Mirza Ghulam Ahmad

Mirza Ghulam Ahmad Mirza Ghulam Ahmad Great is Mirza Ghulam Ahmad, The Messiah , The Sunday Herald, Boston - June 23 1907 Besar adalah Mirza Ghulam Ahmad, Mesias, The Sunday Herald, Boston - 23 Juni 1907 ( ? ) (? ) (February 13, 1835 - May 26, 1908 CE, Shawal 14, 1250 - Rabi' al-thani 24, 1326 AH ) was an India n religious figure and founder of the Ahmadiyya movement . (?) (?) (13 Februari 1835 - 26 Mei 1908 Masehi, Syawal 14, 1250 - Rabi 'al-Thani 24, 1326 AH) adalah seorang india n tokoh agama dan pendiri gerakan Ahmadiyah. He claimed to be the Mujaddid (divine reformer) of the 14th Islamic century , the Promised Messiah (“ Second Coming of Christ ”), the Mahdi awaited by the Muslims in the latter-days Dia mengaku sebagai mujaddid (pembaharu ilahi) dari 14 abad Islam, yang Dijanjikan Mesias ( "Kedatangan Kedua Kristus"), the Mahdi ditunggu oleh umat Islam di hari terakhir “The Fourteenth-Century's Reformer / Mujaddid”, from the “Call of Islam”], by Maulana Muhammad Ali "The Fourteenth-Century's Pembaru / mujaddid", dari "Call of Islam"], oleh Maulana Muhammad Ali Chapter Two - Claims of Hadhrat Ahmad Bab Dua - Gugatan dari Hadhrat Ahmad , and a " subordinate prophet ", with some qualifications. , Dan "nabi bawahan", dengan beberapa kualifikasi. http://www.alislam.org/library/books/A-Misconception-Removed.pdf http://www.alislam.org/library/books/A-Misconception-Removed.pdf He declared that Jesus ( Isa ) had in fact survived the crucifixion and later died a natural death, after having migrated towards Srinagar , Kashmir in India and claimed that he had appeared in the spirit and power of Jesus. Dia menyatakan bahwa Yesus (Isa) sebenarnya sudah selamat dari penyaliban dan kemudian meninggal secara wajar, setelah pindah ke Srinagar, Kashmir di India dan mengklaim bahwa ia telah muncul dalam roh dan kuasa Yesus. He also maintained that the Messiah and the Imam Mahdi are two titles for one and the same person. Ia juga menyatakan bahwa Mesias dan Imam Mahdi adalah dua judul untuk satu orang yang sama. Jesus in India, Preface Yesus di India, Kata Pengantar His claims caused grave concern in the Muslim and Christian religious circles. Klaimnya disebabkan keprihatinan Muslim dan kalangan agama Kristen. According to the established Muslim theological position Jesus, being alive in heaven, will descend himself and that the Imam Mahdi and Jesus were two distinct messianic figures. Menurut posisi teologis Islam didirikan Yesus, yang hidup di surga, akan turun sendiri dan bahwa Imam Mahdi dan Yesus adalah dua tokoh mesianis yang berbeda. Sonn (2004) p. Sonn (2004) p. 209 209 . .

He traveled extensively across the subcontinent of India preaching his new religious ideas and ideals and won a sizable following. Ia bepergian melintasi benua India khotbah agama barunya ide-ide dan cita-cita dan memenangkan berikut yang cukup besar. He is known to have engaged in numerous debates and dialogues with the Muslim, Christian and Hindu priesthood and leadership. Dia diketahui telah terlibat dalam berbagai perdebatan dan dialog dengan Muslim, Kristen dan Hindu imamat dan kepemimpinan. Ghulam Ahmad founded the Ahmadiyya movement in 1889. Ghulam Ahmad mendirikan gerakan Ahmadiyah pada tahun 1889. The mission of the movement, according to him, was the propagation of Islam in its pristine form. Misi dari gerakan ini, menurut dia, adalah penyebaran Islam dalam bentuk murni. Ahmadiyya Muslim Community, An Overview Ahmadiyah Muslim Community, An Overview His religious endeavor resulted in the emergence of what is known today as Ahmadiyya community. Usaha agamanya mengakibatkan munculnya apa yang dikenal hari ini sebagai komunitas Ahmadiyah.

Ghulam Ahmad wrote more than 80 books, mostly in Urdu and some in Arabic . Ghulam Ahmad menulis lebih dari 80 buku, sebagian besar dalam bahasa Urdu dan beberapa di Arab. They contain the exposition and explanation of the teaching which he claimed to have received from God. Mereka mengandung eksposisi dan penjelasan tentang ajaran yang ia mengklaim telah menerima dari Allah. A wide range of subjects are also dealt with such as the intricate issues of Islamic theology (often expressing his own interpretation or infusing them with new meanings) and mysticism . Berbagai mata pelajaran juga ditangani seperti isu-isu rumit Islam teologi (sering mengungkapkan penafsiran sendiri atau menyuntikkan mereka dengan makna-makna baru) dan mistisisme. Many of his books bear a polemic and vindicatory tone. Banyak dari buku melahirkan seorang polemik dan yg membersihkan nama baik nada. A few of his books were distributed globally during his lifetime. Beberapa dari buku-bukunya didistribusikan secara global selama masa hidupnya. His essay entitled “ Philosophy of Teachings of Islam ” was well received by many intellectuals including Leo Tolstoy of Russia. Esainya yang berjudul "Filsafat Ajaran Islam" itu diterima dengan baik oleh banyak intelektual termasuk Leo Tolstoy dari Rusia. Zamindar Newspaper , Munshi Siraj ud Deen, India, 16 Aug, 1906 Zamindar koran, Munshi Siraj ud Deen, India, 16 Agustus 1906

Lineage and background Keturunan dan latar belakang

Mirza Ghulam Ahmad's lineage through his forefathers can be traced back to Mirza Hadi Beg, a reputed scholar and chieftain of Mughal / Persian descent. Mirza Ghulam Ahmad keturunan melalui leluhurnya dapat ditelusuri kembali ke Mirza Hadi Beg, seorang sarjana terkenal dan kepala suku dari Mughal / Persia keturunan. In 1530 Mirza Hadi Beg migrated from Khorasan along with an entourage of two hundred persons consisting of his family, servants and followers. Pada tahun 1530 Mirza Hadi Beg bermigrasi dari Khurasan bersama dengan rombongan dari dua ratus orang terdiri dari keluarganya, pelayan dan pengikutnya. http://www.alislam.org/library/books/Hadhrat-Ahmad-20080514MN.pdf http://www.alislam.org/library/books/Hadhrat-Ahmad-20080514MN.pdf Travelling through Samarkand , they finally settled in the Punjab, India, where Mirza Hadi founded the town known today as Qadian during the reign of the Mughal King Zaheer al-Din Babur . Perjalanan melalui Samarkand, mereka akhirnya menetap di Punjab, India, dimana Mirza Hadi mendirikan kota yang sekarang dikenal sebagai Qadian selama masa pemerintahan Mughal King Zaheer al-Din Babur. the family were all known as Mughals within the British governmental records of India probably for the high positions it occupied within the Mughal empire and their courts. keluarga semua dikenal sebagai Mogul dalam catatan pemerintah Inggris di India mungkin untuk posisi tinggi itu diduduki dalam kesultanan Mughal dan pengadilan. Mirza Hadi beg was granted a Jagir of several hundred villages and was appointed the Qadhi (judge) of the surrounding district. Hadi Mirza mohon diberi sebuah Jagir dari beberapa ratus desa dan diangkat menjadi Qadhi (hakim) dari daerah sekitarnya. For generations the descendants of Mirza Hadi held important positions within the Mughal empire and had consecutively been the chieftains of Qadian. Untuk generasi keturunan Mirza Hadi memegang posisi penting dalam kerajaan Mughal dan telah berturut-turut menjadi Pemuka-pemuka dari Qadian. A Brief History of Ahmadiyya Movement in Islam Sejarah Singkat Gerakan Ahmadiyah dalam Islam Through his fore-mothers, Ghulam Ahmad claimed descent from the Islamic prophet Muhammad through his daughter Fatimah Zahra . Melalui kedepan-ibu, Ghulam Ahmad mengaku sebagai keturunan dari nabi Islam Muhammad melalui putrinya Fatimah Az-Zahra. Life of Ahmad, Founder of the Ahmadiyya Movement Life of Ahmad, Pendiri Gerakan Ahmadiyah

Early life Kehidupan awal

Mirza Ghulam Ahmad was born at dawn on Friday February 13 , 1835 CE in Qadian , Punjab, India Mirza Ghulam Ahmad dilahirkan di waktu fajar pada hari Jumat Februari 13, 1835 M di Qadian, Punjab, India “The Founder of the Ahmadiyya Movement” by Maulana Muhammad Ali, Chapter 1 – The First Forty Years "Para Pendiri Gerakan Ahmadiyah" oleh Maulana Muhammad Ali, Bab 1 - The First Empat Puluh Tahun the surviving child of twins born to an affluent family. anak yang masih hidup kembar lahir ke sebuah keluarga kaya. Chapter 1: The First Forty Years , by Maulana Muhammad Ali Bab 1: Empat Puluh Tahun Pertama, oleh Maulana Muhammad Ali As a child, he received his early education at home. Sebagai seorang anak, ia menerima pendidikan awalnya di rumah. He learned to read the Arabic text of the Qur'an and studied basic Arabic Grammar and the Persian language. Dia belajar untuk membaca teks Arab Al-Qur'an dan mempelajari dasar Tata bahasa Arab dan bahasa Persia. In addition, he also studied some works on medicine from his father, Mirza Ghulam Murtaza who was a physician . Selain itu, ia juga mempelajari beberapa bekerja pada obat dari ayahnya, Mirza Ghulam Murtaza yang adalah seorang dokter.

Around the age of sixteen or seventeen he also started studying Christianity. Sekitar usia enam belas atau tujuh belas, ia juga mulai belajar agama Kristen. Particularly the Christian missionary arguments against Islam. Terutama argumen misionaris Kristen terhadap Islam. During this period he is said to have collected some three thousand objections to Islam and set out to reply to them. Selama periode ini, ia dikatakan telah mengumpulkan beberapa tiga ribu keberatan terhadap Islam dan berangkat untuk membalas mereka. This culminated in his book entitled Baraheen-e-Ahmadiyya, which earned him some fame and respect among the Muslim scholars. Hal ini memuncak dalam bukunya yang berjudul Baraheen-e-Ahmadiyya, yang diterima dia beberapa ketenaran dan menghargai antar kaum muslimin.

From 1864 to 1868, upon his father's wishes, he worked as a clerk in Sialkot where he is said to have come in contact with Christian missionaries with whom he would have conversations on religion. Dari 1864-1868, atas keinginan ayahnya, ia bekerja sebagai juru tulis di Sialkot di mana dia dikatakan telah bertemu dengan misionaris Kristen dengan siapa ia akan melakukan percakapan tentang agama. After 1868 he returned to Qadian, as per his father's wishes, where he was entrusted to look after some estate affairs. Setelah 1868 dia kembali ke Qadian, sesuai keinginan ayahnya, di mana ia dipercayakan untuk mengurus beberapa urusan estat. During all this time Ahmad was known as a social recluse because he would spend most of his time in seclusion studying religious books and praying in the local Mosque . Selama ini Ahmad dikenal sebagai pertapa sosial karena ia akan menghabiskan sebagian besar waktunya di pengasingan mempelajari buku-buku agama dan berdoa di lokal Masjid. As time passed, he began to engage more with the Christian missionaries, particularly in defending Islam against their criticism. Ketika waktu berlalu, ia mulai terlibat lebih banyak dengan misionaris Kristen, terutama dalam membela Islam terhadap kritik mereka. He would often confront them in public debates, especially with the ones based in the town of Batala , about from Qadian in India. Ia akan sering menghadapi mereka dalam debat publik, terutama dengan yang berbasis di kota Batala, sekitar dari Qadian di India.

