Journal articles on the topic 'Ahmadiyya – History'
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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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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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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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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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Jonker, Gerdien. "Overviewing a Century. The Lahore-Ahmadiyya Mosque Archive in Berlin." Journal of Muslims in Europe 11, no. 3 (November 29, 2022): 297–314. http://dx.doi.org/10.1163/22117954-bja10069.
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Abstract In 1923, Ahmadiyya Anjuman Ishaat ve Islam with headquarters in Lahore (hereafter: Lahore-Ahmadiyya) sent the pedagogue Maulvi Sadr-ud-Din to Berlin commissioned to erect a mosque, create a mission and enter in conversation with the Europeans. The European mission was a comprehensive answer to the challenge that the British Empire presented to Muslims. In their hometown, Lahore, Lahore-Ahmadiyya aimed at comparing religions in order to push back British missionaries and disprove Christian claims to superiority. Adapting to the German setting, which in the years to come would swiftly move from democratic to nationalistic politics, the mission in Berlin created many variations on that theme. Today, the mosque registry, holding records of almost 100 years of administration, bears witness to the efforts of the missionaries to explain to various German audiences their view of Islam. An important source for Muslim history in Germany, the archive highlights such different research subjects as Muslim modernity at work, the language of secular Islam, Indian-German approximations, conversion, and mixed marriage. In 2018, it was donated to the National Archive in Berlin, where the approximately 70,000 documents and 5,000 photographs were made available for research. This contribution offers an analysis of the contents.
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Yusuf, Yusuf. "ANATOMY AND CONFLICT RESOLUTION APPROACH TO SOCIOLOGY: THE STUDY OF THE RELIGIOUS CONFLICTS OF THE AHMADIYYA CONGREGATION IN SUKABUMI DISTRICT." Jurnal Pertahanan: Media Informasi ttg Kajian & Strategi Pertahanan yang Mengedepankan Identity, Nasionalism & Integrity 7, no. 1 (April 30, 2021): 178. http://dx.doi.org/10.33172/jp.v7i1.817.
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<div><p class="Els-history-head">This study was conducted to analyze the anatomy of a religious conflict in particular related to the conflict of the Ahmadiyya in Sukabumi and religious conflict resolution particularly in Sukabumi Ahmadiyya with sociological approaches as a means of mediation. The election is carried as a sociological approach to settling the conflicts which are selected based on a variety of considerations that the approach that has been done by the parties to put forward more mediator the legal aspects, the results are less effective. Legal approaches in religious conflicts in Sukabumi constellations into two mutually contradictory sides between the religious law is seen as the absolute power of God by positive law which was seen as the result of human which sometimes in disregard of religious fanaticism by. This study uses a qualitative method and a case study approach based on Cresswell's theory. The results showed that 1) the anatomy of the Ahmadiyya religious Congregations conflict happening in the Sukabumi can be seen from the cause of the onset of the conflict, the parties in conflict, the onset of the conflict, and the impact of the onset of the conflict. Impacts of the onset of the conflict, namely suspicion between the more powerful group, the two groups feel aggrieved at each other, the loss of religious tolerance and community, the destruction of the unity and the unity of the community, regional development is hampered. (2) religious conflict Mediation between Ahmadiyya Congregation with Non-Ahmadiyya in Sukabumi carried through; The formation of Team Handlers JAI by MUI, the Attorney, TNI, POLRI, Kodim Sukabumi, Socializing schools of true religion by MUI, Socialization harmony and unity of the nation by TNI AD, hospitality to the parties by Babinsa, Babinsa as mediators, conducting joint activities, the addition of the local Koramil post.</p></div>
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Jonker, Gerdien. "A Laboratory of Modernity—The Ahmadiyya Mission in Inter-war Europe." Journal of Muslims in Europe 3, no. 1 (April 16, 2014): 1–25. http://dx.doi.org/10.1163/22117954-12341274.
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Abstract In this paper, I retrace the history of the Ahmadiyya mission in inter-war Europe as part of the globalisation narrative. Once they gained a footing, missionaries responded and adapted to local experiments with modernity as a means to simultaneously win over Europeans and to modernise Islam. The article first considers the mental map with which Ahmadiyya and other Muslim intellectuals approached Europe. It reconstructs the work of the mission organisation, and illustrates the communication difficulties between the Lahore centre and the mission post in Berlin. Making use of fresh sources, I then sketch out the political context in which the missionaries moved about, and trace their perceptions and adaptations of European ideas. In the larger picture of globalisation, the Berlin mission offers a telling example of local religious adaptation, emphasising the important rapport between the newcomers and the local factor.
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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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Qadir, Ali. "How Heresy Makes Orthodoxy." Sociology of Islam 4, no. 4 (October 21, 2016): 345–67. http://dx.doi.org/10.1163/22131418-00404001.
