Kalimah Allah Review: The Art of Saying “No”

For me, this issue is done for now. Done as in should be no longer a debate among muslims whether we, muslim in Malaysia, allowing for the word “Allah” to be used by non-muslim, particularly in this case – Lim Guan Eng (who actually re-ignited the whole Allah word issue, NOT UMNO). Yes, National Fatwa Council has issued the Fatwa much earlier, but seems not getting clear concurrence from certain quarters of muslim community,  and PAS (being seen as the most Islamic political party in Malaysia).

However, with Majlis Syura Ulama PAS has made official statement, we should now have concurrence from National Fatwa Council (from government side) and Majlis Syura Ulama PAS (opposition side) stating that word “Allah” should not be used by non-muslim to be translated in malay language Bible, to avoid such confusion between Islam and Christian.

It is abundantly clear that from National Fatwa, it is not allowed. Firm and straightforward saying NO.

The latest announcement made by Majlis Syura Ulama PAS also clear – NO. Firm and straightforward.

What has been announced by Majlis Syura Ulama PAS, of course endorsed by TG Hj Hadi as the PAS president, and also TG Nik Aziz as “Mursyidul Am”. However, if one can remember, what has been said latest by both of these two character on this matter, was different.

What did they say?

Yes, you can.. BUT “do not abuse it” (by TG Hj Hadi) and “IF you believe and have faith that Allah is the ONLY God” (TG Nik Aziz).

Both TG Hj Hadi and TG Nik Aziz didn’t give a straight NO by giving “yes” WITH CONDITION… in which, the condition, even though it is ONLY ONE, but changing the faith from a non-muslim to a muslim.

The councils given a straight forward answer NO, being as the one making formal decision, a decision for direction of the issue, something that will be carved into stone and will be point of reference whenever similar incidents and conditions.

As for the two PAS leaders, their approach is more indirect of saying no, subtle and there can be conditions be manipulated.

Both direct and indirectly saying no, but giving different effects to different group of people in different time.

If in matter of options and done in peace time, trying avoid such discontent, yes, the indirect method used by TG Hj Hadi and TG Nik Aziz may be workable.

However, in times like now, when people need clear and firm direction, direct method is more preferred. Indirect method is not really working, more over when nearly everything is being politicized.

So, despite I am happy finally a firm decision is achieved, as I said earlier, I wished that the announcement should have been made earlier. TG Hj Hadi and TG Nik Aziz should be brave enough to be firm, when people seeking for their guidance, by giving the direct method. The reluctance of giving firm NO, has caused quarrels among muslim, ignited by a non-muslim named Lim Guan Eng.

Sincerely, I am praying that this issue SHOULD NOT be political issue any more and should not be treated as one from now on.

Question by OnDaStreet: I was accused as “pencacai” UMNO or proBN because not agreeing to the translation. I was also accused acting supporting hudud, just play acting for a psywar against proPR. I was also accused to play acting as a muslim, just to see PAS and DAP quarrel…

Why do some people can’t see things beyond politics?

4 thoughts on “Kalimah Allah Review: The Art of Saying “No”

  1. ODS. Apa nak heran,. Setakat di tuduh pecacai, apa sangat. Kan para rasul di bunuh, di sembelih dan di gergaji. Nabi Muhammad di baling dengan tahi, dengan batu dan nak di bunuh. Ramai juga para ulama dan para perjuang dari dulu sehingga hari ni di bunuh. itu sunatullah berjuang.

  2. yep, tp kite berhak pertahankn niat kite bjuang utk di’clear’kn lg pd pihak yg menghentam. xkn nk diamkn diri je. but if after that stil not working, then baru better silent drpd dok lyn org yg tau menghentam je. takot2 lame2 ikot hati amarah drpd ikot logik otak. just saying.


    Katakanlah ” Wahai ahlul-kitab! Marilah kemari! Kepada kalimah yang sama di antara kami dan di antara kamu.”
    yaitu bahwa jangan lah kita menyembah melainkan kepada Allah, dan jangan kita menyekutukan sesuatu dengan Dia, dan jangan menjadikan sebahagian dari kita akan sebahagian menjadi Tuhan-tuhan selain dari Allah. Maka jika mereka berpaling, hendaklah kamu katakan: Saksikanlah olehmu, bahwasanya kami ini adalah orang-orang yang Islam. ( Al Imran 3:64)


    16 May 2013


    When, Why and How Christians Use the Word ‘Allah’

    Introduction and Background

    The objective of this document is to explain briefly to those Christians who do not understand when, why and how Churches in Malaysia use the word ‘Allah. It is also for Christians who are confused about how to respond, when confronted by the ignorance of non-Muslims about the Christian use of the word ‘Allah’.
    There are many (misleading) statements by non-Christians who claim that we should not use the word, because it is an exclusive Muslim term for the God of Islam and can be used only by Muslims. This is a situation peculiar to Malaysia, as elsewhere in the Muslim world, Arabic-speaking Christians use the word ‘Allah’.
    Christians themselves are sometimes ignorant, because unless we pray in Bahasa Malaysia, we pray to ‘God’ in our own language. In English services, for example, nowhere do we use the word ‘Allah’.
    However, more than 60% of Malaysian Christians only speak Bahasa Malaysia, and the word used for God in the Bahasa Malaysia Bible (Al-Kitab) since its translation in 1731, is ‘Allah’. The word is used by Bumiputera Christians who only have Bahasa Malaysia as their common language in Sabah, Sarawak and peninsular Malaysia, and by the Baba community in Malacca.

