DOCSLIB.ORG

A Critical Discourse Analysis of the Ahmadiyya Sect Issue in Indonesia

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

DISCRIMINATION AND RESISTANCE: A CRITICAL DISCOURSE ANALYSIS OF THE AHMADIYYA SECT ISSUE IN INDONESIA Andi Muhammad Irawan A PhD Thesis submitted to the School of Arts University of New England, Australia in fulfillment of the Requirements for the Degree of Doctor of Philosophy University of New England July 2016 DEDICATION I dedicate this thesis to my beloved parents, wife, daughter, brothers and my sister. ii ACKNOWLEDGEMENTS My ultimate thanks are due to Allah [God], the almighty, for his uncountable blessings and guidance in my life. It would not have been possible to write this thesis without the help and support of numerous people. First of all, I would like to deliver my special thanks to my principal supervisor, Dr. Zifirdaus Adnan, who always believed in my work and provided me with intellectual support and sage advice. Secondly, my thanks also go to my co-supervisors, Prof. John S. Ryan and A/Prof. Habib Zafarullah, for their critical and valuable comments as well as their supervision. My supervisors have contributed much in terms of guidance, critiques, and suggestions, but I am fully responsible for any weaknesses, points, and conclusions made in this thesis.Thirdly, I would like to thank all the staff of the School of Arts; Prof. Alan Davidson (Head of School), Gillian Willis (School Manager), Joy Kirby, Jane Kelly, and Helena Davis for their administrative help and assistance. I also want to thank my sponsors, the Directorate General of Higher Education of the Republic of Indonesia (Dikti) and the Government of South Sulawesi for their partial financial support, Dorothy and McKay Scholarship for providing me traveling scholarship for collecting data in Indonesia, and Higher Degree Research (HDR) Services for their flexibility to let me take study suspension. I also warmly thank Bu Indrawati Zifirdaus, Pak Novi Prihananto, Pak Ahmad Dakhlan, and all the members of KIAA [Keluarga Indonesia Armidale Australia] in Armidale. Their help and kindness have made this beautiful small town like my second home. I cannot end this section without warmly and deeply thanking my wife, Hasriani, and my daughter, Adibah. They had to endure long hours without me and, during this hard time, they have shown great patience. It was not an easy iii time for us to live separately, on different continents. My special thanks also go to my parents, my brothers, and sister, whose prayers have favoured me throughout my life. They all have done their best to support me and provide me with a great life in this world. iv ABSTRACT This study investigates how the Ahmadiyya is presented discursively in various texts produced by Indonesian state official institutions, social interest groups, and two Ahmadiyya groups. The issue is examined by identifying the discourse topics created and strategies employed in the spoken and written texts of the groups and institutions mentioned above. The identification is centred upon an assumption that, on the one hand, the Ahmadiyya sect has been allegedly discriminated against through some negative discourse presentations, and that, on the other hand, the sect and its supporters may have argued against the negative presentations. The main question of this study is what is the nature of the two groups of conflicting discourses created by state official institutions, social interest groups, and the two Ahmadiyya groups when addressing the Ahmadiyya sect issue? How and why were they produced? The main question is addressed by finding answers to some subsidiary questions. To answer the questions, Critical Discourse Analysis (CDA) (especially the discriminatory and resistance discourse strategies) is used to examine discourse presentations of Ahmadiyya created in written texts, such as in articles, books, reports, and papers, as well as in spoken texts, such as in speeches, interviews, and personal statements found in television programs. The first part of the study focuses on how state official institutions present the Ahmadiyya sect in their legal proclamations and personal arguments. The second part discusses how social interest groups that have considerable concern about the Ahmadiyya explore the issue. The third part targets how two Ahmadiyya groups (the JAI and the GAI) present themselves while arguing against discourses that may have discredited them. The aim of the research project is to contribute to the body of knowledge about the Ahmadiyya issue in Indonesia and the field of CDA by investigating a v relatively new issue in the field, namely the religious minority issue. The research expands the possible applications of CDA approaches to the investigation of the alleged discriminatory discourse practices, and how these practices are responded to through several discourse presentations and