Menyantuni Ummat, Membawa Rahmat

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Menyantuni Ummat, Membawa Rahmat

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Menyantuni Ummat, Membawa Rahmat

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JABATAN KEMAJUAN ISLAM MALAYSIA

www.islam.gov.my

Terbitan Pertama ………2018

© Jabatan Kemajuan Islam Malaysia (JAKIM)

Hak cipta terpelihara. Tidak dibenarkan mengeluar ulang mana-mana bahagian artikel,

illustrasi dan kandungan buku ini dalam apa jua bentuk dengan cara apa jua sama ada

secara elektronik, fotokopi, mekanik, rakaman atau cara lain sebelum mendapat

keizinan bertulis daripada Ketua Pengarah Jabatan Kemajuan Islam Malaysia (JAKIM).

Penulis:
Tuan Haji Mohamad Zarifi bin Mohamad Daud
Penolong Pengarah Kanan, Seksyen Syariah
Bahagian Perancangan dan Penyelidikan, JAKIM

Grafik & Atur Huruf:
Hamidah binti Ishak
Bahagian Penerbitan, JAKIM

http://www.islam.gov.my/

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KANDUNGAN

TAJUK       MUKA SURAT

PENDAHULUAN               6

SOROTAN RINGKAS DAKWAH RASULULLAH SAW           7

AGENDA DAKWAH MENYANTUNI UMMAT:
SULUHAN AL-QU’RAN              13

MUHAMMAD SAW: NABI MENYANTUNI UMMAT          19

PEMERKASAAN PROGRAM DAKWAH MENYANTUNI
UMMAH               28

PENUTUP                 31

SENARAI RUJUKAN              33

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PENDAHULUAN

Alhamdulillah, puji dan syukur kepada Allah SWT, kita sudah masuk ke

tahun baru 1440 Hijri. Obor semangat peristiwa Hijrah telah diangkat

menjadi asas kalendar Islam pada zaman pemerintahan Khalifah Umar

Ibn al-Khattab. Tentunya, peristiwa Hijrah Baginda Nabi Muhammad

SAW dari Mekah ke Madinah sejauh kira-kira 340 kilometer menjadi

inspirasi serta nilai kekuatan. Roh Hijrah membawa sinar dan harapan

baharu kepada umat Islam.

Sambutan Ma‘al Hijrah yang direncana saban tahun, tujuannya

amat murni, mahu seluruh umat Islam bersama-sama merenung,

menginsafi serta menghayati sepenuhnya inti pati peristiwa Hijrah yang

dilalui oleh Baginda Nabi Muhammad SAW bersama golongan Muhajirin

dan Ansar sehingga terpahat sebagai peristiwa penting yang tidak akan

pernah luput dalam lensa sejarah. Sirah bukan hanya bahan artifak

sejarah yang menjadi tontonan sahaja, sebaliknya ia adalah pengajian

reflektif yang bertindak sebagai agen penggerak ke arah kemajuan dan

ketamadunan generasi ini.

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SOROTAN RINGKAS DAKWAH RASULULLAH SAW

Ketika permulaan Islam pada zaman Mekah selama 13 tahun,

Nabi Muhammad SAW dan para sahabat menghadapi cabaran yang

amat getir. Ketika di Mekah, usaha dakwah Baginda SAW boleh

dibahagikan kepada tiga (3) fasa seperti berikut:

i) Dakwah secara rahsia dan sulit

ii) Dakwah terbuka kepada penduduk Mekah

iii) Dakwah ke luar Mekah dan tersebarnya dakwah di luar

Mekah sehingga Hijrah Nabi SAW ke Madinah

Seruan dakwah Nabi SAW bermula secara rahsia dan sulit

selama kira-kira 3 tahun. Sayyidatina Khadijah RA, Ali bin Abi Talib, Zaid

bin Harithah, Abu Bakar Al-Siddiq, Uthman bin Affan, Al-Zubair bin

Awwam, Abdul Rahman bin Auf, Sa‘ad bin Abi Waqqas antara yang

paling awal menerima dakwah Nabi SAW. Dakwah secara sulit ini

digerakkan supaya masyarakat Mekah tidak terkejut dengan agenda

wahyu ini.

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Selepas itu, ketika umat Islam bertambah sedikit demi sedikit,

Nabi SAW telah memilih rumah Al-Arqam bin Abi Al-Arqam sebagai

lokasi menyampaikan risalah tauhid. Usaha dakwah tersebut telah

membuahkan hasil yang hampir 40 orang telah menerima seruan Islam.

Inilah gambaran permulaan dakwah Nabi SAW yang penuh strategik.

Walaupun payah, nyata ia tidak melemahkan umat Islam, sebaliknya

membina kekuatan jati diri umat Islam dan kasih sayang sesama umat

Islam.

Kemudian itu, turunlah perintah Allah SWT supaya berdakwah

secara terang-terangan melalui surah al-Syu‘ara’, ayat 214 yang

bermaksud:

“Dan berilah peringatan serta amaran kepada kaum
kerabatmu yang dekat.”

Langkah awal Nabi SAW selepas turunnya ayat ini ialah

memanggil Bani Hashim terlebih dahulu. Walau bagaimanapun, ia

mendapat tentangan kuat daripada Abu Lahab. Antara ayat lain yang

memberikan arahan kepada Nabi SAW supaya berdakwah secara

terbuka adalah ayat 94 dalam surah al-Hijr yang bermaksud:

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“Oleh itu, sampaikanlah secara berterus terang apa yang
diperintahkan kepadamu (wahai Muhammad), dan
janganlah engkau hiraukan bantahan dan tentangan
kaum kafir musyrik itu.”

Nabi Muhammad SAW akur dengan perintah tersebut dan telah

mengumpulkan kaum Quraisy di Bukit Safa dan mengisytiharkan

dakwah secara terang-terangan kepada tauhid dan beriman kepada

risalah yang dibawa oleh Baginda SAW.

Baginda SAW bersabda, maksudnya: “Apakah kamu semua akan

percaya atau tidak sekiranya aku ceritakan bahawa di sebalik bukit ini

ada sekumpulan musuh yang akan menyerang kamu?” Mereka

menjawab, “Sudah pasti kami akan percaya kerana kami belum pernah

mendengarmu berdusta.” Kemudian Baginda SAW menambah:

“Sesungguhnya, aku ini pembawa berita yang menakutkan iaitu di

hadapanku ini suatu azab sengsara yang paling hebat.” Selepas itu,

langsung telah menerima maklum balas penolakan daripada kaum

Quraisy termasuk Abu Lahab. Abu Lahab bangun dan berkata: “Binasa

engkau hai Muhammad, apakah untuk ini sahaja sebab engkau

mengumpulkan kami?” Setelah itu, turun wahyu, ayat pertama dalam

surah al-Masad ayat yang bermaksud:

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“Binasalah kedua-dua tangan Abu Lahab, dan binasalah
ia bersama.”

Setelah peristiwa itu, bermulalah api penentangan dan

penyeksaan dalam kalangan penduduk Mekah kepada Baginda SAW

dan para sahabat. Episod ejekan, cercaan, penyebaran dakyah palsu,

pemulauan ekonomi, penyeksaan sehingga ke tahap ugutan bunuh,

datang satu demi satu kepada Baginda SAW dan para sahabat.

Rentetan daripada itu, Nabi Muhammad SAW diperintahkan

untuk berhijrah ke Madinah. Hijrah bukan bererti kalah, sebaliknya

mengatur langkah strategik, memeta usaha melakar kemenangan yang

lebih besar iaitu melebar risalah ke pelusuk dunia.

Ketika memasuki Kota Madinah, Baginda SAW telah disambut

dengan suara tahmid dan bait-bait yang bermaksud:

 Telah bersinarlah bulan purnama kepada kita
 Dari lembah-lembah Thaniyah al-Wada‘
 Wajiblah ke atas kita untuk bersyukur
 Selagi ada penyeru yang menyeru kepada Allah
 Aduhai Nabi yang diutuskan kepada kami
 Kamu membawa perintah yang pasti dijunjung

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Sesampainya di Madinah, ada tiga (3) keputusan strategik untuk

melebarkan dakwah yang diambil oleh Baginda SAW:

1) Pembinaan masjid

2) Mempersaudarakan umat Islam khususnya Muhajirin dan Ansar

3) Dokumentasi perlembagaan pentadbiran negara Madinah

Masjid Quba’ dan Masjid Nabawi adalah institusi masjid terawal

yang dibina atas dasar taqwa, berfungsi sebagai pusat ibadah dan

dakwah. Masjid juga berfungsi sebagai pusat pengajian dan

pengukuhan aqidah. Selain itu, ia berperanan sebagai pusat

pentadbiran, kemasyarakatan dan perundingan umat Islam. Begitu jitu

peranan institusi masjid sebagai centre of excellence.

 Langkah strategik yang kedua ialah mempersaudarakan sesama

Muslim. Kelompok Aus dan Khazraj telah diharmonikan. Sejarah

maklum, kedua-dua kelompok ini sudah sekian lama bersengketa

sesama sendiri sehingga bertempur dalam peperangan. Apabila

hadirnya cahaya Islam ke Madinah, Nabi Muhammad SAW telah

mendamaikan kedua-dua kelompok tersebut. Firman Allah SWT dalam

ayat 103, surah Ali Imran yang bermaksud:

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“Dan berpegang teguhlah kepada kamu sekalian
kepada tali Allah (ugama Islam), dan janganlah
kamu bercerai berai; dan kenanglah nikmat Allah
kepada kamu ketika kamu bermusuh-musuhan
(semasa jahiliyyah dahulu); lalu Allah
menyatukan di antara hati kamu (sehinga kamu
bersatu-padu dengan nikmat Islam), maka
menjadilah kamu dengan nikmat Allah itu orang-
orang Islam yang bersaudara…”

Selain itu, golongan Muhajirin dan Ansar juga turut

dipersaudarakan contohnya Baginda SAW telah mempersaudarakan

Ja‘far bin Abi Talib dengan Mu‘adz bin Jabal dan Hamzah bin Abdul

Mutalib dengan Zaid bin Harithah. Manakala Abu Bakar al-Siddiq

dengan Kharijah bin Zuhair dan seterusnya sahabat-sahabat yang lain.

Inilah wawasan strategik Baginda SAW mengangkat roh kasih sayang

dalam melebar dakwah. Semangat ketaksuban membuta tuli dan

perkauman jahiliah dibasmikan. Semuanya bersatu di atas nama iman

dan Islam. Apabila hati dan jiwa berpadu, umat akan bertambah gagah.

 Langkah strategik ketiga yang direncanakan oleh Nabi

Muhammad SAW adalah menggubal dokumentasi Perlembagaan

pentadbiran Negara iaitu Sahifah Madinah yang mengandungi 47 Fasal

kesemuanya. Perlembagaan ini berperanan sebagai pedoman hidup

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bernegara dalam suasana kemajmukan masyarakat Madinah ketika itu.

Pendekatan inklusif dan komprehensif yang berteraskan kedamaian ini

telah memancarkan sinar baru kepada Kota Madinah.

Kepintaran dan kebijaksanaan Baginda SAW telah

menggerakkan asas masyarakat baharu di Madinah. Ia telah

menonjolkan kerahmatan Islam melalui peribadi dan teladan mulia,

prinsip “walk the talk” diangkat selain menjulang tinggi semangat kasih

sayang dan rasa kebersamaan. Ia menjadi asas kepada perkembangan

dakwah serta membawa rahmat ke pelosok dunia.

AGENDA DAKWAH MENYANTUNI UMMAT: SULUHAN AL-QUR`AN

Al-Qur’an telah meletakkan agenda menyantuni ummah dengan

penuh kelembutan dan hikmah.