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This article explores the on-going construction, or “sedimentation,” of Sunni orthodoxy by paying attention to the boundary role of “insider-Others.” To highlight how boundary positions of heretical communities shape the category of orthodox Islam, this paper focuses on the social processes excluding the “heretical” Ahmadiyya Muslim Community in South Africa. The paper undertakes a qualitative analysis of two Supreme Court cases involving Ahmadis and the Muslim Judicial Council of South Africa, local representatives of orthodox Sunnism. These two cases stand out in a contentious history that has led to extreme ostracism of Ahmadis by Sunni Muslims in the country. The analysis identifies three features of Sunni orthodoxy that crystallized in the process of conflict with the Ahmadiyya: alienation, transnationalism, and Archimedean moral authority. These features help make sense of social processes marginalizing Ahmadis around the world, and offer new insights into construction of global Sunni orthodoxy.
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Balzani, Marzia. "Dreaming, Islam and the Ahmadiyya Muslims in the UK." History and Anthropology 21, no. 3 (September 2010): 293–305. http://dx.doi.org/10.1080/02757206.2010.496783.
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Pamungkas, Cahyo. "Social Resilience of Minority Group: Study on Syiah Refugees in Sidoarjo and Ahmadiyah Refugees in Mataram." Ulumuna 19, no. 2 (December 7, 2015): 251–78. http://dx.doi.org/10.20414/ujis.v19i2.418.
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This research conceptually aims to find out the strategy the Shia community in Sidoarjo, East Java, and Ahmadiyya community in Mataram, West Nusa Tenggara, have employed to defend themselves from the pressure of the state and Sunni Muslim as majority group due to the differences in textual interpretation toward Islamic Holy Scriptures (The Qur’an). The theoretical implication from this study is to evaluate and criticize social resilience concept which refers to developmentalistic perspectives such as the use of social capital. In this article, social resilience is closely related to strategy of minorities to establish a tolerant multi religious community. This study argues that social resilience of religious minority groups, i.e. Shia in Sidoarjo and Ahmadiyya in Mataram, is formed by various aspects, such as the government policies on religious life, history of group formation, social relations and network, understanding towards religious values and spirituality, and cultural bonds in the community.
DOI: http://dx.doi.org/10.20414/ujis.v19i2.418
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Lathan, Andrea. "The Relativity of Categorizing in the Context of the Ahmadiyya." Die Welt des Islams 48, no. 3 (2008): 372–93. http://dx.doi.org/10.1163/157006008x364749.
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AbstractAt the latest since the criticism of Edward Said, Orientalists as well as scientists of other disciplines dealing with contrasting cultural settings have to reflect on their way of analyzing and categorizing the “Other”. To make the unknown understandable by categorizing and judging it according to one's own (moral) concepts as well as adopting generic concepts without reflecting upon them bears the risk of a vague, one-sided and non-differentiated analysis. A great number of the publications about the Ahmadiyya are a vivid example of such tendencies. Reading them an often seemingly thoughtless use of ascriptions becomes apparent which makes the movement appear in an extremely negative or positive light depending on the background of the author and his particular motivation—failing to meet the complexity of the movement with respect to their doctrine and practices. Due to the multitude of attributions to the Ahmadiyya only the ascriptions “orthodox” and “heteropraxic” will be discussed after a short outline of the history of the movement and its theological characteristics.
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Ben Ze’ev, Na’ama. "The Local History of Kababir in Haifa: Constructing a Narrative of Uniqueness." Journal of the Economic and Social History of the Orient 60, no. 3 (March 7, 2017): 175–201. http://dx.doi.org/10.1163/15685209-12341423.
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The neighborhood of Kababir in Haifa is known as the center of the Ahmadiyya community in the Middle East. It was established in the nineteen century as a hamlet, and was later annexed to the municipality of Haifa. The article traces the history of Kababir since its establishment until 1964 and observes the accelerated transition from rural to urban life at the periphery of an expanding city. The story of Kababir thus illustrates one path to urbanism within Palestinian society. Based on local written and oral sources the article also shows the role of collective memory in interpreting past events and constructing cultural identity.
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Shankar, Shobana. "A Missing Link: African Christian Resonances in the Rise of Indian Muslim and Hindu Missions." Studies in World Christianity 28, no. 2 (July 2022): 169–87. http://dx.doi.org/10.3366/swc.2022.0388.
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This essay explores how West Africa became a landscape of religious exchange, creativity and synthesis connecting Africa and South Asia. It follows the lead of Afe Adogame and Jim Spickard, who argue that ‘Africa is not merely a passive recipient of global pressures. It is also a site of religious creativity that has had considerable effect on the outside world. The growth and global influence of the three religious heritages of sub-Saharan Africa – indigenous religions, Christianity and Islam – needs to be understood against the backdrop of mutual influence and exchange at various historical epochs’ ( Adogame and Spickhard 2010 : 2—3). To explore such transformations, I draw on the cases of the Ahmadiyya Muslim missionary movement in Ghana and Nigeria and Hinduism in Ghana. The Ahmadiyya began as a mission to correct Christianity's influence on West Africans, but was transformed by African influence on South Asians into a pluralistic knowledge-seeking movement. In a similar vein, Africans reshaped Hinduism away from cultural isolationism and worldly attachments of the Indian-diaspora Africa towards a spiritual ethic of racial integration and devotionalism that Africans and Indians now share. I conclude by reflecting on how African modes of religious interrelationality – influenced by the historical trajectories of Christianity on the African continent – have been crucial in the polycentrism that world Christianity scholars have revealed.