strategies. The findings reveal that the Ahmadiyya sect, especially Jemaat Ahmadiyah Indonesia (the JAI), has been discursively discriminated against. The discursive discrimination is created by presenting the Ahmadiyya negatively as, for example, ‗the troublemaker‘, ‗blasphemer/the actor of defamation‘, ‗deviant sect‘, ‗the Hijacker of Islam‘, ‗the agent of imperialism‘, and ‗the enemy of Islam‘. These discourse topics are created using discourse strategies such as problematisation, collocation, quotation, lexicalisation, scapegoating, metaphor, social distancing, and scare tactics. In order to argue against the negative presentations, the Ahmadiyya groups and their supporters create defensive and offensive resistance discourses. The defensive discourses are ‗discourse of democracy‘, ‗discourse of unrestricted freedom of religion‘, ‗discourse of impartiality‘, ‗discourse of victims‘, ‗defenders of Islam‘, ‗public deception‘, and the ‗discourse of peace‘ and these are reated by both the JAI and the GAI. The offensive discourses are ‗discourse of public deception‘, ‗government‘s negative actions‘, and ‗problematising the government‘s authority or legitimacy‘. These discourses are created using the strategies of nominalisation, re-contextualisation, contrasting, derogated personification, victimisation, positive attribution, positive personification, power delegitimising, negative portraits of misbehaving, and the strategy of social inclusion. In conclusion, both the dominant and the Ahmadiyya groups have been involved in a serious discourse conflict. Each side is entrenched in their respective positions, and adopted strategies to maintain their positions, defend themselves, and at times, attack each other. However, this is not healthy for a peaceful co-existence and living peacefully, because it (the discourse conflict) vi could lead to further physical attacks as happened in the past. It would be beneficial for both sides and for the nation as a whole, that both sides reflect on and reconsider their positions and search for a common ground. This study could contribute as a source for the reflection and consideration. vii LIST OF TABLES Table 3.1. Fatwas addressing Ahmadiyya in Indonesia (Crouch, 2009) ………. 81 Table 3.2. Indonesia Governments‘ Regulations addressing Ahmadiyya Issue in regional and local levels (Crouch, 2009) ………………………………………... 82 Table 4.1. The Interview Participants …………………………………………... 97 Table 6.1. The Number of Violent Acts against Ahmadiyya in some Provinces in Indonesia, starting from 2007 to 2012 (as documented by Setara Institute)…….. 185 viii LIST OF TERMS AND ABBREVIATIONS BAKORPAKEM : Badan Koordinasi Pengawas Aliran Kepercayaan Masyarakat [The Coordinating Body to Monitor the Development of Religious or Belief Streams in Society]. This body is given authority by government to monitor religious sect. Its members come from several official institutions, such as from the Ministry of Religious Affairs and Attorney General‘s Office. BC : British Columbia BPR : Business Processing Reengineering BPUPKI : Badan Penyelidik Usaha Persiapan Kemerdekaan Indonesia [Investigating Committee for the Preparation of Indonesian Independence]. CDA : Critical Discourse Analysis CF : Consent Form DDII : Dewan Dakwah Islamiyah Indonesia [Indonesian Council for Islamic Propagation] DI/TII : Darul Islam/Tentara Islam Indonesia [The Territory of Islam/Indonesian Islamic Army]. This was a movement attempted by some Indonesia Muslim guerilla fighters to establish an Indonesian Islamic state during 1950s and early 1960s. DIRJEN BIMAS : Direkorat Jenderal Bina Masyarakat [the Directorate General of Public Guidance] FKUB : Forum Kerukunan Umat beragama [Religious Harmony Forum] FPI : Front Pembela Islam [Islamic Defender Front]. This is a social and Islamic organisation that disseminates messages for the banning and dissolution of Ahmadiyya. It was established on 17 August 1998. ix FUI : Forum Umat Islam [Islamic People Forum], a conservative Muslim organisation. G/30/S/PKI : Gerakan 30 September Partai Komunis Indonesia [the Coup Movement on the Thirtieth of September said to have been ‗initiated‘ by the Indonesian Communist party, the PKI]. GAI : Gerakan Ahmadiyah Indonesia [Indonesian Ahmadiyya Movement]. This Ahmadiyya group was established in Indonesia in 1928. Its followers claim Mirza Ghulam Ahmad (the founder of Ahmadiyya) as the messiah, Imam Mahdi, and a reformer (mujaddid) of Islam. However, they do not claim Ghulam Ahmad as a prophet. Gerindo : Gerakan Rakyat Indonesia [the Indonesian People‘s Movement] HAM : Hak Azasi Manusia (Human Rights) HT : Hizbut Tahrir, an Islamic movement aspiring to establish an Islamic state mainly through education. ICCPR : International Covenant on Civil and Political Rights IMF
Recommended publications
  • Muslim Nationalism, State Formation and Legal Representations of the Ahmadiyya Community in Pakistan