Firman Allah SWT dalam surah al-Nahl ayat 125, maksudnya:

“Serulah ke jalan Tuhanmu (wahai Muhammad) dengan
hikmah kebijaksanaan dan nasihat pengajaran yang baik,
dan berbahaslah dengan mereka (yang engkau serukan
itu) dengan cara yang lebih baik. Sesungguhnya,
Tuhanmu Dialah jua yang lebih mengetahui akan orang
yang sesat dari jalan-Nya, dan Dialah jua yang lebih

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mengetahui akan orang-orang yang mendapat hidayah
petunjuk.”

Syed Qutub dalam karyanya, Tafsir Fi Zilalil Qur’an telah

menghuraikan bahawa ayat ini menjadi gagasan penting kepada

penyusunan agenda menyantuni ummah melalui program dan usaha

dakwah. Dakwah perlulah digerakkan secara hikmah dan bijaksana

mengikut kadar kemampuan kelompok sasaran dakwah. Dakwah tidak

wajar dipersulitkan dengan beban (taklif) yang bertentangan dengan

kemampuan diri sasaran dakwah. Dakwah perlu dilakukan dengan

pengajaran yang baik serta meresap ke dalam hati secara halus dan

menembusi perasaan sanubari manusia dengan penuh kelembutan.

Dakwah, biarlah ia mendekatkan bukan menjarakkan manusia.

Apatah lagi bersikap kasar dan mengguris perasaan, ia perlu dielakkan.

Dalam pada masa sama, dakwah secara hikmah dan bijaksana boleh

didatangkan dalam bentuk pengajaran biasa, nasihat yang baik serta

dialog dan perbincangan.

Al-Qur’an juga memberikan petunjuk kepada Nabi SAW supaya

sentiasa berlemah lembut, lunak dan tidak bertindak kasar kepada

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ummat. Firman Allah SWT dalam surah Ali Imran, ayat 159 yang

bermaksud:

“Maka dengan sebab rahmat (yang melimpah-limpah)
dari Allah (kepadamu wahai Muhammad), engkau telah
bersikap lemah-lembut kepada mereka (sahabat-sahabat
dan pengikutmu), dan kalaulah engkau bersikap kasar
lagi keras hati, tentulah mereka lari dari kelilingmu. Oleh
itu, maafkanlah mereka (mengenai kesalahan yang
mereka lakukan terhadapmu), dan pohonkanlah ampun
bagi mereka, dan juga bermesyuaratlah dengan mereka
dalam urusan (peperangan dan soal-soal keduniaan) itu.
Kemudian apabila engkau telah berazam (sesudah
mesyuarat, untuk membuat sesuatu) maka
bertawakkallah kepada Allah, sesungguhnya Allah
Mengasihi orang-orang yang bertawakkal kepada-Nya.”

Begitu juga perintah Allah SWT kepada Nabi Musa dan Nabi

Harun supaya menyampaikan dakwah secara lemah lembut kepada

Firaun seperti direkodkan pada ayat 43 dan 44 surah Taha yang

bermaksud:

“Pergilah kamu berdua kepada Fir`aun, sesungguhnya ia
telah melampaui batas dalam kekufurannya.”

“Kemudian hendaklah kamu berkata kepadanya, dengan
kata-kata yang lemah lembut, semoga ia beringat atau
takut.”

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Dakwah boleh difahami sebagai mengajak, memanggil,

menjemput, menyeru dan memandu. Secara terperinci, dakwah

bermaksud apa juga usaha yang dilakukan dengan pendekatan tertentu

untuk mengajak manusia kepada keredhaan Allah SWT. Tugas dakwah

adalah tugas mulia yang diwariskan para Rasul. Ia bukan kerja biasa-

biasa, tetapi ia kerja luar biasa.

Secara ringkasnya, usaha dakwah menyantuni ummah perlu

digerakkan melalui pendekatan berikut:

1) Penerangan yang jelas

Pendekatan ini adalah berpandukan firman Allah SWT dalam

ayat 92, surah al-Ma’idah yang bermaksud:

“Dan taatlah kamu kepada Allah serta taatlah
kepada Rasul Allah, dan awaslah (janganlah
sampai menyalahi perintah Allah dan Rasul-Nya).
Oleh itu, jika kamu berpaling (enggan menurut
apa yang diperintahkan itu), maka ketahuilah
bahawa sesungguhnya kewajipan Rasul Kami
hanyalah menyampaikan (perintah-perintah)
dengan jelas dan nyata.”

2) Berperingkat serta bertahap

Sekiranya diperhalusi uslub al-Qur’an dalam ayat-ayat

pengharaman arak, ia berlaku secara berperingkat. Oleh

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yang demikian, para sarjana Islam menyatakan dakwah juga

perlu berperingkat dan bertahap mengikut kesesuaian.

3) Mudah difahami

Metodologi ini pula adalah seperti yang diarahkan dalam

ayat 185, surah al-Baqarah yang bermaksud:

“…(Dengan ketetapan yang demikian itu) Allah
mengkehendaki kamu beroleh kemudahan, dan ia
tidak menghendaki kamu menanggung
kesukaran…”

4) Mendekatkan

Teknik ini adalah berpandukan suluhan al-Qur’an seperti

dalam ayat 159, surah Ali Imran yang bermaksud:

“Maka dengan sebab rahmat (yang melimpah-
limpah) dari Allah (kepadamu wahai
Muhammad), engkau telah bersikap lemah-
lembut kepada mereka (sahabat-sahabat dan
pengikutmu), dan kalaulah engkau bersikap kasar
lagi keras hati, tentulah mereka lari dari
kelilingmu.”

5) Diterangkan sebab di sebalik suruhan dan tegahan

Uslub al-Qur’an memberikan sebab sesuatu suruhan atau

larangan itu ditentukan sebagai contoh dalam perintah solat,

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dinyatakan tujuan tertentu seperti yang dirakamkan dalam

surah al-Ankabut, ayat 45 yang bermaksud:

“…dan dirikanlah solat (dengan tekun);
sesungguhnya solat itu mencegah daripada
perbuatan yang keji dan mungkar…”

6) Bersesuaian dengan kapasiti dan konteks

Pada masa yang sama, al-Qur’an juga telah meletakkan asas

amar makruf dan nahi munkar sebagai agenda yang perlu

digerakkan seperti yang terakam dalam firman Allah SWT pada

surah Ali Imran, ayat 104, maksudnya:

“Dan hendaklah ada di antara kamu satu puak
yang menyeru (berdakwah) kepada kebajikan
(mengembangkan Islam), dan menyuruh
berbuat segala perkara yang baik, serta
melarang daripada segala yang salah (buruk dan
keji). Dan mereka yang bersifat demikian ialah
orang-orang yang berjaya.”

Begitu juga dalam al-Qur’an, Allah SWT juga mengangkat umat

ini kerana telah melaksanakan agenda amar makruf dan juga nahi

munkar seperti dalam surah Ali Imran ayat 110 maksudnya:

“Kamu (wahai umat Muhammad) adalah sebaik-
baik umat yang dilahirkan bagi (faedah) umat
manusia, (kerana) kamu menyuruh berbuat
segala perkara yang baik dan melarang daripada

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segala perkara yang salah (buruk dan keji), serta
kamu pula beriman kepada Allah (dengan
sebenar-benar iman)…”

MUHAMMAD SAW: NABI MENYANTUNI UMMAT

Wahyu Ilahi telah memberikan penegasan bahawa sifat Nabi

Muhammad SAW sebagai suri teladan kepada seluruh umat manusia.

Firman Allah SWT dalam surah al-Ahzab, ayat 21 yang maksudnya:

“Demi sesungguhnya, adalah bagi kamu pada diri
Rasulullah itu contoh ikutan yang terbaik, iaitu bagi
orang yang sentiasa mengharapkan (keredhaan) Allah
dan (balasan baik) hari Akhirat serta ia pula menyebut
dan mengingati Allah banyak-banyak (dalam masa susah
dan senang).”

Imam Ibn Kathir ketika mengulas ayat ini telah menyatakan

bahawa Allah SWT menghendaki kaum di Madinah dan seluruh umat

manusia supaya mengambil contoh dan teladan daripada segenap segi

kehidupan Rasulullah SAW. Ia termasuk aspek kesabaran, pengorbanan

supaya bersabar, memperelok akhlak serta tatasusila dan berjihad.

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Allah SWT juga telah memberikan pengiktirafan kepada

kemuliaan akhlak Baginda SAW seperti yang terangkum dalam ayat 4,

surah al-Qalam yang bermaksud:

“Dan bahawa sesungguhnya engkau (Muhammad)
mempunyai akhlak yang sangat-sangat mulia.”

Dakwah yang dipandu oleh Baginda SAW adalah bertunjangkan

akhlak dan pekerti yang mulia. Sabda Nabi SAW yang diriwayatkan oleh

Imam Ahmad yang bermaksud:

“Sesungguhnya aku diutuskan adalah untuk
menyempurnakan akhlak yang mulia.”

Rasullah SAW mengajar kita bahawa dakwah dan akhlak adalah

saling berkaitan. Ia tidak boleh berpecah dua. Ia perlu bergabung

menjadi satu. Baginda SAW begitu teliti dalam mendidik Sahabat, dari

sekecil-kecil perkara sehingga sebesar-besar perkara. Lihat sahaja

kepada pesanan Baginda SAW kepada umat Islam untuk saling menjaga

hak sesama Muslim seperti dalam hadith berikut:

“Hak sesama Muslim ada enam perkara.” Lalu Baginda
Nabi SAW ditanya, “Apakah enam perkara itu, ya
Rasulallah?” Jawab Baginda, “(1) Apabila engkau
bertemu dengannya, ucapkanlah salam. (2) Apabila dia
mengundangmu, penuhilah undangannya. (3) Apabila dia
minta nasihat, berilah nasihat. (4) Apabila dia bersin lalu

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membaca tahmid, doakanlah dia semoga dia beroleh
rahmat. (5) Apabila dia sakit, ziarahlah dia. (6) Dan
apabila dia meninggal dunia, ikutlah menghantar
jenazahnya ke kubur.

(Hadith riwayat Imam Muslim)

Oleh yang demikian, Baginda SAW bersungguh-sungguh

mengingatkan kita supaya menjaga akhlak kerana ia berkait rapat

dengan keimanan. Sabda Nabi SAW yang diriwayatkan oleh al-Darimi

yang bermaksud:

“Orang Mukmin yang paling sempurna keimanannya
adalah yang paling baik akhlaknya.”

Dakwah Baginda SAW juga penuh lunak, memujuk dan

menjinak. Kasar dan keras selalunya membuatkan orang terasa dan jauh

hati. Berbeza natijahnya jika kita menggunakan pendekatan berlemah

lembut. Agama itu adalah nasihat menurut sebuah hadith daripada Abi

Ruqayyah, Tamim al-Dariy RA, bahawa Baginda SAW telah bersabda

yang bermaksud:

“Agama itu merupakan nasihat” Kami bertanya: “Untuk
siapa?” Sabda Baginda: Bagi Allah, Kitab-Nya, Rasul-Nya,
pemimpin-pemimpin orang Islam dan masyarakat
semuanya.”

        (Hadith riwayat Muslim)

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Baginda SAW juga mengingatkan para sahabat supaya

berperanan sebagai pemudah cara dan pemberi khabar gembira. Sabda

Nabi SAW dalam riwayat al-Bukhari yang bermaksud:

Hendaklah kamu mempermudahkan dan janganlah
menyusahkan dan berilah khabar gembira (yang baik-
baik) dan janganlah meliarkan mereka.”

Dalam sebuah riwayat al-Bukhari, dikisahkan seorang Badwi

berdiri dalam masjid, lalu dia kencing di situ. Langsung orang ramai yang

melihatnya melaung-laung marah dan meminta Nabi SAW menghalang

perbuatan tersebut. Nabi SAW telah membiarkan sahaja Badwi tersebut

sebaliknya mengarahkan mereka mengambil sebekas air. Mereka

mencurahkan air ke tempat kencing tersebut. “Sesungguhnya,

dibangkitkan aku kepada kamu untuk mempermudahkan dan tidak

dibangkitkan untuk menyusahkan.”

