Statements of Muslim Lawyers Association of Malaysia on Allah

On the use of ‘Allah’ by the Herald

Herald Issue – I

The Malays, as one foreigner once summed up, are a people who rest under the coconut tree with the sun shinning brightly and cheerfully upon them whilst the wind blow softly against their faces.

This observation is meant as a compliment to the temperament of the Malay Muslims. As compared to Muslims of other countries, the Muslims of Malaya did not go through a period of great conflict and bloodshed to obtain independence. As a result, you have a Muslim community who is tolerant and receptive to other religion and races.

The constitutional position of Islam and the Malays can be understood by making an analogy to a house owner who welcome visitors into their house and allowed their visitors the right to use the living room, dining room, the bedrooms, the garden, and all other areas, except, the house owner was to say, “Never ask for the right to use my own master bedroom. It is my special privilege.” After a few decades, the house owner has shared everything in his house except for his own master bedroom. He finds that his visitors, having enjoyed unlimited access and use of all the parts in his house are now knocking on the doors of his master bedroom, demanding for the right to use his own master bedroom, his last bastion.

The case of the weekly Herald has jolted the largely Malay Muslim community into the realisation that their last bastion, their master bedroom (i.e. Islam and Malay privileges) is now very much at stake. The positive outcome from the Herald fiasco is the unity of majority of the Muslims coming to the fore to protect and defend a matter held dear to their very essence, their religion, culture and sense of identity.

The Herald had since 1986, illegally used the words “Allah” to refer to God in its publication. Under Control of Undesirable Publications of the Printing Presses And Publications Act introduced in 1984, the Kementerian Dalam Negeri (KDN) (Ministry of Home Affairs) has the power to introduce the Garis Panduan Penerbitan Kementerian Dalam Negeri (“Guideline”) to regulate publications such as the Herald. According to the Guideline, words such as “Allah”, “Kaabah”, “Baitullah” and ‘Solat” are not allowed to be used by religions other than Islam. The KDN then issued a letter dated 19.05.1986 instructing and advising the weekly Herald not to use the words contained in the Guideline. Such words are deemed as sensitive to the Muslim community and may cause disharmony, disunity and confusion among the community especially the Malay Muslim community.

However, instead of adhering to KDN’s instructions and advice to cease publishing the word “Allah”, the weekly Herald repeatedly breached the Guideline by reproducing the publication in the Herald containing the words “Allah”.

The Archbishop of the Titular Roman Catholic Church (“the Church”) himself admitted in his Affidavit that a total of eight letters were sent to the Herald by KDN advising them to cease the use of the word “Allah” in their publication which went unheeded. The word “Allah” is banned for use by non Muslims under the anti propagation laws of states in its schedule of offensive words. Despite a clear statutory provision disallowing the use of Allah by non Muslims, the Herald continued in acts of infringement of the anti propagation laws and blatantly disregarded the Guideline since 1986 until 2007. Since no immediate and decisive action was taken by KDN in response to this transgression of state law and consistent breach of the Guideline, the Church was emboldened enough to file a Judicial Review dated 19.03.2008 for the following declarations:-

1. that the Church is entitled to use the word ‘Allah’ in The Herald, a weekly Catholic publication of the Church;
2. that the Guideline by the Kementerian Dalam Negeri is illegal; and
3. that the use of the word “Allah” is not exclusive for the religion of Islam.

The Herald meanwhile, posted their publication online until it came to the attention of the Majlis Agama Islam Selangor (“MAIS”) and the Muslim Chinese Association of Malaysia (“MACMA”) who were deeply concerned on the effects of the publication on the Muslims in general, especially as they were made to understand by the Church that the publication was to be solely for internal circulation of members of the Church. With its posting online by the Herald however, meant that the general public and those outside of Kuala Lumpur including the world at large would have unlimited access to the Herald. The MACMA feared that the publication would cause confusion among converts due to the terminology used. It may also open the floodgates for other beliefs to challenge the Guidelines and use the word “Allah” in their practise.

As a body entrusted with the protection of the rights and interests of Islam and the largely Malay Muslims, MAIS viewed these developments with alarm and concern. MAIS is empowered under state legislation to dispense their duties as the lawful representative of the Sultan of Selangor including to advise the Sultan of Selangor on any matter impacting the unity and interests of the Muslims. Having presented to the Sultan of Selangor the gravity of the matter, the Sultan of Selangor found the situation to be sufficiently compelling for MAIS’s intervention. With the blessings and unequivocal support of the Sultan of Selangor, MAIS filed applications to be admitted as interveners for both the Summons and Review. Their action was emulated by other Majlis Agama Islam of the States of Wilayah Persekutuan, Terengganu, Johore, Pulau Pinang and Melaka. Throughout the case, solicitors and MAIS officers handling the case attest to the ease by which they were able to advise and brief the Sultan of Selangor and to obtain further directions. The deeds of the Sultan of Selangor shall be crafted in our historical manuscripts as a monarch who has displayed a deep conscience and understanding of his role as protector and custodian of Islam and Malay rights, in the case brought by the Church.

The intervener applications by MAIS, MACMA and Majlis Agama Islam of States were provided for by statutory provisions under the Rules of the High Court.

Unfortunately, the Court did not allow their application even though MAIS argued for their inclusion under the various provisions in the Rules of High Court, including provisions for special entry to oppose the judicial review. The Court did not recognise the statutory duties of MAIS under state legislations as the lawful body to advise and aid the Sultan of Selangor in such matters of judicial review relating to the rights and interests of Islam and the largely Malay Muslims.

The Court made a pronouncement that MAIS have no basis to justify that they have a direct interest in the case, in total disregard to MAIS’s statutory function as adviser and aid to the Sultan of Selangor in matters of Islam and Muslim rights. Thus, MAIS was denied the opportunity to put forth their arguments before the Court by the Judge presiding the case, Datuk Lau Bee Lan. This situation proved fatal to MAIS’s intervener application and was a major factor that led to a decision in favour of the Herald. The Court decision meant that the words “Allah” and consequently, “Allah’s Son” were allowed to be used in the Malay pages of the Herald weekly. The Court decision has also set a precedent that where it deems fit, parties who expressly transgressed and breached laws, may still come to Court challenging the authorities’ right to enforce laws under the guise of “constitutional rights”. This is one of the greatest mockeries to our judicial system.

Consequently, the reaction of the Muslim community to the Court decision dated 31.12.2009 is largely one of disbelief, anger and humiliation; a deep wound that if it were at all to recover, would require a long healing process.

Herald Issue – Part II

The Judge presiding the case of the Herald, Datuk Lau Bee Lan, in her decision disallowing MAIS, MACMA and Majlis Agama of States as interveners, made special mention of the fact that the applicants in this case were unable to provide concrete evidence that the use of the word “Allah” is sensitive to the Muslim community and would cause disharmony, disunity and confusion among the Muslim community. As such, it may be inferred that the Judge was of the opinion that the usage of the word “Allah” by the Herald and the Church would not be of material consequence as far as the Muslim community is concerned.