    Muslim Nationalism, State Formation and Legal Representations of the Ahmadiyya Community in Pakistan

    Politics of Exclusion: Muslim Nationalism, State Formation and Legal Representations of the Ahmadiyya Community in Pakistan by Sadia Saeed A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Sociology) in The University of Michigan 2010 Doctoral Committee: Professor George P. Steinmetz, Chair Professor Howard A. Kimeldorf Associate Professor Fatma Muge Gocek Associate Professor Genevieve Zubrzycki Professor Mamadou Diouf, Columbia University © Sadia Saeed 2010 2 Dedication This dissertation is dedicated to my parents with my deepest love, respect and gratitude for the innumerable ways they have supported my work and choices. ii Acknowledgements I would like to begin by acknowledging the immense support my parents have given me every step of the way during my (near) decade in graduate school. I have dedicated this dissertation to them. My ammi and baba have always believed in my capabilities to accomplish not only this dissertation but much more in life and their words of love and encouragement have continuously given me the strength and the will to give my research my very best. My father‘s great enthusiasm for this project, his intellectual input and his practical help and advice during the fieldwork of this project have been formative to this project. I would like to thank my dissertation advisor George Steinmetz for the many engaged conversations about theory and methods, for always pushing me to take my work to the next level and above all for teaching me to recognize and avoid sloppiness, caricatures and short-cuts. It is to him that I owe my greatest intellectual debt.
  • Our Teaching TRANSLATED from KASHTI-NUH

    Our Teaching TRANSLATED from KASHTI-NUH

    Our Teaching TRANSLATED FROM KASHTI-NUH by HAZRAT MIRZA GHULAM AHMAD Promised Messiah & Mahdi Founder of the Ahmadiyya Movement in Islam Published by: Nazarat Nashro Ishaat Sadr Anjuman Ahmadiyya Qadian - 143516 Distt. Gurdaspur (Punjab) Our Teaching (English Translation of a portion of the urdu Book KISHTI-E-NUH) Written by : Hazrat Mirza Ghulam Ahmad Promised Messiah & Mehdi Founder of the Ahmadiyya Muslim Jamaat First Published in 1988 Previous Edition 2010 Present Edition 2016 Copies 2000 Published by : Nazarat Nashr-o-Ishaat Sadr Anjuman Ahmadiyya Qadian - 143516 Distt. Gurdaspur (Pb.) INDIA Printed at : Fazl-e-Umar Printing Press, Qadian ISBN : 978-81-7912-257-0 FOREWORD This is a time when the darkness of materialism has overspread the entire face of the earth and obscured people’s vision. Many there are who profess faith but are deprived of its true sweetness and strength. They are unaware of the One Living, Omnipresent God. For the benefit of seekers after truth, therefore, I present an abridged version of the teaching of the Holy Founder of the Ahmadiyya Movement as laid down in his book Kashti-Nuh (lit. Noah’s Ark) which he wrote to save men from the current deluge of irreligion and materialism. This book was intended mainly for the members of the Ahmadiyya Community but Muslims in general have also been addressed in it. The book is a torch of guidance through which every Muslim, nay every man with a craving for truth and spirituality, can rekindle his inner lamp and illuminate his heart. The present abridgement is an English rendering of the Founder’s own sacred words and, therefore, is replete with all the blessings that descend from heaven on the heart of a holy person.
  • The Light & Islamic Review