Begini caranya Baginda SAW menyantuni orang yang baru

hendak berjinak-jinak dengan Islam. Pengisian dan kaedahnya

bersesuaian dengan konteks. Pendekatan hikmah dan penuh kehalusan

budi. Begitu banyak peringatan yang diberikan oleh Baginda SAW

Menyantuni Ummat, Membawa Rahmat

23

supaya kita berkasih sayang sesama umat Islam seperti dalam hadith

daripada Nu‘man bin Basyir, sabda Nabi SAW yang bermaksud:

“Perumpamaan sikap orang Mukmin yang saling
mencintai, mengasihi dan menyayangi sama seperti satu
tubuh. Apabila salah satu daripada bahagian tubuh
“mengeluh” sakit, maka seluruh tubuhnya akan turut
sakit sehingga tidak dapat tidur dan demam.”

  (Hadith riwayat Imam Muslim)

Dalam berinteraksi dengan orang bukan Islam pula, Nabi SAW

telah memberikan penghormatan keinsanan serta toleransi kepada

mereka.

Kisah Asma’ binti Abu Bakar yang bertanya kepada Baginda Nabi

SAW boleh dijadikan contoh. Dalam sebuah riwayat al-Bukhari, telah

diriwayatkan daripada Asma’ binti Abu Bakar yang bermaksud:

“Pada suatu hari, ibuku telah datang (dari Mekah)
bertemu denganku (di Madinah) dan dia ketika itu masih
lagi seorang musyrik pada zaman Rasulullah SAW.
Kemudian itu, aku telah bertanya kepada Rasulullah SAW
(tentang kedatangan ibuku), aku bertanya, (Ibuku telah
datang dari Mekah untuk bertemu denganku dan dia
masih lagi seorang Musyrik), dan dia berkeinginan (untuk
berbuat baik dengan anaknya), apakah aku boleh
bersilaturrahim dengan ibuku?” Baginda menjawab, “Ya,
bersilaturrahimlah dengan ibumu.”

Menyantuni Ummat, Membawa Rahmat

24

Kita sering mendengar sebelum ini dalam siri ceramah dan

kuliah tentang cerita Nabi SAW bangun berdiri memberikan

penghormatan kepada jenazah bukan Islam. Riwayat daripada Imam

Muslim mafhumnya:

Diriwiyatkan daripada Ibn Abi Laila bahawa Qais bin Sa‘d
dan Sahl bin Hunaif sedang berada di al-Qadisiyyah.
Kemudian, jenazah diusung berdekatan dengan mereka
lalu mereka berdua berdiri. Lalu dikatakan kepada
mereka, “jenazah tersebut merupakan jenazah salah
seorang penduduk tempatan di sini.” Maka mereka
berdua pun menjawab, “Sesungguhnya pernah diusung
jenazah berdekatan dengan Baginda Rasulullah SAW, lalu
Baginda bangun. Dikatakan kepada Baginda, “Ia ialah
jenazah Yahudi.” Maka, Baginda menjawab, “Bukankah
dia juga seorang manusia.”

Hadith ini telah memberikan bukti tentang ketinggian akhlak

Baginda SAW dalam menyantuni pelbagai pihak termasuk golongan

bukan Islam. Ia adalah sumber kekuatan dakwah yang penuh hikmah

dan memikat. Ini adalah selaras dengan tuntutan al-Qur’an seperti yang

terakam dalam ayat 8 dan 9, surah al-Mumtahanah yang bermaksud:

“Allah tidak melarang kamu daripada berbuat baik dan
berlaku adil kepada orang-orang yang tidak memerangi
kamu kerana agama (kamu), dan tidak mengeluarkan

Menyantuni Ummat, Membawa Rahmat

25

kamu dari kampung halaman kamu; sesungguhnya Allah
mengasihi orang-orang yang berlaku adil.”

“Sesungguhnya Allah hanyalah melarang kamu daripada
menjadikan teman rapat orang-orang yang memerangi
kamu kerana agama (kamu), dan mengeluarkan kamu
dari kampung halaman kamu, serta membantu (orang
lain) untuk mengusir kamu. Dan (ingatlah) sesiapa yang
menjadikan mereka teman rapat, maka mereka itulah
orang-orang yang zalim.”

Sekiranya ditinjau pada aspek lain pula, Baginda SAW sentiasa

menyampaikan mesej supaya umat Islam mengawal tingkah laku

dengan baik dan tertib. Itu adalah nilai dakwah yang amat besar.  Dalam

sebuah hadith daripada Abu Burdah, daripada Abdullah bin Qais, dia

berkata:

“Suatu ketika Rasulullah SAW bersolat mengimami kami,
selepas itu Baginda bersabda, “Kalian tetaplah berada di
tempat,” Baginda kemudian mendatangi tempat kaum
lelaki dan bersabda; “Sesungguhnya, Allah SWT telah
memerintahkan aku untuk memerintahkan kalian agar
kalian selalu bertaqwa kepada Allah SWT dan selalu
berkata dengan kata-kata yang baik.” Setelah itu,
Baginda SAW berjalan kepada kaum wanita, kemudian
Baginda bersabda: “Sesungguhnya Allah SWT telah
memerintahkan aku untuk memerintahkan kalian agar
kalian selalu bertaqwa kepada Allah SWT dan selalu

Menyantuni Ummat, Membawa Rahmat

26

berkata dengan kata-kata yang baik”. Kemudian Baginda
SAW kembali lagi ke tempat kaum lelaki dan bersabda:
“Apabila kalian masuk ke dalam masjid, atau pasar kaum
Muslimin sementara kalian membawa tombak, maka
peganglah hujungnya (matanya), janganlah sampai kalian
melukai seseorang.”

(Hadith Riwayat Imam Ahmad)

Inilah rahmatnya Nabi SAW kepada ummah. Peribadi mulia

Baginda SAW adalah kepada semua orang sama ada kepada orang

lelaki, wanita, kanak-kanak, warga emas, termasuklah dalam

peperangan seperti dalam hadith riwayat Abu Daud yang bermaksud:

“Janganlah kamu membunuh orang tua yang telah uzur
dan janganlah membunuh anak-anak kecil dan wanita
serta janganlah melampau, kumpulkan harta
peperangan, buatlah kebaikan, berlaku ihsanlah.
Sesungguhnya Allah mencintai orang-orang yang
berbuat ihsan.”

Baginda SAW pernah menyampaikan wasiat kepada Saidina Ali

pada pembukaan Kota Khaibar, bahawa betapa besarnya ganjaran bagi

mereka yang menyeru manusia kepada Islam. Hadith tersebut

membawa maksud:

“Bergeraklah dengan tenang sehingga kamu tiba di
perkarangan tempat mereka. Kemudian serulah mereka
kepada Islam dan jelaskanlah kepada mereka perkara

Menyantuni Ummat, Membawa Rahmat

27

yang wajib ke atas mereka berkenaan hak Allah dalam
Islam. Demi Allah, jika Allah memberi hidayat melaluimu
kepada seorang lelaki, adalah jauh lebih baik daripada
kamu mendapat unta-unta merah.”

Begitu juga dalam sebuah hadith yang dinyatakan oleh Abu

Hurairah RA yang meriwayatkan bahawa Rasulullah SAW bersabda,

mafhumnya:

“Siapa yang mengajak kepada sesuatu jalan kebenaran
(kebaikan), dia mendapat pahala sebanyak pahala yang
diperolehi orang-orang yang mengikutinya., tidak
mengurangi sedikit pun pahala mereka. Siapa yang
mengajak kepada jalan kesesatan (keburukan), dia
mendapat dosa sebagaimana yang diperolehi oleh
orang-orang yang mengikutinya tanpa mengurangi
sedikitpun dosa mereka.”

(Riwayat Imam Muslim)

Menyantuni Ummat, Membawa Rahmat

28

PEMERKASAAN PROGRAM DAKWAH MENYANTUNI UMMAH

Dalam konteks negara, program-program dakwah telah

digerakkan oleh institusi-institusi Islam yang berorientasikan dakwah

dan kefahaman Islam di peringkat Persekutuan dan Negeri-negeri.

Institusi-institut tersebut seperti Jabatan Kemajuan Islam Malaysia

(JAKIM), Majlis Agama Islam Negeri-Negeri (MAIN), Jabatan Agama

Islam Negeri-Negeri (JAIN), Jabatan Mufti Negeri-Negeri, Yayasan

Dakwah Islamiah Malaysia (YADIM) serta lain-lain agensi.

Agensi seperti ini telah merangka serta menyusun program-

program dakwah mengikut kluster seperti akidah, syariah, ekonomi dan

kepenggunaan, sosial dan kemasyarakatan, pendidikan, wanita dan

kekeluargaan, saudara baru dan seumpamanya. Program-program ini

digerakkan dalam pelbagai bentuk seperti seminar, simposium, bengkel,

ceramah, tazkirah, temu-seru, dakwah bil-hal dan sebagainya.

Program-program dakwah di negara ini juga turut

diperkukuhkan dengan peranan Pertubuhan-Pertubuhan Bukan

Kerajaan (NGO) Islam serta lain-lain pihak yang telah menggerakkan

Menyantuni Ummat, Membawa Rahmat

29

program-program dakwah mengikut objektif, pendekatan dan sasaran

yang telah ditentukan.

Program-program dakwah yang telah digerakkan oleh agensi

kerajaan dan pihak NGO Islam berada di tahap yang baik. Gandingan

bersepadu antara agensi kerajaan dan NGO menunjukkan kesungguhan

Malaysia dalam membangunkan masyarakat & Islam dalam semua

aspek kehidupan. Usaha-usaha pemerkasaan kefahaman Islam yang

telah diusahakan mengikut posisi dan kemampuan masing-masing

adalah sesuatu yang perlu diberikan penghargaan.

Walau bagaimanapun, untuk mendepani cabaran semasa, ada

beberapa cadangan untuk memperkasa program-program dakwah

menyantuni ummat seperti berikut:

i- Penyelarasan program-program dakwah sepadu anjuran

agensi Kerajaan dan NGO Islam terus diperkasakan

melalui mekanisme sedia ada.

ii- Agensi Kerajaan termasuk Majlis dan Jabatan Agama

Islam Negeri terus memperkasakan fungsi kajian dan

penyelidikan dalam bidang dakwah sebagai asas

penentuan hala tuju program dakwah yang akan

dilaksanakan.

Menyantuni Ummat, Membawa Rahmat

30

iii- Institusi Masjid dan Surau terus diupayakan sebagai

pusat dakwah dan pusat pembelajaran sepanjang hayat.

iv- Program pembinaan da‘i pelapis dalam kalangan

mahasiswa Universiti Awam dan Swasta perlu

diperkasakan.

v- Pertemuan berkala bersama seluruh penerbit produksi

program dakwah di semua stesen TV dan radio bagi

membina kesepaduan hala tuju keberkesanan dakwah di

media penyiaran.

vi- Pemerkasaan program dakwah bil hal dan penerangan

kepada saudara baru, golongan kelainan upaya (OKU)

serta lain-lain mengikut kelompok sasaran.

vii- Pusat-pusat latihan seliaan institusi Islam di Negeri dan

Persekutuan terus menawarkan kursus-kursus

kemahiran dakwah berasaskan modul semasa untuk

mempertingkatkan kemahiran para pendakwah.

viii- Pemerkasaan program dialog antara agama dan budaya

sebagai usaha pemerkasaan keharmonian dan

perpaduan dalam kalangan rakyat Malaysia.

Menyantuni Ummat, Membawa Rahmat

31

PENUTUP

Agenda dakwah menyantuni umat perlulah disambut oleh

semua pihak kerana ia adalah sesuatu yang dilaksanakan oleh Baginda

Nabi SAW. Ia perlu disambut oleh individu Muslim, masyarakat dan

semua pihak. Usaha dakwah bukanlah tugas “dia”, juga bukan tugas

“mereka”, tetapi ia tugas “kita” semua. Kita semua adalah da‘i. Tidak

kira apa jua latar belakang kita. Sama ada kita ustaz, ustazah, guru,

peniaga, jurukamera, jurutera atau siapa sahaja kita. Kita semua boleh

berdakwah. Bagaimana? Jawapannya ialah dengan kita menampilkan

akhlak mulia, mengajak orang ke arah kebaikan dan kembali kepada

Allah SWT.