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Rodiyah, Neng Via Siti, Nisa Ulmatin, and Mohamad Dindin Hamam Sidik. "Stigma Kafir pada Jamaah Ahmadiyah di Kabupaten Garut: Studi Kasus tentang Konflik Pendirian Rumah Ibadah." Jurnal Iman dan Spiritualitas 1, no. 3 (July 19, 2021): 323–33. http://dx.doi.org/10.15575/jis.v1i3.13416.
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Houses of worship are an essential religious means for every religious people. In addition to being a "symbol" of religiosity, houses of worship are also a means of broadcasting religious teachings. Religious conflicts related to the establishment of houses of prayer again occurred in Garut Regency. In Indonesia, history records that one of the potential sources of conflict that often leads to arson and destruction is establishing houses of worship. People needed to revitalize local wisdom in their respective regions. This research was conducted with a qualitative approach by taking location in Nyalindung Village, Cilawu District, Garut Regency, West Java. The results of the study found that various riots befall Ahmadiyah pilgrims because there are also many radical groups in Garut. The number of Ahmadiyya worshippers who often hide to conduct religious activities because of citizens' fears does not accept a dispute. The stigma of infidels makes them suspicious. The situation is getting worse as law enforcement turns a blind eye to intimidation. As a compound area, Garut Regency is not spared from the conflict of establishing houses of worship. However, most Muslims in Nyalindung Village are still not tolerant of minorities.
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Mukhetdinov, D. V. "The Russian Qur’an Translations (the End of the 20th Century)." Islam in the modern world 18, no. 1 (April 20, 2022): 47–66. http://dx.doi.org/10.22311/2074-1529-2022-18-1-47-66.
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This paper is devoted to the analytic consideration of Russian Qur’an translations, which were made in the 1980–90s, — this period was probably one of the most fruitful for Qur’anic Studies in general. There are some influential Russian Qur’an translation projects (that of V. Porokhova, F. Karaogli, T. Shumovskiy, M. Osmanov, Lahore Ahmadiyya Community, A. al- Mansi & S. Afifi). The paper deals with history of their emergence, their important traits and further opportunities to improve the translation of Qur’an meanings and contexts into Russian in future.
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Qadir, Ali. "Deconstruction of religious thought in Islam: Iqbal and the Ahmadiyya." Muslim World 111, no. 3 (June 2021): 488–510. http://dx.doi.org/10.1111/muwo.12410.
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Slight, John. "The Ahmadiyya in the Gold Coast: Muslim Cosmopolitans in the British Empire." South Asia: Journal of South Asian Studies 42, no. 1 (January 2, 2019): 216–17. http://dx.doi.org/10.1080/00856401.2019.1557832.
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Sarr, Assan. "John H. Hanson. The Ahmadiyya in the Gold Coast: Muslim Cosmopolitans in the British Empire." American Historical Review 124, no. 3 (June 1, 2019): 1186–87. http://dx.doi.org/10.1093/ahr/rhz416.
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Widiyanto, Asfa. "FEMALE RELIGIOUS AUTHORITY, RELIGIOUS MINORITY AND THE AHMADIYYA: The Activism of Sinta Nuriyah Wahid." JOURNAL OF INDONESIAN ISLAM 9, no. 1 (June 2, 2015): 1. http://dx.doi.org/10.15642/jiis.2015.9.1.1-24.
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Martín, Sergio Carro. "Simon Ross VALENTINE, Islam and the Ahmadiyya Jama’at: History, Belief, Practice, Columbia University Press, 2008, 256 p." Studia Islamica 108, no. 1 (2013): 140–42. http://dx.doi.org/10.1163/19585705-12341282.
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Amponsah, David. "The Ahmadiyya in the Gold Coast: Muslim Cosmopolitans in the British Empire, written by Hanson, John H." Journal of Religion in Africa 48, no. 4 (May 27, 2020): 399–400. http://dx.doi.org/10.1163/15700666-12340151.
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Larsson, Göran, and Simon Sorgenfrei. "‘How is one supposed to sleep when the Ka‘ba is over there?’." Journal of Muslims in Europe 10, no. 3 (July 13, 2021): 309–30. http://dx.doi.org/10.1163/22117954-bja10036.
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Abstract The aim of this article is to present data from the first study using interviews with Swedish hajj pilgrims, conducted during 2016 and 2017 by the Institute for Language and Folklore, Gothenburg; the Museum of World Culture, Gothenburg; Södertörn University, Stockholm; and Gothenburg Univetsity. Among the questions asked within the framework of the project were, for example, how Swedish Muslims experience the hajj; how they prepare for the trip to Saudi Arabia; how the pilgrimage is organized by Swedish Muslim organizations (e.g. hajj travel agencies); whether the pilgrimage is only perceived as a religious journey; and whether the intergroup conflicts and variations that exist among Muslims effect the hajj? The last question will be addressed by focusing on how Swedish Ahmadiyya Muslims are affected by the fact that the Pakistani and Saudi states do not regard them as Muslims.
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Skinner, David E. "Conversion to Islam and the Promotion of ‘Modern’ Islamic Schools in Ghana." Journal of Religion in Africa 43, no. 4 (2013): 426–50. http://dx.doi.org/10.1163/15700666-12341264.