Revelation before claim Wahyu sebelum klaim

Mirza Ghulam Ahmad claimed to have received true dreams, visions and revelation even as a youth. Mirza Ghulam Ahmad mengaku telah menerima mimpi yang benar, penglihatan dan wahyu bahkan sebagai pemuda. Tadhkirah Tadhkirah In 1869 Muhammad Husein, a leader of the Ahle Hadith sect who had known Ahmad from childhood, came to Batala. Tahun 1869 Muhammad Husein, seorang pemimpin Hadis Ahle sekte yang telah mengenal Ahmad dari masa kanak-kanak, datang ke Batala. Upon Ahmad's visit to Batala, he was requested to hold a debate with Hussein. Ahmad Setelah kunjungannya ke Batala, ia diminta untuk mengadakan debat dengan Hussein. It is said that he sat himself in the Mosque opposite Muhammad Hussein where crowds had gathered eagerly awaiting an intellectual exchange between the two. Dikatakan bahwa dia duduk sendiri di Masjid sebaliknya Muhammad Hussein di mana orang banyak telah berkumpul sabar menunggu pertukaran intelektual antara keduanya. He began by asking him what his position was regarding a certain theological point. Dia mulai dengan menanyakan apa posisinya mengenai titik teologis tertentu.

Upon hearing his answer and finding that it was in accordance with the Islamic teaching he exclaimed “If that is your view it is most reasonable. Setelah mendengar jawaban dan menemukan bahwa itu sesuai dengan ajaran Islam, ia menyatakan "Jika itu melihatnya Anda yang paling masuk akal. There is nothing to be said against it” and he then left to the disapproval of his supporters who, thinking themselves humiliated, began shouting. Tidak ada yang bisa dikatakan melawan itu "dan ia kemudian diserahkan kepada penolakan pendukungnya yang, berpikir sendiri terhina, mulai berteriak-teriak. Ahmad however was not moved and upon his return to Qadian claimed that God had revealed to him His appreciation regarding this matter and told him: “God is Pleased with your humble ways, He will shower his blessings on you, so much so that Kings would seek blessings from your garments.” (Baraheen-e-Ahmadiyya, Vol IV p 520) Namun ahmad tidak bergerak dan sekembalinya ke Qadian menyatakan bahwa Tuhan telah diturunkan kepadanya apresiasi-Nya mengenai hal ini dan mengatakan kepadanya: "Allah berkenan dengan cara-cara sederhana Anda, Dia akan mandi berkat-Nya pada Anda, sedemikian rupa sehingga Raja akan mencari berkat dari pakaian Anda. "(Baraheen-e-Ahmadiyya, Vol IV p 520) First Revelation , Ahmad, the Guided One; p. Pertama Wahyu, Ahmad, Terpimpin Satu; hal 55 55

Forty days of solitude Empat puluh hari kesendirian

In 1886 certain leaders of the Arya Samaj held discussion and debate with Ghulam Ahmad about the truthfulness of Islam and asked for a sign to prove that Islam was a living religion. Pada tahun 1886 pemimpin-pemimpin tertentu Arya Samaj diadakan diskusi dan perdebatan dengan Ghulam Ahmad tentang kebenaran Islam dan meminta tanda untuk membuktikan bahwa Islam adalah agama yang hidup. In order to dedicate special prayers for this purpose and so as to seek further divine guidance, Ghulam Ahmad travelled to Hoshiarpur upon what he claimed was divine instruction. Dalam rangka untuk mempersembahkan doa-doa khusus untuk tujuan ini dan sehingga untuk mencari petunjuk Tuhan lebih lanjut, Ghulam Ahmad pergi ke Hoshiarpur atas apa yang ia mengklaim adalah instruksi ilahi. Here he spent 40 days in seclusion, a practice known as chilla-nashini . Di sini ia menghabiskan 40 hari dalam pengasingan, sebuah praktek yang dikenal sebagai chilla-nashini. He travelled accompanied by 3 other companions to the small 2-storied house of one of his followers and was left alone in a room where his companions would bring him food and leave without speaking to him as he prayed and contemplated. Ia melakukan perjalanan ditemani oleh 3 orang sahabat yang kecil 2-rumah bertingkat salah satu pengikutnya dan ditinggalkan sendirian di sebuah ruangan di mana teman-temannya akan membawa makanan dan pergi tanpa berbicara kepadanya saat ia berdoa dan merenung. He only left the house on Fridays and used an abandoned mosque for Jumu'ah (Friday prayers). Dia hanya meninggalkan rumah pada hari Jumat dan menggunakan masjid untuk ditinggalkan Jumu'ah (salat Jumat). It is during this period that he declared God had given him the glad tidings of an illustrious son. Hal ini selama periode ini ia menyatakan bahwa Allah telah memberinya kabar gembira dengan seorang anak terkenal. Ahmad, the Guided One , p. Ahmad, Terpimpin Satu, hal 91 91 Musleh Mau'ood, Khalifatul Masih II, in the Eyes of Non-Ahmadies , The Ahmadiyya Gazette, February 1997 Musleh Mau'ood, Khalifatul Masih II, di Mata Non-Ahmadies, The Ahmadiyah Gazette, Februari 1997

His Claim Klaim Nya

Mirza Ghulam Ahmad's claims were not given all at once but rather developed gradually. Mirza Ghulam Ahmad mengaku tidak diberikan sekaligus melainkan dikembangkan secara bertahap. He declared that he was the promised Messiah and Mahdi, and that his advent was in fulfilment of the various prophecies regarding the promised reformer of the latter days. Dia menyatakan bahwa dia adalah Mesias yang dijanjikan dan Mahdi, dan bahwa kedatangan itu dalam pemenuhan berbagai nubuat mengenai pembaharu yang dijanjikan kemudian hari. This sparked great controversy, especially among the Muslim, Christian and to some extent Hindu clergy. Hal ini memicu kontroversi besar, terutama di kalangan Muslim, Kristen dan sampai tingkat tertentu pendeta Hindu. However it is worth noting that he never claimed to be the same physical Jesus who lived 19 centuries before him, as is often misunderstood, but claimed only a spiritual likeness and affinity, and that he had appeared in the same manner and style as Jesus who, according to him, had died a natural death, in contradiction to the traditional Muslim view of Jesus' physical ascension to heaven instead of crucifixion. Namun perlu dicatat bahwa ia tidak pernah diklaim sebagai fisik yang sama Yesus yang hidup 19 abad sebelum dia, seperti yang sering disalahpahami, tetapi hanya menyatakan kemiripan rohani dan kedekatan, dan bahwa ia telah muncul dengan cara yang sama dan gaya sebagai Yesus yang , menurut dia, telah meninggal secara wajar, dalam kontradiksi dengan pandangan Muslim tradisional Yesus kenaikanNya ke surga fisik bukan penyaliban. He sought to justify his claimed position in his books Fateh Islam, Tawzih-i-Maram and Izala-i-Auham, in which he persistently wrote about the general decay of Islamic life and the dire need of a messiah. Ia berusaha membenarkan posisi mengklaim dalam buku Fateh Islam, Tawzih-i-Maram dan Izala-i-Auham, di mana ia terus-menerus menulis tentang pembusukan umum kehidupan Islam dan sangat membutuhkan seorang mesias. He argued on the basis of scripture that just as Jesus had appeared 1400 years after the time of Moses, the promised messiah must also come now in the 14th century after the appearance of the Muhammad., Dia berargumen atas dasar Kitab Suci yang sama seperti Yesus telah muncul 1400 tahun setelah zaman Musa, Mesias yang dijanjikan juga harus datang sekarang di abad ke-14 setelah munculnya Muhammad., http://www.mtholyoke.edu/~hrahman/ahmadiyya.html http://www.mtholyoke.edu/ ~ hrahman / ahmadiyya.html

In Tazkiratush-Shahadatain he wrote about the fulfilment of various prophecies. Dalam Tazkiratush-Shahadatain ia menulis tentang pemenuhan berbagai nubuat. In it he enumerated a variety of prophecies and descriptions from both the Qur'an and Hadith relating to the advent of the Mahdi and the descriptions of his age which he ascribed to himself and his age. Di dalamnya ia disebutkan berbagai nubuatan dan penjelasan baik dari Alquran dan Hadis yang berkaitan dengan kedatangan Mahdi dan deskripsi usianya yang dianggap berasal dari dirinya dan usia. These include assertions that he was physically described in the Hadith and manifested various other signs; some of them being wider in scope, such as focusing on world events coming to certain points, certain conditions within the Muslim community, and varied social, political, economic, and physical conditions. Ini termasuk pernyataan bahwa ia secara fisik digambarkan dalam Hadis dan mewujudkan berbagai tanda-tanda lain, beberapa dari mereka yang lebih luas cakupannya, seperti berfokus pada peristiwa dunia datang ke titik-titik tertentu, kondisi tertentu dalam masyarakat Muslim, dan beragam sosial, politik, ekonomi , dan kondisi fisik. Tazkiratush-Shahadatain , p. Tazkiratush-Shahadatain, hal 38, 39 38, 39

He was accused of creating a new religion Dia dituduh menciptakan agama baru “Qadianism - A Critical Study” , by Abul Hasan Ali Nadw "Qadianism - Sebuah Studi Kritis", oleh Abul Hasan Ali Nadw , a heretical act in Islam, which he repeatedly denied claiming only an Islamic revival and rejuvenation , Sebuah tindakan sesat dalam Islam, yang ia berulang kali menyatakan hanya menyangkal kebangkitan Islam dan peremajaan Response to Critics regarding accusations of creating a new religion Respon untuk Kritik mengenai tuduhan menciptakan agama baru and that he was a Prophet within the Ummah and dispensation of Muhammad just as Jesus was a prophet within the dispensation of Moses . dan bahwa ia adalah seorang nabi dalam umat dan dispensasi dari Muhammad sama seperti Yesus adalah seorang nabi dalam dispensasi Musa. Islamic critics assert that Muhammad is the last Prophet and Muhammad's title of “Seal of the Prophets” and numerous hadith leave no room for ambiguity. Kritikus Islam menyatakan bahwa Muhammad adalah Nabi terakhir dan Muhammad's gelar "penutup para nabi" dan banyak hadis tidak meninggalkan ruang untuk ambiguitas.