Seorang da‘i mengajar agama di pentas ceramah, itu dakwah.

Mengajak orang ke masjid, itu dakwah. Menasihati anak supaya solat,

itu dakwah. Senyum pada orang, itu dakwah. Memimpin tangan orang

kelainan upaya (OKU) penglihatan, itu dakwah. Menceritakan keindahan

Islam kepada pelancong asing, itu dakwah. Menulis skrip drama

mempromosikan nilai-nilai Islam, itu dakwah. Seorang jurulatih

mengajak pemain-pemain bola sepak untuk solat, itu dakwah. Menulis

status yang baik-baik di Facebook, itu dakwah. Dakwah itu luas

arenanya. Manfaatkanlah apa juga ruang di depan mata. Jika tidak

Menyantuni Ummat, Membawa Rahmat

32

boleh buat semua, janganlah ditinggalkan semua. Moga ia jadi jariah

pahala. Peneman setia kita di alam sana.

Bersempena  Ma‘al Hijrah tahun ini, marilah kita menjadikan ia

platform untuk terus membaca dan mengkaji sirah Baginda Nabi SAW

dan seterusnya diaplikasikan dalam kehidupan seharian. Sesungguhnya

penulisan kerdil ini tidak mampu untuk menceritakan semua perkara,

tetapi cukuplah ia dapat merangsang untuk bertindak. Jalan dakwah

ialah jalan Baginda Nabi SAW, seorang Nabi yang membawa rahmat

kepada seluruh alam. Firman Allah SWT dalam surah al-Anbiya’, ayat

107 maksudnya:

“Dan tiadalah Kami mengutuskan engkau (wahai
Muhammad) melainkan untuk menjadi rahmat bagi
sekalian alam.”

Menyantuni Ummat, Membawa Rahmat

33

SENARAI RUJUKAN

 Al-Quran al-Karim, Abdullah Basmeih, 2013, Tafsir Pimpinan ar-Rahman kepada

Pengertian al-Quran, Kuala Lumpur: Darul Fikir Sdn. Bhd.

 Ab. Aziz Mohd. Zin, 1999, Psikologi Dakwah, Kuala Lumpur: Jabatan Kemajuan Islam

Malaysia

 Abdul Karim Ali dan Mohd Roslan Mohd. Nor (penyunting), 2016, Kelangsungan

Dakwah dan Pemerkasaan Islam di Malaysia, Shah Alam: Persatuan Ulama’ Malaysia

 Ahmad bin Muhammad bin Hanbal, 1993, Musnad al-Imam Ahmad bin Hanbal,

Beyrut: Muassasah al-Risalah.

 Ahmad bin Ali bin Hajar Al-Asqalani, 2000, Fathul Bari Syarh Sahih al-Bukhari,

Dimasyq: Maktabah Dar al-Fiha’

 Muhammad Said Ramadhan al-Buti, 1999, Fiqh al-Sirah al-Nabawiyyah, Kaherah: Dar

al-Salam.

 Muhy al-Din al-Nawawi, 2000, Al-Minhaj Syarh Sahih Muslim, Beyrut: Dar al-Makrifah

 Ibn Kathir, 2000, Tafsir Al-Quran Al-Azim, Beyrut: Dar Ihya’ al-Turath al-Arabi

 Mohamad Nidzam Abdul Kadir, Memantap Ukhuwah, Memperkasa Ummah (Risalah

Khas Maal Hijrah 1431H), Putarajaya: Jabatan Kemajuan Islam Malaysia

Menyantuni Ummat, Membawa Rahmat

34

 Safiy al-Rahman al-Mubarakfuri. 1988, Al-Rahiq al-Makhtum Bahs fi Sirah al-

Nabawiyyah. Dar al-Kutub al-Ilmiyyah.

 Sayyid Qutb, Tafsir Fi Zilalil Quran (Terjemahan) Yusoff Zaky Haji Yacob, 2000. Kota

Bharu: Pustaka Aman Press

 Zulfaqar Mamat. Perpaduan Nadi Transformasi Negara (Risalah Khas Ma’al Hijrah

1437H/2015M), Putrajaya: Jabatan Kemajuan Islam Malaysia

 Zulkifli Mohamad Al-Bakri, Fiqh Al-Hijrah (Risalah Khas Sambutan Ma’al Hijrah

Peringkat Negeri Pahang 1435H/2013M), Kuantan: Jabatan Agama Islam Pahang

 Zulkiple Abd. Ghani, Persefahaman Asas Perpaduan Ummah (Risalah Khas Ma’al

Hijrah 1433H/2011M). Putrajaya: Jabatan Kemajuan Islam Malaysia

Menyantuni Ummat, Membawa Rahmat

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MAHASISWA:  ANTARA BESTARI DAN BERAKHLAK

Hamzani bin Ismail

Institut Kemahiran Islam Malaysia Sarawak (IKMAS), JAKIM Sarawak

Mahasiswa merujuk kepada Kamus Dewan Bahasa Edisi Keempat merupakan gelaran yang

diberikan kepada penuntut di univeristi atau kolej universiti. Mahasiswa bestari merupakan

mahasiswa yang bijak, berpelajaran tinggi dan cemerlang dalam akademik. Terdapat ribuan

malahan jutaan mahasiswa yang bijak di dalam dunia ini. Namun, berapa ramaikah jumlah

mahasiswa yang bijak beserta dengan akhlak murni? Akhlak menurut Imam al-Ghazali

(w.505 H) ialah sifat yang tertanam di dalam jiwa dan (dizahirkan) tanpa memerlukan

pertimbangan akal terlebih dahulu, sifat tersebut mendorong ke arah pelbagai perbuatan yang

baik dan yang buruk (al-Ghazali, 2012). Oleh itu, setiap negara mengidamkan mahasiswa

bestari yang mempunyai akhlak yang murni. Hal ini demikian kerana generasi ini yang akan

menjadi nakhoda bagi bahtera negara suatu hari kelak. Secara mudahnya dapat kita fahami

bahawa masa hadapan sesuatu negara terletak kepada generasi ini. Jika generasi ini berjaya

dibentuk dan dilenturkan dengan kebijaksanaan serta berlandaskan kepada ketinggian akhlak

yang murni, maka insya-Allah negara ini akan mampu berdiri setanding dengan negara-

negara kelas pertama. Generasi bestari ini kelak yang akan meletakkan kedudukan negara

duduk sama rendah berdiri sama tinggi dengan negara-negara yang maju pada ketika itu.

Maka, semua pihak seharusnya mula untuk bersama-sama berganding bahu memeras keringat

untuk membentuk generasi ini menjadi generasi seperti yang diidamkan. Bak kata pepatah,

meluntur buluh biarlah dari rebungnya.

Kebelakangan ini, isu-isu berkaitan dengan masalah sosial dalam kalangan mahasiswa

di universiti dan kolej universiti hangat diperkatakan. Peningkatan kes sosial saban hari kian

melonjak naik secara mendadak, bak kata pepatah seperti cendawan yang tumbuh selepas

hujan. Ekoran daripada peningkatan kes masalah sosial dalam kalangan mahasiswa ini kian

menjadi-jadi, pihak Kementerian Pengajian Tinggi (KPT) telah mengambil inisiatif dengan

menubuhkan jawatankuasa khas bertujuan untuk membendung masalah sosial dalam

kalangan mahasiswa di dalam negara ini (Astro Awani, 2 Februari 2021). Langkah drastik

yang diambil oleh Kementerian Pengajian Tinggi (KPT) ini sedikit sebanyak mampu

menangani masalah sosial dalam kalangan mahasiswa daripada semakin menular dan

akhirnya menjadi barah. Hal ini membimbangkan ramai pihak, lebih-lebih lagi ibu bapa dan

para pendidik. Hal ini demikian kerana para mahasiswa ini merupakan generasi yang bakal

menyambung legasi pentadbiran negara ini suatu hari kelak. Oleh itu, semua pihak

bertangungjawab untuk memastikan generasi ini bangkit dengan karakter cendekiawan yang

cemerlang, gemilang dan terbilang disamping berbekalkan akhlak yang murni lagi disegani

sebagai cerminan masa hadapan yang cerah buat negara ini.

Mahasiswa merupakan golongan cendekiawan atau intelektual yang sedang berusaha

menambah ilmu pengetahuan mereka sebelum berhadapan dengan realiti semasa kehidupan.

Allah SWT mengangkat darjat golongan-golongan ini, seperti mana firman-Nya di dalam al-

Quran:
ُ الهِذيَن آَمُنوا ِمْنُكْم َوالهِذيَن أُوُتوا اْلِعْلَم َدَرَجات    يَ ْرَفِع اَّلله

Maksudnya: “Allah akan meninggikan orang-orang yang beriman di antaramu dan orang-

orang yang diberi ilmu pengetahuan beberapa derajat. Dan Allah Maha Mengetahui apa

yang kamu kerjakan.”

(Surah al-Mujadalah : 11)

Imam al-Qurtubi RH (w.671 H) menukilkan di dalam kitabnya bahawa, ‘berdasarkan

kepada firman Allah SWT ini, ia menunjukkan wujudnya ganjaran di hari akhirat kelak dan

karamah (kemuliaan) di dunia. Oleh itu, diangkat orang beriman daripada orang yang tidak

beriman dan orang yang berilmu daripada orang yang tidak berilmu. Telah berkata Ibnu

Mas’ud RA bahawa Allah SWT telah memuji para ‘ulama di dalam ini iaitu Allah SWT telah

mengangkat orang-orang beriman yang diberi ilmu atas orang-orang beriman yang tidak

diberikan ilmu dengan beberapa darjat’ (al-Qurtubi, 2006).

Kata Hamka (1985) pula di dalam tafsirnya:

‘Ilmu pengetahuan memberi sinar pada mata. Iman dan ilmu membuat orang menjadi

mantap, membuat orang jadi agung, walaupun tidak ada pangkat jabatan yang

disandangnya. Sebab cahaya itu datang dari dalam dirinya sendiri.”

Menerusi kedua-dua tafsir ini, kita dapat simpulkan bahawa Allah SWT benar-benar

mengangkat martabat dan darjat sesiapa sahaja mempunyai yang mempunyai ilmu

pengetahuan. Golongan ini diangkat disisi Allah SWT dan diangkat disisi makhluk-Nya.

Oleh itu, tidak dapat dinafikan lagi kebijaksanaan merupakan suatu anugerah yang

sangat bernilai daripada Allah SWT kerana perkara ini yang akan memandu seseorang untuk

membuat keputusan yang matang. Para Imam Salaf terdahulu yang pakar dan jaguh di dalam

bidang masing-masing juga mempelajari adab dan akhlak, sebelum menjadi orang yang

berilmu pengetahuan lagi disegani.

Kata Abdullah Ibnu al-Mubarak (w.181H):

 طلبت األدب ثالثني سنة، وطلبت العلم عشرين سنة؛ وكانوا يطلبون األدب قبل العلم

Maksudnya: ‘Aku mempelajari adab tiga puluh tahun, dan aku mempelajari ilmu dua puluh

tahun, sesungguhnya aku mempelajari adab sebelum ilmu’. (Al-Jazari, 1932)

Berdasarkan kenyataan Imam Abdullah Ibnu al-Mubarak ini, jelaslah bahawa akhlak

atau adab itu jauh lebih penting daripada ilmu. Kebijaksanaan yang tidak dipandu dengan

akhlak yang mulia ibarat suatu perkara yang tiada nilai disisi Allah SWT dan disisi manusia.