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AbstractThis article analyzes the transformation of Islamic education frommakaranta(schools for the study of the Qurʾān) to what are called English/Arabic schools, which combine Islamic studies with a British curriculum taught in the English language. These schools were initially founded in coastal Ghana during the late nineteenth and early twentieth centuries, primarily by missionaries who had converted from Christianity and had had English-language education or by agents of the Ahmadiyya Muslim Mission based in London. The purposes of these schools were to provide instruction to allow young people to be competitive in the colonial, Christian-influenced social and economic structure, and to promote conversion to Islam among the coastal populations. New Islamic missionary organizations developed throughout the colonial and postcolonial eras to fulfill these purposes, and English/Arabic schools were integrated into the national educational system by the end of the twentieth century. Indigenous and transnational governmental organizations competed by establishing schools in order to promote Islamic ideas and practices and to integrate Ghanaian Muslims into the wider Muslim world.
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LOIMEIER, ROMAN. "THE AHMADIYYA IN THE GOLD COAST - The Ahmadiyya in the Gold Coast: Muslim Cosmopolitans in the British Empire. By John H. Hanson. Bloomington, IN: Indiana University Press, 2017. Pp. xv + 287. $35.00, paperback (ISBN: 978-0-253-02933-1); $34.99, e-book (ISBN: 978-0253-02951-5); $85.00, hardback (ISBN: 978-0253-026194-4)." Journal of African History 60, no. 2 (July 2019): 323–25. http://dx.doi.org/10.1017/s002185371900063x.
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Monson, Ingrid. "Yusef Lateef's Autophysiopsychic Quest." Daedalus 148, no. 2 (April 2019): 104–14. http://dx.doi.org/10.1162/daed_a_01746.
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Yusef Lateef's neologism for jazz was autophysiopsychic, meaning “music from one's physical, mental and spiritual self.” Lateef condensed in this term a very considered conception linking the intellectual and the spiritual based in his faith as an Ahmadiyya Muslim and his lifelong commitment to both Western and non-Western intellectual explorations. Lateef's distinctive voice as an improviser is traced with respect to his autophysiopsychic exploration of world instruments including flutes, double reeds, and chordophones, and his friendship with John Coltrane. The two shared a love of spiritual exploration as well as the study of science, physics, symmetry, and mathematics. Lateef's ethnomusicological research on Hausa music in Nigeria, as well as his other writings and visual art, deepen our understanding of him as an artist-scholar who cleared the way for the presence of autophysiopsychic musicians in the academy.
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Asror, Moh, Rofiqi Rofiqi, Hammis Syafaq, and Masdar Hilmy. "YUSUF AL-QARADAWI'S PERSPECTIVE ON FIQH AQALLIYAT IN A MULTICULTURAL SOCIETY." Khazanah: Jurnal Studi Islam dan Humaniora 21, no. 1 (July 31, 2023): 83–98. http://dx.doi.org/10.18592/khazanah.v21i1.8900.
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Fiqh al-aqalliyyat plays an important role in addressing the unique challenges faced by Muslim minority communities in multicultural societies. In multicultural societies, where diversity and multiple cultures are embraced, issues relating to values, culture, and customs can lead to discrimination or marginalisation of certain groups. Therefore, it is important to promote equality, inclusion and non-discrimination, which allows all individuals to feel valued, respected and have equal access to opportunities. Muslim minority groups, such as Shia Muslims and Ahmadiyya Muslims, face particular challenges in a multicultural society like Indonesia. The study of fiqh al-aqalliyyat in multicultural societies, particularly in Indonesia, aims to understand how Islamic law is applied to Muslim minority communities and their religious practices. Qualitative research using concept analysis is used to examine fiqh al-aqalliyyat from the perspective of Yusuf al-Qaradawi. Data source triangulation and content analysis techniques were used to collect and analyse primary and secondary data. In conclusion, fiqh al-aqalliyyat plays an important role in addressing the challenges faced by Muslim minority communities in a multicultural society. By adopting a comprehensive approach that considers various aspects of their lives, fiqh al-aqalliyyat aims to promote the rights, obligations, and welfare of minority groups while respecting Islamic principles. The development and application of fiqh al-aqalliyyat are constantly evolving to adapt to the ever-changing realities and contexts faced by Muslim minority communities.
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Ropi, Ismatu. "Sisi Yang Terlupa: Peran Historis Ahmadiyah Dalam Wacana Gerakan Modernisasi Islam Di Indonesia." Al-Adyan: Jurnal Studi Lintas Agama 15, no. 2 (December 31, 2020): 211–36. http://dx.doi.org/10.24042/ajsla.v15i2.7323.
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If compared with other Indonesian Islamic organizations, histroy of Ahmadiyah is a topic that had been little discussed. Ahmadiyah is like a forgotten dot in the the prolonged history of Indonesia. Ahmadiyah has been in the archiplego for more than eighty years agos, but its existence is even until today still under suspicious eyes for many reasons, either theological particularly due to the acceptance of new prophethood; or its social attitude for being exclusive and due to political conpirative reason alleging Ahmadiyah as being aimed at weakening Islam from within. Apart from those controversies, not many people aware that Ahmadiyah, either the Qadianis or Lohoreans, have once contributed to the history of Islamic modernization in Indonesia. This article tries to depct in general how Ahmadiyah has been paving the way that contribute to the shaping if modern Islamic discource and movement in Indonesia.