    Historical Usage and Meaning

    The word ‘Allah’ was a term used for the supreme God in a pantheon of gods, before the revelation of Islam.The Shorter Encyclopedia of Islam ed., H. A. R. Gibb & J. H. Kramer and The Oxford Encyclopedia of the Modern Islamic World, ed. John L. Esposito, both affirm and support this contention.

    Historically, Malay-speaking Christians in South-East Asia have used ‘Allah’ to refer to God. The proof is as follows:
    The Kitab salat as-sawai or Christian catechisms in Malay written in 1514 and published around 1545,
    The printed version of the Gospel of Matthew in Malay by A.C. Ruyl in 1629,
    Malay-Latin Dictionary was printed in Rome in 1631 (The Dictionarium Malaicum-Latinum and Latinum – Malaicum)
    The translation of Genesis by D. Brouwerius (1662),
    M. Leijdecker’s translation (1733),
    H.C. Klinkert’s translation (1879),
    W.A. Bode’s translation (1938), and
    The complete Malay Bible of 1731-1733 containing the word ‘Allah’ for God.

    Therefore, from the very beginning, the word ‘Allah’ has been used in the liturgy, prayers and worship of those Christians who speak Bahasa Malaysia. But for centuries, there has been no opposition or uproar about their use of ‘Allah’.


    Objections to the use of the word ‘Allah’ comes mostly from political discourse, or those who argue that the translation and usage of the word is a recent decision. This is not true for the following reasons:
    In Semitic languages, the word ‘Allah’ has been widely used in the Middle East dating back to the 5th century BC and up to the time of the expansion of Islam and the spread of the Arabic language in the 7th century AD.

    The translation of the Al-Kitab is not from the English translation but based on the Hebrew and Greek text of the Bible. In the Hebrew language, the word ‘God’ has the same root form as the Arabic language. So, when the word ‘God’ was first translated into Bahasa Malaysia, the translators merely followed the Arabic Christian usage and retained the word ‘Allah’.

    As stated earlier, the word ‘Allah’ pre-dates Islam. It is not a creation of the Muslims and its existence does not begin in the Al-Quran.

    Should Christians Substitute the word ‘Allah’ with ‘Tuhan’?

    This is not possible for the following reasons :
    In the Malay language, ‘Allah’ means ‘God’ and Tuhan means ‘Lord’. As is obvious when we read the Bible, both God and Lord are used in the Bible, and both have different connotations. Therefore ‘Allah’ cannot be substituted by ‘Tuhan’.

    The word Tuhan has been applied to Jesus Christ and read as Tuhan Yesus. If Christians are to substitute the word ‘Allah’ for Tuhan, it will render many Biblical references to God and Jesus incoherent because:
    The meaning of ‘Allah’ and Tuhan are different.
    This is obvious in just one example. In Isaiah chapter 41 and verse 13; also 43 : 3 and 51 : 15. “For I am the LORD, your GOD…” is translated as “Akulah TUHAN, ALLAH kamu…”. (ALKITAB : Berita Baik. 2001. 2nd edition. Published by the Bible Society of Malaysia).
    It creates an absurd situation if Christians have to translate the biblical phrase ‘Lord God’ as Tuhan Tuhan. The repeated words Tuhan Tuhan indicates plural in Bahasa Malaysia, and creates the impression that Christians believe in many Gods, which is unacceptable.
    Bahasa Malaysia-speaking Christians will not be able to affirm the deity of Jesus Christ and teach the doctrine of the Trinity as these two foundational words are essential to maintain and communicate these truths.

    Consequences of Banning the Word “Allah”

    Being denied the use of the word ‘Allah’ disregards the constitutional right of Malaysian citizens to freedom of religion under the Federal Constitution. Article 11 of the Federal Constitution safeguards the right of each Malaysian to profess and practice one’s religion of choice. Article 11(3) expressly provides that every religious group has the right to manage their own religious affairs.

    In 2011, the High Court handed down a judgement allowing the Catholic Church to use the word ‘Allah’. The government (of all Malaysians, including Christians) is appealing the judgement and it is pending.

    There have been other infringements on the right to use words imperative in the Bahasa Malaysia Bible. See the directive of 5 Dec 1986 from the Ministry of Home Affairs stating that, in addition to ‘Allah’, the words: Al-Kitab, Firman, Rasul, Iman, Ibadah, Injil, Wahyu, Nabi, Syukur, Solat and doa are not to be used in the Al-Kitab. In addition, making such prohibitions through fatwa render them only relevant to Muslims as the Shari’a does not apply to non-Muslims.