Misalnya, Iblis antara makhluk yang terawal diciptakan oleh Allah SWT sebelum

penciptaaan manusia. Jika hendak dibandingkan antara ilmu Iblis dengan ilmu manusia, maka

Iblis adalah juaranya. Hal ini demikian kerana Iblis telah lama hidup, Iblis telah merentas

pelbagai zaman dan masa disebabkan kebolehan yang Allah SWT kurniakan kepadanya iaitu,

ditangguhkan ajalnya. Manusia pula singkat kehidupannya, tidak diberi penangguhan ajal

kepadanya, bahkan telah ditetapkan ajalnya di sisi Allah SWT. Namun, yang membezakan

manusia dengan Iblis adalah adab dan akhlak. Sebanyak mana pun ilmu yang ada pada Iblis,

namun ia tidak memberi apa-apa manfaat kepadanya disebabkan kebiadapan dan

kesombongannya kepada Allah SWT, maka Allah SWT melaknatnya. Manusia pula,

walaupun ilmunya tidak sehebat Iblis, namun disebabkan adab dan akhlak yang baik, maka

Allah SWT memuliakannya.

Kebijaksanaan dan akhlak yang mulia mesti berjalan seiring. Kebijaksanaan

memerlukan akhlak yang murni, untuk membantu penyampaian mesej atau dakwah yang

berkesan. Begitu juga dengan akhlak yang murni memerlukan kebijaksanaan untuk

mengaplikasikannya di dalam kehidupan seharian. Anak muda Islam harus mencontohi

Rasulullah SAW sebagai teladan yang baik. Rasulullah SAW seorang utusan Allah SWT

yang bestari, bahkan sangat berakhlak mulia. Buktinya Allah SWT menganugerahkan al-

Hikmah (kebijaksanaan) kepada Rasulullah SAW melalui dua malaikat yang menyamar

sebagai pemuda yang datang lalu membelah dada Rasulullah SAW sebelum peristiwa Isra’

dan Mikraj. Diriwayatkan oleh Malik bin Sa’sa’ah RA bahawa Rasulullah SAW bersabda:

، ُمِلَئ ِحْكَمًة وإميَاًًن، َفُشقه ِمَن النهْحرِ  إىل  وذََكَر: يَ ْعِِن َرُجاًل بنْيَ الرهُجَلنْيِ -، َفأُتِيُت بَطْست  ِمن َذَهب

 َمرَاقِ  الَبْطِن، ُُثه ُغِسَل الَبْطُن مبَاِء َزْمَزَم، ُُثه ُمِلَئ ِحْكَمًة وإميَاًنً

Maksudnya: “Dan aku teringat (yakni seorang lelaki diantara dua orang lelaki) yang datang

kepadaku dengan membawa bejana yang diperbuat daripada emas, ia dipenuhi dengan

hikmah dan iman, kemudian badanku dibelah dari atas hingga bawah perut, lalu dia

(malaikat) mencucinya (hatiku) dengan air zam zam, lalu diisinya dengan al-Hikmah

(kebijaksanaan) dan al-Iman.”

(HR Bukhari, No.3207)

Allah SWT juga telah mengisyaratkan bahawa utusan terakhir-Nya merupakan

manusia yang paling baik akhlaknya, menerusi firman-Nya:

 َوِإنهَك َلَعَلٰى ُخُلق  َعِظيم

Maksudnya: “Dan sesungguhnya engkau benar-benar mempunyai budi pekerti yang agung

(mulia dan murni).”

(Surah al-Qalam : 4)

Prof Datuk Dr Muhammad Shatar Sabran1 (mantan Naib Canselor di Universiti Pendidikan

Sultan Idris) memberi penekanan kepada amalan 2A iaitu ‘Akademik’ dan ‘Akhlak’. Kata

beliau menerusi akhbar Berita Harian yang bertarikh 20 Ogos 2018 bahawa, ‘Gabungan dua

elemen ini penting demi melahirkan graduan yang hebat, bersahsiah unggul serta dikagumi

oleh masyarakat dan majikan disamping nilai tambah diri atau kemahiran insaniah

(akhlak).’

Kesimpulannya, mahasiswa bestari dan berakhlak mulia sememangnya wujud di alam

buana ini. Justeru itu,  memerlukan sedikit usaha daripada semua pihak bagi menjadikannya

sebuah realiti yang pasti. Maka, mahasiswa bestari dan berakhlak murni bertanggungjawab

untuk mencorakkan wajah dan masa hadapan negara, memelihara maruah dan kedaulatan

negara daripada ancaman anasir-anasir luar yang akan mengancam kedaulatan negara yang

harmoni ini. Mahasiswa perlu memahami kehendak aspirasi negara ini yang sentiasa

memerlukan pemimpin masa hadapan yang berani, jujur, bijaksana, mempunyai nilai-nilai

murni yang mantap, berjiwa rakyat serta bertanggungjawab, malah berkeperibadian mulia

untuk memimpin negara ini menuju masa hadapan yang semakin mencabar.

Rujukan

Al-Quran al-Karim

Abdul Hakim Rahman. (2021, Februari 2). KPT Tubuh Jawatankuasa Khas Tangani Masalah

Sosial Mahasiswa. Diterbitkan pada 2 Februari 2021, 12:05 a.m.. Layari :

https://www.astroawani.com/berita-malaysia/kpt-tubuh-jawatankuasa-khas-

tangani-masalah-sosial-mahasiswa-284870

Al-Bukhari. (1407 H). Sahih al-Bukhari. Beirut: Dar Ibn Kathir.

Al-Ghazali. (2012). Imam Abu Hamid. Ihya’ Ulumuddin. Beirut: Dar al-Kotob al-Ilmiyyah.

Al-Jazari. (1932). Muhammad bin Muhammad bin Muhammad bin ‘Ali bin Yusuf. Ghayah

al-Nihayah Fi Thabaqat al-Qurra’. Beirut: Dar al-Kutub al-‘Ilmiyyah.

Al-Qurtubi. (2006). (Al) Ahmad Muhammad bin Al-Qurtubi. Al-Jami’ Li Ahkam al-Quran.

Beirut-Libnan: Muassasah al-Risalah.

Dr.Ghazali Din. (2018, Ogos 20). Mahasiswa Bijak, Beradab Bentuk Masa Depan Gemilang.

Diterbitkan pada 20 Ogos 2018, 11:01 a.m. Layari :

https://www.bharian.com.my/kolumnis/2018/08/463994/mahasiswa-bijak-

beradab-bentuk-masa-depan-gemilang.

HAMKA. (1985). Haji Abdul Malik bin Abdul Karim bin Amrullah. Tafsir Al-Azhar. Jakarta:

Pustaka Panjimas.

Kamus Dewan Edisi Keempat. (2010). Kuala Lumpur : Dewan Bahasa dan Pustaka.

https://www.astroawani.com/berita-malaysia/kpt-tubuh-jawatankuasa-khas-tangani-masalah-sosial-mahasiswa-284870

https://www.astroawani.com/berita-malaysia/kpt-tubuh-jawatankuasa-khas-tangani-masalah-sosial-mahasiswa-284870


‘ALLAH’

i

Translation from Malay into English
by
Hj Ahmad Dahan

VALIDITY OF THE USE
OF THE NAME ‘ALLAH’
ONLY FOR MUSLIMS

Dr. Zulkifl i Mohamad al-Bakri
Rashidy Jamil al-Rashid

Mohd Aizam Mas’od

DEPARTMENT OF ISLAMIC DEVELOPMENT MALAYSIA

2013

ii

First publication 2013
©Jabatan Kemajuan Islam Malaysia

No part of any article, illustration and content in this book may be reproduced
in any form or by any means be it electronic, photocopying, mechanical,
recording or by any other methods without the written permission from
Director-General Jabatan Kemajuan Islam Malaysia Pusat Pentadbiran
Kerajaan Persekutuan 62519 Putrajaya Negotiation subject to calculation
of royalty or honorarium.

Perpustakaan Negara Malaysia                        Cataloguing-in-Publication
Data

Zulkifl i Mohamad al-Bakri, 1969-
VALIDITY OF THE USE OF THE NAME ‘ALLAH’ ONLY FOR
MUSLIM / Dr. Zulkifl i Mohamad al-Bakri, Rashidy Jamil
al-Rashid, Mohd Aizam Mas’od; translation from Malay
  into English by Hj Ahmad Dahan.
Bibliography: page
ISBN 978-983-042-521-4 (paperback)
1. God (Islam)--Name. 2. Faith and reason--Islam
3. Word of God (Islam), I. Rashidy Jamil al-Rashid, 1977-,
II. Mohd. Aizam Mas’od, 1976-, III. Ahmad Dahan.
IV. Title: Keabsahan Pengunaan Kalimah Allah SWT Hanya
untuk Orang Islam. V. Title.
297.2112

Printer
Concept Press Sdn.Bhd

No. 26, Jalan SU 26
Selayang Utama Industrial Park

68100 Batu Caves
Selangor Darul Ehsan

iii

Contents

INTRODUCTION  1

REACTION OF PROMINENT RELIGIOUS  FIGURES,
INTELLECTUALS AND ULAMA’S  2
Reactions of Prominent Religious Figures,
Intellectuals and Ulama’s in Malaysia  2
Views of Foreign Ulama’s  3
Views of Christian Intellectuals and Prominent
Christian Figures  4

ARGUMENTS ON VALIDITY THAT THE USE OF
THE NAME ‘ALLAH’ IS ONLY FOR MUSLIMS  5

MEANING OF                  ACCORDING TO ULAMA’S  13

MEANING Of                  ACCORDING TO LANGUAGE
AND LINGUISTIC DEFINITION  13

ORIGIN OF WORD ‘ALLAH’ AND ITS MEANING  15
First: Arabic Language  15
Second: Malay Language  16
From ‘Uruf Aspect  17
Evidence from Syara’ On  Adopting ‘Uruf  17
Studies from the Bible  18
From Logic of Intelligence  20

LEGAL ISSUES AND RIGHTS OF RESPONSIBILITY  23
First: Malayan Constitution  23
Second: Islamic Laws  24

iv

Third: Islamic Rules Of Law (Fatwas)  25

CONSENSUS SHARED  BY ALL PROPHETS
ON ALLAH JALLA WA’ALA  26

CONCLUSION  28

BIBLIOGRAPHY 30

1

INTRODUCTION

After the court’s judgment that Herald Catholic newspapers could use
the word ‘Allah’, it has caused dissatisfactions among Muslims, Islam
NGOs and communities whether they are umara’s or ulama’s. They
expressed their disappointments in the court’s decision in unison,
which led to the Ministry of Internal Affairs and Prime Minister’s
Department forwarding an appeal to settle the crisis that has hit our
country.

This issue has continued to be hotly debated and the Prime Minister
has had an audience with the Yang di-Pertuan Agong and the
community too has proposed to the  Council of Rulers to issue
statement on its stand to solve this issue. HH the Sultan of Selangor
in his address expressed that Muslims should not view the issue on
the word ‘Allah’ lightly. Rather, His Highness emphasized that the
use of the word ‘Allah’ is exclusively for Muslims.

The writing in this book is to complement the book co-written by
Ustaz Rashidy Jamil al-Rashid entitled “Isu Kalimah Allah (Hukum
Penggunaannya Bagi Umat Islam)”.

The content is divided into three sections:

First: Reaction of prominent Religious Figures, Intellectuals, Ulama’s,
and Umara’s.
Second: Arguments on Validity that the use of the name ‘Allah’ is
only for Muslims
Third: Conclusion

Hopefully this writing could add to the arguments, evidences and
proofs in supporting the government’s effort in handling this issue
and simultaneously help to give a clear understanding to the Muslim
community in our country. The writer ends the discussion in the
conclusion by forwarding some suggestions that could be taken as
examples and lessons in facing this name of ‘Allah’ issue.

2

Reactions of Prominent Religious
Figures, Intellectuals and Ulama’s

Issue on the use of the word ‘Allah’ has become heated when it has
involved the country’s legal institutions. Besides debates from legal
aspects, it is also discussed and debated from academic perspective.