    The Light & Islamic Review

    "Call to the path of thy Lord with wisdom and goodly exhortation, and argue with people in the best possible manner." (Holy Quran 16:125) The Light & Islamic Review Exponent of Islam and the Lahore Ahmadiyya Movement since 1924. A journal devoted to showing that I slam is: PEACEFUL - TOLERANT - RATIONAL - INSPIRING Vol. 69 JANUARY - FEBRUARY 1992 No. 1 CONTENTS ■ Our Teachings. by Hazrat Mirza Ghulam Ahmad . 3 ■ Lessons of the Pilgrimage and 'id al-adhii. address by Dr. Zahid Aziz . 4 ■ Criticism by misrepresentation. Reply to Christian leaflet attacking Islam 7 ■ Islam -The new world order. by K.S. Rahim Bakhsh . 10 ■ Mr. Jinnah regarded Ahmadis as Muslims. His refusal to brand them as non-Muslim 12 ■ Introduction to Islam. 13 ■ Mr. N. A. Faruqui passes away . 15 * Published from: 1315 Kings Gate Road. Columbus, Ohio 43221-1504, U.S.A. www.alahmadiyya.org 2 THE LIGHT • JANUARY - FEBRUARY 1992 The Light was founded in 1924 as the organ of the Ahmadiyya Anjuman Isha'at Islam, Lahore, Pakistan (Ahmadiyya Association Our Representatives. for the propagation of Islam, Lahore). The Islamic Review was Canada. published in England from 1913 for over 50 years, and in the Mr. Yaseen Sahu Khan U.S.A. from 1980 to 1991. The present periodical represents the 3181 East 15thAvenue, world-wide Ahmadiyya Anjuman Isha'at Islam, Lahore, branches. Vancouver, BC. V5M 2LI ISSN: 1060-4596 Germany. Editor: Dr. Zahid Aziz. Mr.Saeed Ahmad Choudhary, Circulation: Mrs. Samina Sahukhan, Dr. Noman I. Malik. Die Moschee, BriennerStrasse 7/8, D-1000 Berlin-31 Articles, letters and views are welcome, and should be sent to: The Editor, 'The Light', 15 Stanley Avenue, Wembley, Nederland.
  • The Ahmadiyya and the Study of Comparative Religion in Indonesia

    The Ahmadiyya and the Study of Comparative Religion in Indonesia

    This article was downloaded by: [Ahmad Najib Burhani] On: 20 December 2013, At: 14:15 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK Islam and Christian–Muslim Relations Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/cicm20 The Ahmadiyya and the Study of Comparative Religion in Indonesia: Controversies and Influences Ahmad Najib Burhania a Research Center for Society and Culture (PMB), Indonesian Institute of Sciences (LIPI), Jakarta, Indonesia Published online: 18 Dec 2013. To cite this article: Ahmad Najib Burhani , Islam and Christian–Muslim Relations (2013): The Ahmadiyya and the Study of Comparative Religion in Indonesia: Controversies and Influences, Islam and Christian–Muslim Relations, DOI: 10.1080/09596410.2013.864191 To link to this article: http://dx.doi.org/10.1080/09596410.2013.864191 PLEASE SCROLL DOWN FOR ARTICLE Taylor & Francis makes every effort to ensure the accuracy of all the information (the “Content”) contained in the publications on our platform. However, Taylor & Francis, our agents, and our licensors make no representations or warranties whatsoever as to the accuracy, completeness, or suitability for any purpose of the Content. Any opinions and views expressed in this publication are the opinions and views of the authors, and are not the views of or endorsed by Taylor & Francis. The accuracy of the Content should not be relied upon and should be independently verified with primary sources of information. Taylor and Francis shall not be liable for any losses, actions, claims, proceedings, demands, costs, expenses, damages, and other liabilities whatsoever or howsoever caused arising directly or indirectly in connection with, in relation to or arising out of the use of the Content.
  • Varieties of South Asian Islam Francis Robinson Research Paper No.8

