LAGI JAWAPAN UNTUK NIK AZIZ

AWASI STRATEGI HALUS TERHADAP ISLAM

(Berikut disiarkan komen Amir Hamzah tentang kontraversi pengunaan nama Allah untuk semua agama seperti yang didakwa oleh gerakan Kristian Katholik dan pemimpin PAS dan PKR. Amir Hamzah seorang yang tekun dan serius membuat kajian dan sering memberikan pandangan-pandangan yang bernas dalam blog Dakwat & Kertas. Saya harap para pembaca akan mengikuti tulisan beliau yang bernas ini. Terima kasih. - Fuad Hassan)

Salam Datuk,

Ini adalah artikel saya yang ke 3 berkenaan perkara yang berkaitan. Sebelum ini:

1. Allah Ada Dua Ajaran Agama
2. Allah BUKAN Kepunyaan Kristian
3. Keliru dan Mengelirukan !

Tajuk Artikel :Beza Antara Merebut Nama Allah Dan Mempertahankan Akidah.

Penulis : Dr Mohd Asri Bin Zainul Abidin setahun yang lalu. Kesimpulan Dr Mohd Asri : Bukan soal nama Allah itu yang terlalu perlu untuk direbut atau dijadikan agenda besar. Tetapi, gerakan membina semula akidah yang sejahtera dan memahamkan generasi kita wajah Islam yang sebenar agar mampu bersaing dan menghadapi cabaran zaman.

Blogger Taminsari telah membuat analisa begini:

Konklusi : Yang menyokong kalimah Allah digunakan oleh pihak gereja!

Dewan Ulama Pas - Sokong
Anwar Ibrahim - Sokong
Tok Guru Nik Aziz - Sokong
Khalid Samad ( Shah Alam )- sokong
Dr.Zulkifli (Kuala Selangor)- sokong

Yang Tak Sokong :

Mufti Perak - Tak sokong
KDN - Tak sokong
Datuk Taib Azamudden Mat Taib (PAS)- Tak sokong
FAIZAL TEHRANI - TAK SOKONG
AMIRHAMZAH64 - TAK SOKONG

Hampir seluruh umat Islam di Malaysia kecuali Pas & PKR - Tak sokong

Berikut adalah tulisan dan ulasan Penjelasan Isu Nama Allah Dalam Bible Oleh Faizal Tehrani (sumber :www.penembak-tepat.blogspot)
Adakah Allah dalam Bible?
Jawapannya tiada. TIADA.
Yang ada ialah kalimah Eli. Apa itu Eli?

Dalam Matthew 27:

"From the sixth hour until the ninth hour darkness came over all the land. About the ninth hour Jesus cried out in a loud voice, "Eloi, Eloi, lama sabachthani?"

"Eli, Eli, lama sabachthani?" dalam Bible King James -- "My God, my God, why have you forsaken me?" ( Matthew 27:45-46, NIV)

Eli, Eli, lama sabachthani adalah ungkapan dalam bahasa 'Aramaic'.
Dalam Old Testament, 'Eli, Eli lama sabachthani' dicatit sebagai:

"My God, my God, why have you forsaken me? Why are you so far from saving me, so far from the words of my groaning?" ( Psalms 22:1-2, NIV)

Tiada kalimah Allah di sini, dan dirujuk sebagai 'Bapa':

"And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou [wilt]. " ( Matthew 26:39)"

For he hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him." ( 2Corinthians 5:21)


Dalam Luke 23:46 tercatit:

"And when Jesus had cried out with a loud voice, He said , 'Father, into Your hands I commit My spirit.' Having said this He breathed His last."

Bayangkan kalau ayat di atas diterjemahkan (secara umumnya) sebagai:

"Dan kala Jesus merintih dengan suara yang kuat, dia berkata, 'Allah Bapa, pada tangan-Mu aku menyerahkan jiwaku (rohku). Selepas mengatakan sedemikian dia menghembuskan nafas terakhir."

Terdapat dakwaan bahawa masyarakat Kristian di negara Arab, dan Indonesia menggunakan kalimah Allah dalam, Bible mereka.