Actually there are  views of some ulama’s like Dr. Yusuf al- Qaradawi,
Dr. Wahbah al-Zuhaili, Syeikh al-Azhar, Syeikh Fauzi al-Zafzaf,
former Deputy Rector of al-Azhar and a number of  local religious
fi gures who permit  its use. Their reason is based on the generality
of an absolute nas, whether from al-Quran or based on observation
following the development of language without seeing the local
realities in Malaysia. Besides, there are ulama’s who totally do not
permit the use of the word ‘Allah’ as had been pointed out by the
writer in his earlier book on the issue.

Reactions of Prominent Religious Figures, Intellectuals and
Ulama’s in Malaysia

 Tan Sri Harussani Zakaria (Mufti of Perak): “How could
we equate the Oneness of Allah the Most Supreme with
the practices of other religions which accept God as three
elements?”

 Datuk Syeikh Abdul Halim Abdul Kadir (President of
Association of Ulama’s Malaysia): “This is a tragedy and a
most useless present to Muslims on the new year. Use of the
word ‘Allah’ cannot be fooled around with, especially if it is
used by followers of other religions because of the sensitivity
to Muslims not only in Malaysia but also worldwide. We
have to accept the court’s decision with a heavy heart but
we consider it a tragedy. The word ‘Allah’ is part of divine
verses of al-Quran and forever it cannot be compromised
and shared by anybody except Muslims.”

3

 Dato’ Seri Mohd Tamyes Abd Wahid (Mufti of Selangor):
“They (Herald Catholic) should have understood that the word
‘Allah’ should not be used as the word is specifi cally for Islam
and it refers only to the One God. Christianity itself does not
use ‘Allah’ in their holy book - instead words like Ilah, God,
Lord and so on are used to refer to their god. Forbiddance
from using the word ‘Allah’ by religions other than Islam had
been decided by National Fatwa Council since the past few
years.”

 Prof. Datuk Dr. Mahmood Zuhdi Abdul Majid (Deputy Dean
of International Institute of Islamic Thought & Civilization)
said: “This problem began from the very attitude of Muslims
in this country which initiated followers of other religions to
openly and boldly take advantage of the weakness. Use the
provisions in our Legislative and Executive rights to clear this
tense situation.”

 Dato’ Dr. Maamor Osman, General Secretary of Islam
Consumers’ Association Malaysia said: “The decision
could ignite troubles in the country because of the religious
sentiments of Muslims who are very sensitive of things that
touch their religious beliefs. If this happens, no one will benefi t
should religious riots erupt.”

Views of Foreign Ulama’s
Some views of foreign ulama’s that forbid the use of the name ‘Allah’
by followers of religions other than Islam:

 Islamic Constitutional Movement Kuwait, Sheikh Abdul
Hamid al-Ballali: “The decision of the government is very
signifi cant in order to protect the true essence of the word
‘Allah’. A community that fails to protect its religious terms is
a community that is lax.”

 Legal Adviser, Ministry of Justice, Saudi Arabia, Syeikh
Abdul Muhsin al-‘Abikan: “In order to prevent the misuse
of the name ‘Allah’ except when referring to God the Creator,
as there are other religions that also use the name ‘Allah’ in

4

their religions while they themselves worship idols, the name
‘Allah’ should not be used when referring to God other than
Him.”

 Delegate from al-Azhar (Deputy Syeikh of al-Azhar)
and Head of Inter Religious Linjah Dialogue al-Azhar,
Fadhilah al-Syeikh Abdul Fatah ‘Allam: “Decision of the
government was accurate. Allah cannot be synonymous with
gods. It is not sensible to wrong the concept of essence of
Allah in al-Quran.”

Views of Christian Intellectuals and Prominent Christian Figures

 Izzat Andrews, a Coptic Christian in Egypt in his article written
in Arabic titled “Allah is not God in Christianity and Judaism”
stated: “The word ‘Allah’ only originated from usage by people
during the period of ignorance before Islam (Jahiliah) who
referred to Moon God. It never appeared in the holy books of
the Jews and Nazarene. God for Christians is Elohim.”

 Christians too differed in this issue. In August 2007, Tiny
Muskens appealed Christians to use the word ‘Allah’. However
the call was opposed by Christians both Protestants as well
as Catholics. President of the Catholic League for Religious
and Civil Rights opposed the call with the statement: “Bishop
Martinus Tiny Muskens can pray to Allah all he wants, but only
addlepated Catholics will follow his lead. It is not a good sign
when members of the Catholic hierarchy indulge in fawning
exchange with Muslims, or those of any other religion.”

5

Arguments on Validity that the
use of the name ‘Allah’ is only for
Muslims
Actually there are many arguments showing that ‘Allah’ SWT
possesses a name that befi ts Him and it cannot be allied with any
other. Further arguments are as stated below:

Argument from al-Quran

Many verses in al-Quran show that the name ‘Allah’ refers to only
Him the One God without being allied with others. Among the verses
are:

Allah SWT’s decree:

“Say (O Muhammad): He is Allah, (the) One; Allah the Self-Suffi cient
Lord, Whom all creatures ask for all their needs; He begets none, nor
is He begotten; And none is equal to Him.”

(al-Ikhlas: 1-4)

Ibn Kathir in his Translation (4/3121) said: “That He is One in essence
and His Oneness has no comparison, no assistant, no alliance, no
equal and no likeness. This word is not expressed loosely to anyone
else except to Allah Azza wa Jalla when testifying to His existence,
because Allah is the Most Perfect in all His qualities and attributes
and actions.”

Syed Qutub stated in Fi Zilal al-Quran: “That is the truth of the
existence of Allah SWT. There is no concept other than the essence
of Allah SWT, no absolute existence other than the eternal existence
of Allah SWT. All other existence is derived from the eternal existence

6

of Allah and their essence from the attributes of Allah SWT. Features
that differentiate the concept of religious devotion to Allah in Islamic
faith are the features that have assimilated in the overall living
established on fundamentals. It has become a base for all deeds and
practices in life. The effects of these can be clearly seen in the legal
fi eld just as they are seen in the beliefs. First effect from religious
faith is that Allah SWT’s decrees are the sole procedures that govern
all managements of life. When the effects do not exist it means that
the faith in the Oneness of Allah is not yet fi rm except when all the
implications  are realized  in every fi eld of life.”

Allah SWT’s decree:

Translation of meaning: “Allah is Almighty and All-Knowing because
He is the Only True God, so that all that men invoke besides Him is
sheer falsehood. And (remember) Allah is He, Most High, the Most
Great (in might).”

(al-Hajj: 62)

Al- Mawardi in al-Nukat wa- al-Uyun said: “What is required by right
here is whether the name is from the name ‘Allah’. This is the view
of Yahya bin Salam, or it means one who says the truth like Ibn Isa.
Al-Siddiq is of the opinion that it means Godly devotion to only Him.

There are two opinions on falsehood. First, idols according to al-
Hasan and second, devils, according to the view of al-Qatadah,

Allah SWT’s decree:

“…There is no God (to help me) but You (O Allah)! Limitless are You
in Your glory! Indeed I have wronged my own soul.”

(al-Anbiya’: 87)

 ……

7

Al-Razi said: “The condition for anyone wanting protection from Allah
SWT is that he must start by testifying to the Oneness of Allah, after
that to chant divine verses in praise of Him. Further, he must repent
and admit his sins.”

Allah SWT’s decree:


“Their Messengers asked: ‘Should there be any doubt regarding the
existence of Allah, Who created the heavens and the earth?...’”

(Ibrahim: 10)

Ibn Kathir in his Interpretation of Meaning said: “Allah informs that
what revolves between infi dels and prophets concerns debates. This
is because they cause doubts that the only devotion is to Allah SWT
and no other alliances.” Because of that the prophets asked : “Are
there doubts with Allah?”  Here there are two hypotheses:

 Is there in the existence of God a doubt caused by religious
inclination concerning His existence blending with declaration
according to peaceful religious beliefs? If doubt comes in part
of it, it is most important to study the evidence to prove His
existence.

 Is there in the Divinity of Allah and His Oneness that compels
those who perform divine religious devotion to Him having
doubt whereas He is Most Exalted, Creator of all that exists
and devotion is only to Him without allies and polytheism.

Allah SWT’s decree:

          ….

8

“Surely, Allah will not forgive ascribing divinity to anything besides
Him, but He will forgive whom He wills for other lesser sins (according
to His divine laws). He who ascribes divinity to anything besides Allah
has indeed invented a heinous sin.”

(al-Nisa’: 48)

Syed Qutub said: “Such explanation of the verse contains accusations
towards Jews that they have committed sins of polytheism and they
are urged to have a pure faith, a faith of monotheism. Al-Quran does
not mention that their practices were considered polytheistic but
clearly tells that Uzair was son of Allah just as the word of Nasara
tribe saying that the Messiah was the son of Allah. This, without
doubt was the word of polytheism. Al- Quran too tells about their
practices and that the Nasara tribe was polytheists.”

Allah SWT’s decree:

“Truly, I am Allah. There is no god but Me, Serve Me, and establish
your prayers for My remembrance.”

(Taha: 14)

Dr. Aidh al-Qarni in his book al- Azamah said: “This verse becomes
the source of God’s messages and the coming of the prophets
into the world. Truly the prophets and the book were descended to
announce to mankind the concept about Allah SWT; Allah SWT who
reigns His kingdom and all our praise be for Him,”

Allah SWT’s decree:

“Therefore be fi rm in your knowledge and conviction (O Muhammad)
that there is no god worthy of worship but Allah and implore Him
to forgive your sins, and to forgive the sins of the believers, men

9

and women, (Remember) Allah knows well how you move about (in
the life of this world) and the situation of your resting-place (in the
Hereafter).”

(Muhammad: 19)

Al-Qurtubi said, excerpt from al-Mawardi, if the Prophet knew the
concept of Allah, it included three features, namely:

 Know that Allah teaches you about La ilaha illa Allah.

 What you know by way of evidence tell it as credible news.

 Always chant La illaha illa Allah.

Allah SWT’s decree:

“…And speak nothing but the truth about Allah…”
(al-Nisa’: 171)

Syed Qutub said: “It is too extreme, far beyond the limit of the true
concept. The exceeding of this limit had pushed People of The Book
to come out with words that are not true towards Allah, i.e. they claim
that Allah SWT has a son and that the One Allah is three in number.”

Allah SWT’s decree:

“Say (O Muhammad): Praise be to Allah, and peace upon His
servants (the Prophets) whom He has chosen. Who is more worthy?
Allah (the Almighty) or that which they ascribe divinity together with
Him?”

(al-Naml: 59)

…….        ….

10

Syed Qutub said: “The false gods they allied with were dolls and
statues or angels and genies or any of Allah’s creatures. What else
is higher than Him? It does not at all cross the hearts of intelligent
people to make comparisons like that. Hence the form of questions
was pure mockery and defamatory as it was unlikely the questions
had been asked in earnest or wanted answers.”

Allah SWT’s decree:

“…Is there any other god besides Allah?...”
  (al-Naml: 63)

Syed Qutub said: “There is no room which permits anybody to make
claims like these and there is no place to escape to other than to profess
and submit. Here the position of  the Pagan (Musyrikin) community
looked very strange and unique when they equalled false gods
with Allah and worshipped them like they were worshipping Allah.”

Arguments from al-Sunnah:

The Holy Prophet Muhammad SAW said:

Meaning: “The best words expressed by me and other Prophets
before me on the day of ‘Arafah are: There is no God but Allah, He
is One and there are no allies for Him, He possesses His Kingdom
and all praise is for Him, And Allah is the Supreme Commander over
everything.”)

…..      …..

11

The Holy Prophet SAW said:

Meaning: “Whoever testifi es that there is no god but Allah and
Muhammad is the messenger of Allah, Allah will forbid hell from him.”

(Documented by Muslim in Chapter: Debates on Faith)

The Holy Prophet SAW said:

Meaning:  “Whoever utters: ‘I testify that there is no god but Allah and
that I am a messenger of Allah.’ When the words are uttered by a
slave without any doubt, he would not meet Allah, just that he would
enter heaven.”