Post Claim Post Klaim

In time, Mirza Ghulam Ahmad's claims of being the Mujaddid (reformer) of his era became more explicit. Pada waktunya, Mirza Ghulam Ahmad klaim sebagai mujaddid (pembaharu) dari zaman menjadi lebih eksplisit. “The Founder of the Ahmadiyya Movement” , by Maulana Muhammad Ali, Chapter 4: Mahdi and Messiah "Para Pendiri Gerakan Ahmadiyah", oleh Maulana Muhammad Ali, Bab 4: Mahdi dan Mesias In one of his most well-known and praised Dalam salah satu yang paling terkenal dan dipuji works: Barahin-e-Ahmadiyya , a work consisting of a number of volumes, he claimed to be the Messiah of Islam karya: Barahin-e-Ahmadiyya, sebuah karya yang terdiri dari sejumlah volume, ia mengaku sebagai Mesias Islam which has proven a strong challenge for Muslims to accept, since traditional Islamic thought and volumes of authentic ahadith (collection of hadith) contend that Jesus will return in the flesh at the end of times, establish Islam over the entire world and slay the Dajjal, the Arabic reference to and name for the Antichrist. yang telah membuktikan tantangan yang kuat bagi umat Islam untuk menerima, karena pemikiran Islam tradisional dan volume otentik hadits (kumpulan hadits) berpendapat bahwa Yesus akan kembali dalam daging di akhir zaman, mendirikan Islam atas seluruh dunia dan membunuh Dajjal, referensi bahasa Arab dan nama untuk Antikristus. “Islamic View of the Coming/Return of Jesus” , by Dr. Ahmad Shafaat, 2003, Islamic Perspectives "Islam Pemandangan Coming / Kembalinya Yesus", oleh Dr Ahmad Shafaat, 2003, Perspektif Islam Ahmad, by contrast, asserted that Jesus had in fact survived crucifixion and died of old age much later in Kashmir where he had migrated. Ahmad, sebaliknya, menyatakan bahwa Yesus sebenarnya sudah selamat penyaliban dan meninggal karena usia tua jauh kemudian di Kashmir di mana ia telah bermigrasi. According to Ahmad the promised Mahdi was a symbolic reference to a spiritual leader and not a military leader in the person of Jesus Christ as is believed by many Muslims. Menurut Ahmad Mahdi yang dijanjikan referensi simbolis kepada pemimpin spiritual dan bukan seorang pemimpin militer dalam pribadi Yesus Kristus sebagai yang diyakini oleh banyak umat Islam. With this proclamation he also rejected the idea of armed Jihad , and argued that the conditions for such Jihad are not present in this age which requires defending Islam by the pen and tongue but not with the sword. Dengan proklamasi ini, ia juga menolak ide bersenjata Jihad, dan berpendapat bahwa kondisi untuk jihad seperti itu tidak hadir di zaman ini yang memerlukan membela Islam dengan pena dan lidah tetapi tidak dengan pedang.

The taking of the Covenant Pengambilan Kovenan

See also: Bay'ah (Ahmadiyya) Lihat juga: bay'ah (Ahmadiyah)

In December, 1888 Mirza Ghulam Ahmad announced that God had ordained him that whosoever seeks true faith and piety should enter into a Bay'ah with him, and pledge their allegiance to him. Pada bulan Desember, 1888 Mirza Ghulam Ahmad mengumumkan bahwa Tuhan telah ditahbiskan kepadanya bahwa barangsiapa mencari iman yang benar dan kesalehan harus masuk ke sebuah bay'ah dengan dia, dan sumpah kesetiaan mereka kepadanya. In January 1889 he published a pamphlet in which he laid out ten conditions or issues to which the initiate would abide by for the rest of his life. Pada Januari 1889 ia menerbitkan sebuah pamflet di mana ia meletakkan sepuluh kondisi atau isu-isu yang memulai akan mematuhi selama sisa hidupnya. On 23 March 1889 he founded the Ahmadiyya community. Pada tanggal 23 Maret 1889 ia mendirikan komunitas Ahmadiyah. Forty people pledged their allegiance to him on this day, when they put their hands with his hand and repeated after him the words: Empat puluh orang berjanji setia kepadanya pada hari ini, ketika mereka meletakkan tangan mereka dengan tangannya dan diulang setelah dia kata-kata:

This practice continued for the rest of his life as people travelled from from far and wide to pledge their allegiance and join his community, and was continued by his successor (Caliphs). Praktik ini terus selama sisa hidupnya sebagai orang bepergian dari dari jauh dan lebar-lebar untuk sumpah kesetiaan mereka dan bergabung dengan komunitas, dan dilanjutkan oleh penggantinya (khalifah). This became the formal method of joining the Ahmadiyya movement, although physical contact was not always necessary as people are known to have expressed their allegiance during the lifetime of Ghulam Ahmad through writing from places as far as Iran , Arabia , Germany and England Hal ini menjadi metode formal bergabung dengan gerakan Ahmadiyah, meskipun kontak fisik tidak selalu diperlukan ketika orang-orang yang diketahui telah menyatakan kesetiaan mereka selama masa Ghulam Ahmad melalui tulisan dari tempat-tempat sejauh Iran, Saudi, Jerman dan Inggris A Brief History of Ahmadiyya Movement in Islam – Founding of Ahmadiyya Jamaat Sejarah Singkat Gerakan Ahmadiyah dalam Islam - Jamaat Ahmadiyah Pendirian

Reaction of religious scholars Reaksi ulama

In time, the religious scholars turned against him, and he was often branded as a heretic. Pada waktunya, ulama berbalik melawan dia, dan ia sering dicap sebagai bidaah. His opponents accused him of working for the British Government due to the termination of armed Jihad, since his claims of being the Mahdi were made around the same time as the Mahdi of Sudan ( Muhammad Ahmad ). Lawan-lawannya menuduhnya bekerja untuk Pemerintah Inggris akibat penghentian bersenjata Jihad, karena klaim menjadi Mahdi yang dibuat sekitar waktu yang sama seperti Mahdi dari Sudan (Muhammad Ahmad). Many years after his death he was again accused of working for the British to curb the Jihadi ideology of Muslims. Bertahun-tahun setelah kematiannya ia kembali dituduh bekerja untuk Inggris untuk mengekang ideologi Jihad Muslim.

Following his claim to be the Promised Messiah and Mahdi, one of his adversaries prepared a Fatwa (decree) of disbelief against Ahmad, declaring him a Kafir (disbeliever), a deceiver, a liar, and him and his followers to be permissible of being killed. Setelah mengklaim dirinya sebagai Mesias dan Mahdi yang Dijanjikan, salah satu lawan mempersiapkan sebuah fatwa (keputusan) tidak percaya terhadap Ahmad, menyatakan dia Kafir (kafir), seorang penipu, pembohong, dan dia dan para pengikutnya untuk menjadi dibolehkan menjadi dibunuh. This decree was taken all around India and was signed by some two hundred religious scholars. Keputusan ini diambil di sekitar India dan ditandatangani oleh sekitar dua ratus ulama. Argument 7: Defeat of Enemies Argumen 7: Kekalahan dari Musuh

Journey to Delhi Perjalanan ke Delhi

Delhi was then considered a centre of religious learning and home to many prominent religious leaders. Delhi kemudian dianggap sebagai pusat belajar agama dan rumah bagi banyak pemimpin agama terkemuka. Mirza Ghulam Ahmad traveled to Delhi in 1891 with the intention of distinguishing what he believed to be the truth from falsehood, and attempting to make it openly manifest for people through these influential divines, and for the 'completion of proof'. Mirza Ghulam Ahmad pergi ke Delhi pada tahun 1891 dengan tujuan untuk membedakan apa yang dia yakini sebagai kebenaran dari kepalsuan, dan berusaha untuk membuatnya terwujud secara terbuka bagi orang-orang melalui divines berpengaruh ini, dan untuk 'penyelesaian bukti'. He published an advertisement in which he invited the scholars to accept his claim and to engage in a public debate with him regarding the life and death of Isa (Jesus), particularly Maulana Nazeer Hussein who was hailed as the greatest shaikh and a leading religious scholar. Ia menerbitkan sebuah iklan di mana ia mengundang para ulama untuk menerima klaim dan untuk terlibat dalam debat publik dengan dia mengenai kehidupan dan kematian Isa (Yesus), terutama Maulana Nazeer Hussein yang dianggap sebagai terbesar syaikh dan ulama terkemuka . He also proposed three conditions that were essential for such a debate. Dia juga mengusulkan tiga kondisi yang penting untuk semacam perdebatan. Namely, that there should be a police presence to maintain peace, the debate should be in written form and that the debate should be on the subject of the death of Jesus. Yaitu bahwa harus ada kehadiran polisi untuk menjaga perdamaian, perdebatan harus dalam bentuk tertulis dan bahwa seharusnya perdebatan tentang masalah kematian Yesus.

Eventually it was settled and Ahmad traveled to the Jama Masjid Delhi (main mosque) of Delhi accompanied by twelve of his followers, where some 5,000 people were gathered. Akhirnya hal itu diselesaikan dan Ahmad melakukan perjalanan ke Jama Masjid Delhi (masjid utama) dari Delhi disertai oleh dua belas dari para pengikutnya, di mana sekitar 5.000 orang berkumpul. Before the debate started there was a discussion on the conditions, which led to the conclusion that the debate should not be upon the death of Jesus, but upon the claims of Mirza Ghulam Ahmad. Sebelum debat dimulai ada diskusi mengenai kondisi, yang mengarah pada kesimpulan bahwa perdebatan tidak boleh setelah kematian Yesus, tetapi setelah klaim Mirza Ghulam Ahmad. He explained that his claim could only be discussed after the death of Jesus was proven, for Jesus was considered by many to be living and the one who will descend to earth himself. Dia menjelaskan bahwa klaim hanya bisa dibahas setelah kematian Yesus itu terbukti, karena Yesus dianggap oleh banyak orang hidup dan orang yang akan turun ke bumi sendiri. Only when this belief was refuted could his claim to be the Messiah be discussed. Hanya ketika itu membantah keyakinan ini bisa klaimnya sebagai Mesias akan dibahas.

Upon this there was a clamor among the crowds, and Ahmad was informed that the other party alleged that he was at odds with Islamic beliefs and was a disbeliever, therefore it was not proper to debate with him unless he clarified his beliefs. Setelah ini ada keributan di antara orang banyak, dan Ahmad diberitahu bahwa pihak lain tuduhan bahwa ia bertentangan dengan keyakinan Islam dan kafir, oleh karena itu tidak tepat untuk berdebat dengannya kecuali dia mengklarifikasi keyakinan. Ahmad wrote his beliefs on a piece of paper and had it read aloud, but due to the clamor among the people it could not be heard. Ahmad menulis keyakinan pada secarik kertas dan sudah itu membaca dengan suara keras, namun karena keributan di antara orang-orang itu tidak bisa mendengar. Seeing that the crowd was drifting out of control and that violence was imminent, the police superintendent gave orders to dismiss the public and move them on and the debate did not take place. Melihat bahwa orang-orang terombang-ambing di luar kendali dan bahwa kekerasan sudah dekat, inspektur polisi memberi perintah untuk mengabaikan publik dan memindahkan mereka pada debat dan tidak terjadi. However, a few days later a debate did take place between Mirza Ghulam Ahmad and Maulwi Muhammad Bashir of Bhopal . Namun, beberapa hari kemudian sebuah perdebatan memang terjadi antara Mirza Ghulam Ahmad dan Maulwi Muhammad Bashir dari Bhopal.

Ahmad is known to have traveled extensively across India during this period of his life and having held various debates with influential religious leaders. Ahmad diketahui telah melakukan perjalanan secara ekstensif di seluruh Indonesia selama masa hidupnya dan setelah memegang berbagai perdebatan dengan para pemimpin keagamaan yang berpengaruh. Life of Ahmad, Founder of the Ahmadiyya Movement Life of Ahmad, Pendiri Gerakan Ahmadiyah

Invitation to opponents Undangan untuk lawan

Following the decrees of religious scholars and the events thereafter, it is said that Mirza Ghulam Ahmad's opponents began persuading people to stay away from the self-proclaimed Messiah by criticizing his claims and why they were false according to the Qur'an and Ahadith . Berikut ini ketetapan-ketetapan ulama dan peristiwa-peristiwa setelah itu, dikatakan bahwa Mirza Ghulam Ahmad musuh mulai membujuk orang untuk tinggal jauh dari yang menyatakan diri sebagai Mesias dengan mengkritik klaim-klaimnya dan mengapa mereka palsu sesuai dengan Alquran dan Hadis. People were also instructed not to follow him, regardless of what he procures, so long as his teachings go against the Qur'an or Hadith. Orang-orang juga tidak diperintahkan untuk mengikutinya, terlepas dari apa yang ia procures, asalkan ajarannya bertentangan dengan Al-Qur'an atau Hadis.