    Prohibiting the use of the word ‘Allah’ and these other terms is unjust. Bumiputera Christians should be given the respect and freedom to call God in the only language they have in common. This is important to their religious and cultural identity.

    If Churches in Malaysia agree to stop using the word ‘Allah’, it means that the right to edit the Scripture of a major world religion has been given over to a secular government. This would be a shameful and an unprecedented development for any religion and government.


    Some Muslims have claimed repeatedly that Christians in Malaysia refuse to stop using the word ‘Allah’ because they want to confuse and convert Muslims, thereby posing a threat to national security. The claim is groundless as there has been no evidence offered of any threat to security. These remain unfounded accusations.
    On the contrary, such an assertion is made in ignorance of the fact that when Christians use the Al-Kitab, it is simply for Bahasa Malaysia-speaking Christians. Malaysian Churches have never suggested changing the words ‘God’ and ‘Lord’ to ‘Allah’ and ‘Tuhan’ respectively, in the other languages of the Bible.

    16 May 2013
    (Persekutuan Kristian Malaysia)

  4. Dulu Rasulullah s.a.w mengajak orang bukan Islam sembah Allah kerana tiada tuhan yang lain selain Allah.

    64. Katakanlah: “Hai Ahli Kitab, marilah (berpegang) kepada suatu kalimat (ketetapan) yang tidak ada perselisihan antara kami dan kamu, bahwa tidak kita sembah kecuali Allah dan tidak kita persekutukan Dia dengan sesuatupun dan tidak (pula) sebagian kita menjadikan sebagian yang lain sebagai tuhan selain Allah”. Jika mereka berpaling maka katakanlah kepada mereka: “Saksikanlah, bahwa kami adalah orang-orang yang berserah diri (kepada Allah)”. ( Al Imran: 64)

    82. Sesungguhnya kamu dapati orang-orang yang paling keras permusuhannya terhadap orang-orang yang beriman ialah orang-orang Yahudi dan orang-orang musyrik. Dan sesungguhnya kamu dapati yang paling dekat persahabatannya dengan orang-orang yang beriman ialah orang-orang yang berkata: “Sesungguhnya kami ini orang Nasrani”. Yang demikian itu disebabkan karena di antara mereka itu (orang-orang Nasrani) terdapat pendeta-pendeta dan rahib-rahib, (juga) karena sesungguhnya mereka tidak menymbongkan diri.( Al Maidah: 82)

    SEBAB TURUNNYA AYAT: Ibnu Abu Hatim mengetengahkan sebuah hadis melalui Said bin Musayyab dan Abu Bakar bin Abdurrahman serta Urwah bin Zubair. Mereka menceritakan, bahwa Rasulullah saw. pernah mengutus Amr bin Umayyah Adh-Dhamari membawa sepucuk surat yang ditujukan kepada Najasyi. Amr akhirnya datang ke hadapan Najasyi lalu ia membaca surat Rasulullah saw. Lalu sang raja memanggil Jakfar bin Abu Thalib dan orang-orang yang ikut berhijrah bersamanya, sang raja pun mengutus agar memanggil para rahib dan para pendeta. Setelah semuanya berkumpul sang raja memerintahkan kepada Jakfar bin Abu Thalib agar membacakan sesuatu kepada mereka. Jakfar lalu membacakan surah Maryam di hadapan mereka.

    Akhirnya mereka semua beriman kepada Alquran bahkan mata mereka mencucurkan air mata dan merekalah orang-orang yang dimaksudkan oleh Allah ketika menurunkan firman-Nya,

    ‘Dan sesungguhnya kamu dapati yang paling dekat persahabatannya…’ sampai dengan firman-Nya, ‘…maka catatlah kami bersama orang-orang yang menjadi saksi (atas kebenaran Alquran dan kenabian Muhammad saw.)'” (Q.S. Al-Maidah 82-83). Ibnu Abu Hatim meriwayatkan sebuah hadis dari Said bin Jubair yang menceritakan, bahwa Najasyi pernah mengirimkan tiga puluh orang utusan yang terdiri dari sahabat-sababat pilihannya kepada Rasulullah saw.

    Kemudian Rasulullah saw. membacakan kepada mereka surah Yasin. Akhirnya mereka menangis mendengarkan pembacaan surah itu, kemudian turunlah ayat ini yang berkenaan dengan sikap mereka itu. Imam Nasai mengetengahkan sebuah hadis dari Abdullah bin Zubair yang mengatakan, bahwa ayat ini diturunkan berkenaan dengan Najasyi dan sahabat-sahabat terdekatnya,

    “Yaitu mereka yang apabila mendengar apa yang diturunkan kepada Rasul-Nya akan mengalirkan air mata….” (Q.S. Al-Maidah 83) Imam Thabrani mengetengahkan hadis yang serupa dari jalur Ibnu Abbas, bahkan hadisnya ini lebih sederhana daripada hadis yang di atas

    Tapi kini…..

    Di negara yang kununnya ikut Al Quran dan Sunnah ” Kalimah Allah” dah jadi bahaya dan dilarang pengunaannya kununnya ” Kalimah Allah alat Kristianisasi” tak senonoh betul ISMA ni.


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