                                                           (Documented by Muslim)

The Holy Prophet SAW said:

Meaning: “Say ‘La ilaha illa Allah’  so that you would achieve victories.”
                                                                           (Hadith in Sirah)

The Holy Prophet SAW said:

Meaning: “Faith (Iman) has more than 60  sections or 70  sections
and the best is the utterance of La ilaha illa Allah.”
                                                 (Documented by Muslim and Ibn Mandah)

12

Based on the tradition of the Prophet (hadith) it is clearly shown that
among God’s essence is His Oneness that cannot be allied with
others.

Dr. Wahbah al-Zuhaili in his book.  “Usul al-Iman wa al-Islam” (1/57-
598) said: “Testifying this submission to Allah of the Oneness of
Allah includes intent from the heart, recognition by utterance from
the tongue and followed by pure deeds of religious devotion.” The
meaning of submission to Allah with    includes many
matters:

 To confi rm the existence of Allah and to reject the absence of
His uluhiyyah.

 To confi rm His Oneness to be free and to distance oneself
from polytheism.

 To confi rm  that Allah does not have qualities of jauhar or
aradh in essence substance to be free and to distance
oneself from uttering chants or to equate Allah with any other.

 To confi rm that all God’s creatures that exist began from
non-existence before Allah created them in order to reject
and to be free from the belief that says there exists a tie
between cause and effect or purely the relationship between
the Creator and His  creatures is one of the things that give
effect.

 To confi rm that Allah SWT who governs and administers what
He creates can do anything according to what He wills and
be free from views of communities that things are based on
nature  or administered by angels or by stars in the galaxy.

13

 Meaning of    According
to Views of Ulama’s

In order to improve the understanding of the concept of the Oneness
of Allah that we utter and testify, ulama’s have translated its meaning
further as follows:

 Ibn Rajab al-Hanbali said: “          is Him that we
submit to and do not betray Him because of His supremacy
and exaltation; have feeling of love, fear, hope, and surrender
to Him; trust in Him and supplicate to Him. None others
deserve all these acts of devotion except Allah.”

 Al-Biqa’ie said: “    is rejecting totally the acts
of religious devotion to other than Allah, the Most Supreme
Ruler. Truly this knowledge is the biggest to save us from
chaos in the Hereafter”

 Dr. Said Abdul Azim in his book I’tiqad al-Nasara fi  al-Masih
(pg 90) said: “Allah has described about Himself and His
Oneness that is eternal including Oneness of His essence,
His qualities and His actions”

 Meaning of             According
to Language and Linguistic

Defi nition
The word ‘Allah’ has been discussed at length in the book ‘Issue on
the word Allah’ (“Isu Kalimah Allah”). Hence the mention made here
is just an addition to the meaning of the word ‘Allah’ as viewed by
ulama’s.

The question that needs to be answered is: Did the word ‘Allah’

y

14

originate from the Arabic language or from the many Semantic
languages that had been related to Arabic which also used the word
‘Allah’ when referring to God like Elaha in Aramaic language and
Elohim in Hebrew?

To answer this question the writer has excerpted two views on this
issue:

First: Al-Balkhi said that it did not originate from the Arabic language
but from Hebrew or Siryani which had been absorbed into Arabic to
become Lahan meaning one who possesses strength. Al-Alusi on
the other hand, said that there was no evidence that pointed to it and
did not lead to it, just as the usage by the Jews and Christians was
not evidence as it could have been just a similarity in words used for
divinity.

Second:  According to venerated ulama’s, the word ‘Allah’ originated
from the Arabic language. This was the view of Imam al-Syafi ’e,
Muhammad ibn al-Hasan, Imam Asy’ari and his companions, al-
Khattabi, Imam al-Haramain, Imam al-Ghazali, Imam Fakhr al-
Razi and most scholars of the Tenets of Islam (Usul) and Law of
Muslim Theology (Fiqh). Also excerpted was the choice of al-Khalil,
Sibawayh, al-Mazini and Ibn Kisan saying that the word ‘Allah’
originated from the Arabic language and was the original name used
for His essence only.

15

Origin of the Word ‘Allah’ and Its
Meaning

First: Arabic Language

Al-Alusi in Ruh al-Ma’ani said, the origin of the word from I’lali
became ilah, as in al-Sihah or al-Ilalah, as in al-Kasyaf. Both have
their arguments.

Al-‘Allamah al-Sa’d said: “Indeed god or ilah were names worshipped
in earnest understood during pre-historic times while Allah is a
universal ism for His essence.”

Dr. Wahbah al-Zuhaili in Usul al-Iman wa al-Islam said: “Allah means
that He is the Most Powerful over all His creations and this does
happen unless He wills it. And that He is the Most Supreme and
Mighty and cannot be defeated and that He is the Most Powerful
and cannot be opposed and overcome and any imposition is invalid
unless it is from Him.”

Ulama’ Tauhid  said: “Allah is a universal ism (proper noun) to the
essence of the Most Perfect, that is Allah SWT, while mankind may
have characteristics that are other than Allah SWT’s.”

Allah is a universal ism which shows that the essence of all the
names of ‘Allah’ are compounded to Allah. Allah is His name which
is the Most Supreme.

Al- Khazin in his Interpretation of Meaning said: “’Allah’ is a proper
noun for Allah who is One, has no double nor has alliance with
anyone.”

In Tafsir Hadaiq al-Rauh al-Raihan, it is stated that: “Allah has the
right to be worshipped and none other.”

16

Second: Malay Language

Prof. Syed Mohd Naquib al-Attas said: “Language visualizes the
reality of existence. Absorbing key understandings from foreign to
another language involves not only pure translation of words that
give much deeper effects, it also involves the translation of symbol
images of a bigger system and bigger world views which do not fi t
with the views of the world described by the language into which
such understanding is absorbed.”

Malay language is synonymous to the Malay race. The Malay race is
synonymous with Islam. Based on historical evidence and artefacts,
it clearly shows that Malaya had accepted Islam since the 7th, 8th and
9th centuries. This is evidenced by archaeological fi nds of inscribed
stone in Kampung Buluh, Kuala Berang, Hulu Terengganu dated
22nd  February 1303.

Islamic government started in Malaya with the beginning of Malacca
Malay Sultanate in 1414 which made Islam the national religion.
Similarly, as was widely known based on history, the Law followed in
Malaya during the pre-colonial period was based on Islam, such as
the Malacca Legal System/Canon Law and Procedures 99.

Islamic infl uence in Malaya also brought Arabic words into the
Malay language. Arabic terminology was used widely in the Malay
language, such as names of days and so on.  Jawi writing was also
a strong symbol of Islamic infl uence to the Malays.

The Malay language too rooted from the womb of Islam. The
Constitution, article 160 (2) specifi es that the Malays must be
Muslims. Hence the word ‘Allah’ which has been absorbed into the
Malay language must be understood according to the context of the
Malay race whose base is Islam. Thus if it opens up rooms to other
religions to use the word ‘Allah’, it will change the meaning of the
word according to its meaning in the context of the Malay language.

Therefore, if Christians are permitted to use the word ‘Allah’, the
meaning of the word ‘Allah’ in the Dewan Bahasa Dictionary (‘the

17

One God‘) must be changed to God Jesus/ God Idol/ God Father/
Three Gods United (Trinity). Is it not going to cause confusion to the
Malay language and the Islam religion?

From the ‘Uruf Aspect

‘Uruf from Fiqh defi nition is:

Meaning: “Practices or the spoken language of a community that
becomes its norm.”

From this defi nition it can be understood that ‘uruf does not exist
except when it actually takes place among people in certain places or
usually happens when the majority practises this ‘uruf and conforms
to it. For example, it is customary for people in Syria that mahar
mentioned in the solemnization of marriage for woman is two-thirds
of the total mahar to be given immediately while the remaining one-
third is to be given after death or divorce. It is therefore imperative
to have common ways between and among the majority of the
members of the community in the formation of ‘uruf and this will not
happen unless it is done continuously or repeatedly. Otherwise it
appears as personal actions which is not ‘uruf.

Evidence from Syara’ on Adopting ‘Uruf

Ulama’ provides evidence on the situation of ‘uruf in the formation of
Fiqh rules based on athar documented by Imam Ahmad Ibn Hanbal
as narrated by Abdullah bin Mas’ud: “What are good viewed by
Muslim communities are good, they are good by Allah. What are bad
viewed by Muslim communities as bad, they are bad by Allah.”

Jurists (Fuqaha’’s) in general and ulama’s of Hanafi  denomination
specifi cally put a lot of weight on ‘uruf as the biggest criterion to
confi rm the rights and denials of the communities covering many
angles from muamalat to methods of management (tasharruf). They
even consider ‘uruf and customs as a very important basis and a
broad resource.

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Fiqhiyyah Method mentioned it as                which is “Customs as
Rules”. In Syarah al Qawaid al-Fiqhiyyah (pg 219) by Syeikh Ahmad
al-Zarqa’ mentioned: “Customs   which are general or specifi c
become law to involve syari’e law without authoritative text from al-
Quran (nas).”  If there is no nas that says it is wrong at the beginning,
or if there is, but general in nature, the custom can be accepted
according to its explanation. The origin of this method was a speech
by Ibn Mas’ud: “What Muslims see as goodness, it is  considered
good by Allah and what they see as badness, it is bad by Allah.”

Here it is stated that ‘uruf balad (localised or in a specifi c country)
can also be considered legal and should be accepted.

Studies from the Bible

In the Bible, Christianity does not use the word ‘Allah’; on the other
hand, it uses the words God, Jesus and Lord. However, if we refer
to al-Quran the word ‘Allah’ is used on every page. In the context of
Malaysian society the atmosphere and local scenario ought to be
considered in the interest of the communities in order to preserve the
harmony for the multiple communities and religions. Every Malaysian
citizen should preserve this atmosphere and situation.

Even though some argue that the word ‘Allah’ is in the Bible which
is translated into Arabic, still it cannot be used as an argument
and support in order to permit the use of the divine word among
Christians. This is because the word ‘Allah’ itself is never found in the
original language in the writing of the Bible. On the contrary, the word
used to refer to god in Hebrew is El.

Even al-Kitab al-Muqaddas, which is the Bible written in Arabic
further proves that the word El in Hebrew is Ilah in Arabic. This can be
viewed from the evidence in the Bible that many languages continue
to retain the word El. For example:

19

The Bible in Malay Language:

Al-Kitab Good News, the New Testament, Mark 27:46 states: “At
about three o’clock Jesus cried out loudly “Eli, Eli lama sabakhtani?“
meaning : “My God, My God, why have You forsaken Me?”

The Bible in English:

The Holy Bible, The Gideons International, Mathew 27:46 states:
“And about the ninth hour Jesus cried out with a loud voice, saying
“Eli, Eli, lama sabakhtani?” That is “My God, My God, why have You
forsaken Me?”

The Bible in Arabic:

Al-Kitab al—Muqaddas, A’hd al-Jadid, Injil Matta 27:46 states”

Based on the evidence stated above, it is clear that the word ‘Allah’
has never been used in the original Bible language and it is totally
improper and is against ‘uruf and waqi’ in Malaysia.
The writer further excerpted part of the views  and exertion of Ibn
Qayyim  al-Jauziyah written in his book “Hidayah al-Hayari Ajwibah
al-Yahud al-Nasara” on Allah’s attributes in Islam as compared to
Christianity, to clarify further the difference in the purpose of the
utterance of the word ‘Allah’ between the two religions.

 Truly there is one Allah SWT, He has no allies in His Kingdom,
no comparison, no equal to Him, no controller, no adviser,
no assistant, and no giver of intercession except with His
consent.

 He has no father, off-springs, descendants and wife and He
does not have similarities with others.

20

 He is Most Wealthy in His attributes, He does not eat, does
not drink and does not need what His subjects need.

 His attributes do not unite with His subjects and no subjects
unite in His attributes.

 He forever exists, never disappears and He never lets the
administration of His Kingdom to anyone other than Him.