Events that unfolded during the days immediately succeeding the decision proved otherwise. NGOs, Islamic organisations and various other organisations whether politically connected and apolitical were greatly moved by this outright disregard of the Muslim’s community sensitivities. The government, initially unsure of the correct stand to be taken, followed the stance set by our former premier in this issue, where Tun Mahathir in his statement immediately after the Court decision was handed down stated that “….the word “Allah” is specific for Muslims..” and “…in Peninsular Malaysia we have never heard of Christians using the word Allah when referring to God in the Malay language, why are we using the word now?..”. Tun Mahathir’s sentiment is shared by many Muslim groups in Malaysia who questioned the motives behind the application by the Church to use the word “Allah” in the Herald which may, subsequently lead to the use of the word of “Allah” in a Malay language version of the bible. The other versions of the bible, which is the English, Chinese and Tamil language do not include the word “Allah” in their publications. As such, it seems that the word “Allah” and as such, “Allah’s Son” are meant to be used exclusively for a Malay language version and targeted for the largely Malay Muslim community.

The demonstrations of opposition to the Court decision that took place all over the country culminated in sporadic attacks against Churches in Kuala Lumpur, Selangor, Perak, Malacca and Sarawak, hinting to possible civil unrest if left unabated. A news report dated 11th January 2010 in the Star which states “…Some 1,700 members of the Protestant Church packed the hall for the joint Mandarin and English services from early yesterday…” points blankly to the age old customary usage of English and Mandarin in their Church services, which reinforces the suspicion of the Muslim community towards the intention of the Church in using the word “Allah” in the Malay language pages of the Herald-Weekly and the Malay version of the bible. Members of Churches testify through at least one blog (http://www.malaysiakini.com/news/12096) as follows:- “It is for the use of ‘Allah’ in worship and publication in Bahasa, not in English…Yes, they had use God and will continue use God in English worship/publication but in Bahasa, they want to use ‘Allah’ back”.

In respect to the attacks against the Churches, there have been notable efforts by the government to pacify the Christian community whereby monetary compensation and contribution to repair the Churches were offered. The Muslim community generally do not condone the attacks and belief that these attacks are isolated incidences and committed by extremist individuals. However, similar efforts by the government to pacify the Muslim community are wanting and the Christian community have not come strongly forward to state their disagreement with the application by the Titular Roman Archbishop to use the word “Allah” in Malay language pages of the Herald-Weekly. In order to contain extremist individuals and comfort the wounds of the Muslim community inflicted by the Church’s Court application, a more decisive stand has to be made by the government authorities.

Although the stand by the government authorities in this issue is uncertain and lacking in direction, the King – Yang Dipertuan Agong Al-Wathiqu Billah Tuanku Mizan Zainal Abidin ibin Almarhum Sultan Madmud Al-Muktafi Billah Shah (“Yang Dipertuan Agung”) came forward to point the direction that the government is supposed to drive in this issue. In the statement issued by the Yang Dipertuan Agung dated 9th January 2010, the Yang DiPertuan Agung reminded all parties to respect Islam as the religion of the Federation and emphatically stated that the use of the word “Allah” shall precisely follow that as understood and complied in the Islamic context. The statement made by the Yang DiPertuan Agung had to a certain extent, provided some semblance of relief from the black abyss that currently envelopes the muslim community.

The statement by the Yang DiPertuan Agung that Islam is the religion of the Federation is of great significance in its meaning and effect. Under the Constitution, Islam holds a special position that is unquestionable. This special position is entrenched in Article 3 of the Federal Constitution that states, “Islam is the religion of the Federation; but other religions may be practised in peace in harmony in any part of the Federation.” Therefore, Article 3 establishes the sovereignty of Islam as the religion of the Federation and the rights of other religions to be practised shall not encroach on the rights of Muslims to practise Islam nor cause disharmony to Islam. The description of Islam as a religion above others under the Constitution is aptly described by Judge Mohd Nor Abdullah in a decided case in the year 2000 (Meor Atiqurahman bin Ishak & Ors v Fatimah Sihi & Ors [2000] 1 CLJ 393), where Islam is likened to a majestic tree known as the “Pokok Jati” which is tall, strong and luminous. It stands and walk before others, its presence is in the main arena with its voice heard loud and clear. If its nature is not as such, then it cannot be said to be a religion above others in the Constitution.

The Yang DiPertuan Agung, in taking the office of Yang DiPertuan Agong, is subject to the Oaths he had pledged as stipulated in the Fourth Schedule of the Constitution. In accordance to the Oaths taken under the name of Allah, the Yang DiPertuan Agong has an undisputable sacred duty as custodian and protector of the religion of Islam and Malay rights.

In the case of the Herald, the Yang DiPertuan Agong, having been advised by Constitutional experts, came instantly to the defence of the Islamic religion and being an institution by itself, was the first to pledge support for the Sultan of Selangor in the intervener application. The Majlis Agama of Terengganu, being the state directly under the Yang DiPertuan Agong was initiated as a party through its Majlis Agama Islam to the intervener application. For states that have no Sultan such as Malacca, Pulau Pinang and Wilayah Persekutuan, the Yang DiPertuan Agong took upon himself to instruct the Majlis Agama of these states to join in the intervener application. The Sultan of Johor, meanwhile, came into the intervener application through the advice of their Mufti.

The main thrust of the Yang DiPertuan Agong’s and Majlis Agama States’ concern is the confusion that the misuse of the word “Allah” would cause among the Muslims and non Muslims alike. The concept of Allah as understood, embraced and practised by the Muslim community in Malaysia is totally distinct and separate from the concept as understood by the Church conceptually, culturally and theologically. Whereas, the concept of Allah embraced by the Muslim community in Malaysia as defined in the context of Muslim and Malay tradition is Allah in a MONOTHEIST (TAWHID) sense as opposed to the concept of TRINITY of God as understood by the Church.

In the aftermath of the Church attacks, calls were made for the Muslim community to remain calm and not to disrupt harmony. Some opinions chided the Muslim community for their intolerant behaviour towards the Court Decision and even advised that the issue of the use of the word “Allah” in the Malay language pages of the Herald-Weekly has been unjustly magnified. The nation has forgotten one critical aspect in all of this mayhem; the Muslim community did not start the encroachment of the rights of other religious communities. Instead, the act of the Church in bringing the matter to Court is seen by the Muslim community as a belligerent and provocative act and this fact should be acknowledged by all, as a first step towards healing wounds.

Azril Mohd. Amin
Information Secretariat,
Persatuan Peguam Peguam Muslim Malaysia.
(Muslim Lawyers Association of Malaysia)

Bersatu Mempertahankan Kalimah Allah

BERSATU MEMPERTAHANKAN KALIMAH ALLAH

Khutbah Jumaat 15 Januari 2010
Jabatan Agama Islam Selangor.



Sidang Jumaat yang dirahmati Allah

Marilah kita meningkatkan ketaqwaan kita dan menghadapkan seluruh jiwa raga kita kehadrat Allah S.W.T, dengan merenung, berfikir secara mendalam, tentang kebesaran Allah dan segala rahmat kurniaan -Nya.