    Varieties of South Asian Islam Francis Robinson Research Paper No.8

    Varieties of South Asian Islam Francis Robinson Research Paper No.8 Centre for Research September 1988 in Ethnic Relations University of Warwick Coventry CV4 7Al Francis Robinson is a Reader in History at the Royal Holloway and Bedford New College, University of London. For the past twenty years he has worked on Muslim politics and Islamic institutions in South Asia and is the author of many articles relating to these fields. His main books are: Separatism Among Indian Muslims: The Politics of the United Provinces' Muslims 1860-1923 (Cambridge, 1974); Atlas of the Islamic World since 1500 (Oxford, 1982); Islam in Modern South Asia (Cambridge, forthcoming); Islamic leadership in South Asia: The 'Ulama of Farangi Mahall from the seventeenth to the twentieth century (Cambridge, forthcoming). Varieties of South Asian Islam1 Over the past forty years Islamic movements and groups of South Asian origin have come to be established in Britain. They offer different ways, although not always markedly different ways, of being Muslim. Their relationships with each other are often extremely abrasive. Moreover, they can have significantly different attitudes to the state, in particular the non-Muslim state. An understanding of the origins and Islamic orientations of these movements and groups would seem to be of value in trying to make sense of their behaviour in British society. This paper will examine the following movements: the Deobandi, the Barelvi, the Ahl-i Hadith, the Tablighi Jamaat, the Jamaat-i Islami, the Ahmadiyya, and one which is unlikely to be distinguished in Britain by any particular name, but which represents a very important Islamic orientation, which we shall term the Modernist.2 It will also examine the following groups: Shias and Ismailis.
  • Zaheeruddin V. State and the Official Persecution of the Ahmadiyya Community in Pakistan

    Zaheeruddin V. State and the Official Persecution of the Ahmadiyya Community in Pakistan

    Minnesota Journal of Law & Inequality Volume 14 Issue 1 Article 5 June 1996 Enforced Apostasy: Zaheeruddin v. State and the Official Persecution of the Ahmadiyya Community in Pakistan M. Nadeem Ahmad Siddiq Follow this and additional works at: https://lawandinequality.org/ Recommended Citation M. N. Siddiq, Enforced Apostasy: Zaheeruddin v. State and the Officialersecution P of the Ahmadiyya Community in Pakistan, 14(1) LAW & INEQ. 275 (1996). Available at: https://scholarship.law.umn.edu/lawineq/vol14/iss1/5 Minnesota Journal of Law & Inequality is published by the University of Minnesota Libraries Publishing. Enforced Apostasy: Zaheeruddin v. State and the Official Persecution of the Ahmadiyya Community in Pakistan M. Nadeem Ahmad Siddiq* Table of Contents Introduction ............................................... 276 I. The Ahmadiyya Community in Islam .................. 278 II. History of Ahmadis in Pakistan ........................ 282 III. The Decision in Zaheerudin v. State ................... 291 A. The Pakistan Court Considers Ahmadis Non- M uslim s ........................................... 292 B. Company and Trademark Laws Do Not Prohibit Ahmadis From Muslim Practices ................... 295 C. The Pakistan Court Misused United States Freedom of Religion Precedent .............................. 299 D. Ordinance XX Should Have Been Found Void for Vagueness ......................................... 314 E. The Pakistan Court Attributed False Statements to Mirza Ghulam Almad ............................. 317 F. Ordinance XX Violates
  • Handbook of Religious Beliefs and Practices

