path and never engaged in local politics where everthey lived. For further studies it will be of great interest to study the life of Mirza Ghulam Ahmad and objectively examine thearguments he presented in support of his divine appointment. Furthermore it is enriching to study the organization andactivities of the Ahmadiyya Muslim community to explore if they are in accordance with the basic principles of Ahmad.

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Libros sobre el tema "Mirza Ghulam Ahmad"

Lembaga Penelitian dan Pengkajian Islam (Jakarta, Indonesia). Mirza Ghulam Ahmad Qadiyani & fakta penghinaan Ahmadiyah terhadap agama: Jejak hitam sang pendusta dan pengkhianat agama. Jakarta: Lembaga Penelitian dan Pengkajian Islam, 2010.

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Lembaga, Penelitian dan Pengkajian Islam (Jakarta Indonesia). Mirza Ghulam Ahmad Qadiyani & fakta penghinaan Ahmadiyah terhadap agama: Jejak hitam sang pendusta dan penghianat agama. Jakarta: Lembaga Penelitian dan Pengkajian Islam, 2010.

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Ahmadiyya Anjuman Ishaat Islam (Lahore, Pakistan), ed. An account of the last days and death of Hazrat Mirza Ghulam Ahmad in Lahore with a brief history of Ahmadiyya buildings. 2^a ed. Lahore: Ahmadiyya Anjuman, 2008.

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Aḥmad, G̲h̲ulām. Commentary on the Holy Quran: Compiled from the writings and pronouncements of the promised Messiah and Mahdi Hazrat Mirza Ghulam Ahmad of Qadian. London (16 Gressenhall Rd., SW18): London Mosque, 1986.

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Aḥmad, G̲h̲ulām. Commentary on the Holy Quran: Compiled from the writings and pronouncements of the promised Messiah and Mahdi Hazrat Mirza Ghulam Ahmad of Qadian. Tilford: Islam International Publications, 2004.

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Mirza Ghulam Ahmad of Qadian. Elite International Publications Limited, 1989.

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Sachay aur Jhotay Pegamber main Faraq: Distinction between true and false prophets according to Quran. Pakistan: Mubasher, 2010.

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Sachay aur Jhotay Pegamber main Faraq: Distinguishing Between The True & The False Prophets. London: Alislam.org, 2010.

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Filsafat Ajaran Islam: Filsafat Ajaran Islam Oleh Hadhrat Mirza Ghulam Ahmad Imam Mahdi A.S. Indonesia: Jemaat Ahmadiyah Indonesia, 1993.

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Capítulos de libros sobre el tema "Mirza Ghulam Ahmad"

"7 Mirza Ghulam Ahmad". En Moderate Fundamentalists, 107–40. De Gruyter Open Poland, 2017. http://dx.doi.org/10.1515/9783110556643-008.

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Evans, Nicholas H. A. "The History of the Ahmadi-Caliph Relationship". En Far from the Caliph's Gaze, 32–62. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501715686.003.0002.

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This chapter discusses the distinctive theology of Mirza Ghulam Ahmad, before exploring the historical processes through which the Ahmadi–caliph relationship became the dominant mode by which members of today's Jamaʻat attempt to evidence their Muslimness. In the early twentieth century, the second caliph directed a series of massive expansions to the Jamaʻat system and institutionalized key relationships of devotion, including a new scheme in which Ahmadis were encouraged to give their lives in service as waqf, an Islamic term normally reserved for endowments of property. The chapter also explores the ambivalent political aspirations of the Ahmadiyya caliphate. Described by his followers as nonpolitical, the caliph nevertheless follows a Sufi tradition of exercising a spiritual sovereignty that overlaps with and potentially encompasses worldly power. The chapter then shows that the Ahmadi-caliph relationship is understood to have its own political trajectory leading to the establishment of a new world system in which conventional secular politics are rendered defunct.

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Evans, Nicholas H. A. "Introduction". En Far from the Caliph's Gaze, 1–31. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501715686.003.0001.

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This introductory chapter provides an overview of the Ahmadiyya Muslim Community. This organization—which is spread across two hundred countries—claims to have “tens of millions” of followers and presents itself as a dynamic Islamic reform movement. For many other Muslims around the world, however, Ahmadis are by definition non-Muslim. This is because Ahmadis follow the teachings of Mirza Ghulam Ahmad, whom they revere as a messiah, a reformer, and, most crucially, a prophet after Muhammad. Within South Asia, where the Ahmadiyya community was founded, the Ahmadis' faith continues to be subject to verification in a public court of opinion, and in Pakistan the Ahmadis have suffered under state-led persecution for decades. The chapter then outlines the basic form of Ahmadis' troubled relationship to truth, before turning to the question of why this troubled relationship to truth might be obscured by one's understanding of religious doubt.

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Informes sobre el tema "Mirza Ghulam Ahmad"

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

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The Ahmadiyya Muslim Community (AMC, or Ahmadiyya Muslim Jama’at) believe themselves to be Muslims. The AMC was founded by Mirza Ghulam Ahmad in 1889 as a revival movement within Islam. Unlike all other sects of Islam, they believe that Mirza Ghulam Ahmad (1835–1908) of Qadian (a small town in Gurdaspur district of Punjab, India) is the same promised Messiah who was prophesied by the prophet Muhammad. Other sects believe that the promised Messiah is yet to come and, therefore, Mirza Ghulam Ahmad is a false prophet and his followers are non-Muslims.

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