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KAMRAN, TAHIR. "The Pre-History of Religious Exclusionism in Contemporary Pakistan:Khatam-e-Nubuwwat1889–1953." Modern Asian Studies 49, no. 6 (March 11, 2015): 1840–74. http://dx.doi.org/10.1017/s0026749x14000043.
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AbstractDuring the late nineteenth-century colonial era in India, theKhatam-e-Nubuwwat(Finality of the Prophethood) assumed remarkable salience as a theme for religious debate among Muslim sects. The controversies around the establishment of the Ahmadiya sect in 1889 brought the issue ofKhatam-e-Nubuwwatto the centre stage of religious polemic ormunazara.Tense relations continued between Ahmadiya and Sunnis, in particular, though the tension remained confined to the domain of religious polemic. However, immediately after Pakistan's creation, theKhatam-e-Nubuwwatsqueezed itself out of the epistemic confines of the ‘theological’ and entered the realm of the ‘political’.Majlis-Tahafuz-i-Khatam-e-Nubuwwat(the Association for the Safety of the Finality of the Prophethood) grew out of the almost-defunctMajlis-i-Ahrar-i-Islamon 13 January 1949, with the principal objective of excluding the Ahmadiya sect from the Islamic fold.1This article seeks to reveal how theKhatam-e-Nubuwwathas impinged upon the course of Pakistani politics from 1949 onwards as an instrument of religious exclusion, peaking in 1953. The pre-history of religious exclusion, which had 1889 as a watershed—the year when the Ahmadiya sect took a definitive shape—thus forms the initial part of the article.
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Selge, Tobias, Johannes Zimmermann, Jan Scholz, and Max Stille. "Listening Communities? Some Remarks on the Construction of Religious Authority in Islamic Podcasts." Die Welt des Islams 48, no. 3 (2008): 457–509. http://dx.doi.org/10.1163/157006008x364721.
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AbstractIn the context of the vivid activity of Muslim individuals and groups on the Internet and the recent technological developments in the field of computer mediated communication, podcasts offering a wide range of religious information and/or advice to Muslim (and non-Muslim) listeners play an increasingly important role. Being an integral part of the Web 2.0's online landscape and presenting, at the same time, many characteristics of more “traditional” audio media such as cassette recordings, podcasts cannot only be located at the intersection between virtual space and “real world”, but represent, as a medium, also a direct continuation of older forms of Muslim media usage for da'wa-purposes and propagandistic aims. This article attempts to analyze in how far the use of podcasts (and to a smaller extent of videocasts) by Muslim groups and individuals contributes to the emergence of a Muslim online “counter public” sometimes challenging, sometimes reinforcing existing authority structures. Special attention is paid to the question which means and features specific to this new medium Muslim podcasters use to legitimize their religious authority, and to the question in how far established symbol systems commonly relied upon in the Muslim community are used as instruments for the construction of religious online authority and the redistribution of Definitionsmacht. Furthermore, it discusses to what extent questions of “right belief” and “correct religious practice” play a role in these processes. For this purpose, style and content of four selected podcasts (Zaytuna Institute Knowledge Resource Podcast, MeccaOne Media Podcast, Ahmadiyya Podcast, Alt.muslim Review) are analyzed in order to illustrate different ways in which this new medium is used by Muslim groups today. It is shown that podcasts—as part of the overall media spectrum—are used by Muslim groups for internal and external da'wa-purposes, as well as for the reinforcement of existing power and authority structures (e.g. by projecting the presence of the group's leader both into time and into space) and as a means to cope with institutional and communal crisis. They might also become an important instrument not for the (re-)construction, but for the deconstruction of religious authority.
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Gde Arsana, I. Gst Ketut. "THE EXISTENCE OF JEMAAH AHMADIYAH (AHMADYAH CONGREGATION) AFTER KETAPANG TRAGEGY IN WEST LOMBOK WEST NUSATENGGARA." E-Journal of Cultural Studies 17, no. 1 (February 29, 2024): 39. http://dx.doi.org/10.24843/cs.2024.v17.i01.p03.
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This dissertation which is entitled ‘The Existence of the Jemaah Ahmadiyah (Ahmadiyah Congregation) after Ketapang Tragedy in West Lombok, West Nusa Tenggara’ has been actually inspired by the latently continued sectarian conflict issue resulting from the strong resistance put up by people to its existence. The pressure it has faced has been horizontal, vertical and structural. Based on the background and problem described above, three basic questions are discussed in this study and are formulated as follows: 1) how the existence of Jemaah Ahmadiyah (Ahmadiyah Congregation) after the Ketapang Tragedy in West Lombok is; 2) what strategies are developed to maintain its existence after the Ketapang tragedy; and 3) what are the meanings of its existence after the Ketapang tragedy? The approach of cultural studies, which includes the theory of social segregation, the theory of subaltern and the theory of practice, is used as the theoretical orientation. Qualitative descriptive and interpretative analysis is used as the research method in this study. The data needed were collected by in-depth interview, observation, library research and documentation.