    Handbook of Religious Beliefs and Practices

    STATE OF WASHINGTON DEPARTMENT OF CORRECTIONS HANDBOOK OF RELIGIOUS BELIEFS AND PRACTICES 1987 FIRST REVISION 1995 SECOND REVISION 2004 THIRD REVISION 2011 FOURTH REVISION 2012 FIFTH REVISION 2013 HANDBOOK OF RELIGIOUS BELIEFS AND PRACTICES INTRODUCTION The Department of Corrections acknowledges the inherent and constitutionally protected rights of incarcerated offenders to believe, express and exercise the religion of their choice. It is our intention that religious programs will promote positive values and moral practices to foster healthy relationships, especially within the families of those under our jurisdiction and within the communities to which they are returning. As a Department, we commit to providing religious as well as cultural opportunities for offenders within available resources, while maintaining facility security, safety, health and orderly operations. The Department will not endorse any religious faith or cultural group, but we will ensure that religious programming is consistent with the provisions of federal and state statutes, and will work hard with the Religious, Cultural and Faith Communities to ensure that the needs of the incarcerated community are fairly met. This desk manual has been prepared for use by chaplains, administrators and other staff of the Washington State Department of Corrections. It is not meant to be an exhaustive study of all religions. It does provide a brief background of most religions having participants housed in Washington prisons. This manual is intended to provide general guidelines, and define practice and procedure for Washington State Department of Corrections institutions. It is intended to be used in conjunction with Department policy. While it does not confer theological expertise, it will, provide correctional workers with the information necessary to respond too many of the religious concerns commonly encountered.
  • Tuan Guru and Ahmadiyah in the Redrawing of Post-1998 Sasak-Muslim Boundary Lines in Lombok

    Tuan Guru and Ahmadiyah in the Redrawing of Post-1998 Sasak-Muslim Boundary Lines in Lombok

    CONTESTED IDENTITIES: TUAN GURU AND AHMADIYAH IN THE REDRAWING OF POST-1998 SASAK-MUSLIM BOUNDARY LINES IN LOMBOK BY SITTI SANI NURHAYATI A thesis submitted to Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy Victoria University of Wellington 2020 i Abstract This study examines what drives the increasing hostility towards Ahmadiyah in post- Suharto Lombok. Fieldwork was undertaken in three villages – Pemongkong, Pancor and Ketapang – where Ahmadiyah communities lived and experienced violent attacks from 1998 to 2010. The stories from these villages are analysed within the context of a revival of local religious authority and the redefinition of the paradigm of ethno-religious identity. Furthermore, this thesis contends that the redrawing of identity in Lombok generates a new interdependency of different religious authorities, as well as novel political possibilities following the regime change. Finally, the thesis concludes there is a need to understand intercommunal religious violence by reference to specific local realities. Concomitantly, there is a need for greater caution in offering sweeping universal Indonesia-wide explanations that need to be qualified in terms of local contexts. ii iii Acknowledgements Alhamdulillah. I would especially like to express my sincere gratitude and heartfelt appreciation to my primary supervisor, Professor Paul Morris. As my supervisor and mentor, Paul has taught me more than I could ever give him credit for here. My immense gratitude also goes to my secondary supervisors, Drs Geoff Troughton and Eva Nisa, for their thoughtful guidance and endless support, which enabled me, from the initial to the final stages of my doctoral study, to meaningfully engage in the whole thesis writing process.
  • Masyarakat Indonesia Edisi XXXVII / No