Mereka yang sering mengingati Allah jiwanya akan tenang, hatinya akan tenteram, sehingga halus budi pekerti dan tutur katanya.

Firman Allah SWT:

“Orang yang beriman menjadi tenang hatinya dengan mengingati Allah, ketahuilah bahawa dengan mengingati Allah hati akan tenang”. [Surah Ar-Ra’d, 43: 28]

Muslimin yang Berbahgia,

Dalam Al-Quran yang mengandungi lebih daripada 600 halaman, kalimah Allah diulang-ulang setiap halaman. Mereka yang membaca seluruh Al-Quran akan menyebut lebih 20 ribu kali. Dalam solat pula, kalimah Allah disebut sebanyak 425 kali bagi 17 rakaat sehari semalam. Begitulah intimnya umat Islam dengan kalimah Allah.

Perkataan Allah menurut Ensiklopedia Islam adalah merujuk kepada sebutan atau nama Tuhan yang tiada Tuhan selain Allah atau Tuhan Yang Maha Esa.

Menurut ensiklopedia Katholik, ianya telah dicatat bahawa “perkataan Allah adalah kalimah dalam bahasa arab, ianya hanya digunakan di kalangan orang Islam bagi nama tuhan mereka”. Umum mengetahui perkataan Allah tidak pernah terdapat dalam bahasa asal perjanjian lama yang dikenali sebagai Taurat dan perjanjian baru yang dikenali sebagai Bible. Ini adalah kerana Kitab Tawrat ditulis dalam bahasa Hebrew, manakala Bible dalam bahasa Greek.

Muslimin yang dirahmati Allah,

Keputusan Mahkamah Tinggi Kuala Lumpur pada hari Khamis, 31 Disember 2009, yang membenarkan akhbar Mingguan Herald-The Catholic Weekly menggunakan kalimah “Allah” amat memeranjatkan bagi semua umat Islam di seluruh negara. Berbagai reaksi telah timbul baik daripada individu, termasuk di kalangan ulama’, ahli politik dan cendekiawan Islam, ataupun jawatankuasa masjid serta persatuan dan pertubuhan Islam.

Penggunaan nama Allah oleh pihak Kristian khususnya dalam penulisan mereka, amat wajar dilarang oleh pihak kerajaan. Di dalam hukum Islam, kerajaan berhak memutuskan hukuman di dalam konteks menghalang mudarat yang dijangkakan.

Dalam konteks Malaysia, penggunaan kalimah Allah bagi penganut agama Kristian amat dibimbangi boleh mencetuskan ketegangan antara agama seterusnya boleh membawa perpecahan yang serius jika gagal dikawal.

Lebih-lebih lagi, apabila mengenangkan kelalaian umat Islam yang ada pada hari ini, telah memberi ruang kepada missionary bukan Islam mengambil kesempatan untuk tujuan-tujuan tertentu.

Di samping itu, kemunculan beberapa kumpulan bukan Islam, yang diyakini akan menyalahgunakan nama Allah dalam tulisan mereka secara berleluasa, sehingga membawa kekeliruan bagi penganut Islam.

Satu lagi fakta yang perlu difikirkan adalah, mengapa gereja-gereja di Eropah seperti Vatican City di Italy TIDAK MENGGUNAKAN kalimah Allah untuk God, malah negara-negara majoriti Kristian juga tidak pernah sibuk ingin menggunakan nama Allah ini. Malah dalam filem-filem bercorak agama terbitan Hollywood, pihak Kristian tidak pernah menggunakan kalimah Allah bila menyeru tuhan mereka. Mereka hanya gunakan God atau Lord sahaja. Itulah yang terpakai di sisi Kristian seluruh dunia sebenarnya.

Umat Islam perlu sedar mengapa kumpulan tersebut memperjuangkan penggunaan kalimah ini di negara-negara majoriti umat Islam seperti Mesir, Indonesia, beberapa negara Arab dan kini di negara kita, Malaysia. Tahukah kita, apa sebabnya berlaku sedemikian?. Kesannya nanti, kita bimbang bahawa semua gereja akan ditukar kepada nama Baitullah (rumah Allah), bible juga akan dinamakan Kitabullah dan lebih keliru lagi apabila setiap agama yang ada di negara ini menggunakan nama tuhan mereka dengan nama Allah. Niat mereka adalah untuk menyamaratakan semua agama di negara ini. Sedangkan Islam itu adalah agama yang diredhai Allah SWT., tiada agama lain yang sebenarnya melainkan Islam. Kerana Islam datangnya daripada Allah sedangkan agama yang lain semuanya rekaan manusia semata-mata. Fikirkanlah!

Sidang Jumaat sekalian,

Larangan penggunaan kalimah Allah oleh bukan Islam bukan perkara baru. Larangan terhadap penggunaan kalimah Allah ini telah diputuskan oleh Jemaah Menteri pada 16 Mei 1986 yang memutuskan empat perkataan khusus iaitu; Allah, solat, Kaabah dan Baitullah tidak dibenarkan penggunaannya oleh bukan Islam. Pada masa ini terdapat sepuluh buah negeri telah memperuntukkan larangan penggunaan kalimah Allah dalam jadual kepada Enakmen Kawalan dan Sekatan Pengembangan Agama Bukan Islam Kepada Orang Islam kecuali Sabah, Sarawak, Pulau Pinang dan Wilayah Persekutuan

Demikian juga, Muzakarah Jawatankuasa Fatwa Majlis Kebangsaan Bagi Hal Ehwal Agama Islam Malaysia Kali Ke – 82 yang bersidang pada 5 - 7 Mei 2008, telah memutuskan bahawa:

1. Lafaz Allah merupakan kalimah suci yang khusus bagi agama dan umat Islam dan ia tidak boleh digunakan atau dimasukkan dengan agama-agama bukan Islam yang lain.

2. Oleh itu, wajib bagi umat Islam menjaganya dengan cara yang terbaik dan sekiranya terdapat unsur-unsur penghinaan atau penyalahgunaan terhadap kalimah tersebut, maka ia perlu disekat mengikut peruntukan undang-undang yang telah termaktub dalam Perlembagaan Persekutuan.

Muslimin yang dirahmati Allah,

Jawatankuasa Fatwa Negeri Selangor telah memutuskan bahwa lafaz Allah merupakan kalimah suci yang khusus bagi agama dan umat Islam dan ia tidak boleh digunakan atau dimasukkan dengan agama-agama bukan Islam yang lain.

Oleh itu, wajib bagi umat Islam menjaga dengan cara yang terbaik sekiranya terdapat unsur-unsur penghinaan atau penyalahgunaan terhadap kalimah tersebut, maka ia perlu disekat mengikut peruntukan undang-undang yang telah termaktub dalam Perlembagaan Persekutuan.

Majlis Agama Islam Selangor juga telah melaksanakan beberapa tindakan, antaranya pada 13 Mac 2009 yang lalu, mengadakan satu sidang akhbar bagi menyatakan pendirian MAIS berhubung isu ini di mana MAIS berpendirian bahawa penggunaan kalimah Allah hanya eksklusif untuk orang Islam sahaja. Larangan penggunaan kalimah Allah oleh agama selain Islam adalah untuk mengelakkan kekeliruan di kalangan penganut agama Islam terhadap konsep Keesaan Allah SWT.