He published a book called The Heavenly Decree in which he invited all his opponents, religious scholars, Sufi s, Pir 's, hereditary divines and those who had declared him a disbeliever to a 'spiritual contest', in which the question of whether someone was a Muslim and a true believer or not would be settled by God himself based on the four criteria of a true believer as laid out in the Qur'an. Ia menerbitkan sebuah buku berjudul The Surgawi Keputusan di mana ia mengundang semua lawan-lawannya, ulama, sufi s, Pir 's, turun-temurun divines dan mereka yang telah menyatakan dia kafir kepada seorang' kontes rohani ', di mana pertanyaan apakah seseorang adalah seorang Muslim dan pendukung setia atau tidak akan diselesaikan oleh Allah sendiri didasarkan pada empat kriteria yang benar-benar beriman sebagaimana tercantum di dalam Alquran. Namely, that a perfect believer will frequently receive glad tidings from God, will be given awareness about hidden matters and events of the future from God, most of his prayers will be fulfilled and that he will excel others in receiving comprehension of the finer points, subtleties and deeper meanings of the Qur'an which will be new in its nature and not observed by a previous scholar or commentator. Yaitu bahwa orang percaya yang sempurna akan sering menerima kabar gembira dari Allah, akan diberikan kesadaran tentang hal-hal yang tersembunyi dan peristiwa-peristiwa masa depan dari Allah, sebagian besar doa-doanya akan terpenuhi dan bahwa ia akan unggul orang lain dalam menerima pemahaman poin-poin, halus dan lebih dalam makna Al-Qur'an yang akan baru dalam alam dan tidak diamati oleh seorang sarjana atau komentator sebelumnya. The Heavenly Decree Keputusan Surgawi

According to Ahmad the perfect believer will be dominant and outstanding compared to others in exhibiting these four signs or characteristics. Menurut Ahmad mukmin yang sempurna akan menjadi dominan dan luar biasa dibandingkan dengan orang lain dalam keempat menunjukkan tanda-tanda atau karakteristik. In this book he also laid down the modus operandi for such a contest and it was according to him a perfect way of discerning a true believer from one who is not. Dalam buku ini, ia juga menetapkan modus operandi semacam kontes dan itu menurut dia cara yang sempurna untuk membedakan mukmin sejati dari orang yang tidak.

The sun & moon eclipse Matahari & bulan gerhana

In 1894, about 3 years after Mirza Ghulam Ahmad's claim to be the Mahdi and Messiah, both the moon and sun were eclipsed in the same month during Ramadan . Tahun 1894, sekitar 3 tahun setelah Mirza Ghulam Ahmad mengklaim dirinya sebagai Mahdi dan Mesias, baik bulan dan gerhana matahari di bulan yang sama selama Ramadan. He declared that this was a sign of his truth, and was in fulfillment of a tradition or prophecy attributed to the 7th century Imam Muhammad al-Baqir Dia menyatakan bahwa ini adalah tanda dari kebenaran-Nya, dan dalam pemenuhan sebuah tradisi atau nubuat dikaitkan dengan abad ke-7 Imam Muhammad al-Baqir A Brief History of Ahmadiyya Movement in Islam – Sign of the Eclipses Sejarah Singkat Gerakan Ahmadiyah dalam Islam - Tanda Gerhana also known as Muhammad bin Ali. juga dikenal sebagai Muhammad bin Ali.

This occurrence has faced some criticism, with critics of Ahmad asserting that this was a weak tradition with unreliable narrators, one which cannot be traced back to Muhammad himself Kejadian ini telah menghadapi beberapa kritik, dengan kritik Ahmad menyatakan bahwa ini adalah tradisi yang lemah dengan periwayat tidak bisa diandalkan, salah satu yang tidak dapat ditelusuri kembali ke Muhammad sendiri Imam Mahdi and Ramadhan with two Eclipses Imam Mahdi dan Ramadhan dengan dua Gerhana , and that such eclipses have taken place before. , Dan bahwa gerhana tersebut telah terjadi sebelumnya. Ahmadis however argue that such eclipses have never taken place as a sign for the truth of any person, and that this sign being mentioned in other religious scriptures such as the Bible Namun Ahmadi berpendapat bahwa gerhana tersebut tidak pernah terjadi sebagai tanda kebenaran dari setiap orang, dan bahwa tanda ini yang disebutkan dalam kitab suci agama lainnya seperti Alkitab The King James Bible: Matthew, chapter 24 King James Bible: Matius, bab 24 and the Qur'an dan Al Qur'an Text of Quran: Chapter 75: AL-QIYAMA (THE RISING OF THE DEAD) Teks Quran: Bab 75: Surah Al-Qiyamah (THE RISING OF THE DEAD) , and the fact that it actually took place while there was a claimant further enhances the reliability of the tradition. , Dan fakta bahwa ia benar-benar terjadi ketika ada seorang penuntut lebih lanjut tingkat keandalan dari tradisi.

Accusation & Trial Tuduhan & Trial

After his claim, Mirza Ghulam Ahmad was involved in 7 different lawsuits against his person, but was never convicted of any criminal or civil offence. Setelah klaim, Mirza Ghulam Ahmad terlibat dalam 7 macam tuntutan terhadap pribadi-Nya, tetapi tidak pernah dihukum karena setiap pelanggaran pidana atau perdata. The Founder of the Ahmadiyya Movement – Chapter 6: Further Work Para Pendiri Gerakan Ahmadiyah - Bab 6: Lebih Lanjut Kerja One such case was following the events of the debate with Abdullah Atham and the prophecy concerning him, when his opponents, Hindus, Christians and Muslims seeking to silence him, are said to have conspired against him. Salah satu kasus seperti ini adalah peristiwa-peristiwa setelah perdebatan dengan Abdullah Atham dan nubuat tentang Dia, ketika lawan-lawannya, Hindu, Kristen dan Islam berusaha untuk diam, yang dikatakan telah bersekongkol melawan dia.

He was accused of the attempted murder of Dr. Henry Martin Clark of the Church Missionary Society , who had first proposed the above mentioned debate between Ahmad and Atham. Dia dituduh percobaan pembunuhan terhadap Dr Henry Martin Clark dari Gereja Missionary Society, yang mengusulkan pertama kali disebutkan di atas perdebatan antara Ahmad dan Atham. The prosecution included Ahmad's most bitter opponents, Dr. Henry Martin Clark, Muhammad Hussian, and Pundit Ram Bhaj Dutt of the Arya Samaj. Penuntutan Ahmad termasuk lawan paling pahit, Dr Henry Martin Clark, Muhammad Hussian, dan Pundit Bhaj Ram Dutt dari Arya Samaj. The case was tried by Captain MW Douglas. Kasus ini diadili oleh Kapten MW Douglas. Dr. Clark filed a complaint in the court of the District Magistrate that Mirza Ghulam Ahmad had conspired to kill him and bribed a vagabond youth to give evidence. Dr Clark mengajukan pengaduan di pengadilan Distrik hakim bahwa Mirza Ghulam Ahmad telah bersekongkol untuk membunuhnya dan menyogok seorang pengembara muda untuk memberikan bukti. The youth had earlier visited Qadian and now resided in Dr. Clark's mission. Pemuda sebelumnya mengunjungi Qadian dan sekarang tinggal di Dr Clark misi. He claimed that Ahmad had sent him to kill Dr. Clark, but his claims were not consistent while giving evidence, adding to the story each time he was questioned. Dia menyatakan bahwa Ahmad telah mengirim dia untuk membunuh Dr Clark, tapi klaim yang tidak konsisten ketika memberikan bukti, menambah cerita setiap kali dia diperiksa. He later admitted that he was coaxed into this by Dr. Clark. Dia kemudian mengakui bahwa ia dibujuk untuk ini oleh Dr Clark. Ahmad, the Guided One , p. Ahmad, Terpimpin Satu, hal 186 186 Ahmad was found innocent and acquitted. Ahmad ditemukan tidak bersalah dan dibebaskan. Ahmad, the Guided One , p. Ahmad, Terpimpin Satu, hal 188 188

The following year Ahmad again traveled to Gurdaspur to answer a charge of breach of peace, the cause of which, as alleged by the police, was the threat by the publication of certain of his prophecies. Tahun berikutnya lagi Ahmad bepergian ke Gurdaspur untuk menjawab tuduhan pelanggaran perdamaian, penyebab yang, seperti dituduhkan oleh polisi, adalah ancaman oleh publikasi dari nubuat tertentu.

Knowledge of Arabic Pengetahuan arab

Mirza Ghulam Ahmad was criticized for his inadequate knowledge of the Arabic language. Mirza Ghulam Ahmad dikritik karena pengetahuan yang tidak memadai Arab bahasa. Subsequently he claimed to have been taught Arabic directly by God and that he received the knowledge of 40,000 Arabic roots from God in a single night. Kemudian ia mengaku arab telah diajarkan langsung oleh Allah dan bahwa ia menerima pengetahuan atas 40.000 arab akar dari Allah dalam satu malam. He wrote some 20 books in Arabic, and Urdu combined with Arabic, as well as poetry upon what he considered was divine direction. Dia menulis sekitar 20 buku dalam bahasa Arab, dan Urdu dikombinasikan dengan bahasa Arab, serta puisi atas apa yang dipertimbangkan adalah arah ilahi. He wrote: Dia menulis:

Ahmad challenged his critics and contemporary religious scholars to produce the like of his Arabic works with as much help as they wanted individually or collectively. Ahmad menantang para pengkritiknya dan kontemporer ulama untuk menghasilkan seperti arab-nya bekerja dengan bantuan sebanyak yang mereka inginkan secara individual atau kolektif. After having been alleged to have hired some experts of the Arabic language to write those books, he gave them leave to call to their aid the learned men and divines of Arabia , Egypt and Syria whose mother-tongue was Arabic thereby extending his challenge to all Arabs and non-Arabs alike. Setelah dituduh telah mempekerjakan beberapa ahli dari bahasa Arab untuk menulis buku-buku, ia memberi mereka izin untuk panggilan untuk membantu mereka orang-orang terpelajar dan divines dari Saudi, Mesir dan Suriah yang ibunya-lidah arab dengan demikian memperluas tantangan bagi semua Arab dan non-Arab sama. Ahmad, the Guided One , p. Ahmad, Terpimpin Satu, hal 294 294 According to Ahmadi sources no one took up this challenge and those who did, only sought to find fault with the works of Ghulam Ahmad and failed to produce any book. Menurut sumber Ahmadi tak seorang pun mengambil tantangan ini dan mereka yang melakukannya, hanya berusaha untuk mencari-cari kesalahan dengan karya-karya Ghulam Ahmad dan gagal menghasilkan buku apapun. He also declared Arabic to be the mother of all languages (Ummul-Lisana) and the original tongue of mankind. Dia juga menyatakan arab untuk menjadi ibu dari semua bahasa (Ummul-Lisana) dan bahasa asli umat manusia. Summary of Minnun-ur-Rehman Ringkasan Minnun-ur-Rehman
This subject he dealt with in detail in his book Minunur-Rahman. Subjek ini ia ditangani dengan secara rinci dalam bukunya Minunur-Rahman.