Based on the analysis of the results of the study, it is identified that the latent Ahmadiyah conflict occurring in Lombok has been the representation of the history forming the continued religious (Islam) discursive struggle. The claim of truth resulting from the epistemological difference in religious interpretation has been the source of the basic problem. As the characteristics of the religious interpretation developed by what is taught in Ahmadiyah is so autocritic (innovative) in nature that diametrically it extremely contrasts with the people who adhere to authoritarianism; it tends to be theopratical and its rivals tend to be theocentric; as a consequence, it is difficult to unite it and its rivals. After the Ketapang tragedy, the resistance put up to the Jemaah Ahmadiyah is getting socially and culturally segregated and this can be observed in socio-cultural, economic and religious aspects of life. The strategies it has developed to maintain its existence after the Ketapang tragedy are defensive strategy, consolidation strategy, intra-religious dialogue strategy and welfare improving strategy. The polemic of its existence, which used to pertain to theology and philosophy, is now expanding into sociological, cultural and political domains. Theologically, the continued discourse of Ahmadiyah conflict could mean the representation of the struggle of religious views with the epistemological difference as the source. Sociologically and culturally, the continued discourse of Ahmadiyah conflict is the representation of the fact that the local centrism politics is getting stronger. Politically, it might be stated to represent the confusing positions of the State and religions in Indonesia. Furthermore, it might indicate that the civilization war (gasw al-fikr): Islam versus the Western countries (which are identical with Christianity) would occur again.
Keywords: existence, Ahmadiyah, after tragedy
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Menchik, Jeremy. "Productive Intolerance: Godly Nationalism in Indonesia." Comparative Studies in Society and History 56, no. 3 (July 2014): 591–621. http://dx.doi.org/10.1017/s0010417514000267.
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AbstractSince democratization, Indonesia has played host to a curious form of ethnic conflict: militant vigilante groups attacking a small, socially marginal religious sect called Ahmadiyah. While most scholars attribute the violence to intolerance by radicals on the periphery of society, this article proposes a different reading based on an intertwined reconfiguration of Indonesian nationalism and religion. I suggest that Indonesia contains a common but overlooked example of “godly nationalism,” an imagined community bound by a shared theism and mobilized through the state in cooperation with religious organizations. This model for nationalism is modern, plural, and predicated on the exclusion of religious heterodoxy. Newly collected archival and ethnographic material reveal how the state's and Muslim civil society's long-standing exclusion of Ahmadiyah and other heterodox groups has helped produce the “we-feeling” that helps constitute contemporary Indonesian nationalism. I conclude by intervening in a recent debate about religious freedom to suggest that conflicts over blasphemy reflect Muslim civil society's effort to delineate an incipient model of nationalism and tolerance while avoiding the templates of liberal secularism or theocracy.
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FOGG, KEVIN W. "Indonesian Islamic Socialism and its South Asian Roots." Modern Asian Studies 53, no. 06 (July 2, 2019): 1736–61. http://dx.doi.org/10.1017/s0026749x17000646.
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AbstractIslamic socialism was a major intellectual and political movement in Indonesia in the twentieth century, with ongoing influences until today. However, this movement did not follow the most common narratives of Indonesian intellectual history, which trace religious influences to the Middle East and political movements to anti-colonial reaction in terms framed by the Dutch. Rather, the first major Indonesian proponent of Islamic socialism, H. O. S. Tjokroaminoto, took his thinking on Islamic socialism directly from the English-language work of a South Asian itinerant scholar, Mushir Hosein Kidwai, in a process that most likely had the minority Ahmadiyyah community as intermediaries. Future Islamic socialist thought, much of it influenced by Tjokroaminoto, continued to echo through Indonesian secular nationalism, political Islam, and even Islamism. Studying the intellectual origins of Islamic socialism in Indonesia, then, shows not only the roots of an important strand of Southeast Asian politics in the last century, but also the importance of alternative currents of thought (South Asian, outside the mainstream, Anglophone) in Southeast Asian Islam.
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Mahomed, Nadeem. "The Ahmadis of Cape Town and the Spectre of Heresy: Polemics, Apostates and Boycotts." Islamic Africa 13, no. 1 (June 6, 2022): 66–85. http://dx.doi.org/10.1163/21540993-01202007.
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Abstract The principal issue which this paper addresses is the identity and status of the minority Ahmadi community within the larger majoritarian Sunni Muslim community in Cape Town (itself a minority in the country), which was characterised by hostility, violence and exclusion perpetrated against the Ahmadi community. By examining archival material, local Muslim publications and interviews regarding events that transpired during the 1960s, I will argue that the tools of public avowal and socio-economic boycotts were wielded as weapons to buttress the authority of a Sunni clerical leadership as custodians of an orthodox Islamic heritage and a Sunni iteration of Islamic theology and Muslim life against what was considered to be a heretical manifestation in the form of Ahmadiyyat.
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Suryana, A’an. "State Officials’ Entanglement with Vigilante Groups in Violence against Ahmadiyah and Shi’a Communities in Indonesia." Asian Studies Review 43, no. 3 (July 3, 2019): 475–92. http://dx.doi.org/10.1080/10357823.2019.1633273.