Sekarang, biar saya jelaskan dengan cara paling mudah mengapa ini berlaku (tetapi tetap dalam ingatan saudara bahawa dalam Bible asal tiada kalimah Allah seperti yang telah saya buktikan di atas.)

Dalam novel saya 'Tuhan Manusia', yang memang dibenci dan tidak disukai oleh kumpulan liberalis saya menuliskan bahawa ketua Theosofische Vereeniging Hindia Belanda, D Van Hinloopen Labberton, pada majalah Teosofi bulan Desember 1912 menyatakan:

‘Kemajuan manusia itu dengan atau tidak dengan agama? Saya kira bila beragama tanpa alasan, dan bila beragama tidak dengan pengetahuan agama yang sejati, mustahil bisa maju batinnya. Tidak usah peduli agama apa yang dianutnya. Sebab yang disebut agama itu sifatnya: Cinta pada sesama, ringan memberi pertolongan, dan sopan budinya. Jadi yang disebut agama yang sejati itu bukannya perkara lahir, tetapi perkara dalam hati, batin. Sepintas, ajaran-ajaran itu tampak indah.

Padahal, ajaran-ajaran itu sebenarnya racun halus yang secara perlahan merosakkan keimanan seorang Muslim. Seorang Muslim yang menganut paham semacam itu, akan tidak terlalu peduli dengan konsep-konsep teologi agamanya sendiri, demi tujuan 'persaudaraan' kemanusiaan.’

Tuan-tuan, Kristian ada dua mazhab. Iaitu mazhab Katolik dan Protestan. Katolik mempunyai banyak persamaan dengan mazhab syiah dalam Islam. Mazhab Protestan, banyak persamaan dengan mazhab ahlus sunnah wal jamaah.

Evangelis cabang kecil dari Protestanisme, mempunyai satu ciri iaitu memperibumikan misi agama Kristian di negara eksotik. Contohnya, di Afrika, unsur-unsur peribumi diraikan. Maka potret Jesus boleh sahaja berkulit hitam.

Pada tahun 1938, konferensi Kristian di Madras, India memutuskan Kristian harus menjalankan 'indigenisasi' (mentempatankan Kristian) di mana bentuk pemikiran, modus operandi, tabiat harus akrab dengan lingkungan tetapi dalam masa yang sama kepatuhan kepada gereja harus berakar kukuh.

Di Korea, maka Bible akan diberikan citarasa Korea. Di Lubnan, maka citarasa keAraban akan turut dititikberatkan. Di Sandakan, maka ciri-ciri tempatan akan disuntik.

Pada tahun 1972, The Theological Educational Fund yang didanai World Council of Churces menerbitkan laporan Ministry in Context iaitu bagaimana melakukan indigenisasi ini, Paderi James o Buswell pada volume VI menghuraikan indigenisasi itu ialah, 'to make gospel intelligible in the idiom of the language and culture of the receiver.'

Faham atau tidak takrif indigenisasi di atas? Maka tidak hairanlah di Indonesia atau di Sudan, Bible memasukkan kalimah Allah untuk memperibumisasikan Kristian. Untuk menawarkan citarasa 'tempatan'. Kerana secara dominannya di Indonesia dan Sudan, Allah dirujuk sebagai Tuhan.

Dalam masa yang sama, Islam yang ditawarkan wahabi mencegah peribumisasi pada Islam dengan alasan bid'ah, tahyul dan sebagainya. Maka maulud nabi dilarang, membaca yassin pada malam Jumaat ditegah, tawasul dan tabaruk dikatakan syirik dan sanjungan untuk wali Allah dipandang cabul sehingga tarekat pun dipandang sesat.

Perlahan-lahan Islam menjadi agama keras, tidak menarik, dan tidak serasi dengan unsur tempatan. Islam dilihat sebagai agama orang Arab. Ruang untuk berkembang tertutup. Perlahan-lahan Islam yang ada menjadi Islam yang sangat legalitas sifatnya. Islam atau tidak orang dinilai dari janggut panjang atau tidak, dari cara mengangkat takbir dan macam-macam lagi.

