NEVER AN ISSUE BEFORE! WHY NOW?
By Fr. Paul H.P. Chee, Manila, Philippines
The issue: “The Church says that in the Malay language, there is only the word "Allah" to refer to God, saying that it is unconstitutional to apply restrictions on language or religion to Christian Malaysians who speak in the Malay language.
Government lawyers stress that any abuse of the word "Allah" is an insult to the country's official religion (Islam) and the Federal Constitution. According to the Malaysian government, non-use of the word "Allah" does not infringe upon the freedom of religion or the religion of Christians.”[1]
The Situation
The situation of the use of the word "Allah" has laid bare, in the national political agenda, the issue of discrimination and the rights of religious minorities. "In Bahasa Malaysia (Malay language) there is no other word to refer to God. There is 'Tuhan' but this term indicates a generic cosmic divinity, not a historical and personal God. Therefore, beginning with the earliest translations, the term 'Allah' was used. Among other things, this term of Semitic derivation, is commonly used in the Bible in Arabic, commonly found in Muslim-majority countries in the Middle East, without Muslim communities ever raising any objections. Even in neighboring Indonesia[2] [where the language Bahasa Indonesia is very similar], the Christian God is called 'Allah,'" Fr. Paolo Nicelli, PIME, Islamologist and expert on Malaysian affairs, told Agenzia Fides. "Thus, it seems that the goal is to block Christian publications and their circulation in the Malaysian society, as was done with 'The Herald,'" continued the missionary.[3]
The Initial Steps and Responses to calm the violence
The bone of contention has now flared to such a level of intensive emotionalism that one side has already resorted to violence to express their angry feelings. If both sides continue to stand on its ground, where will it lead to? What will be the solution? At the present, both sides seemed unable to back down without having serious religious implications and or political repercussions[4]. But the Church has entered into negotiations with the government through lawyers following the case. “We trust and hope that we can find a good solution for everyone and one that is useful in bringing peace to the nation," Agenzia Fides was told by Fr. Augustine Julian, Secretary of the Bishops' Conference of Malaysia, Singapore, and Brunei, during the Assembly of Bishops being held in Johor.
Many churches in Kuala Lumpur have the Malaysian flag hoisted, to stress that Christians consider themselves in all respects Malaysian citizens who love and respect their own nation, conscious of their rights and duties in a multi-ethnic and pluralistic society, under the banner of dialogue and peaceful coexistence[5]. Fides sources in Malaysia believed that the contentious issue would “probably last much longer, as the country has three levels of courts: the High Court, the Court of Appeal (to which the Malaysian government announced the application), and the Supreme Court.” and also the Islamic Courts.
While the police are investigating the attacks, trying to find those responsible, Christians have made it known that their liturgical customs will not change. The question of the word "Allah" mainly affects the Christians of Eastern Malaysia, i.e. the two states of Malaysian Borneo: Sabah and Sarawak, home to the largest population of native Malay-speaking Christians. According to information gathered by Fides, the local communities note that "the Muslims of Borneo have never opposed the typical use of the word 'Allah' among Christians." Although the police have confiscated pastoral material and publications containing the name Allah, the Christian churches of various denominations found in Borneo said it will continue to be used in the liturgy. Elsewhere, church representatives rejected a minister’s call to drop the claim to use the word “Allah” in the Christian sense, the Malaysian Insider reports.[6]
Viewpoints from Christian and Muslim leaders
Generally Christians, Muslims and the opposition parties, many of whom are Muslims, have condemned "the attempt to polarize Malaysian society on religious grounds." The PAS (Party Islam Se-Malaysia), an influential traditionalist and fundamentalist Islamic party in opposition who also advocated the use of the word "Allah" has accused the UMNO of confusing Islam with ethnicity, using it to declare "Malay supremacy".
What Anwar Ibrahim says
The opposition leader, Anwar Ibrahim, leader of the People Justice Party, reiterated his strong condemnation of the church bombings. "As a nation, we must fight to keep the spirit of unity of the founding fathers and to defend Article 11 of the Federal Constitution, which guarantees freedom of religion," he said, calling on people to isolate "those who incite religious hatred for political reasons". Anwar recalls that "Allah has been the term normally used by Muslims, Jews, and Christians in the Arabic language for 14 centuries." The way to resolve the issue, according to Anwar, is "by engaging in interreligious dialogue." There is an urgent need to revive the Malaysian tradition of peaceful coexistence of religious communities. He has indicated the responsibilities of the government, condemning "the incessant propaganda and inflammatory rhetoric of the mass media controlled by the government,…"[7].