Selain itu, MAIS turut menulis surat bertarikh 19 Mac 2009 bagi menyatakan pendirian ini kepada Kementerian Dalam Negeri, Kementerian Penerangan Malaysia, Jabatan Kemajuan Islam Malaysia (JAKIM) dan semua Majlis Agama Islam Negeri-Negeri Seluruh Negara.

Muslimin yang dirahmati Allah,

Marilah kita menghadapi perkara ini dengan penuh bijaksana. Tindakan pertama kita ialah bersatu memperkukuhkan perpaduan. Kita padamkan segala permusuhan dan perbalahan di kalangan kita. Walaupun sebahagian kita berbeza ideologi, namun ianya tidak sampai menggadaikan maruah agama yang maha suci, semata-mata mempertahankan pangkat dan kuasa.

Ingatlah firman Allah S.W.T:

Katakanlah (wahai Muhammad), “Wahai Tuhan yang mempunyai pemerintahan! Engkaulah yang memberi pemerintahan kepada sesiapa yang Engkau kehendaki dan Engkaulah yang mencabut pemerintahan daripada sesiapa yang Engkau kehendaki. Engkaulah juga yang memuliakan sesiapa yang Engkau kehendaki dan Engkaulah yang menghina sesiapa yang Engkau kehendaki. Dalam kekuasaan Engkaulah sahaja adanya segala kebaikan. Sesungguhnya Engkau Maha Berkuasa atas tiap-tiap sesuatu”. [Surah Al-‘Imran, 3: 26]

Adalah diharapkan agar kita bertindak dengan penuh hikmah dan tidak mengambil tindakan yang melulu akibat keputusan mahkamah itu. Sebagai warga negara yang menghormati kedaulatan undang-undang, hendaklah kita bertindak dengan bijaksana di dalam lunas Undang-undang Negara. Pihak yang berkuasa sedang mengambil tindakan yang perlu mengikut proses undang-undang negara kita. Kita berdoa semoga tindakan yang mereka ambil diperkenankan dan diredhai oleh Allah S.W.T:

“Orang Yahudi dan Nasrani tidak sekali-kali akan bersetuju atau suka kepada engkau (wahai Muhammad) sehingga engkau menurut millah (agama) mereka (yang telah terpesong itu). Katakanlah (kepada mereka), “Sesungguhnya petunjuk Allah (agama Islam) itulah petunjuk yang benar”.

Sesungguhnya jika engkau menurut kehendak hawa nafsu mereka sesudah datangnya (wahyu yang memberi) pengetahuan kepada engkau (tentang kebenaran), maka tiadalah engkau akan peroleh daripada Allah (sesuatu pun) yang dapat mengawal dan memberi pertolongan kepada engkau”. [Surah Al-Baqarah, 2:120]


Ya Allah, Engkaulah Tuhan yang Maha berkuasa, kami bersyukur kehadrat-Mu yang telah mengurniakan kami rahmah dan nikmat, sehingga kami dapat meneruskan usaha ke arah memperkukuhkan negara ,umat Islam khususnya negeri Selangor, sebagai negeri yang maju, sejahtera dan berkebajikan.

Justeru kami pohon kehadrat-Mu ya Allah, tetapkanlah iman kami, tingkatkanlah amal kami, kukuhkanlah perpaduan kami, murahkanlah rezeki kami, kayakanlah kami dengan ilmu yang bermanfaat, suburkanlah jiwa kami dengan budi pekerti yang mulia, kembalikanlah generasi muda kami ke jalan yang Engkau redhai, lindungilah kami daripada ujian-Mu yang berat, wabak penyakit, persengketaan, kemiskinan dan lain-lain, supaya dengan demikian, negeri kami akan sentiasa bertambah makmur dan berkat.

Pemahaman Konsep Allah

Oleh NURUL IZZAH SIDEK
Utusan Malaysia, 14 Januari 2010 / 28 Muharam 1431

ADALAH TERLALU AMAT PENTING akan akidah tawhid bagi remaja kerana Al-Quran telah memberikan sempadan yang jelas tentang persoalan akidah dalam suasana pelbagai aliran agama dan kepercayaan.

Dengan Nama Allah nama AllahYang Pemurah lagi Maha Penyayang

1. Katakanlah (wahai Muhammad): "Wahai orang-orang Kafir!
2. Aku tidak menyembah yang kamu sembah;
3. Juga tidak akan kamu menyembah yang aku sembah;
4. Dan aku tidak akan menyembah (Allah) apa yang kamu sembah;
5. Juga kamu tidak pernah menjadi penyembah Tuhan Yang aku sembah;
6. Bagi kamu agama kamu, dan bagiku agamaku (Monoteisme Islam)" .
[Surah Al-Kafirun, 109:1-6].

Al-Quran telah memberi petunjuk bahawa terdapat perbezaan antara akidah tentang agama Islam dan anutan agama lain. Sebagai remaja yang beragama, isu agama adalah isu yang sangat penting dalam kehidupannya kerana ia menunjukkan identiti diri serta kepercayaan terhadap konsep agama dan ketuhanan.

Dalam Islam, akidah tawhid yakni meng-Esakan Allah adalah sangat penting. Oleh itu, secara khususnya Al-Quran menyatakan dengan jelasnya kalimah Allah dalam pengucapan orang beriman. Kalimah-kalimah seperti kalimah syahadah (Tiada Tuhan selain Allah, Nabi Muhammad Pesuruh Allah), Alhamdulillah (Allah Maha Besar), Subhanallah (Maha Suci Allah), dan Allahuakbar (Allah Maha Besar) memberi makna bahawa kalimah Allah adalah asas tawhid dan Tuhan yang Esa.

Kalimah Allah diulang-ulang di setiap halaman di dalam al-Quran lebih 20,000 kali. Di dalam solat pula, kalimah Allah disebut sebanyak 425 kali bagi 17 raka’at solat fardhu sehari semalam, lantas menunjukkan betapa dekatnya kalimah Allah dengan umat Islam.

Timbul persoalan mengapa isu penggunaan kalimah Allah pada agama lain ini ditimbulkan sedangkan sebelum ini pengamal ajaran Kristian itu menyebut 'Tuhan' dengan bahasa mereka masing-masing.

Malah penganut agama di negara majoriti Kristian juga tidak menukar kalimah Tuhan atau God kepada Allah kerana bimbang akan timbulnya kekeliruan pada penganut mereka.

Umat Islam yang terdiri daripada pelbagai bangsa dan bahasa tetap berlafaz dan menulis dengan perkataan Allah dari kitab suci Al-Quran. Perkataan Allah ini tidak diterjemahkan ke bahasa masing-masing, kerana perkataan Allah tidak mampu diterjemahkan ke dalam bahasa lain, dengan berpegang kepada makna asalnya dalam bahasa Al-Quran.

Ilmiah dan telus

Justeru, adakah kebebasan beragama dan bersuara memberi ruang untuk manusia menyatakan hak sesuka hati tanpa memikirkan kesan dan implikasinya pada kaum dan agama lain?