Ghulam Ahmad has however been accused of plagiarising, and altering the words of Arab linguists to appear as his own. Namun Ghulam Ahmad telah dituduh plagiarising, dan mengubah kata-kata ahli bahasa Arab untuk muncul sebagai miliknya. He claimed that the Arabic of his Hujjatullah (The Convincing Proof from God) was superior to the Arabic of any other book ever written by man. Ia mengklaim bahwa bahasa Arab dari hujjatullah (The Meyakinkan Bukti dari Allah) adalah lebih unggul daripada bahasa Arab buku lain yang pernah ditulis oleh manusia. In this text however, several sentences and occasionally paragraphs are taken directly without alteration, from Maqamat al-Hariri, the best known poetry collection of the Arabic scholar and poet Al-Hariri of Basra . Namun dalam teks ini, beberapa kalimat dan paragraf kadang-kadang diambil secara langsung tanpa perubahan, dari Maqamat al-Hariri, yang paling dikenal kumpulan puisi dari sarjana dan penyair Arab Al-Hariri dari Basra. (June 14, 2008), Fuad Al-Attar, Mirza and Plagiarism , Accessed March 4, 2009 (14 Juni 2008), Fuad Al-Attar, Mirza dan Plagiarisme, Diakses 4 Maret 2009 . . For this reason, his claim to divine instruction in Arabic is not accepted in Islamic Orthodoxy. Untuk alasan ini, klaimnya ilahi instruksi dalam bahasa Arab adalah tidak diterima di Ortodoksi Islam. Ahmadis point out that only after his use of Arabic was labelled inadequate, ungrammatical and 'unchaste' by his opponents did Ghulam Ahmad deliberately amalgamated his own writing with that of Al-Hariri's in order to expose his opponent, whom he called upon to distinguish between his writings and that of Al-Hariri's; as stated by him in the beginning of his book Hujjatullah Ahmadi menunjukkan bahwa hanya setelah penggunaan label arab itu tidak memadai, tata bahasa dan 'kudus' oleh lawan-lawannya memang sengaja digabung Ghulam Ahmad sendiri menulis dengan bahwa Al-Hariri dalam rangka untuk mengekspos lawannya, yang ia dipanggil untuk membedakan antara tulisannya dan bahwa Al-Hariri; seperti yang dinyatakan oleh-Nya pada awal bukunya hujjatullah Roohani Khazain, Volume 12, pg.144-145 Roohani Khazain, Volume 12, pg.144-145 Therefore according to Ahmadis the allegation of plaigiarism does not hold true. Oleh karena itu menurut Ahmadi dugaan plaigiarism tidak berlaku. Ghulam Ahmad stated: Ghulam Ahmad menyatakan:

The Revealed Sermon The Revealed Khotbah

In 1900, on the occasion of the festival of Eid ul-Adha , he is said to have delivered an hour-long sermon extempore in Arabic expounding the meaning and philosophy of sacrifice. Pada tahun 1900, pada kesempatan perayaan Idul Adha, ia dikatakan telah disampaikan selama satu jam tanpa persiapan khotbah dalam bahasa Arab menguraikan makna dan filosofi pengorbanan. This is considered from among the important events of the history of Ahmadiyya, was immediately written down by his companions and came to be known as the Khutba Ilhamiyya, the revealed or inspired sermon. Hal ini dianggap dari antara peristiwa-peristiwa penting sejarah Ahmadiyah, langsung ditulis oleh teman-temannya dan kemudian dikenal sebagai khutbah Ilhamiyya, yang diwahyukan atau diilhami khotbah. It is said that during this sermon there was a change in his voice, he appeared as if in a trance , in the grip of an unseen hand, and as if a voice from the unknown had made him its mouthpiece. Dikatakan bahwa selama khotbah ada perubahan dalam suaranya, ia muncul seolah-olah di trans, dalam genggaman tangan yang tak terlihat, dan seolah-olah suara dari yang tidak diketahui telah membuatnya dengan juru bicara. After the sermon ended Ahmad fell into prostration followed by the rest of the congregation as a sign of gratitude towards God. Setelah khotbah berakhir Ahmad jatuh ke sujud diikuti oleh seluruh jemaat sebagai tanda terima kasih kepada Allah. Miraculous Knowledge of Arabic , The Review of Religions, July 1993 Ajaib Pengetahuan bahasa Arab, The Review of Religions, Juli 1993

Ahmad wrote later: Ahmad wrote kemudian:

Plague & earthquake Wabah & gempa

In 1898 Mirza Ghulam Ahmad claimed to have seen in a vision the imminent plague and warned people against it. Pada tahun 1898 Mirza Ghulam Ahmad mengaku telah melihat dalam suatu penglihatan akan segera wabah dan memperingatkan orang-orang yang menentangnya. This plague was at its peak between 1902-1903 and ravaged the Punjab, with an average of forty thousand people dying every week and killing 10 million people in its wake. Ini wabah itu pada puncaknya antara 1902-1903 dan rusak Punjab, dengan rata-rata empat puluh ribu orang meninggal setiap minggu dan membunuh 10 juta orang di belakangnya. A Brief History of Ahmadiyya Movement in Islam – Great Sign of the Plague Sejarah Singkat Gerakan Ahmadiyah dalam Islam - Great Tanda Wabah He forbade his followers to use any preventive vaccine and assured his true followers that they would be saved. Dia melarang para pengikutnya untuk menggunakan vaksin pencegahan dan meyakinkan para pengikut sejati bahwa mereka akan diselamatkan. His following is known to have grown rapidly during this period. Nya berikut diketahui telah berkembang pesat selama periode ini. Revelation, Rationality, Knowledge & Truth – The Plague , by Mirza Tahir Ahmad Wahyu, Rationality, Knowledge & Truth - The Wabah, oleh Mirza Tahir Ahmad

1905 saw a terrible earthquake, which Ahmad had claimed to have foreseen earlier, killing about 40,000 people. 1905 melihat gempa bumi yang mengerikan, yang Ahmad mengaku telah diramalkan sebelumnya, menewaskan sekitar 40.000 orang. A Brief History of Ahmadiyya Movement in Islam – Earthquake of Kangra Sejarah Singkat Gerakan Ahmadiyah dalam Islam - Earthquake dari Kangra

The Lahore controversy with Pir Meher Ali Shah Lahore kontroversi dengan Meher Pir Ali Shah

Pir Meher Ali Shah of Golra Sharif is recognised by some as the person at the forefront in striving to bring Ghulam Ahmad and his movement down. Pir Meher Ali Shah dari Sharif Golra diakui oleh beberapa orang sebagai orang di barisan depan dalam berjuang untuk membawa Ghulam Ahmad dan gerakan ke bawah. He penned the book on the 'apostasy' of Ghulam Ahmad titled “Sayf-e-Chishtia”. Dia menulis buku tentang 'kemurtadan' dari Ghulam Ahmad berjudul "Sayf-e-Chishtia". Meher Ali was one of the spiritual leaders whom Ghulam Ahmad had challenged collectively to a 'prayer duel' to distinguish as to who enjoyed divine support. Meher Ali adalah salah satu pemimpin spiritual yang Ghulam Ahmad telah menantang secara kolektif untuk sebuah 'doa duel' untuk membedakan siapa yang menikmati dukungan ilahi. 0n July, 20 1900, Ghulam Ahmad issued a poster in which he proposed to gather at Lahore and hold a written contest in Arabic; consisting of writing a commentary on 40 verses (selected by ballot) of the Qur'an, after invoking divine assistance. 0n Juli, 20 1900, Ghulam Ahmad mengeluarkan sebuah poster di mana ia mengusulkan untuk berkumpul di Lahore dan mengadakan kontes yang ditulis dalam bahasa Arab; terdiri dari menulis komentar pada 40 ayat (dipilih oleh suara) dari Al Qur'an, setelah memohon bantuan ilahi .

According to the poster the commentaries were to be written within seven hours in the presence of witnesses, without the assistance of a book or any person, (the challenge was given to Meher Ali Shah in particular and as many other scholars as possible, on the condition that they would sit at some distance from each other and from the two main contestants so that they could not provide any written or oral assistance to one another or to see what others were writing). Menurut poster komentar-komentar itu harus ditulis dalam waktu tujuh jam di hadapan saksi, tanpa bantuan dari buku atau orang lain, (tantangan ini diberikan kepada Meher Ali Shah pada khususnya dan sebagai ahli lainnya mungkin, di kondisi bahwa mereka akan duduk di agak jauh dari satu sama lain dan dari dua kontestan utama sehingga mereka tidak bisa memberikan bantuan secara tertulis atau lisan satu sama lain atau untuk melihat apa yang orang lain sedang menulis). An hour was to be given for preparation. Satu jam itu diberikan untuk persiapan. The commentaries were to span at least 20 pages, purely in Arabic, an attempt to distinguish as to who could present the subtleties and inner meanings of the Qur'an in fluent 'unmatched' Arabic. Adalah untuk komentar-komentar span setidaknya 20 halaman, murni dalam bahasa Arab, sebuah usaha untuk membedakan siapa yang bisa hadir seluk-beluk dan makna batin Al-Qur'an di fasih 'tiada banding' bahasa Arab. After their completion and signatures by the contestants, they were to be read out to three learned persons for adjudication, nominated and seen to by Meher Ali Shah. Setelah mereka selesai dan tanda tangan oleh para kontestan, mereka untuk dibaca keluar untuk tiga orang untuk belajar ajudikasi, dicalonkan dan dilihat oleh Meher Ali Shah. After listening to the two commentaries, the judges would pronounce on solemn triple oath as to which one was considered by them to be superior and written 'with Divine endorsement'. Setelah mendengarkan kedua komentar-komentar, para hakim akan mengucapkan sumpah pada triple khidmat untuk yang satu ini dianggap oleh mereka untuk menjadi lebih unggul dan ditulis 'dengan dukungan Ilahi'. The Light of Golra Sharif: Pir Syed Ghulam Qutb-ul-Haq Gilani Terang Golra Sharif: Pir Syed Ghulam Quthb-ul-Haq Jailani

Pir Meher Ali Shah accepted the challenge to such a contest provided that first an oral debate take place between him and Ghulam Ahmad on the issue of his claims. Pir Meher Ali Shah menerima tantangan untuk kontes yang disediakan seperti yang pertama lisan terjadi perdebatan antara dirinya dan Ghulam Ahmad tentang masalah klaim-klaimnya. Ghulam Ahmad however refused to be engaged in any oral debate for he had categorically vowed in Anjam-e-Atham, an earlier book not to engage himself in debates in the future for they seemed to have little effect, in his view in reforming the religious clergy; (the reason why he had challenged Meher Ali Shah to such a decisive contest in the first place and not to a debate). Namun Ghulam Ahmad menolak terlibat dalam perdebatan lisan karena ia kategoris bersumpah dalam Anjam-e-Atham, buku sebelumnya dirinya tidak terlibat dalam perdebatan di masa mendatang karena mereka tampaknya memiliki sedikit efek, dalam pandangannya dalam mereformasi agama rohaniwan; (alasan mengapa dia telah menantang Meher Ali Shah semacam kontes yang menentukan di tempat pertama dan bukan untuk sebuah perdebatan). Rather he would invoke God for divine intervention by holding such contests or 'prayer duels' which he called 'Ejazi-Muqabala' or Miraculous contest between him and his opponents; primarily Christian missionaries and Muslim Scholars and divines. Sebaliknya ia akan meminta Allah untuk campur tangan ilahi dengan mengadakan kontes atau semacam 'doa duel' yang disebutnya 'Ejazi-Muqabala' atau Ajaib kontes antara dia dan lawan-lawannya; terutama misionaris Kristen dan Muslim Cendekiawan dan divines.