Anwar also said “…an attack on Sunday on the oldest standing church in Malaysia, the Anglican All Saints Church “is an attack on our nation’s heritage” “The people of Malaysia must unite against those who exploit race and religion to incite hatred for political gain. We must renew our commitment to religious understanding and religious freedom.
“Islam clearly grants respect to Christians and Jews,” he said, and the Quran’s 29th Chapter: “And dispute not with the People of the Book but say “We believe in the Revelation which has come down to us and that which came down to you…our God [Allah] and your God [Allah] is One, and it is to Him we bow (al-Ankabut, 29:46)”.
Meanwhile, Meanwhile, volunteers from Muslim non-governmental organisations (NGOs) also began to patrol church areas in the Klang Valley, Bernama says.”[8]
Tengku Razaliegh Hamzah’s views
Meanwhile, Umno veteran leader Tengku Razaleigh Hamzah has ticked off his party for failing to provide leadership in the row over the use of the term 'Allah' by non-Muslim. “In a milestone moment, PAS, the Islamic party, is holding onto the more plural and moderate position while Umno is digging itself into an intolerant hardline position that has no parallel that I know of in the Muslim world,” he said today at the Institute of Southeast Asian Studies' Regional Outlook Forum 2010.[9]
Razaleigh lamented that the controversy appeared to be “more about racial sentiment than religious”. According to him, the Barisan Nasional coalition is increasingly driven by “sensitivities” rather than principle. “Public life is about behaving and choosing on principle, rather than sentiment. Islam, in particular, demands that our actions be guided by an absolute commitment to justice for all rather than by looking inward at vague 'sensitivities' of particular groups, however politically significant. “It is about doing what is right, rather than protecting arbitrary feelings. If feelings diverge from what is right and just, then it's time to show some leadership.”[10]He further added that “The government of a multiracial society that cannot rise above sentiment is clearly too weak or too self-interested to hold the country together. It has lost credibility and legitimacy.” “As Umno is rejected by the voters, party members pursue racial issues more stridently. They think this will shore up their 'base'.” However, Razaleigh said these Umno leaders were severely mistaken. “As they do so, they become more extreme and out of touch with ordinary voters of every race and religion, whose major concerns are not racial or religious identity but matters such as corruption, security, the economy and education.”[11]
Marina Mahathir speaks her mind
Marina Mahathir wrote[12] “I found by chance this article the other day: “Prophet Muhammad’s Promise to Christians”. The document is not a modern human rights treaty but even thought it was penned in 628 AD it clearly protects the right to property, freedom of religion, freedom of work, and security of the person, says Muqtedar Khan. Muslims and Christians together constitute over 50 per cent of the world and if they lived in peace, we will be half way to world peace. One small step that we can take towards fostering Muslim-Christian harmony is to tell and retell positive stories and abstain from mutual demonisation.
In this article I propose to remind both Muslims and Christians about a promise that Prophet Muhammed(pbuh) made to Christians. The knowledge of this promise can have enormous impact on Muslim conduct towards Christians. Muslims generally respect the precedent of their Prophet and try to practise it in their lives.
In 628 AD, a delegation from St Catherine’s Monastery came to Prophet Muhammed and requested his protection. He responded by granting them a charter of rights, which I reproduce below in its entirety. St Catherine’s Monastery is located at the foot of Mt Sinai and is the world’s oldest monastery. It is a treasure house of Christian history that has remained safe for 1,400 years under Muslim protection.
The Promise to St Catherine:
“This is a message from Muhammad ibn Abdullah, as a covenant to those who adopt Christianity, near and far, we are with them. “Verily I, the servants, the helpers, and my followers defend them, because Christians are my citizens; and by God! I hold out against anything that displeases them.
“No compulsion is to be on them. Neither are their judges to be removed from their jobs nor their
monks from their monasteries. No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims' houses.
“Should anyone take any of these, he would spoil God's covenant and disobey His Prophet. Verily, they are my allies and have my secure charter against all that they hate.
“No one is to force them to travel or to oblige them to fight. The Muslims are to fight for them. If a
female Christian is married to a Muslim, it is not to take place without her approval. She is not to be prevented from visiting her church to pray. Their churches are to be respected. They are neither to be prevented from repairing them nor the sacredness of their covenants.
“No one of the nation (Muslims) is to disobey the covenant till the Last Day (end of the world).”