Hakikatnya, kebebasan secara saksama seharusnya mempunyai batas sempadan yang tidak menimbulkan masalah sehingga boleh mencetuskan perkara yang boleh merosakkan hubungan sesama manusia.

Perkara ini perlu dijawab secara ilmiah dan telus, kerana umat Islam menyebut dan menulis kalimah Allah mengikut maknanya yang sebenar sehingga menjadi akidah yang menjadi asas kepada amalan mereka.

Orang-orang Yahudi mendakwa mereka adalah 'orang-orang terpilih' (the chosen people). Orang Kristian percaya kepada Tuhan, tetapi juga percaya kepada konsep triniti (3 dalam 1). Mereka percaya tentang kewujudan tiga entiti membentuk satu Tuhan. Di dalam triniti, ada disebut anak Tuhan (Nabi Isa a.s).

Adapun orang Islam melihat Nabi Isa a.s adalah Rasul yang mulia. Rasul bukanlah anak Tuhan, tetapi juga manusia seperti kita yang terpilih untuk menyampaikan ajaran Allah kepada manusia. Maka titik perbezaan ini adalah sangat besar.

Faham Allah yang sebenar adalah dalam maksud tawhid. Maka penggunaan kalimah Allah adalah serasi dalam Islam, yakni dirujuk pada asas yang satu, dan tidak secocok dengan konsep triniti.

Remaja Islam harus memahami asas ini kerana sekiranya kefahaman tentang Allah digunakan sesuka hati, ia akan memberikan implikasi yang kurang jelas bahawa Allah dalam konteks umat Islam dan Allah dalam pemahaman agama lain adalah sama. Jika ini terjadi, maka kedua-dua agama akan disamakan, padahal kedua-duanya adalah berbeza.

Tidak dinafikan bahawa wujudnya nilai-nilai kebaikan dalam semua agama, iaitu nilai interaktif untuk hubungan sesama manusia.

Nilai-nilai seperti amanah, adil, jujur, menepati masa, telus dan tulus diamalkan kerana kepercayaan kepada Tuhan memberi asas komunikasi berlangsung.

Apa yang menjadi masalah apabila ada segelintir penganut yang menyeleweng daripada ajaran-ajaran sebenar, lantas seluruh penganutnya dilabel sebegitu.

Namun begitu, dalam tradisi Islam ada nilai tertinggi (supreme) yang tidak boleh disamakan dengan nilai agama lain. Nilai itu adalah akidah tauhid yang apabila dimanifestasi dalam keyakinan, ia membawa kepada maksud kesatuan Allah, kesatuan ciptaan dan kesatuan rahmah.

Oleh itu, remaja Islam amat beruntung kerana nilai yang tertinggi ini menjadi tunjang, kepercayaan, keyakinan dan nilai tertinggi ini juga memberi pedoman bagi remaja memilih jalan hidup yang baik dan sempurna.

Yang berbeza biarlah berbeza, tetapi nilai-nilai yang baik dan murni harus dimanfaati bersama.

Islam menganjurkan perdamaian dan sentiasa mengamalkan musyawarah dalam menyelesaikan setiap perkara. Sepatutnya rasa perbezaan sudah dimengerti dan difahami oleh orang Islam, apatah lagi tinggal dalam masyarakat berbilang kaum dan agama.

Implikasi di Malaysia

Apabila langkah menggunakan kalimah Allah dalam agama lain dilaksanakan, ia menjadi perkara sensitif dalam hubungan agama. Sungguhpun masih wujud lagi perdebatan mengenai keterbukaan dan keharusan menggunakan kalimah Allah, tetapi dari konteks Malaysia dan kemaslahatannya, ia tidak wajar ditimbulkan.

Ini penting bagi menghindarkan mudarat yang boleh menimpa orang awam Islam serta api pergaduhan yang amat mudah ternyala di celah-celah ruang konflik antara agama.

Dalam negara kita, kedudukan masyarakat Kristian dan agama-agama yang lain adalah dalam lingkungan kehidupan masyarakat umum yang hidup secara bersama, khususnya masyarakat yang hidup di dalamnya umat Islam. Mahu tidak mahu, ia akan menyentuh perasaan umat Islam, kerana perkataan Allah adalah sangat mulia di sisi umat Islam.

Oleh itu, perbincangan secara ilmiah, khusus dan jujur perlu diadakan antara pihak-pihak terlibat terhadap isu ini. Sekiranya ia menjadi isu perundangan, maka dikhuatiri akan timbul tindak balas pihak tertentu, lalu emosi akan lebih berperanan daripada asas ilmu.

Kaedah Islam atau fekah Islam mengambil pendekatan berbeza, iaitu yang berbeza biarlah berbeza kerana memang sifat faham mengenai Tuhan masing-masing adalah berbeza.

Justeru, menimbulkan isu itu adalah tidak harus berlaku kerana selama ini perkataan Tuhan (sama ada Lord atau God) digunakan dalam agama lain. Sekiranya Allah digunakan persoalan akan timbul adakah ia dirujuk kepada Tuhan yang satu atau konsep triniti.

Perlu ditegaskan bahawa penggunaan God adalah konotasi Tuhan secara umum, manakala Allah adalah khusus baik dari segi makna dan sifatnya. Justeru, hakikat Allah adalah bersifat Esa (satu), dan bukannya banyak.

Perkataan Allah anjuran Kristian itu bukan merujuk kepada Tuhan yang satu, saperti asas kepada kitab Injil yang asal diturunkan kepada Nabi Isa a.s serta ajaran samawi yang lain.

Oleh itu, adalah sesuatu yang silap kepada sesiapa yang menyamakan penggunaan kalimah Allah dalam Islam dengan agama lain, apatah lagi ia bakal mengelirukan akidah umat Islam.

Ia bakal mengelirukan umat Islam, terutamanya remaja Islam yang tidak mempunyai asas agama yang kukuh dan hanya bergantung kepada rasional pemikiran untuk menilai.

Generasi muda Islam perlu lebih peka dalam isu ini dan perlu berfikir sedalam-dalamnya mengenai implikasi isu ini.

Generasi muda secara umumnya perlu mengerti walaupun sering disebutkan mengenai kebebasan beragama, kebebasan sewajarnya memberikan peluang dan pilihan yang terbaik. Dan percaya kepada Allah adalah jawapan terbaik dalam persoalan beragama.

Tuntasnya, remaja perlu meningkatkan pemahaman ilmu tauhid dan memahami dengan jelas tentang kewujudan Allah kerana tanpanya asas akidah akan mudah cair dan menganggap bahawa semua agama adalah benar.

Namun demikian, perlu diingatkan bahawa ajaran Islam tidak membenarkan umatnya mencerca dan memaki agama lain tetapi harus menghormati kepercayaan mereka kerana kefahaman mereka terhadap Tuhan mereka dengan faham mengenai Allah yang Esa tidak sama.


Ketidaksamaan ini harus diraikan secara ilmiah, jujur dan berhemah agar hubungan antara agama dapat berlangsung dalam suasana aman dan harmoni.