Maka di Indonesia, atau di beberapa tempat lain, Kristian terlihat lebih istimewa berbanding Islam.

Sedangkan tuan-tuan, strategi indigenisasi ini mula-mula sekali dipelopori oleh Islam menerusi ayat al-Quran:

'Tidaklah Kami utus seorang rasul kecuali dengan bahasa kaumnya, supaya ia menjelaskan kepada mereka.' (14:4)

'Bahasa' dalam ayat suci di atas mempunyai lapis makna yang terperinci. Salah satunya ialah kontekstualisasi. Islam yang tiba di Jepun misalnya harus mengambil kira peribadi, atau perangai orang Jepun.

Wali Songo yang mendakwahkan orang Jawa memahami strategi ini, maka tidak hairanlah Islam berkembang di Nusantara secara umumnya secara aman, dan bukan dengan cara pertumpahan darah.

Tuan-tuan, kembali kepada kalimah Allah. Allah dalam Kamus Dewan (halaman 37) dinyatakan sebagai: Tuhan (Yang Esa). Kalau Allah diterima penggunaannya oleh penganut Kristian, entri terbaharu Kamus Dewan mungkin perlu menimbangkan misalnya definisi baharu berbunyi:

Tuhan (Yang Esa) untuk orang Islam, tetapi Allah juga merupakan Bapa kepada Jesus (Isa al Masih).

Naud'zubillah.

Akhir sekali Allah berfirman dalam surah al Kahfi ayat 4 dan 5:

"Al-Quran ini diturunkan untuk mengingatkan mereka yang berkata, Allah itu punya anak. Sebenarnya tiada ilmu pada mereka tentang yang demikian itu, tidak juga pada nenek moyang mereka. Betapa buruknya kata-kata yang keluar dari mulut mereka. Apa yang mereka katakan itu dusta belaka."

“Pada ayat lain Allah berfirman lagi: Mereka berkata, Allah Yang Pemurah itu memiliki anak. Katakanlah sungguh telah kalian kemukakan sebuah penghinaan yang dahsyat! Hampir-hampir langit terbelah kerananya, bumi membelah dan gunung-ganang berhamburan."Ini difirmankan Allah dalam surah Maryam ayat 88-90.

Jelaslah kalimah Allah bukanlah suatu kalimah yang dapat dikongsi atas alasan apa sekalipun.

Untuk memahami strategi halus Kristian untuk menyamaratakan agama, saya ingin menjual novel saya berjudul Tuhan Manusia kepada tuan-tuan. Saya melakukan kajian yang lama untuk menulis novel tersebut dan mendapati terdapat banyak cara dan kaedah Kristian untuk memamah agama kita.

Saya tidak bimbang dimarahi kumpulan liberalis, mahupun mereka yang taksub kepada pemimpin PAS tertentu. Esok, setelah kita semua mati, generasi baharu perlu berdepan dengan kesalahan, kenyanyukan, keterlanjuran dan kekeliruan hari ini.

Kita telah tiada lagi untuk menjelaskan dan menolong jawab. Dan kesalahan itu akan terus berlaku, seperti mana hari ini Islam yang kita terima telah banyak dipesongkan, sehingga Rasulullah saw sendiri berasa sedih sebelum wafatnya.

Dan jika benar, PAS jujur dalam isu ini, ada baiknya PAS bertegas dengan PKR kerana aktivis gereja yang melancarkan kempen Allah For Christian ialah Jeffrey - adik kepada Timbalan Ketua Menteri Sabah, Datuk Joseph Pairin Kitingan - juga merupakan naib presiden PKR dan pengerusi Borneo Heritage Foundation.

Banyak cara misi Kristian memamah kita, salah satu caranya menyamaratakan 'tuhan'.
Sumber Asal : http://tehranifaisal.blogspot.com/2009/03/allah.html


Amir Hamzah
Batu Pahat
www.amirhamzah64-segalanyamungkin.blogspot.com
March 7, 2009 9:54 AM

NIK AZIZ: 'ALLAH' IS FOR ALL

LA ILLAHA ILALLAH MUHAMMADUR RASULULLAH

KOTA BARU: Pas spiritual leader Datuk Nik Aziz Nik Mat said non-Muslims are allowed to use the word "Allah" as there is a verse in the Quran which quotes the non-Muslims of Mecca calling their god "Allah".