    Masyarakat Indonesia Edisi XXXVII / No

    Masyarakat Indonesia Edisi XXXVII / No. 2 / 2011 LEMBAGA ILMU PENGETAHUAN INDONESIA MASYARAKAT INDONESIA MAJALAH ILMU-ILMU SOSIAL INDONESIA Edisi XXXVII No. 2, 2011 DAFTAR ISI Hlm. MINORITISASI AHMADIYAH DI INDONESIA ........................ 1 Amin Mudzakkir Lembaga Ilmu Pengetahuan Indonesia KASUS MULTIKULTURALISME BELANDA SEBAGAI KRITIK ATAS UTOPIA MULTIKULTURALISME INDONESIA ....................... 25 Ibnu Nadzir Lembaga Ilmu Pengetahuan Indonesia PEMETAAN SOSIAL-POLITIK KELOMPOK ETNIK CINA DI INDONESIA ....................................................... 47 Amri Marzali Akademi Pengajian Melayu-Universiti Malaya REISLAMIZING LOMBOK: CONTESTING THE BAYANESE ADAT ..................................... 85 Erni Budiwanti Indonesian Institute of Sciences DINAMIKA KEHIDUPAN MINORITAS MUSLIM DI BALI .... 115 Indriana Kartini Lembaga Ilmu Pengetahuan Indonesia EDISI XXXVII / NO.2 / 2011 | iii NASIONALISME ETNIK DI KALIMANTAN BARAT ............... 147 Kristianus Universitas Kebangsaan Malaysia STREET CHILDREN AND BROKEN PERCEPTION ................. 177 A Child’s Right Perspectives Lilis Mulyani Indonesian Institute of Sciences BAHASA MINORITAS DAN KONSTRUKSI IDENTITAS ETNIK PADA KOMUNITAS BAHASA KUI DI ALOR, NUSA TENGGARA TIMUR .............. 199 Katubi Lembaga Ilmu Pengetahuan Indonesia TINJAUAN BUKU UPAYA MENGELOLA KERAGAMAN DI INDONESIA PASCA REFORMASI .....................................................................221 Muhammad Fakhry Ghafur Lembaga Ilmu Pengetahuan Indonesia PEMIKIRAN PEMBARUAN DALAM ISLAM: PERTARUNGAN ANTARA MAZHAB
  • Qadiani Problem

    Qadiani Problem

    THE QADIANI PROBLEM ABUL A/LA MAUDUDI ISLAMIC PUBLICATIONS (PVT.) LIMITED 13-E, Sha.halarn Market, Lahore. (Pakistan) CONTENTS Preface (vii) The Qadiani Problem FS 1 Queer Interpretation of Khatm-e- kabinviwat oF 2 Mirza Ghulam Ahmadis Claim to Prophethood 5 Consequences of claim for Prophethood .•. 6 Religion of Qadianig is. Opposed to Islam IF ., Impiicatioro of New Roligion 8 Demand for Declaring Qadianis as a Separate Minority 4 .. 12 Behaviour of Persons in Power 4 I I. 14 Practice of Heresy amoug Muslim 111 15 Other Sects of Muslims 1•••• 17 Political Ambitions of Qadianie 1•••I 1 El Plan for a Qadiani State in Pakistan 23 Demand for Separation by Majority .. 24 Truth about the Propagation of Islam by Qadianis 27 Loyalty to British Government 20 Motives Behind Propagations r 33 Baic Features of Qadianism Un.animous Demand by all Muslim Sects 40 (VI) APPENDIX I rtaportant Extracts from the First Statement of Maulana Syed Abul Aqa Maududi in the Court of Enquiry ..• 42 The Real Issue and its Background +F1 42 Social Asp-5a 411 44 Economic Aspect 46 Political Aspect .„ • 47 Additional eniuses of Acrimony •••• 'Inevitable Consequence 1.•4 52 Provocation Caused by the Qadianis 64 APPENDIX II Ulnnia's Ame,ndments to the Basic Principles Report APPENDIX 1II Iqbal on Qa.clianism .+. 62 A Letter to the "State.strian" • . P 65 Reply to the Question$ Raised By Pandit .Jawahar L l Nehru Pl• 70 •ALPPENDIX Iv Verdicts of JudiciarY •PM 73 .Tudgcmient P•4. 74 Extracts from Maulana Eyed Abul Gila Maududi' second Statement in the Court of Enquiry ••I The Nature of Demands Concerning the! Qadianis is Political as well no 1Religiou6 ••• 76 THE QADIANI PROBLEM In January 1953, thirty-three leading 1:riama, of Pakistan representing the -various schools of the among Muslim.s assembled in Karachi and formulated their amendments And proposals in regard to the recent constitutional recommendations of the B.P.C.
  • 131066 Sukmono 2020 E.Docx