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YÜCER, Hür Mahmut. "مسيرة الحضارةِ الإسلاميةِ التركيةِ في الأناضولِ بين الماضي والحاضر." Journal of History Culture and Art Research 3, no. 4 (May 8, 2015): 86. http://dx.doi.org/10.7596/taksad.v3i4.389.
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<p>Abstract</p><p>This study endeavours to ascertain the bibliographical resources which the Anatolian Turks, an important component of Islamic history and civilization, have been nourished. Meanwhile it holds the style of civilization which they have constructed according to the course of these sources. Turks, after embracing Islam had used Persian and then Arabic as language of science. However most of the people who knew Turkish only, had formed their religious feelings through easy and brief texts which are easy to read and understand. In the Seljukids' era the books such as Hamzanamah, Hz. Ali'nin Cenkleri (The Battles of the Caliph Ali) and Battalnamah had been publicly read while in the Ottomans' era the people had read the books such as Mızraklı İlmihal (a book explaning principles of Islam), Ahmadiyah, Muhammadiyah. Great masses of people had composed intellectual and moral values by means of these books. This article strives to analyse how Anatolian people who repeatedly read the said texts over centuries through secondary institutions of culture which built itself. In the study descriptive analyze method is adopted.</p>
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Latifah, Nur. "Agama, Konflik Sosial dan Kekerasan Politik." FONDATIA 2, no. 2 (September 8, 2018): 154–67. http://dx.doi.org/10.36088/fondatia.v2i2.131.
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The emergence of social conflict and violence that uses religion as justification has become a problem that adorns the history of violence today. Social conflicts which are followed by acts of violence that use religious issues in Indonesia, certainly do not occur in empty space and apart from some socio-political phenomena that follow. Putting religion as a variant of the potential trigger of social conflict is not easy. This is so, because religion is considered a teaching that is always associated with teachings that are full of values of peace and safety. The emergence of social conflict in various regions such as, in Ambon, Mataram, Situbondo, Tasikmalaya, Regasdengklok, and other areas, selayang in view can be seen as religious conflict, but when examined more deeply cannot be separated from the role of the political elite, both at the central level and local. Likewise with the violence experienced by Ahmadiyah congregation groups, it is not too difficult to state that the area of religion has been made as a means of legitimacy and legitimacy in carrying out acts of violence. In this regard, religion has been used as a shield for violent behavior, in the interests of a group of people or an elite.
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Halimatusa’diah, Halimatusa’diah. "PERANAN MODAL KULTURAL DAN STRUKTURAL DALAM MENCIPTAKAN KERUKUNAN ANTARUMAT BERAGAMA DI BALI." Harmoni 17, no. 1 (June 30, 2018): 41–63. http://dx.doi.org/10.32488/harmoni.v17i1.207.
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Ahmadiyah events in Cikeusik, Shia in Sampang, until the case of Tanjung Balai, are various events of intolerance that often color the reality of our plural society. However, in some other areas with its diverse community, as in Bali, we can find a society that is able to maintain harmony among its diverse peoples and live side by side. This study aims to describe various factors that support inter-religious harmony in Bali. This review is important to overcome the various religious conflicts that occurred in Indonesia, as well as how to create harmony among religious followers. Using a qualitative approach, this study found that the creation of tolerance and harmony among religious believers in Bali, in addition influenced by historical model, also because Bali has a strong cultural capital and structural capital. Cultural capital in the form of local wisdom that is still maintained and also the harmony agents such as guardians of tradition and FKUB also play a major role in maintaining and creating harmony among religious followers in Bali
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Thoriquttyas, Titis. "DISCOVERING THE SCHOLARSHIP DIMENSION OF AHMADIYYA: Ahmadiyya’s School on Indonesian Islam’s Views." Journal of Islamic Education 8, no. 2 (December 6, 2020). http://dx.doi.org/10.18860/jie.v8i2.4142.
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AbstractIndonesian Islam’s ideas were clearly elaborate about the teachings of Islam which promoting the tolerant, creating Muslim society who has harmonious and respecting the minority rights, such as on Ahmadiyya’s issues. This article shows how Ahmadiyya communities are able to survive in Yogyakarta through educational institution and how the others society receive their existence peacefully. Limiting its scope on Ahmadiyya’s school namely, Yayasan PIRI (Perguruan Islam Republik Indonesia) Yogyakarta which established on 1942 and it labeled as Ahmadiyya’s school based on its history especially refers to Gerakan Ahmadiyya Indonesia. This paper drawn on the acceptability of Ahmadiyya's school around the society and its effort to negotiate their position used the Indonesian Islam ideas as the approach and the perspective. Furthermore, researcher will point out its uniqueness from the curriculum (learning materials), the educators and its learning methods in order to find the basic characteristics which it appropriate with what Indonesian Islam ideas could be contributed Keywords: Indonesian Islam, Ahmadiyya’s School, Yayasan PIRI Yogyakarta
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Muhtador, Moh. "AHMADIYAH DALAM LINGKAR TEOLOGI ISLAM (Analisis Sosial atas Sejarah Munculnya Ahmadiyah)." Aqlam: Journal of Islam and Plurality 3, no. 1 (June 30, 2018). http://dx.doi.org/10.30984/ajip.v3i1.630.