Kesimpulan

Isu penggunaan kalimah Allah pada agama lain sememangnya pantas mengundang sensitiviti orang Islam kerana intimnya kalimah Allah pada orang Islam.

Kontroversi tentang kalimah Allah tidak boleh dicapai secara mutlak di mahkamah kerana undang-undang hanya mengutamakan maksud undang-undang semata-mata.

Bagi remaja Islam, ini adalah masa untuk menginsafi diri sendiri akan kewajipan dan kefahaman kita tentang konsep Allah yang Esa.

Barangkali kita masih yakin bahawa kita berpegang teguh pada ajaran Islam, tetapi bagaimana dengan generasi akan datang yang makin dihimpit dengan arus globalisasi dan limpahan maklumat dari pelbagai arah.

Pastinya badai ini tidak mampu ditongkah tanpa adanya ilmu dan iman di dada. Oleh itu amat penting remaja memahami asas tawhid supaya tidak tergelincir dari landasan yang benar.

Allah subhanahu wata’ala telah berfirman: “Katakanlah (wahai Muhammad): (Tuhanku) ialah Allah Yang Maha Esa. Allah Yang menjadi tumpuan sekalian makhluk untuk memohon sebarang hajat. Ia tiada beranak, dan Ia pula tidak diperanakkan. Dan tidak ada sesiapapun yang serupa dengan-Nya” [Surah Al-Ikhlas,112: 1-4]

Dr Faruqi's view on the word of Allah

Finding the middle path
Thestar Online, Wednesday January 13, 2010

REFLECTING ON THE LAW
By SHAD SALEEM FARUQI

It is not always right to use our rights. In matters of religion, history, logic and reason must not apply exclusively. Emotions must be regarded.

THE desecration of several places of Christian worship must be condemned as a shameless and mindless atrocity. A democratic society does not resolve disputes through violence.

It is obvious that we have in our midst a lunatic fringe that has no understanding of religion or of the Constitution or of the traditions of tolerance and multi-culturalism that made Malaysia an exemplar for all other plural societies.

In the midst of gloom it is heartening to note that a large number of Muslims, including the Prime Minister, have joined grieving Christians to condemn this outrage.

Church leaders have shown exceptional restraint and have been true to their faith by condemning the sin but forgiving the sinners.

We have to put this national shame behind us and to move on to resolve the “Allah issue” in a spirit of compassion, moderation and accommodation.

Through the looking glass of the Christians, I can clearly see that although the word Allah has obvious reverence for Muslims, no one can deny that Allah is also a term of language.

For centuries, in the whole of Arabia, followers of all semitic religions have used the word Allah to refer to their own God. Arab-speaking Christians use Allah al-ab (God the father), Allah al-ibn (God the son), Allah al-quds (God the Holy Spirit).

Such transcendence of common symbols and vocabulary must be commended, not condemned. In any case the Muslim belief in one and only one God necessitates acceptance that Allah is for everyone and not just for Muslims.

There is also the constitutional dimension of freedom of religion in Article 11(1) and the right to free speech in Article 10(1)(a). These Articles are broad enough to permit any one to invoke whatever language or sentiment he wishes to invoke in order to open his heart and soul to God.

Muslim leaders must also acknowledge their role in this imbrogilo. They banned local translations of the Bible into Malay. This forced Malay-speaking Christians, especially in Sabah and Sarawak, to import Bibles from Indonesia.

Bibles in Bahasa Indonesia use Allah to refer to the Christian God.

The Muslim argument that use of the word Allah by non-Muslims will confuse the Muslim population is demeaning.

It paints the Muslims as an extremely ignorant and gullible lot. It ignores the fact that Islam took deep roots in Malaya hundreds of years ago and became the identifying feature of the Malay persona.

The Islamic faith was not shattered during British rule. Why should it be so easily shaken now after 52 years of Muslim rule, 52 years of Islamic education and a vigorous dakwah movement?

However, looking at the issue through Muslim lenses, many issues tug at my conscience. First, it is not always right to use our rights. Freedom per se has no value. It is what freedom is for. It is the use to which it is put. It is the sense of responsibility and restraint with which it is exercised.

Take the one hundred million Muslims in India for example. Despite their rights in secular India’s Constitution, they refrain from butchering the cow because the cow is regarded as sacred by the majority Hindus.

In the British case of Humphries vs Connors, 1864, a Protestant lady was marching in a predominantly Catholic area with an orange lily in her buttonhole. For historical reasons that evoked painful memories for the Catholics.

A police constable plucked the lily away. In an action against the officer for assault, the court held that the officer was within his duty to prevent breaches of the peace.

Similar considerations apply in Malaysia. The constitutional right to freedom of religion is subjected by Article 11(4) to restrictions on proselytisation. Article 11(5) subordinates religion to public order, public health or morality.

A relevant law on public order is section 298 of the Penal Code which punishes the offence of wounding religious feelings.

These feelings are likely to be wounded if there is a claim that Allah was born in the manger; that Allah was born of Mary; that Allah was crucified on the cross.

The Muslim doctrine is that Allah does not beget and cannot be begotten. He cannot be depicted in any physical form. He cannot be part of the Trinity of Father, Son and Holy Ghost.

To argue that the word Allah is central to the Christian faith and that any restriction on its usage would hinder freedom of conscience of the Christians requires a willing suspension of disbelief.

Other than in the Arab Peninsula and in Sabah and Sarawak, the word Allah has never been part of Christian discourse or sermons. Certainly in west Malaysia the word was not part of Christian vocabulary up to now.

The Herald’s new found love for Arabic words is indeed very touching but one cannot fail to note that the import of Arabic words is rather selective.

Tan Sri Dzulkifli of USM has pointed out that in the Malay translation of the Bible, the word Allah is used to refer to the Lord God but Mary, Abraham, Moses, Joseph, Michael and other revered figures are not given their Arabic names.

One must also remember that Malaysia is not Arab-speaking and Christian sermons in Malay could just as well use words like Tuhan, Dewa, Dewata and Betara without any diminution of freedom of conscience.

The plaintiffs in the Herald case must also take note that there is suspicion, unjustified though it may be, that the use of the word Allah is an indirect attempt to proselytize Muslims contrary to Article 11(4).

The argument that the Church will be using the word Allah only privately is credible but we all know that it does not take much to put a private publication in the public domain.

All in all it can be said that in relation to the Herald case, the general Muslim reaction is too emotional and is based on lack of knowledge.

The Herald, on the other hand, has lots of facts but no tact. Its arguments rely on cold logic, history and rationality but there is total disregard of local context and of religious sensitivities.

It is submitted that in matters of religion, history, logic and reason must not apply exclusively. Emotions must be regarded. Sometimes rights must give way to the need for social harmony. We need to find a middle path.

The case of Sabah and Sarawak Christians who have a long tradition of using the word Allah without any inter-religious problems needs to be sympathetically considered.

In the long range, encouragement must be given to replace Indonesian translations of the Bible with Malaysian renditions. All restrictions on the printing of Bibles in the Malay language must be lifted.