    131066 Sukmono 2020 E.Docx

    International Journal of Innovation, Creativity and Change. www.ijicc.net Volume 13, Issue 10, 2020 Multicultural Communication and Survival Strategy of Ahmadiyya in Tawangmangu, Indonesia Filosa Gita Sukmonoa, Fajar Junaedib, Ali Maksumc, a,bDepartment of Communication, Universitas Muhammadiyah Yogyakarta, cDepartment of International Relations, Universitas Muhammadiyah Yogyakarta, Ahmadiyya community in Indonesia often receive physical attacks from other Islamic communities that accused Ahmadiyya as not-Islam. For some Indonesians, Ahmadiyya holds a contentious Islamic identity, which for some people adulterates the cardinal canon of Islam. However, the Ahmadiyya community in Tawangmangu, Indonesia, experiences a reasonably inverse condition. By smartly managing cultural relations with local citizens (non-Ahmadiyya), Ahmadiyya’s people seem to live in harmony with the residents. The empirical study revealed that the Ahmadiyya community in Tawangmangu established multicultural relations in daily life by carrying out cultural approaches. The cultural approaches were intensive acculturation and integration with the host community. The Ahmadiyya community even used a football academy to attract the local community to engage indirectly in a social activity. Under this strategy, Ahmadiyya successfully maintains its original identity without disturbing local identities, cultures, and wisdom. Key words: Ahmadiyya, local community, multicultural communication, integration, Indonesia. Introduction In the post-1998 reformation, the sectarian-based multicultural conflict has become one of the crucial issues in community life in Indonesia. Minority groups, in general, are often targeted by both physical attacks and other forms of persecution. Generally, these attacks and persecutions were carried out by the majority groups in the local area. The issue that often becomes the trigger for the conflict is related to the alleged deviation of religious rituals.
  • Religion and Militancy in Pakistan and Afghanistan

    Religion and Militancy in Pakistan and Afghanistan

    Religion and Militancy in Pakistan and Afghanistan in Pakistan and Militancy Religion a report of the csis program on crisis, conflict, and cooperation Religion and Militancy in Pakistan and Afghanistan a literature review 1800 K Street, NW | Washington, DC 20006 Project Director Tel: (202) 887-0200 | Fax: (202) 775-3199 Robert D. Lamb E-mail: [email protected] | Web: www.csis.org Author Mufti Mariam Mufti June 2012 ISBN 978-0-89206-700-8 CSIS Ë|xHSKITCy067008zv*:+:!:+:! CHARTING our future a report of the csis program on crisis, conflict, and cooperation Religion and Militancy in Pakistan and Afghanistan a literature review Project Director Robert L. Lamb Author Mariam Mufti June 2012 CHARTING our future About CSIS—50th Anniversary Year For 50 years, the Center for Strategic and International Studies (CSIS) has developed practical solutions to the world’s greatest challenges. As we celebrate this milestone, CSIS scholars continue to provide strategic insights and bipartisan policy solutions to help decisionmakers chart a course toward a better world. CSIS is a bipartisan, nonprofit organization headquartered in Washington, D.C. The Center’s 220 full-time staff and large network of affiliated scholars conduct research and analysis and de- velop policy initiatives that look into the future and anticipate change. Since 1962, CSIS has been dedicated to finding ways to sustain American prominence and prosperity as a force for good in the world. After 50 years, CSIS has become one of the world’s pre- eminent international policy institutions focused on defense and security; regional stability; and transnational challenges ranging from energy and climate to global development and economic integration.