"But, it is up to the Federal Government to decide. I do not want to interfere in this," he told reporters after opening the new headquarters of local travel agency Al-Quds Travel here yesterday.

ALLAH

Nik Aziz, who is also Kelantan menteri besar, was responding to a request by the Catholic weekly, Herald, to use the word in its publications.On Saturday, the Home Ministry rescinded a government gazette issued a day earlier which allowed the conditional use of the word in Christian publications.

ALLAH

The government recently ordered the Herald's Malay edition banned until a court's decision on a suit by the Catholic church..Several Muslim groups are not happy over the Herald's use of the word "Allah" in its publications.

ALLAH

They argued that allowing Christians to use the word "Allah" would cause confusion among Muslims. Thus, they were upset when the Home Ministry allowed the conditional use of the word in Christian publications. - NST (2 Mac 2009).

For important reading please refer:

http://dakwat-kertas.blogspot.com/2009/01/christian-god-not-allah.html

STRATEGI SEBAR KATHOLIK PADA MELAYU BERJAYA

Agence France-Presse - 2/27/2009 7:02 AM GMT

Malaysian Catholic paper wins right to use 'Allah'

A Catholic newspaper in Malaysia said Friday it had won the right to use the word "Allah" after a long battle with the government which threatened to close it down.

The editor of the Herald newspaper, Father Lawrence Andrew, said the weekly was now allowed to use the word as a translation for "God" in its Malay-language edition, as long as it printed "For Christians" on the cover.

"Now we can use the word Allah again and continue printing without hindrance. So with regards to the Herald we are happy," he told AFP, saying the decision came in an official gazette dated earlier this month.

Malaysia's government had argued that the word should be used only by Muslims, who dominate the population of this multicultural nation.

Andrew maintained that Malaysian Christians have been using the word "Allah" for centuries in translations of the Bible, and in popular prayers like the "Hail Mary."

The Herald, circulated among the country's 850,000 Catholics, nearly lost its publishing licence last year for using the disputed word.

Andrew welcomed the decision on the issue which is one of several wrangles between the government and minority groups, who say their rights are being eroded amid increasing "Islamisation" of the country.

"People are able to discuss this openly and maturely, that's a good sign," he said.
However, Andrew said the Herald would continue with a court case which it started to force the government to allow it to print the word "Allah."

"We have started the case and we just can't pull out until we... study the new gazette, and see what the implications are," he said.

Home Ministry officials were not immediately available to confirm the decision, but in newspaper reports they confirmed the contents of the gazette.

Around 60 percent of Malaysia's 27 million people are Muslim Malays.

The rest of the population takes in indigenous tribes as well as ethnic Chinese and Indians, variously practising Buddhism, Christianity and Hinduism, among others.

CHRISTIAN GOD NOT ALLAH

CHRISTIAN TRANSLATION OF THE TRIUNE GOD USING THE TERM ALLAH: A CASE OF WORLD WRONGLY USED

I. The Important of Language in Connection with Mind and Religion

It was reported that Peter Lombard’s Four Books of Sentences recorded the following concern of Jerome, on “heresy arises from words wrongly used”.

Those remarks by St Jerome of Stridonium (d.420), who was regarded as the most learned of the Latin Fathers, clearly reflected how paramount the important of language was for him, particularly in relation to theological matters.

The fact is, that there is a profound connection between language and reason, as words and term connote what is conceptualized or understood by the mind.

To quote Prof. Dr Syed Muhammad Naquib al-Attas’s latest work Tinjauan Ringkas Peri Ilmu dan Pandangan Alam (Penang:USM,2007), “bahasa merupakan alat akal fikri yang sekaligusjuga mempengaruhi pemikiran si penggunanya.” That is to say, “language is the instrument of the reasoning of its users.”