In relation to west Malaysian Christians, there is no need to use the sledgehammer of the Printing Presses Act to impose prior restraints. A Home Ministry advice on the consequences of violating Articles 11(4), 11(5) and section 298 of the Penal Code will be sufficient. If this advice is not followed, prosecutions can be commenced.

The judicial process should be allowed to continue without any intimidation. However neither judicial decisions nor executive proclamations can make this heart-wrenching problem go away.

We need inter-faith dialogue to find comprehensive political and administrative solutions for our tattered fabric of inter-religious relationships. There are many painful issues and piece-meal solutions will not be enough.

Fair and moderate solutions will require leadership and sacrifice. As the Rev Jesse Jackson said “leaders of substance do not follow opinion polls; they mould opinion, not with guns or power of position but with the power of their souls”.
____________________________________________________________________________________________________________________________________________________________
Datuk Dr Shad Saleem Faruqi is Emeritus Professor of Law at UiTM and Visiting Professor at USM.

Who Is Allah?

Description: Do Muslims worship the same God as the Jews and Christians? What does the word Allah mean? Is Allah the Moon-god?

By Abdurrahman Robert Squires

One of the biggest misconceptions about Islam has to do with the word “Allah.” For various reasons, many people have come to believe that Muslims worship a different God. This is totally false, since “Allah” is simply the Arabic word for “God” - and there is only One God.

Let there be no doubt that Muslims worship the God of Noah, Abraham, Moses, David and Jesus - peace be upon them all. However, it is certainly true that Jews, Christians and Muslims all have different concepts of Almighty God. For example, Muslims - like Jews - reject the Christian beliefs of the Trinity and the Divine Incarnation.

This, however, does not mean that each of these three religions worships a different God - because, as what has been said, there is only One True God. Judaism, Christianity and Islam all claim to be “Abrahamic Faiths” and all of them are also classified as “monotheistic.” However, Islam teaches that other religions have, in one way or another, distorted and nullified a pure and proper belief in Almighty God by neglecting His true teachings and mixing them with man-made ideas.

First of all, it is important to note that “Allah” is the same word that Arabic-speaking Christians and Jews use for God. If you pick up an Arabic Bible, you will see the word “Allah” being used where “God” is used in English. This is because “Allah” is a word in the Arabic language equivalent to the English word “God” with a capital “G”. Additionally, the word “Allah” cannot be made plural, a fact which goes hand-in-hand with the Islamic concept of God.

It is interesting to note that the Aramaic word “El”, which is the word for God in the language that Jesus spoke, is certainly more similar in sound to the word “Allah” than the English word “God.” This also holds true for the various Hebrew words for God, which are “El” and “Elah”, and the plural or glorified form “Elohim”.

The reason for these similarities is that Aramaic, Hebrew and Arabic are all Semitic languages with common origins. It should also be noted that in translating the Bible into English, the Hebrew word “El” is translated variously as “God”, “god” and “angel”! This imprecise language allows different translators, based on their preconceived notions, to translate the word to fit their own views.

The Arabic word “Allah” presents no such difficulty or ambiguity, since it is only used for Almighty God alone. Additionally, in English, the only difference between “god”, meaning a false god, and “God”, meaning the One True God, is the capital “G”. Due to the above mentioned facts, a more accurate translation of the word “Allah” into English might be “The One -and-Only God” or “The One True God.”

More importantly, it should also be noted that the Arabic word “Allah” contains a deep religious message due to its root meaning and origin. This is because it stems from the Arabic verb ta’allaha (or alaha), which means “to be worshipped.” Thus in Arabic, the word “Allah” means “The One who deserves all worship.” This, in a nutshell, is the Pure Monotheistic message of Islam.

Suffice it to say that just because someone claims to be a “monotheistic” Jew, Christian or Muslim, that does not keep them from falling into corrupt beliefs and idolatrous practices. Many people, including some Muslims, claim belief in “One God” even though they’ve fallen into acts of idolatry. Certainly, many Protestants accuse Roman Catholics of idolatrous practices in regards to the saints and the Virgin Mary. Likewise, the Greek Orthodox Church is considered “idolatrous” by many other Christians because in much of their worship they use icons. However, if you ask a Roman Catholic or a Greek Orthodox person if God is “One”, they will invariably answer: “Yes!.” This claim, however, does not stop them from being “creature worshipping” idolaters. The same goes for Hindus, who just consider their gods to be “manifestations” or “incarnations” of the One Supreme God.

There are some people, who are obviously not on the side of truth, that want to get people to believe that “Allah” is just some Arabian “god”[1], and that Islam is completely “other” - meaning that it has no common roots with the other Abrahamic religions (i.e. Christianity and Judaism). To say that Muslims worship a different “God” because they say “Allah” is just as illogical as saying that French people worship another God because they use the word “Dieu”, that Spanish-speaking people worship a different God because they say “Dios” or that the Hebrews worshipped a different God because they sometimes call Him “Yahweh.” Certainly, reasoning like this is quite ridiculous! It should also be mentioned, that claiming that any one language uses the only the correct word for God is tantamount to denying the universality of God’s message to mankind, which was to all nations, tribes and people through various prophets who spoke different languages.

The Ultimate Truth of Islam stands on solid ground and its unshakeable belief in the Unity of God is above reproach. Due to this, Christians can’t criticize its doctrines directly, but instead fabricate things about Islam that aren’t true so that people lose the desire to learn more. If Islam were presented in the proper way to the world, it surely might make many people reconsider and re-evaluate their own beliefs. It is quite likely that when they find out that there is a universal religion in the world that teaches people to worship and love God, while also practicing Pure Monotheism, would at least feel that they should re-examine the basis for their own beliefs and doctrines.


Footnotes:

[1] The claim propagated by Robert Morey in his work, The Moon-god Allaah in the Archeology of the Middle East.


©IslamReligion.com

The Concept of God in Islam

The Concept of God in Islam

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of al-‘ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

Who is Allah?

It is a known fact that every language has one or more terms that are used in reference to God and sometimes to lesser deities. This is not the case with Allah. Allah is the personal name of the One true God. Nothing else can be called Allah. The term has no plural or gender. This shows its uniqueness when compared with the word god who can be made plural, gods, or feminine, goddess. It is interesting to notice that Allah is the personal name of God in Aramaic, the language of Jesus [Isa ‘alaihis salam] and a sister language of Arabic.

He is God the One God

The One true God is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty, Creator and Sustainer of the universe, Who is similar to nothing and nothing is comparable to Him. The Prophet Muhammad (Sallallāhu `alayhi wa sallam) was asked by his contemporaries about Allah; the answer came directly from God Himself in the form of a short chapter of the Quran, which is considered the essence of the unity or the motto of monotheism. The Surah Al-Ikhlas, 112 which reads:

"In the name of God, the Merciful, the Compassionate.

Say (O Muhammad) He is God the One God, the Everlasting Refuge, who has not begotten, nor has been begotten, and equal to Him is not anyone."

Some non-Muslims allege that God in Islam is a stern and cruel God who demands to be obeyed fully. He is not loving and kind. Nothing can be farther from truth than this allegation. It is enough to know that, with the exception of one, each of the 114 chapters of the Quran begins with the verse: "In the name of God, the Merciful, and the Compassionate." In one of the sayings of Prophet Muhammad (Sallallāhu `alayhi wa sallam) we are told that "God is more loving and kinder than a mother to her dear child."

