Relevant bibliographies by topics / Ahmadiyya – History

Academic literature on the topic 'Ahmadiyya – History'

Author: Grafiati
Published: 27 July 2024
Last updated: 29 July 2024

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Journal articles on the topic "Ahmadiyya – History"

1

Riski Ayu Amaliah, Muhammad Amri, and Mahmuddin. "AHMADIYAH (Analisis Kritis Terhadap Teologi dan Pemikirannya)." Jurnal Ilmu Sosial dan Humaniora 1, no. 3 (June 23, 2023): 187–96. http://dx.doi.org/10.58540/isihumor.v1i3.249.

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The purpose of this study is to discuss critical analysis of Ahmadiyya theology and thought using literature. The purpose of this writing is to find out about the history of the birth of Ahmadiyah, the life history of Mirza Gulam Ahmad, the understanding of Ahmadiyya which is considered controversial and the development of Ahmadiyya in Indonesia. The results of this paper show that Ahmadiyya emerged in the 19th century when Muslims were experiencing a setback. Ahmadiyah was founded by Mirza Gulam Ahmad who is considered a messenger of Allah SWT, and has even proclaimed himself the promised Messiah and al-Mahdi. Ahmadiyah is divided into two, namely Ahmadiyah Qadian and Ahmadiyah Lahore. Mirza Gulam Ahmad's thoughts are considered heretical by some people, because many of his thoughts are contrary to the values of Islamic teachings. The development of Ahmadiyya in Indonesia started with the establishment of Qadian schools for young people. In addition, its development is also through books and magazine publications originating from abroad.
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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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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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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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5

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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Nur, Zulfikah, Muhammad Amri, and Andi Aderus. "Ahmadiyah dalam Pusaran Sejarah: Analisis Kritis Terhadap Doktrin dan Pengaruhnya." Indo-MathEdu Intellectuals Journal 5, no. 3 (July 11, 2024): 3861–73. http://dx.doi.org/10.54373/imeij.v5i3.1381.

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This article aims to find out the history of Ahmadiyya through a critical analysis of its doctrine and influence. This research is research using a Historical approach that relies on four main activities, namely Heuristic, Interpretation, Criticism, and Presentation. The data collection technique is through archival and literature studies and then uses interview techniques and field studies as a comparison. The findings of this analysis are that the entry of Ahmadiyah Qadian into Indonesia began because of a request from Indonesian youth who were studying in Qadian, namely Abu Bakar Ayyub, Zaini Dahlan, Ahmad Nuruddin, and other friends, the majority of whom were from West Sumatra. As a da'wah movement, Ahmadiyah emphasizes the spiritual aspect of Islam, which is mahdiist, namely the fact that Mirza Ghulam Ahmad is al Mahdi who carries out the mission of eliminating darkness and creating peace in the world. In addition, the Ahmadiyya movement positions itself as a reform movement that aims to restore Muslims to the root of Islamic truth, based on the Quran, hadith, and spread it according to the teachings of Mirza Ghulam Ahmad based on the revelations he received
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7

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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Sanni, Amidu Olalekan. "Islam and the Ahmadiyya Jama‘at: History, Belief and Practice." Journal of Muslim Minority Affairs 32, no. 4 (December 2012): 584–85. http://dx.doi.org/10.1080/13602004.2012.746177.

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Sanni, Amidu Olalekan. "Islam and the Ahmadiyya Jama‘at: History, Belief and Practice." Journal of Muslim Minority Affairs 34, no. 1 (January 2, 2014): 91. http://dx.doi.org/10.1080/13602004.2014.888289.

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10

Arifin, Moch Zainul. "Membaca Repertoir Okky Madasari dalam Novel Maryam: Kajian Respon Estetik Wolfgang Iser." ESTETIK : Jurnal Bahasa Indonesia 2, no. 1 (June 3, 2019): 17. http://dx.doi.org/10.29240/estetik.v2i01.677.

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Abstract: This paper tried to trace Okky Madasaris repertoire in Maryam novel. Research analysis used Wolfgang Isers aesthetic response in his book The Act of Reading: A Theory of Aesthetic response (1987). The results showed that the accumulation of Okky's interview as a journalist about Ahmadiyya in Lombok had presented the Ahmadiyya socio-cultural problems in Lombok, and the old literary texts as background. Okky used social norms in the form of conflict of expulsion and burning of Ahmadiyya, while historical norms appear from year to year tragedies are displayed from 1999 to 2003. Cultural norms of Ahmadiyya must be married to fellow Ahmadis, and Ahmadis have their own mosques for their worship activities. The old literature that influenced it seemed to be Ronggeng Dukuh Paruk, Pulang novel, and Saksi Mata as well as the story of Maryam binti Imran. All of these elements build the meaning of the novel by Okky as a strategy to slip hopes, views, and criticisms of background reality to convey foreground that is intended to be addressed. Foreground that appears is Okky trying to reflect at the same time the contemplation of the tragedy for the tragedy that befell the Ahmadis in Lombok. So that the hope that appears is to voice justice, human rights and civilization better. Because Indonesian constitution becomes and protects every citizen's rights.Keywords: Repertoire, socio-cultural norms, history, old literature and foreground
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Books on the topic "Ahmadiyya – History"

1

Awang, Pauzi Haji. Tariqah Ahmadiyyah: History and development. Petaling Jaya, Selangor: Persatuan Ulama Islam, 2001.

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Keelson, Haneef. Early history of Ahmadiyyat in Ghana. Accra, Ghana: Ahmadiyya Muslim Mission, 2003.

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3

Begam, Sayyidah Navāb Mubārakah. Taḥrīrāt-i Mubārakah: Ḥaz̤rat Sayyidah Navāb Mubārakah Begam kī taḥrīrāt, taqārīr, maz̤āmīn aur k̲h̲ut̤ūt̤ kā majmūʻah. 3rd ed. [Rabwah]: Shuʻbah-i Ishāʻat, Lajnah Imāʼillāh Pākistān, 2008.

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ʻAbdulqādir, Shaik̲h̲. Lāhaur, tārīk̲h̲-i Aḥmadīyyat. Lāhaur: Shaik̲h̲ ʻAbdushshakūr, 2002.

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Rājaurī, Mubārak Aḥmad. Cārkoṭ ke darvesh. Karachi]: [publisher not identified], 2009.

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Begam, Sayyidah Navāb Mubārakah. Taḥrīrāt-i Mubārakah: Ḥaz̤rat Sayyidah Navāb Mubārakah Begam kī taḥrīrāt, taqārīr, maz̤āmīn aur k̲h̲ut̤ūt̤ kā majmūʻah. 3rd ed. [Rabwah]: Shuʻbah-i Ishāʻat, Lajnah Imāʼillāh Pākistān, 2008.

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Ahmadiyya Anjuman Ishaat Islam, Lahore., ed. A survey of the Lahore Ahmadiyya movement: History, beliefs, aims and work. Wembley, U.K: Ahmadiyya Anjuman Lahore Publications, 2008.

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

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9

Baṭ, Jamīl Aḥmad. aḤaz̤rat bānī-i silsilah Aḥmadiyah, Muslim Hindustān aūr Angrez: Ek tārik̲h̲, ek jāʾizah. [S.l: s.n.], 2003.

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Shāhid, Dost Muḥammad. Tārīk̲h̲-i Aḥmadiyyat. [Rabwa: s.n., 2000.

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Book chapters on the topic "Ahmadiyya – History"

1

Evans, Nicholas H. A. "The History of the Ahmadi-Caliph Relationship." In 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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