This remains a contended episode between followers of Ghulam Ahmad and those of Pir Meher Ali Shah. Ini tetap berpendapat episode antara pengikut Ghulam Ahmad dan orang-orang Meher Pir Ali Shah. According to the followers of Meher Ali Shah, he travelled to Lahore as per Ghulam Ahmad's proposal where a large gathering of scholars and laymen had collected, and according to followers of Ghulam Ahmad, did so without notice. Menurut para pengikut Meher Ali Shah, ia melakukan perjalanan ke Lahore sebagai per Ghulam Ahmad proposal tempat pertemuan besar ulama dan orang awam yang telah dikumpulkan, dan menurut pengikut Ghulam Ahmad, melakukannya tanpa pemberitahuan. Ghulam Ahmad however did not show up. Namun Ghulam Ahmad tidak muncul. Ahmadis argue that the condition of oral debate proposed by Meher Ali Shah was an indirect refusal of Ghulam Ahmad's challenge and a deliberate attempt to trap him, for if he had accepted he would have broken his promise with God by engaging in debates, but if he declined it would be assumed that Meher Ali Shah was victorious and Ghulam Ahmad had withdrew. Ahmadi berpendapat bahwa kondisi perdebatan lisan yang diusulkan oleh Meher Ali Shah adalah penolakan secara tidak langsung Ghulam Ahmad tantangan dan dengan sengaja berusaha untuk menjebak dia, karena kalau ia telah menerima dia akan melanggar janji dengan Allah dengan terlibat dalam perdebatan, tetapi jika ia ditolak itu akan diasumsikan bahwa Meher Ali Shah menang dan Ghulam Ahmad telah menarik diri. Followers of Meher Ali Shah contend that he accepted the challenge even without the condition of oral debate, but Ghulam Ahmad failed to turn up. Pengikut Meher Ali Shah berpendapat bahwa ia menerima tantangan bahkan tanpa kondisi perdebatan lisan, tapi Ghulam Ahmad gagal muncul.

In yet another attempt to break Mehr Ali Shah's notion of his own scholarly prowess, even in the area of oral debate, Ghulam Ahmad issued another poster in which he advertised a booklet as a 'gift' for the pir, that If and when the Pir replied to the contents of, the people would automatically come to know about their respective arguments and their answers. Dalam upaya lain untuk memecahkan Mehr Ali Shah pengertian ilmiah sendiri kehebatannya, bahkan dalam bidang perdebatan lisan, Ghulam Ahmad mengeluarkan poster lain yang diiklankan di sebuah buku kecil sebagai 'hadiah' untuk pir, bahwa Jika dan ketika Pir jawab untuk isi, orang-orang akan secara otomatis datang untuk tahu tentang masing-masing argumen dan jawaban mereka. Subsequently, he published an advertisement proposing another method of settling the dispute, that he would write a commentary in chaste Arabic on the opening chapter of the Quran in support of his claims. Selanjutnya, ia menerbitkan sebuah iklan mengusulkan metode lain untuk menyelesaikan sengketa, bahwa ia akan menulis komentar di arab suci pada bab pembukaan Quran dalam mendukung klaim-klaimnya. Similarly Mehr Ali Shah would do the same in refutation of Ghulam Ahmad's claims. Demikian pula Mehr Ali Shah akan melakukan hal yang sama dalam penolakan terhadap klaim Ghulam Ahmad. The two commentaries should be printed and published in book form within 70 days, so that everyone can compare them and form his judgment about their respective merits. Kedua tafsiran harus dicetak dan diterbitkan dalam bentuk buku dalam waktu 70 hari, sehingga setiap orang dapat membandingkan mereka dan bentuk penghakiman-Nya tentang keunggulan masing-masing. A price of Rs.500 would be paid to Mehr Ali Shah if his commentary was adjudged by three scholars to be superior to that of Ghulam Ahmad. Sebuah harga Rs.500 akan dibayar untuk Mehr Ali Shah jika komentarnya itu diputuskan oleh tiga ahli untuk menjadi lebih unggul yaitu Ghulam Ahmad. The party failing to write and publish the proposed commentary within the stated period would be regarded as a liar, and no further proof for that purpose would be needed. Accordingly, Ghulam Ahmad publish his planned commentary, under the title Ijaz-ul-Masih, (Miracle of the Massiah) within the time stipulated by himself, but no such thing was done by Mehr Ali Shah. Instead he wrote his popular book 'Saif-e-Chishtiyya'.

Challenge to Dr. Dowie

In 1899 a Scottish born American clergyman by the name of John Alexander Dowie had laid claim to be the forerunner of the second coming of Christ just as John the Baptist according to Christian tradition in his capacity of Elijah Was John the Baptist really Elijah? Matthew 11:13-14 and John 1:19-21 had been the forerunner of Jesus. Dowie had been offensive towards Islam and its founder. When Ghulam Ahmad came to know of him he subsequently exchanged a series of letters with him between 1903-1907. Ghulam Ahmad challenged him to a prayer duel, where both would call upon God to expose the other as a false prophet. A well publicized and documented episode flickr.com: Great Is Mirza Ghulam Ahmad The Messiah reminiscent of the Biblical Prophet Elijah's challenge to Baal. Ghulam Ahmad stated:

Dowie evaded this challenge, calling Mirza Ghulam Ahmad the “silly Mohammedan Messiah”. He was further provoked when Ahmad prophesied thus:

As reported in the American newspapers of the time Ahmadiyya Gazette Canada: The Life and Times of Dowie: A Perspective from Canadian Media , Dowie's life deteriorated steadily. One scandal followed another. He was accused of alcoholism. His family and friends abandoned him, and he eventually died suffering from Paralysis in the City of Zion in the March of 1907. A Brief History of Ahmadiyya Movement in Islam: Death of Dr. Dowie

Encounter with the Agapemonites

In September 1902 a man by the name of Rev. John Hugh Smyth-Pigott proclaimed himself the Messiah, and also claimed to be God, while preaching in the Church of the Ark of the Covenant in Clapton, London . This church was originally built by the Agapemonites , a religious movement founded by the Anglican priest Henry James Prince . The Clapton Messiah

When the news of his claim reached India, Mufti Muhammad Sadiq, a disciple of Mirza Ghulam Ahmad, was informed of it and wrote to Pigott informing him of the claim of Ahmad and requesting more information about his own claim. Pigott did not reply directly but a letter was received from his secretary along with two advertisements one carrying the title “The Ark of Noah”. When these advertisements and letter was read out in the presence of Ahmad he replied:

After having prayed about Pigott, Ahmad claimed to have seen in a dream “some books on which was written three times: Holy, Holy, Holy” followed by a revelation:

Ahmad issued an advertisement forewarning Pigott of the “Punishment that awaits him” if he did not repent of his irreverent claim. Ahmad mengeluarkan peringatan Pigott iklan dari "Hukuman yang menantinya" jika dia tidak bertobat dari klaim kurang sopan. Which is said to have been widely publicized in English Newspapers, it is said that thenceforth Pigott became silent and did not repeat his claim. He left London and retreated to a small village in Somerset , changed his name, seeking a life of anonymity and was defrocked by the Anglican Church following the birth of three sons from one of his many spiritual brides. Dia meninggalkan London dan kembali ke sebuah desa kecil di Somerset, mengubah namanya, mencari kehidupan anonimitas dan defrocked oleh Anglikan Gereja setelah kelahiran tiga anak laki-laki dari salah satu dari sekian banyak pengantin rohani. He eventually died in March 1927.

A charge of defamation and trial

Another case brought against Mirza Ghulam Ahmad, which is believed to be yet another attempt to disgrace him, was that of defamation by one Karam Din. He had written to Ahmad in 1902 pretending to be a sympathizer. When Ahmad included these letters in one of his books and published it, Karam Din shifted to outright denial, rejecting that those letters were ever written by him. When Ahmad denounced him as mean-spirited and a liar, he launched a libel action against him. It was a case that lingered on for almost two years. Ahmad, the Guided One , p. 303 303

The accounts of this case relate that Ahmad traveled to Jhelum in connection with the case. But due to the exceeding crowds of thousands that had gathered to receive him both supporters and those who opposed him, the authorities adjourned the case to avert danger of violence, and later transferred it to Gurdaspur . It is said that nearly one thousand people pledged their allegiance to Mirza Ghulam Ahmad on this day.

The Magistrate who happened to be a Hindu, is believed to have been pressurised by the members of the Arya Samaj in that this was an opportune time to have Ahmad arrested and imprisoned. Para Hakim yang kebetulan menjadi seorang Hindu, diyakini telah ditekan oleh para anggota Arya Samaj dalam bahwa ini merupakan waktu yang tepat untuk Ahmad ditangkap dan dipenjarakan. However a Muslim clerk who had contact with the Arya Samaj revealed their intentions to a disciple of Ahmad. Namun petugas seorang muslim yang telah kontak dengan Arya Samaj mengungkapkan keinginan mereka untuk seorang murid Ahmad. His disciple Khwaja Kamal-ud-Din who was also his lawyer in this case tried to have the case transferred to another town but was not successful. Muridnya Khwaja Kamal-ud-Din yang juga pengacaranya dalam kasus ini berusaha untuk memiliki kasus dipindahkan ke kota lain tapi tidak berhasil. During this time Ahmad took up temporary residence in Gurdaspur. Selama waktu ini Ahmad mengambil tempat tinggal sementara di Gurdaspur.

While in Gurdaspur he was informed by one of his companions of how his opponents had sought to have him arrested upon which he laid out his hands and said “what can I do? Sementara di Gurdaspur ia diberitahu oleh salah seorang sahabat bagaimana lawan-lawannya telah berusaha minta dia ditangkap atas mana ia meletakkan kedua tangannya dan berkata "apa yang bisa saya lakukan? I have submitted to God that I am ready to wear bindings of steel on my wrists and feet for the sake of your religion, but He says: “No, I shall protect you from abasement and shall acquit you with Honour.” Due to Ghulam Ahmad's exessive illness at this time, a doctor was called in who advised rest and issued a certificate stating that he was unable to attend court for the next month and upon demand, verified the certificate before the magistrate. Aku menyerahkan kepada Tuhan bahwa saya siap dipakai binding dari baja pada pergelangan tangan dan kaki saya demi agamamu, tetapi Ia berkata: "Tidak, aku akan melindungi Anda dari kehinaan dan akan membebaskan Anda dengan Kehormatan." Karena Ghulam penyakit exessive Ahmad saat ini, seorang dokter dipanggil yang menyarankan istirahat dan mengeluarkan sertifikat yang menyatakan bahwa ia tidak dapat datang ke pengadilan untuk bulan berikutnya dan atas permintaan, memverifikasi sertifikat sebelum hakim. Before the day he was to appear in court the magistrate was demoted and transferred to another town. Sebelum hari ia muncul di pengadilan hakim diturunkan dan dipindahkan ke kota lain. He was replaced by another magistrate who chose a certain date to announce his verdict, then changed it to a Saturday, which it was discovered was with the intention of announcing a heavy fine before the court closed so that Ahmad, not being able to pay the sum would be arrested and as the next day was a holiday he would have to spend the rest of the weekend in prison. Ia digantikan oleh hakim lain yang memilih tanggal tertentu untuk mengumumkan putusan, kemudian berubah ke hari Sabtu, yang ditemukan adalah dengan niat baik-baik saja mengumumkan berat sebelum pengadilan tertutup sehingga Ahmad, tidak mampu membayar jumlah akan ditangkap dan saat hari berikutnya adalah hari libur ia harus menghabiskan sisa akhir pekan di penjara.