But God is also Just. Hence evildoers and sinners must have their share of punishment and the virtuous, His bounties and favors. Actually God's attribute of Mercy has full manifestation in His attribute of Justice. People suffering throughout their lives for His sake and people oppressing and exploiting other people all their lives should not receive similar treatment from their Lord. Expecting similar treatment for them will amount to negating the very belief in the accountability of man in the Hereafter and thereby negating all the incentives for a moral and virtuous life in this world. The following Quranic verses are very clear and straightforward in this respect:

"Verily, for the Righteous are gardens of Delight, in the Presence of their Lord. Shall We then treat the people of Faith like the people of Sin? What is the matter with you? How judge you?" [Al-Qalam, 68:34-36]

Islam rejects characterizing God in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power or race. He created the human beings as equals. They may distinguish themselves and get His favor through virtue and piety only.

The concept that God rested in the seventh day of creation, that God wrestled with one of His soldiers, that God is an envious plotter against mankind, or that God is incarnate in any human being are considered blasphemy from the Islamic point of view.

The unique usage of Allah as a personal name of God is a reflection of Islam's emphasis on the purity of the belief in God which is the essence of the message of all God's messengers. Because of this, Islam considers associating any deity or personality with God as a deadly sin which God will never forgive, despite the fact He may forgive all other sins.

What is meant above applies ONLY to those people who die in a state wherein they are associating others with God. The repentance of those who yet live is acceptable to God if He wills.

The Creator must be of a different nature from the things created because if he is of the same nature as they are, he will be temporal and will therefore need a maker. It follows that nothing is like Him. If the maker is not temporal, then he must be eternal. But if he is eternal, he cannot be caused, and if nothing outside him causes him to continue to exist, which means that he must be self-sufficient. And if the does not depend on anything for the continuance of his own existence, then this existence can have no end. The Creator is therefore eternal and everlasting: "He is the First and the Last."

He is Self-Sufficient or Self-Subsistent or, to use a Quranic term, Al-Qayyum. The Creator does not create only in the sense of bringing things into being, He also preserves them and takes them out of existence and is the ultimate cause of whatever happens to them.

"God is the Creator of everything. He is the guardian over everything. Unto Him belong the keys of the heavens and the earth." [Az-Zumār, 39:62, 63]

"No creature is there crawling on the earth, but its provision rests on God. He knows its lodging place and it repository." [Hud, 11:6]

God's Attributes

If the Creator is Eternal and Everlasting, then His attributes must also be eternal and everlasting. He should not lose any of His attributes nor acquire new ones. If this is so, then His attributes are absolute. Can there be more than one Creator with such absolute attributes? Can there be for example, two absolutely powerful Creators? A moment's thought shows that this is not feasible.

The Quran summarizes this argument in the following verses:

"God has not taken to Himself any son, nor is there any god with Him: For then each god would have taken of that which he created and some of them would have risen up over others." [Al-Mu’minūn, 23:91]

And Why, were there gods in earth and heaven other than God, they (heaven and earth) would surely go to ruin." [Al-Anbiyā’, 21:22]

The Oneness of God

The Quran reminds us of the falsity of all alleged gods. To the worshippers of man-made objects, it asks:

"Do you worship what you have carved yourself?" [As-Safaat, 37:95]

"Or have you taken unto you others beside Him to be your protectors, even such as have no power either for good or for harm to themselves?" [Ar-Ra’ad, 13:16]

To the worshippers of heavenly bodies it cites the story of Abraham (‘alaihissalam):

"When night outspread over him he saw a star and said, 'This is my Lord.' But when it set he said, 'I love not the setters.' When he saw the moon rising, he said, 'This is my Lord.' But when it set he said, 'If my Lord does not guide me I shall surely be of the people gone astray.' When he saw the sun rising, he said, 'This is my Lord; this is greater.' But when it set he said, 'O my people, surely I quit that which you associate, I have turned my face to Him Who originated the heavens and the earth; a man of pure faith, I am not of the idolaters.'" [Al-An’aam, 6:76-79]

Say (O Muhammad) He is God the One God, the Everlasting Refuge, who has not begotten, nor has been begotten, and equal to Him is not anyone."[ Surah Al-Ikhlas, 112]

The Believer's Attitude

In order to be a Muslim, i.e., to surrender oneself to God, it is necessary to believe in the oneness of God, in the sense of His being the only Creator, Preserver, Nourisher, etc. But this belief - later on called "Tawhid Ar-Rabbubiyyah" - is not enough. Many of the idolaters knew and believed that only the Supreme God could do all this, but that was not enough to make them Muslims. To Tawhid Ar-Rububiyyah one must add Tawhid Al'uluhiyyah, i.e., one acknowledges the fact that is God alone Who deserves to be worshipped, and thus abstains from worshipping any other thing or being.

Having achieved this knowledge of the one true God, man should constantly have faith in Him, and should allow nothing to induce him to deny truth.

When faith enters a person's heart, it causes certain mental states which result in certain actions. Taken together these mental states and actions are the proof for the true faith. The Prophet (Sallallāhu `alayhi wa sallam) said, "Faith is that which resides firmly in the heart and which is proved by deeds." Foremost among those mental states is the feeling of gratitude towards God which could be said to be the essence of 'Ibadah' [worship].

The feeling of gratitude is so important that a non-believer is called 'kafir' which means 'one who denies a truth' and also 'one who is ungrateful.'

A believer loves, and is grateful to God for the bounties He bestowed upon him, but being aware of the fact that his good deeds, whether mental or physical, are far from being commensurate with Divine favors, he is always anxious lest God should punish him, here or in the Hereafter. He, therefore, fears Him, surrenders himself to Him and serves Him with great humility. One cannot be in such a mental state without being almost all the time mindful of God. Remembering God is thus the life force of faith, without which it fades and withers away.

The Quran tries to promote this feeling of gratitude by repeating the attributes of God very frequently. We find most of these attributes mentioned together in the following verses of the Quran:

"He is God; there is no god but He, He is the Knower of the unseen and the visible; He is the All-Merciful, the All-Compassionate. He is God, there is no God but He. He is the King, the All-Holy, the All-Peace, the Guardian of Faith, the All-Preserver, the All-Mighty, the All-Compeller, the All-Sublime. Glory be to God, above that they associate! He is God the Creator, the Maker, the Shaper. To Him belongs the Names Most Beautiful. All that is in the heavens and the earth magnifies Him; He is the All-Mighty, the All-Wise." [Al-Hashr, 59:22-24]

"There is no god but Him, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-High, the All-Glorious." [Al-Baqarah, 2:255]

"People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth. The Messiah, Jesus son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him. So believe in God and His Messengers, and say not, 'Three.' Refrain; better is it for you. God is only one God. Glory be to Him - [He is] above having a son." [An-Nisā’, 4:171]

And Allāh Almighty Knows best.

[Via The Institute of Islamic Information and Education. Reprinted from WAMY and MSA]