For one may well ask, what is the purpose of language if not to make true meanings of words become intelligible to the mind? And as such, what is the fundamental purpose of language if not to project the worldview of its users in a faithful manner?

Because using language correctly is a cognitive action, it is imperative for its users to be meticulous in its “correct usage” as well as in the pursuit of its “authentic meaning.”

As far as fundamental religious matters are concerned, to use language incorrectly introduces confusion to the mind of its users. Words wrongly used will inevitably impinge upon semantic change in theological concepts and the way one views reality and truth.

Hence, the pressing need to exercise constant vigilance in detecting erroneous linguistic usage.

II. The Grammar of Christian Triune God

In the Christian context, it is in order to avoid such heresy arising from the erroneous use of words and terms that St Thomas Aquinas (d.1274) said this in his Summa Theologica: “when we speak of the trinity we must proceed with care”.

As if anticipating detractors who would argue that the quest for right words in divine matters is “toilsome”, Aquinas insisted that it was well worth the effort. St Augustine (d.430), who was arguably the most important Christian thinker after St Paul, said that in comparison to the wrong usage in theology, “nowhere is error more harmful.”

Following another eminent doctor of the Western Church, St Hilary of Poitiers (d.c 367), Aquinas advised Christians to shun the term the “singular” God, as that would exclude their notion of God whose essence their notion of God whose essence is common to the three distinct Hypostases.

Likewise, Aquinas advised Christians to avoid the term the “only” God, as the adjective “only” (Latin unici) would take away their notion of the number of Devine Persons. In Aquinas’s words, “We do not say ‘the only God,’ for Deity is common to many”: referring to their belief that deity is common to the co-eternal Persons: the Fether, the only-begotten Son, the Holy Ghost.

III. Translation of the Triune God using the term Allah:

A Case of Word Wrongly Used

Naturally, I find that there are many contradictions between what was advised by Aquinas, who was the foremost Western theologian of the Church, with the concerns of a few Malaysian Christian leaders recently highlighted in our media. While Aquinas advised his co-religionist to exclude from God the idea of “singularity” or “uniqueness”, a few Christians in Malaysia (or in any country for that matter) insist on translating their notion of triune God using the term Allah

IV. “He is Allah, the Absolute One…”(al-ikhlas, 112), etc.

But there a fundamental issues they have to address first without confusing themselves and creating linguistic anarchy, because among the firmly integral purports of the term Allah are al-Ahad (the Absolute One), al-Wahid (the Absolute Unique) and al-Witr (the Absolute Singular, the Unequalled) Who has no son, nor father, nor partner, nor likeness.

These purports have been mentioned by way of describing who Allah is in the Qur’an as well as in its interpretation by the authentic traditions of the Prophet Muhammad, who is, for that matter, considered by experts as the most eloquent of the Arabs.

In order for us to see how those worldviews are contrasted to each other, and hence to be careful in our translation, it is sufficient to compare the abovementioned statement on God by Aquinas with the following. Commenting on the meaning of al-Wahid al-Ahad, Muhyiddin Ibn al-‘Arabi (d.1240) had simply this to say his Futuhat Makkiyyah: “Allah is Unique, the Absolute One with respect to His godhead, there is no God (Ilah) except He.”

As far as the authentic meaning and correct usage of the term Allah throughout the ages are concerned, the Tahdhib of al-Azhari (d.980) and the Lisan al-‘Arab of Ibn Manzur (d.1311) have documented that, excepting Allah, there is no being to whom the purports of al-Wahid and al-Ahad are applicable together, or to whom al-Ahad is applicapble alone. ”Verily,I,-I alone-am Allah: there is no God (Ilah) but I: therefore worship Me” (the Qur’an, Ta Ha, 20:14).

V. Allãh is a Proper Name; God is a Common Name

That is why the term Allah is proper name which is never shared by others throughout the history of language. The term Allah is not “communicable both in reality and in opinion”, if we want to use Aquinas’s technical terminology.