The first and the final sentence of the charter are critical. They make the promise eternal and universal. Muhammed asserts that Muslims are with Christians near and far, straight away rejecting any future attempts to limit the promise to St Catherine alone. By ordering Muslims to obey it until the Day of Judgment the charter again undermines any future attempts to revoke the privileges. These rights are inalienable. Muhammed declared Christians, all of them, as his allies and he equated ill treatment of Christians with violating God’s covenant.
A remarkable aspect of the charter is that it imposes no conditions on Christians for enjoying its privileges. It is enough that they are Christians. They are not required to alter their beliefs, they do not have to make any payments and they do not have any obligations. This is a charter of rights without any duties!
The document is not a modern human rights treaty but even thought it was penned in 628 AD it clearly protects the right to property, freedom of religion, freedom of work, and security of the person. I know most readers must be thinking so what? Well the answer is simple. Those who seek to foster discord among Muslims and Christians focus on issues that divide and emphasise areas of conflict. But when resources such as Muhammad’s promise to Christians are invoked and highlighted it builds bridges. It inspires Muslims to rise above communal intolerance and engenders goodwill in Christians who might be nursing fear of Islam or Muslims.
When I look at Islamic sources, I find in them unprecedented examples of religious tolerance and inclusiveness. They make me want to become a better person. I think the capacity to seek good and do good inheres in all of us. When we subdue this predisposition towards the good, we deny our fundamental humanity. In this holiday season, I hope all of us can find time to look for something positive and worthy of appreciation in the values, cultures and histories of other peoples.
Now, when that delegation from St Catherine's monastery came to meet with Prophet Mohamad (pbuh), I suppose it's fair to assume that they spoke Arabic to one another. And when they were conversing,surely the word “God” must have come up. As in "May God Be With You" and such like. What word did the Prophet (pbuh) use for “God” I wonder? And what did the St Catherinians use in return? For monotheists like them, was there a “your God” and “my God” type of situation, or did they understand that they were both talking about the same One? While some idiots are mourning over the “loss” of the word “Allah” and therefore basically telling the world that they are people easily confused by nomenclature, and others are predicting riots over what is basically a “copyright” issue, let me define what I think a confident Muslim[13] should be:
1. A confident Muslim is unfazed by the issue of God's name. God speaks to all of humankind in the Quran and never said that only Muslims could call him by the name Allah.
2. A confident Muslim has 99 names to choose from to describe that One God. My favourites are Ar-Rahman (The All-Compassionate) and Ar-Rahim (The All-Merciful).
3. A confident Muslim never gets confused over which is his/her religion and which is other people's. For instance, a confident Muslim knows exactly what the first chapter of the Quran is. And it's not the Lord's Prayer.
4. A confident Muslim will not walk into a church, hear a liturgy in Malay or Arabic where they use the word “Allah” and then think that he or she is in a mosque. A confident Muslim knows the difference.
5. A confident Muslim is generous, inclusive and doesn't think that his or her brethren is made exclusive through the use of a single language. The confident Muslim is well aware that in the Middle East, all services of ANY religion are in Arabic because that's what they all speak.
6. A confident Muslim knows the basis of his/her faith are the five pillars of Islam and will not be shaken just because other people call God by the same name.
7. A Muslim believes in only One God. Therefore it makes sense that other people should call God by the same name because there is no other God.
ART THOU NOT aware that it is God whose limitless glory all [creatures] that are in the heavens and on earth extol, even the birds as they spread out their wings? Each [of them] knows indeed how to pray unto Him and to glorify Him; and God has full knowledge of all that they do: (Surah Nour, Verse 41)(Asad).
So I would ask those people demonstrating against the court decision, have you no pride? Are you saying you're easily confused? And before anyone says I have no qualifications to say these things, read what Dr Asri Zainal Abidin[14] (who does have qualifications no matter what
JAIS says) has written about this very subject here.”
Dr. Mohd Asri bin Zainul Abidin, former State Mufti of Perlis:
His Islamic perspective on the issue [15]
Dr. Mohd Asri says, “Banyak pihak mendesak saya memberikan pandangan tentang penggunaan nama Allah oleh agama lain agama Kristian di Malaysia ini. Pada awalnya, saya selalu mengelak, cuma memberikan pandangan ringkas dengan berkata: “Isu ini bukan isu nas Islam, ianya lebih bersifat pentadbiran atau tempatan.”
He continues: “Saya kata: jika anda hendak tahu pendirian Islam bukanlah dengan falsafah-falsafah tentang akar bahasa itu dan ini yang diutamakan. Rujuk terdahulu apa kata al-Quran dan al-Sunnah. Lepas itu kita bincang hukum berkenaan bertitik tolak dari kedua sumber tersebut.”