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Abstrac. This paper specifically discusses the Islamic sects from the social aspect, given the birth of the religious school can not be separated from the social environment. Social behavior has shaped the character in understanding the teachings of religion, thus giving birth to religious streams adapted to the local social context. Therefore, the growth of Islam is part of social interaction and religious teachings that become the repertoire of Islamic theological thought, such as Ahmadiyah. As a religious organization, the birth of Ahmadiyah is not much different from the birth of Shia, Sunni and Khawarij. Given that each sect has a different social character at the beginning of its birth, so does the Ahmadiyya. the sociologically Ahmadiyya is a portrait of the Islamic struggle in India with the surrounding theological character. This study is a research library that aims to analyze the history of Islamic theological thought by using social approach. Hopefully, it can open Islamic discourse related to the birth of sect in Islam, especially Ahmadiyah. Given the birth of a sect is not a religious teaching that comes from God, but part of one's ijtihad in answering social problems in a time. Keywords: Ahmadiyah, Islamic theologi, social Abstrak. Tulisan ini secara khusus mendiskusikan sekte-sekte Islam dari aspek sosial, mengingat lahirnya aliran keagamaan tidak bisa lepas dari lingkungan sosial. Perilaku sosial telah membentuk karakter dalam memahami ajaran agama, sehingga melahirkan aliran-aliran keagamaan yang disesuaikan dengan konteks sosial setempat. Oleh sebab itu, tumbuhnya aliran Islam adalah bagian dari interaksi sosial dan ajaran agama yang menjadi khazanah pemikiran teologi Islam, seperti Ahmadiyah. Sebagai sebuah organisasi keagamaan, lahirnya Ahmadiyah tidak jauh berbeda dengan lahirnya Syiah, Sunni dan Khawarij. Mengingat masing-masing sekte memiliki karakter sosial berbeda pada awal kelahirannya, begitu juga Ahmadiyah. secara sosiologis Ahmadiyah adalah potret dari pergulatan Islam di India dengan karakter teologis yang melingkupi. Kajian ini merupakan library research yang bertujuan untuk menganalisa sejarah pemikiran teologi Islam dengan menggunakan pendekatan sosial. Diharapkan, dapat membuka wacana keislaman terkait dengan lahirnya sekte dalam Islam, terutama Ahmadiyah. Mengingat lahirnya sekte bukan ajaran agama yang datang dari Tuhan, tetapi bagian dari ijtihad seseorang dalam menjawab problem sosial dalam suatu masa. Kata Kunci: Ahmadiyah, teologi Islam, sosial
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"Islam and the Ahmadiyya Jama'at: history, belief, and practice." Choice Reviews Online 46, no. 08 (April 1, 2009): 46–4387. http://dx.doi.org/10.5860/choice.46-4387.
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Burhani, Ahmad Najib. "“It's a Jihad”: Justifying Violence towards the Ahmadiyya in Indonesia." TRaNS: Trans -Regional and -National Studies of Southeast Asia, June 19, 2020, 1–14. http://dx.doi.org/10.1017/trn.2020.8.
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Abstract The concept of al-wala’ wa-l-bara’ (loyalty and disavowal) has become the ideology of modern Salafism; it is used to justify unfriendly relationships with non-Muslims. This concept is usually implemented by reserving love only for fellow Muslims and showing insularity towards non-Muslims. What is the ideological concept that guides some Muslims in their relationship with groups that are considered heretics? This article intends to scrutinize the theological matrix used by vigilante groups in their anti-heresy campaign or attacks on the Ahmadiyya. It also aims to determine why some people believe that persecuting the Ahmadiyya is a theologically justifiable idea. What theological and ideological reasons can be used to justify attacks against the Ahmadiyya community? How do they cope with the conflict between divine law and human/state law? This article argues that instead of feeling guilty, the perpetrators of faith-based violence often feel they have just fulfilled a good religious duty. Committing violence against religious groups deemed heretics is believed to be more than al-amr bi al-màrūf wa al-nahy `an al-munkar (“commanding right and forbidding wrong”)—it is a jihad. Violence is seen not as an illegal act, but as a “virtue” or an effort to save them from the punishment of God in Hell. In justifying the breaching of state law, the idea of a hierarchy in the law is constructed, i.e. state/human law is hierarchically lower than divine law, so attacking the Ahmadiyya is seen as a transgression of human law for the sake of upholding the divine view.
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Haron, Muhammed. "The Ahmadiyya in the Gold Coast: Muslim Cosmopolitans in the British Empire, by John H. Hanson." African Historical Review, March 25, 2020, 1–6. http://dx.doi.org/10.1080/17532523.2020.1720238.
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KÜÇÜKÖNER, Halide Rumeysa. "Islam and the Ahmadiyya Jama’at, History, Belief, Practice Simon Ross Valentine London: Hurst Publishers, 2008, 263 sayfa. ISBN 1850659168." e-Şarkiyat İlmi Araştırmaları Dergisi/Journal of Oriental Scientific Research (JOSR), December 16, 2021. http://dx.doi.org/10.26791/sarkiat.1035081.
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