On the contrary, such terms as Ilah (God in Arabic), Tuhan (God in Malay) or God (in English) are communicable, and have indeed been used to others. Earlier, we have note Aquinas’s assertion that the term God is common to the three Summa Theologica which explains the statement an eastern theological doctor of the Greek and Latin Churches.

VI. Allãh is a Proper Noun; God is an appellative Noun

Now, according to St John of Damascus, the term God in Greek as well as in Latin (theo) is a derivative, from either of these three root-words. It is either from a particular word which means “to cherish all things”, or from another word which means “to burn” (for the Christian God is “a consuming fire”, according to St John), or from another word which means “to consider all things”.

Marshalling his argument on that premise, Aquinas concluded that the name God in this context is not a proper noun. On the contrary, it is an appellative noun, or a title, for its signifies the divine nature in the possessor, either in the sense that He is the “Cherisher”, the “Taker of account of everything”, or the “Comprehender of everything”, and so on.

VII. Allãh Has No Plural; God’s Plural is Gods

Aquinas also corroborated his significant conclusion by the fact that the term God has plural (Gods), as in the Biblical text “God presides in heavenly council; in the assembly of the Gods he gives his decision… I have said, You are Gods” (Psalms 82.1,6).

Here, the argument on the right to translate a common noun God using the proper noun Allah crumbles; it is only correct to translate God using Tuhan. As far as the proper noun Allah is concerned, it has absolutely no plural, reflecting the notion on the One and Only God whose Essence absolutely excludes the purport of consisting of three distinct co-eternal persons, whether in the imagination, in actuality, or in supposition.

“Do not say:’Trinity’.Desist [from this assertion] it is better for you! Allah is but the Only God (Ilah Wahid); Glory be to Him-that He should have a son!” (The Qur’an, al-Nisa’,4:171)


VIII. The Proper Noun Allãh Neither Belongs to Any National Language Nor a Derivative

Furthermore, the fact that it is a proper noun alone renders erroneous the critical assumption that the term Allah belongs to a notion language and is an Arabic derivative. Indeed, for those who care enough to check the truth, such an absurd claim has long been debunked as inconsistent with the rules of the Arabic language itself by authorities like Ibn al-Barri, a-Layth and al-Khalil (d.160/777) in his Kitab al-‘Ayn.

Al-Zabidi, in his Taj al-‘Arus, remarked that “the most sound view on the name Allah is that it is a proper noun given by the Essence, the Necessary Being. The name Allah combines the attributes of Perfection altogether, it is a non-derivative word.”

Then, al-Zabidi (d.1790) quotes he authority of Ibn al’Arabi (d.1240), who stated that “the term Allah is a proper name denoting the real and true God (al-Ilah al-Haqq), a denotion that comprises all the Unique most beautiful Divine Names.”

Last but far least on the “correct usage” and “authentic meaning” of the term Allah, al-Tahanawi (d.1745), in his dictionary of the technical terms relating to metaphysics, the Kashshaf Istilahat al-Funun, stated that “it is inspired to His servants that the real name Allah is a proper name of the Essence… The verifiers (al-Muhaqqiqun) holds that the name Allah is a non-derivative word; indeed, it is an extemporized proper name (ism murtajal) as it can be described but does not describe.”

NOTE

Dr. Mohd Sani Badron
Senior Fellow / Director,
Centre for Economics & Social Studies
Institute of Islamic Understanding Malaysia (IKIM)

Paper presented in Seminar Ta’dib Islami, held by Angkatan Belia Islam Malaysia, Kompleks Anjung Rahmat, on Sunday 24th February 2008. The original paper was submitted to The Star for IKIM views weekly column on 12th February 2008; however, for unknown reason, The Star at it’s own discretion had declined to print the article.

This paper is not intended to be exhaustive a other important aspects of the same issue have been identified and resolved by Dr Syed Ali Tawfik al-Attas (Director-General, IKIM), “Kemelut Pemikiran Agama,” Mingguan Malaysia 6 January 2008 and Md Asham Ahmad (Fellow, IKIM) in an unpublished article, “Do You (Really) Believes in Allah?”. For both see Appendices.