When the day of his hearing arrived the police was ordered not to permit anyone to enter the court except Ahmad. Ketika hari tiba pendengarannya polisi diperintahkan untuk tidak mengizinkan siapa pun untuk memasuki pengadilan kecuali Ahmad. His companion Khwaja Kamal-ud-Din saw him entering the court on his own, he sought to enter but was stopped by guards. Temannya Khwaja Kamal-ud-Din melihatnya memasuki pengadilan sendiri, ia berusaha untuk masuk tetapi dihentikan oleh penjaga. He insisted that he was the lawyer of the accused and forcing them out of the way, entered just as the magistrate was imposing a fine of 700 rupees, an extraordinary sum at the time. Dia bersikeras bahwa dia adalah pengacara terdakwa dan memaksa mereka keluar dari jalan, masuk sama seperti hakim itu menjatuhkan denda 700 rupee, jumlah yang luar biasa pada saat itu. Immediately he took the amount out from his pocket and placed it before the magistrate thus compelling him to acquit Ahmad. Segera ia mengambil jumlah dari saku dan meletakkannya di hadapan hakim sehingga memaksa dia untuk membebaskan Ahmad. He walked out freely to the bewilderment of the crowds gathered outside the court, who were expecting him to walk out handcuffed and escorted by police. Dia berjalan keluar dengan bebas kepada kebingungan dari orang banyak berkumpul di luar pengadilan, yang berharap dia berjalan keluar diborgol dan dikawal oleh polisi. Finally his lawyers took the case to the court of appeal, which overturned the magistrate's decision, returned the fine and there was no libel. Akhirnya para pengacaranya membawa kasus ke pengadilan banding, yang menjungkirbalikkan keputusan hakim, kembali halus dan tidak ada fitnah. The Judge justified the criticism of Karam din and expressed his amazement as to why such a minor case had dragged on for so long. Hakim membenarkan kritik Karam din dan menyatakan keheranannya mengapa kasus kecil seperti yang berlarut-larut begitu lama. Ahmad, the Guided One , p. Ahmad, Terpimpin Satu, hal 306 306

A great part of this period of his life is also known to have been spent in the spiritual training and upbringing of his disciples. Sebagian besar masa hidupnya juga diketahui telah menghabiskan dalam pelatihan dan pendidikan rohani murid-Nya.

The White Minaret The White Minaret

According to Islamic tradition Jesus, upon his second advent would descend on or near a White Minaret disputably to the east of Damascus or in the eastern side of Damascus. Menurut tradisi Islam Yesus, pada kedatangan kedua akan turun pada atau dekat White Minaret disputably ke timur Damaskus atau di sisi timur Damaskus. Translation of Sahih Muslim, Book 41: KITAB AL-FITAN WA ASHRAT AS-SA'AH (BOOK PERTAINING TO THE TURMOIL AND PORTENTS OF THE LAST HOUR) Ghulam Ahmad argued that this Hadith does not explain whether the minaret will be within the eastern side of Damascus or to the eastern side of the city. According to him this prophecy was fulfilled with his advent in Qadian a town situated to the east of Damascus and the significance of the minaret symbolic. The minaret according to him symbolised the spread of the light of Islam, his message reaching far and wide and the supremacy of Islam which was to tower up as it were like a minaret in the time of the promised one. It is also believed to be pointing to an age of enlightnment and one where there are all kinds of facilities for communication and transport. The British Government and Jihad , by Mirza Ghulam Ahmad Pemerintah Inggris dan Jihad, oleh Mirza Ghulam Ahmad Ghulam Ahmad claimed that God had revealed to him: Ghulam Ahmad mengaku bahwa Tuhan telah diwahyukan kepadanya:

In 1903 Ahmad laid the foundation of a Minaret to commemorate the prophecy. This according to him will represent the physical as well as spiritual aspects of Islam with a light and a clock fixed on its top symbolising the light of Islam spreading far and wide and so man will recognize his time, and a Muezzin to give the call to prayer five times a day symbolising an invitation to Islam. The construction of this minaret was completed in 1916.

Last journey

Towards the end of 1907 and early 1908 Mirza Ghulam Ahmad claimed to have received numerous revelations informing him of his imminent death. Menjelang akhir 1907 dan awal 1908 Mirza Ghulam Ahmad mengaku telah menerima sejumlah ayat-ayat yang memberitahukan tentang kematian dekat. In April 1908 he traveled to Lahore with his family and companions. Here he gave many lectures. it is said that a banquet was arranged for dignitaries and upon request he spoke for some 2 hours explaining his claims, teachings and refuting objections raised against his person, here he preached reconciliation between Hindus and Muslims. He completed writing his last work entitled “Message of Peace” A Message of Reconciliation a day before his death. A Brief History of Ahmadiyya Movement in Islam – His Last Journey

Death Kematian

While he was in Lahore at the home of Dr. Syed Muhammad Hussain (who was also his physician), Mirza Ghulam Ahmad fell ill. His last words were “Allah O merey pyarey Allah” O my loving God . True Facts about the Ahmadiyya Movement , (pp. 47-50) by Maulana Hafiz Sher Muhammad Sahib A Spiritual Challenge , alislam.org He passed away in Lahore on 26 May 1908. Re-Institution of Khilafat , by Sir Muhammad Zafrulla Khan

Marriages and Children

Mirza Ghulam Ahmad married twice. His first wife was his paternal cousin Hurmat Bibi. Later they separated and lived separately for a long time. At the time of his second marriage, Hurmat Bibi gave him the permission to live with the second wife and decided against a divorce.

Children Anak-anak

From his first wife Hurmat Bibi two sons:

Khan Bahadur Mirza Sultan Ahmad (1853-1931)
Mirza Fazal Ahmad (1855-1904)

From his second wife Nusrat Jehan Begum 10 children:

Five children who died early:
Ismat (1886-1891)
Bashir I (1887-1888)
Shaukat (1891-1892)
Mirza Mubarik Ahmad (1899-1907)
Amtul Naseer (1903-1903)

And 5 children who lived longer:

Mirza Basheer-ud-Din Mahmood Ahmad (1889-1965) Mirza Bashir-ud-Din Mahmood Ahmad (1889-1965)
Mirza Bashir Ahmad (1893-1963)
Mirza Sharif Ahmad (1895-1961)
(Nawab) Mubarika Begum (1897-1977)
(Nawab) Amtul Hafeez Begum (1904-1987)

Why the name Ahmadiyya was given

The Ahmadiyya movement was founded in 1889, but the name Ahmadiyya was not adopted until about a decade later. Gerakan Ahmadiyah didirikan pada 1889, tetapi nama Ahmadiyah tidak diadopsi sampai sekitar satu dekade kemudian. In a manifesto dated November 4, 1900, Mirza Ghulam Ahmad explained that the name referred not to himself but to Ahmad , the alternative name of the prophet Mohammed . According to him, 'Mohammed', which means 'the most praised one', refers to the glorious destiny, majesty and power of the prophet who adopted the name from about the time of the Hegira; but 'Ahmad' which means 'highly praised' and also 'comforter' stands for the beauty of his sermons, symbolizes the qualities of tenderness, gentleness, love and mercy displayed by Muhammad and for the peace that he was destined to establish in the world through his teachings. According to Ahmad, these names thus refer to two aspects of Islam and in later times it was the latter aspect that commanded greater attention.

Accordingly, this was the reason in Ahmad's view why the Old Testament prophesied a Messenger 'like unto Moses' named Mohammad, while according to the Qur'an Jesus foretold of a messenger named Ahmad. which states: yang menyatakan:

In keeping with this, he believed, his object was to defend and propagate Islam globaly through peaceful means, to revive the forgotten Islamic values of peace, forgiveness and sympathy for all mankind and to establish peace in the world through the spiritual teachings of Islam. He believed that his message had special relevance for the Western world which according to him had descended into materialism . Dia percaya bahwa pesan telah relevansi khusus bagi dunia Barat yang menurut dia telah turun ke dalam materialisme.

Affinity with Jesus of Nazareth

Numerous similarities between Jesus of Nazareth and Mirza Ghulam Ahmad are drawn in Ahmadi writings, some of which relate to their person while others relate to the circumstances of their appearance, the disposition of the people of their age, and the nature of their mission. The aforementioned writings of Ahmadi, and thus lacking authority as provided by scholarly consensus, sources include the following:

At the birth of both there was the appearance of a Comet . In the case of Jesus, a supernova occurred near the time of his birth and a “darkening of the sun” at the time of crucifixion. In the case of Ahmad, there occurred the “falling of stars” (which his followers claim occurred as fulfillment of the sign mentioned for the second coming in Matthew 24:29). Ahmad's followers point out enormous meteor showers that occurred just before his birth in 1833, the appearance of Halley's Comet in 1835 (the year Mirza Ghulam Ahmad was born) and the meteor showers that occurred just before his claim in 1885.

Both appeared under a foreign, occupying government, Jesus within the eastern part of the Roman Empire and Ahmad within the eastern part of the British Empire . The Promised Messiah – Prophecies Fulfilled , by Ataul Wahid LaHaye, Canada
Ahmad appeared around the same time after Muhammad as Jesus appeared after Moses . A significant point as Muhammad is equated with Moses in Islamic Hagiography . Muhammad in the Bible , by Dr. Jamal Badawi

One of the reasons of Jesus's rejection was that the Jews were expecting the physical return of Elijah himself with the coming of the Messiah. Jesus answered this idea of a literal, physical return by identifying John the Baptist as fulfilling the second coming of Elijah. Similarly to the Jews of Jesus' time, one of the main reasons of Ahmad's rejection was that Muslims were/are awaiting the physical descent of Jesus himself as is foretold by and described in numerous Muslim Hadith sources which are very specific in nature and exact in circumstance. Ahmad presented the same example as did Jesus by stating that the 'second coming' would be of a spiritual and metaphorical nature and comparison, not a literal fulfillment, thus directly contradicting the mainstream understanding of the most trusted of the Muslim hadith.

The Jewish people believed their prophesied messiah will establish a physical Kingdom and will deliver Israel from Roman rule. Why Did Israel Reject Jesus as Their Messiah? , by Grant R. Jeffrey The Muslims believe their Mahdi to be a physical ruler, descended from Muhammad himself and bearing many of his features, characteristics as well as qualities, who together with a physical Jesus, descended from heaven, will deliver the Muslims from the disbelievers. Here, again, Ahmad's claims go against the mainstream understanding of many of the authentic Hadith quoted from Prophet Muhammad. Imam Mahdi (Descendent of Prophet Muhammad PBUH) , by Mufti AH Elias and Mohammad Ali ibn Zubair Ali

Jesus appeared to be contrary to the physical expectations of the prophesied Messiah within Judaism and preached a message of humility, love, forgiveness and charity according to Christian tradition. Ahmad also appeared to be contrary to the physical expectations of the prophesied Messiah and Mahdi within Islam. It should be noted here that Muslims do not believe Mahdi, whose name according to Hadith considered authentic will be Muhammad bin Abdullah, to be the same person as Jesus the Prophet. Mirza Ghulam Ahmad did not advocate armed Jihad . In fact he entirely abolished it and called for an end to resistance against British rule, and preached the message of humility, forgiveness, charity, and prayer according to Ahmadiyya tradition.

