Social-Cultural Analysis

The Semantics of the Word ALLAH

In the religion of the pre-Islamic Arabs, the word Allâh is used to denote the highest god among the other gods who each has a name. But the word Allâh itself is not a name, as explained earlier. Therefore, the word Allâh was already in use before the arrival of Islam, i.e., even during the so-called ‘time of ignorance’ or the days of polytheism. The word is not a creation of the Muslims and its existence does not begin in Al-qur’ân Al-karîm. From the standpoint of linguistics, it is an ordinary Arabic word which is not specifically linked to a particular religion.

Many thanks to friends for their encouraging response the article “Mengenali Kata Allah” written by a guest writer. You can now read the English translation given below:

The Semantics of the Word ALLAH

This article discusses the word “Allâh” from the point of view of linguistics. The word “Allâh” comes from two words: al, and ilâh. Al is a definite article (comparable to the in English), and ilâh means strong, god. In Semitic languages, this word refers to a power which is beyond the reach of human beings, a power that belongs to the gods. Already in the pre-Islamic age, al-ilâh were combined to become Allâh. In the religion of the pre-Islamic Arabs, the word is used to denote the highest god among the other gods who each has a name. But the word Allâh itself is not a name, as explained earlier. Therefore, the word Allâh was already in use before the arrival of Islam, i.e., even during the so-called ‘time of ignorance’ or the days of polytheism. The word is not a creation of the Muslims and its existence does not begin in Al-qur’ân Al-karîm. From the standpoint of linguistics, it is an ordinary Arabic word which is not specifically linked to a particular religion. Continue reading “The Semantics of the Word ALLAH”

‘Allah’ is for all Malay Speaking People in Nusantara

The article written in Malay refutes the assumption that a few million Muslims in Peninsular Malaysia have the exclusive right and final authority to define how the Malay language may be used for religious purposes.

Sudah di masa pra-Islam, al-ilâh disambung menjadi Allâh. Dan dalam agama orang-orang Arab pra-Islam, kata ini digunakan untuk menunjuk pada dewa yang paling tinggi di antara dewa-dewa yang lain yang masing-masing mempunyai namanya sendiri. Namun kata Allâh itu sendiri bukan nama, seperti di atas diterangkan. Dengan demikian, kata Allâh sudah ada dalam bahasa Arab sebelum Islam dalam zaman jahiliyya atau zaman politeis. Kata itu bukan ciptaan orang Islam, ia juga tidak baru muncul dalam Al-qur’ân Al-karîm, melainkan, dari sudut bahasa, ia merupakan kata biasa dalam bahasa Arab lepas dari ikatan dengan salah satu agama tertentu.

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Mengenai Kata ALLAH (Download PDF File)

‘Allah’ is for all Malay Speaking People in Nusantara (Malay Archipelago)

Recently, the Malay media has printed several articles that insist non-Muslims cannot use the word Allah to describe the supreme God they worship. One such article, written by the Director-General of IKIM (Institute of Islamic Understanding), appears in the following site: http://www.utusan.com.my/utusan/info.asp?y=2008&dt=0106&pub=Utusan_Malaysia&sec=Rencana&pg=re_03.htm

It is a pity that this article is printed only in the Malay press. Its assertion that only Muslims have exclusive authority to decide how Bahasa Malaysia may be used for religious purposes would certainly draw a vigorous response in the English media (though certainly not in the censored mainstream English newspapers). Perhaps the article is intended more to ‘educate’ Malay readers even though readers of the Malay press show little interest in the issue. Political scientists may also be interested to note that the Government issued a gag order to prevent further discussion of the topic only after Muslim scholars were first allowed to express their views in the press. Continue reading “‘Allah’ is for all Malay Speaking People in Nusantara”

Muslim Reception/Rejection of Modernity (Part 1)

My thesis is that there is a deeply felt, but nevertheless unexpressed anxiety among Muslims, especially among the religious elite, that Modernity (in the technical sense that I will describe below) will ultimately undermine Islam as a viable framework for a coherent community in the modern world. Hence, we witness the temptation among Muslims to find solace and security in dogmatic and defensive Islam and the resurgence of intolerant Islam in Malaysia.

MUSLIM RECEPTION /REJECTION OF MODERNITY

Introduction
It is a fact of life that people hold conflicting political and religious views and follow different ways of life. It is imperative that the government frames social policies that encourage people of various cultures to identify commonality (not homogeneity) to build a harmonious society. Such an endeavor in turn requires building a social ethos that allows for tolerance of diversity, dialogue and openness to change in order to equip a citizenry with the intellectual capacity to confront the overwhelming pace of change of the modern world.

But what non-Muslims witness coming from the Muslim community is rejection of the vital pre-requisites for the development of a flourishing modern society. We hear prominent Muslims condemning liberalism although liberalism at its best encourages citizens use reason to weigh moral choices rather than follow traditional authority blindly. Secular politics is rejected as essentially antipathetic to religion when it is specifically designed to provide a neutral platform for different religions to work out compromises that are essential for a plural society. Other Muslim leaders reject the call for interfaith dialog. Religious tolerance is vigorously condemned through mass demonstrations that find their way even into the National Mosque. Finally, there are the regular calls for banning of various cultural activities on grounds that such activities (music festivals or films) are against Islam. Continue reading “Muslim Reception/Rejection of Modernity (Part 1)”