 He is Most Perfect and only He possesses perfection.

From Logic of Intelligence

The use of the name ‘Allah’ by other religions cannot be allowed
completely as it can cause confusions among Muslims, even
though from the aspect of law it is allowed for “samawi” religions like
Christianity and Judaism to use the word but it is feared that it might
be misused by certain parties.

It is also feared that it would cause mispronunciation (lahn). Dr. Bakar
bin Abdullah Abu Zid in his book  “Mu’jam al-Manahi al-Lafziyyah” (pg
51) said: ”Among the mistakes is to lengthen the Alif to the name of
‘Allah’ and this is lahn to the Arabs.” Abu al-Fath Abdul Wahid bin al-
Husain al-Maghribi said: “Addition to  mad and lin letters exceeding
its limit is considered an error and a mistake.”

The use of the word ‘Allah’ is allowed but it is feared that it would
be misused. Therefore, it is better that we stopped allowing other
religions from using the word ‘Allah’.

The word ‘Allah’ in Islam and Christianity is clearly different. Hence
the word cannot be allowed to be used among Christians. This can
be seen from evidence relating to the use of the word ‘Allah’ in their
Bible, such as:

 “You are Messiah, the living son of Allah.” (Matius 16:16)

 “Because he said: I am the son of Allah.” ( Matius 27:43)

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 Love is bestowed upon you and peace and prosperity from
Allah, our Father and from God Jesus Christ.” (Galatia 1:3)

 Jesus said to him: “Do not hold me (back), because I have
not gone to Father, but go to My kins and say to them that
now I am going to My Father and your Father, My Allah and
your Allah.” (Yohanes 20:17)

The word ‘Allah’ which is to be used carries the concept of Trinity
which is vastly different from the Oneness believed by Muslims.
And as is stated in history, the concept of Trinity was actually only
tabled in the fourth century in Council in Nice which was attended by
bishops, renowned theologians and these church scholars agreed to
accept the concept of Trinity.

According to Syeikh Muhammad  Mutawalli  Sya’rawi, these words
were expressed by Christians three hundred years after the death of
Jesus.

The word ‘Allah’ used in the concept of Trinity is a humiliation to
Muslims. The writers have excerpted admissions by Christians
themselves rejecting this idea:

D Salm Hill, a Christian said: “The story of my becoming a Muslim.
I have been asked by several non-Muslims why, if I believe in the
existence of Jesus Christ, and that also preached God’s message,
why then did I turn from Christianity to Islam? My one answer is that I
could not believe in the Trinity, I could not believe in the Resurrection,
I could not feel sure that Christ died on the cross for the sins of
humanity.”

Similarly, Dr. Ali Selmen Benoit rejected the dogma of Trinity. In a
book “Why I embraced Islam” he affi rmed the following: “As a doctor
of medicine, and descendant of a French Catholic family, the very
choice of my profession has given me a solid scientifi c culture which
had prepared me very little for mystic life. Not that I did not believe
in God, but that dogmas and rites of Christianity in general and of
Catholicism in particular never permitted me to feel His presence,

22

thus my unitary sentiment for God forbade me accepting the dogma
of Trinity, and consequently of Divinity of Jesus Christ.”

A nun named Karen Armstrong in her book, “A History of God“ (pg
18 – 19) stated her disagreement with the dogma of Trinity. She
said “Is the new treaty really the Trinity doctrine which is diffi cult and
contradictive, or like other aspects of faith, is the works of theologians
centuries after the death of Jesus in Jerusalem?”

Based on the logic stated, it is clear that the word ‘Allah’ should be
preserved of its sanctity from any form of misuse which can lead to
confusion and threat to harmony between religions particularly in this
country.

23

Legal Issues and Rights of
Responsibility

The legal rights are divided into three factors namely:

First: Malayan Constitution

There are a number of acts and enactments that provide sanctions
against the use of the word ‘Allah’. Among them are:

 In the schedule to Control And Restriction Of The Propagation
Of Non-Islamic Religions Enactment 1989 (Enakmen
Kawalan dan Sekatan Pengembangan Agama Bukan Islam
kepada Orang Islam) except Sabah, Sarawak, Penang and
Federal Territories which are in the process of legislating this
enactment.

 Article 3.1 Item 3:  Religion of the Federation.  Islam is the
religion of the Federation but other religions can be practised
in peace and harmony anywhere in the Federation.

 Article 3.2 Item 3: Religion of the Federation. In every state
other than states that do not have Rulers, the position of
the Ruler as Head of Islam in his state according to the
provisions and limited to what is recognised and fi xed by the
constitution of that state, and subject to the said constitution,
all rights, privileges, prerogatives and the power enjoyed
by him as Head of Islam, is not touched and affected, but
in any actions, practices or ceremonies related to this, the
Council of Rulers has agreed that those actions, practices
or ceremonies should be extended to the whole Federation,
every other Ruler in his capacity as Head of Islam gives
consent to Yang di-Pertuan Agong to represent him.

 Article 3.5 Item 3: Religion of the Federation. Irrespective of
whatever is in this Constitution, the Yang di-Pertuan Agong
should be the Head of Islam in the Federal Territories of

24

Kuala Lumpur, Labuan and Putrajaya, and for this purpose
Parliament can through legal means make provisions to
oversee the Islamic affairs and to form a Council to advise
the Yang di-Pertuan Agong on matters relating to Islamic
religion.

 Item 37 (1): Appointment Oath for the Yang di-Pertuan
Agong. The Yang di-Pertuan Agong must, before performing
his duties, take and sign the appointment oath in Section 1
Fourth Schedule in front of the Council of Rulers and in the
presence of the Lord Chief Justice of the Malaysian Federal
Courts (or in his absence, the most senior Federal Court
Judge present); and the oath must be certifi ed by two people
specifi cally appointed by the Council of Rulers.

Tuan Hj. Mahamad Naser bin Disa, from the Attorney-General’s
Department when presenting his Working Paper “The Use of The
Name ‘Allah’ From The Legal Aspect” commented on the oath of
Yang di-Pertuan Agong which uses the words
which shows clearly the use of the word ‘Allah’ in offi cial and historical
functions during oath-taking.

 Second: Islamic Law

 In the book “Ahkam al-Zimmiyyin wa al-Musta’minin fi  Dar
al-Islam” written by Dr. Abdul Karim Zaidan (pg 171) states:
“Among their responsibilities is that they have to stop from
igniting anger and dissatisfaction towards Muslims and
belittling or degrading their religion, like the of chanting Allah,
His Book, His Prophet and His religion with bad intents. This
is because these actions will lead to humiliation of Muslims,
their faith and despicable to Islam on which the Islamic
integrity is based.”

 In the book “Ahlu al-Zimmah wa al-Wilayah ‘Ammah fi  al-
Fiqh al-Islami” by Namir Muhammad al-Khalil al-Namir (pg
124) it is stated about the responsibility of ahlu zimmah
with conditions that are mandatory and conditions that are

25

commendable. Then, he excerpted the view of al-Mawardi
who divided conditions that are mandatory and conditions
that are commendable. Among them, “Stop them from
sounding their bells or their naqus, recitation of their book
and their sermons on Uzair and the Mesiah.” This condition
is known as Syurut Umariah denoted to Saydina Umar who
implemented the said conditions.

 Third: Islamic Rules of Law (Fatwas)

 In the ninth argument, the Fatwa Council stated: “The issue
on the use of the word ‘Allah’ by non-Islam religions” involves
issue of Siyasah Syar’iyyah and the government must guard
the sanctity of the religion and the Muslim community.

 In the 82nd discussion dated 5th to 7th May 2008 it was decided
that the discretion of the committee in forbidding the use of
the word ’Allah’ by non-Islam religions is not only seen from
the aspect of security but the main factor is based on faith
and the sanctity of Islamic religion. Thus, it is imperative for
Muslims to guard it in the best possible way and if there are
elements of humiliating and misusing of the word, it must be
prevented according the provisions of law recorded in the
Constitution.

26

Consensus Shared by All Prophets
On Allah Jalla Wa’ala

According to Dr. Said Abdul Azim in his book
(pg 49-52) it is mentioned that the proposal agreed by all Prophets
is as follows:

i) That Allah is qadim in essence, He is One and without
alliance in His government.

ii) That He has no father. None equals Him and He has no
wife and He is not alike any of His subjects.

iii) That He is Most Endowed in His attributes. He does not eat
nor drink and He does not desire mankind.

iv) That He does not change and He is not affected by ailments
and degeneration such as old age, illness, sleepiness. He
does not sleep, forget, regret, feel fear, feel sad and so on.

v) That He does not resemble any of His subjects whether in
His attributes, essence and actions.

vi) That He does not take the place of any of His subjects.
vii) That He is more supreme than anything, bigger than

anything and Most Supreme.
viii) That He is Most Powerful over everything.
ix) That He is Most Knowing about anything whether visible or

invisible.
x) That He is Most Seeing and Most Hearing.
xi) That He witnesses all and nothing escapes Him.
xii) That He is eternal and forever permanent.
xiii) That He Decrees directions and forbiddance.
xiv) That He is Most True in His promises and in what He says.
xv) That He is Eternal in His essence and all His creations

desire Him.
xvi) That He is Most Holy and Most Glorious, free from disgrace

and shortcomings.
xvii) That He is Most Perfect, with perfection that is eternal.
xviii) That .He is Most Just and is never cruel to His subjects.

27

Ibni Qayyim said: “These are matters that are accepted by consensus
in all Books and by Prophets and it was a decision which ought not
be wronged by Islamic Religious Law (syariat). The Holy Prophet
SAW said that it was wrong at the beginning, whereas worshippers
of the cross had all left the concept of Trinity but held on to things
abetting with doubts (syubhah) from meaning and pronunciation
(mujmal) from utterance.”

Allah’s decree is Truth:

Translation of meaning: “…Do not yield to the desires of those who
have already erred before – who have led many astray and have
themselves strayed from the straight path.”

(al-Ma’idah: 77)

The origin (usul) of Trinity, or three in one and their expressions to
God Rabb al-Alamin were very clearly and distinctly against all these.

 … ………

28

Conclusion
In al-Fatwa al-Kubra (pp 444) by Syeikh Muhammad Mutawalli
Sya’rawi, it is mentioned that the word ‘Allah’ has the one meaning
to every intelligence even though there are differences in human
languages. This is decreed in Allah SWT’s message:

Translation of meaning: “And (remember O Muhammad) when your
Lord brought forth descendants from the loins of the children of
Adam, and He made them testify against themselves (by saying):
‘Am I not your Lord?’ They replied: ‘Yes indeed, we bear witness
(that You are our Lord),’ (Of this We remind you) so that on the Day
of Resurrection you will not say: ‘Truly we were not ((being made)
aware of this (reality about the oneness of God),’ Or so that you may
not say: ‘Indeed it was but our forefathers who ascribed partners
to Allah before us, while we are their descendants. So will You (O
Lord) destroy us on account of what was done by the followers of
falsehood?’”

(al-A’raf: 172-173)

This verse has shown clearly that Allah has declared the assurance
with Adam’s descendants from the beginning regarding His godly
attributes, His Oneness, and Might, and forbidding them from
saying in the Hereafter: “Indeed we have been careless with Allah’s
dispositions which we witnessed.”  It clearly shows here that the
name ‘Allah’ had existed before the creation of human beings and

29

from here too the intelligence and the heart with the full belief in His
dispositions believe in the existence of Allah. This is the submission
to Allah the Creator and the Supreme.

Lastly, to conclude let us appreciate together the decree of Allah
SWT :

Translation of meaning: “They take their rabbis and monks as Lords
besides Allah, and also Al-Masih, son of Maryam, though they
were ordered to worship One God only. There is no god (worthy of
worship) but Him. Exalted be He above those whom they associate
with Him!””

(al-Taubah: 31)

Translated into English
by
Hj Ahmad Dahan     ahmaddahan@yahoo.com

30

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Berita Minggu. 31 Januari 2010

‘ALLAH’