Both were conspired against by their adversaries.
Disciples of both had left them at some point because of a failure to either understand or accept their teachings.
Both were accused of blasphemy by the prominent and established religious authorities of the time.
Both had to face trials within the courts, though their trials do differ considerably.
Both were alleged to have died an 'accursed death'. Death of Hadhrat Mirza Ghulam Ahmad Qadiani?

Mirza Ghulam Ahmad's Legacy

One of the main source of dispute during his lifetime and continuing since then, is Mirza Ghulam Ahmad's use of the terms “ Nabi ” (prophet) and “ Rasool ” (messenger) when referring to himself. Salah satu sumber utama perselisihan selama masa hidupnya dan terus sejak saat itu, Mirza Ghulam Ahmad adalah penggunaan istilah "Nabi" (nabi) dan "Rasul" (utusan) ketika mengacu kepada dirinya sendiri. Muslims consider the prophet Muhammad to be the last of the prophets “Five Pillars of Islam” , Islam 101 and believe that Ahmad's use of these terms is a violation of not only the rudimentary concept of the “ finality of prophethood ”, but the Qur'an itself. “ Further Similarities and Differences: (between esoteric, exoteric & Sunni/Shia) and (between Islam/Christianity/Judaism) ”, Exploring World Religions, 2001, Oxford University Press Canada His followers fall into two camps in this regards, the Ahmadiyya Muslim Community who believe in a literal interpretation of Mirza Ghulam Ahmad's prophethood (with some qualifications) The Question of Finality of Prophethood , The Promised Messiah and Mahdi, by Dr. Aziz Ahmad Chaudhry, Islam International Publications Limited , and is currently headed by Ahmad's fifth Caliph or successor carrying the title of Khalifatul Masih an institution believed to have been established soon after Ahmad's death. While the Lahore Ahmadiyya Movement who believe in an allegorical interpretation of these two terms is administered by a body of people called the Anjuman Ishat-e-Islam (Movement for the propagation of Islam) headed by an Emir . Mirza Ghulam Ahmad Sahib of Qadian never Claimed Prophethood (in the light of his own writings) , Accusations Answered, The Lahore Ahmadiyya Movement This among other reasons caused a split in the movement soon after Ahmad's death.

Followers of Mirza Ghulam Ahmad are considered non-Muslims in Pakistan and Saudi Arabia and have faced relentless persecution of various types over the years. Pakistan: Killing of Ahmadis continues amid impunity , Amnesty International, Public Statement, AI Index: ASA 33/028/2005 (Public), News Service No: 271, 11 October 2005 In 1974, the Pakistani parliament amended the Pakistani constitution to declare Ahmadis as non-Muslims for purposes of the constitution of the Islamic Republic. An Act to amend the Constitution of the Islamic Republic of Pakistan , Gazette of Pakistan, Extraordinary, Part I, 21st September, 1974 In 1984, a series of changes in the Pakistan Penal Code sections relating to blasphemy were made, which, in essence, made it illegal for Ahmadis to preach their creed, leading to arrests and prosecutions. However, no one has been executed yet, even though it is allowed under the law. Namun, tak seorang pun telah dilaksanakan belum, meskipun itu diperbolehkan di bawah hukum.

In 2007 The Ahmadiyya were banned from practising their faith openly in the state of Belarus , and given a similar status to other banned religious groups in the country. BELARUS: Ahmadiyya Muslims among banned religious organisations

Relative to the Ahmadiyya Muslim Community, some mainstream Muslim opinion towards the Lahore Ahmadiyya Movement has been more accepting Tributes to Maulana Muhammad Ali and The Lahore Ahmadiyya Movement , AAIIL Website , with the Lahore Ahmadiyya Literature finding greater acceptance among the Muslim Intelligentsia Al-Azhar endorses publications by Lahore Ahmadiyya Movement , AAIIL USA Marmaduke Pickthall's (famous British Muslim and a translator of the Quran into English) comments on Lahore Ahmadiyya Literature , AAIIL USA and some Orthodox Muslim scholars considering the members of the Lahore Ahmadiyya Movement as Muslims.

A number of modern Muslim scholars and Muslim intellectuals seem to conform to the idea of peaceful Jihad as a struggle for reform through civil means, in accordance with Mirza Ghulam Ahmed's standpoint on the issue, while abandoning the tradition of Muhammad to follow peaceful struggle with armed resistance. Furthermore, some Islamic scholars have opined that Jesus has died (Mirza Ghulam Ahmad's assertion) or expressed their own confusion on this matter Did Jesus Die on the Cross? The History of Reflection on the End of His Earthly Life in Sunni Tafsir Literature , Joseph L. Cumming Yale University. Sejarah Refleksi Akhir Kehidupan Duniawi Nya dalam Tafsir Sunni Sastra, Joseph L. Cumming Universitas Yale. May 2001, pp 26-30 Mei 2001, hlm 26-30 “ The Second Coming of Jesus ”, Renaissance - Monthly Islamic Journal , 14(9), September 2004. vol.2, p.243 vol.2, p.243 , though the majority orthodox position of most Muslims with regard to this issue has not changed.

Criticism Kritik

Due to the nature of his claims and teachings, he had been a subject of criticism throughout his life and has been ever since his death. Karena sifat dari klaim dan ajaran-ajaran, dia telah menjadi subyek kritik sepanjang hidupnya dan telah sejak kematiannya.

Regarding Prophecies

Criticism on prophecies of Mirza Ghulam Ahmed can be seen in the article Prophecies of Mirza Ghulam Ahmad . Kritik mengenai nubuatan Mirza Ghulam Ahmed dapat dilihat dalam artikel Ramalan Mirza Ghulam Ahmad.

Relationship with British

It is widely believed among orthodox Muslims that Mirza Ghulam Ahmad was aided in his mission by the British government, whose stated policy of " divide and rule " was expressed in their approval of Ahmad's introducing a dissident faction within Islam. Ghulam Ahmad is criticised by the orthodox Muslims for his support for the British Government in India and maintain that he and his associates went on publishing in favor of British control and even tried to convince Muslims in other Muslim countries that a British government would be in their favor. It is alleged that he had collaborated with the British against Muslims. Ahmadiyya Movement: British-Jewish Connections by Bashir Ahmad , khatm-e-nubuwwat.org They give reference to one of his books in which he said:

His followers reject this criticism and point out that Mirza Ghulam Ahmad was constantly engaged in controversies with the British missionaries. Pengikutnya menolak kritik ini dan menunjukkan bahwa Mirza Ghulam Ahmad selalu terlibat dalam perselisihan dengan misionaris Inggris. Western historians have recorded this effort as one of the features of Ahmad's legacy. The British Empire and the Muslim World , Francis Robinson, Page 21 Francis Robinson states;

His followers also say that Ahmad openly supported the British government in India, and therefore his critic's consideration of this being tantamount to “conspiring” with the British is baseless. Was Ahmadiyya Muslim Jamaat Planted By the British? They further argue that his open support for the British was on account of the religious freedom the British extended to the Muslims as opposed to the preceding Sikh rule in Punjab wherein Muslims were persecuted and their religious freedom curtailed. The Founder of the Ahmadiyya Movement by Maulana Muhammad Ali, Chapter 1: The First Forty Years. ; and that one of the reasons for his expression of loyalty towards the British was due to him being repeatedly presented as a threat and danger to the government with rebellious intent by his opponents such as Maulvi Muhammad Hussein who warned the government in the following words: Ahmadiyyat and the British

It is also pointed out by them that some prominent main stream Muslim leaders of the time had also openly expressed similar sentiments for the British rule for the same reasons. Glowing Tributes to the Promised Messiah – Section: 'British Government in the Eyes of Ahl-e-Hadith', pp. 38-40 38-40 Such leaders included Sir Syed Ahmad Khan , Maulvi Muhammad Hussain Batalvi, Deputy Nazir Ahmad, Leaders of the Deobandi school and members of Anjuman Himayat-i-Islam. Indian Muslim Leaders Relationship with British Rulers Furthermore the famous founders of the Muslim League had also expressed similar sentiments of Loyalty to the British Government at around the same time as Mirza Ghulam Ahmad. Muslim League and the British Government In summary the followers of Mirza Ghulam Ahmad contend that his views towards the British Rulers at the time were the same as those of numerous other well regarded Muslim Leaders of the same time. Ahmadiyya Reply to Allegations of being Sponsored by the British

Termination of Jihad

Mirza Ghulam Ahmad's critics allege that he had terminated Jihad , which is an important Islamic requirement, to appease the British . Mirza Ghulam Ahmad's kritikus menyatakan bahwa ia telah dihentikan Jihad, yang merupakan persyaratan Islam penting, untuk menenangkan Inggris. His followers, however, argue that he never terminated Jihad, in the broader sense of the word, but only forbade physical fighting for the sake of religion or against a government which gives freedom of religion. Para pengikutnya, bagaimanapun, mengatakan bahwa ia tidak pernah dihentikan Jihad, dalam arti lebih luas dari kata, tetapi hanya melarang berperang fisik demi agama atau terhadap pemerintah yang memberi kebebasan beragama. An official British government report of 1901 states: Seorang pejabat pemerintah Inggris laporan tahun 1901 menyatakan:

Ahmad wrote: Ahmad wrote:

According to Ahmad this age did not require defending Islam by the sword but that the Jihad of this age was to be carried out by preaching and defending Islam by speech and by the pen. Menurut Ahmad usia ini tidak mewajibkan membela Islam dengan pedang tetapi bahwa Jihad usia ini harus dilakukan oleh khotbah dan membela Islam dengan ucapan dan dengan pena. In another place he writes: Di tempat lain ia menulis:

See also Lihat juga

Seal of the prophets Penutup para nabi
List of founders of religious traditions Daftar pendiri tradisi keagamaan
Yuz Asaf Yuz Asaf
Mohammadi Begum Mohammadi Begum
Khalifatul Masih

Literature Sastra

Jesus in India, Ahmadiyya Muslim Foreign Mission Department, 1978, ISBN 978-1-8537-2723-8; Original Masih Hindustan Mein, Oriental & Religious Publications Ltd., Rabwah ( Online )
The Essence of Islam, Islam International Publications, Ltd.; 2nd edition (2004), ISBN 1-8537-2765-2
Teachings of Islam, Kessinger Publishing (August 2003), ISBN 978-0-76617614-0
The Philosophy of the Teachings of Islam, The London Mosque Publishing, 1979
Iain Adamson: Ahmad, The Guided One, Islam International Publications, 2000

External links Pranala luar

Ahmadiyya links
Official Website of the Ahmadiyya Muslim Community Situs Resmi Ahmadiyah Muslim Community
* Mirza Ghulam Ahmad Qadiani - Founder of the Ahmadiyya Muslim Jama'at - The Promised Messiah and Imam Mahdi
* A Life Sketch of the Promised Messiah
* The Promised Messiah's Beliefs
Qadiani - What is Qadiani?
Ahmadiyya - Invitation Towards Allah
* www.real-islam.org - Ahmadiyya Audio/Video Library
* www.real-islam.org - Replies to false allegations against Islam and Ahmadiyya

Books: Buku:
Life of Ahmad, biography of Mirza Ghulam Ahmad
Hadhrat Ahmad
Alislam.org - Islamic Books Library @ Alislam.org
Introduction to the books of Mirza Ghulam Ahmad

Articles critical of Ahmadiyya:
Replies by Ayatollah Ali Al-Hakim from a Shi'ah Muslims' point of view
What makes one a “Muslim”? (Urdu with English sub-titles)