He then advises: “Jika kita membaca Al-Quran, kita dapati ia menceritakan golongan musyrikin yang menentang Nabi Muhammad s.a.w juga menyebut nama Allah dan al-Quran tidak membantah mereka, bahkan itu dijadikan landasan untuk memasukkan akidah Islam yang sebenar. Firman Allah: (maksudnya) “Dan Demi sesungguhnya! jika engkau (Wahai Muhammad) bertanya kepada mereka: “Siapakah yang menciptakan mereka?” sudah tentu mereka akan menjawab: “Allah!”.
(jika demikian) maka bagaimana mereka rela dipesongkan? Dan (Dia lah Tuhan Yang mengetahui
rayuan Nabi Muhammad) yang berkata: Wahai Tuhanku! Sesungguhnya mereka ini adalah satu kaum yang tidak mahu beriman!” (Surah al-Zukhruf ayat 87-88). Firman Allah dalam ayat yang lain: (maksudnya) “Dan sesungguhnya jika engkau (Wahai Muhammad) bertanya kepada mereka (yang musyrik) itu: “siapakah yang menurunkan hujan dari langit, lalu dia hidupkan dengannya tumbuh-tumbuhan di bumi sesudah matinya?” sudah tentu mereka akan menjawab: “Allah”. Ucapkanlah (Wahai Muhammad): “Alhamdulillah” (sebagai bersyukur disebabkan pengakuan mereka yang demikian), bahkan kebanyakan mereka tidak menggunakan akal (untuk memahami tauhid) (Surah al-Ankabut ayat 63).
Ayat-ayat ini, bahkan ada beberapa yang lain lagi menunjukkan al-Quran tidak membantahkan
golongan bukan muslim menyebut Allah sebagai Pencipta Yang Maha Agung. Bahkan Nabi Muhammad s.a.w disuruh untuk mengucapkan kesyukuran kerana mereka mengakui Allah. Apa yang dibantah dalam ayat-ayat ini bukanlah sebutan nama Allah yang mereka lafazkan, sebaliknya ketidak tulusan tauhid yang menyebabkan akidah terhadap Allah itu dipesongkan atau bercampur syirik.”[16]
He further adds, “....Maka, ketika Allah menceritakan peranan peperangan dalam mempertahankan keamanan dan kesejahteraan manusia, Allah menyebut: (maksudnya) “..dan kalaulah Allah tidak mendorong setengah manusia menentang (pencerobohan) setengah yang lain, nescaya runtuhlah tempat-tempat pertapaan serta gereja-gereja (kaum Nasrani), dan tempat-tempat sembahyang (kaum Yahudi), dan juga masjid-masjid (orang Islam) yang sentiasa disebut nama Allah banyak-banyak dalam semua tempat itu dan sesungguhnya Allah akan menolong sesiapa yang menolong ugamanya (ugama Islam); Sesungguhnya Allah Maha Kuat, lagi Maha Perkasa. (Surah al-Hajj ayat 40).
Ayat ini mengakui tempat-tempat ibadah itu disebut nama Allah. Adapun berhubung dengan orang Kristian, Allah menyebut: (maksudnya) “Sesungguhnya telah kafirlah mereka yang berkata: “Bahawasanya Allah ialah salah satu dari yang tiga (triniti)”. padahal tiada tuhan (yang berhak disembah) melainkan Tuhan Yang Maha Esa..(Surah al-Maidah ayat 73). Ayat ini tidak membantah mereka menyebut Allah, tetapi yang dibantah adalah dakwaan bahawa Allah adalah satu dari yang tiga. Justeru itu kita lihat, orang-orang Kristian Arab memang memakai perkataan Allah dalam Bible mereka, juga buku-buku doa mereka. Tiada siapa pun di kalangan para ulama kaum muslimin sejak dahulu yang membantahnya. Jika ada bantahan di Malaysia, saya fikir ini mungkin atas alasan-alasan setempat yang saya sebutkan pada awal tadi.[17]
The Responses from the Malaysian Bishops
Bishop Paul Tan Chee Ing of the Melaka-Johor Diocese in Malaysia told ZENIT that the controversy over the use of the word "Allah," as well as other Arabic words, is "not a linguistic battle." It is a political "battle for votes." On Dec. 31, the Kuala Lumpur High Court overruled the ban, which was instated three years ago, affirming that it was unconstitutional and that the word "Allah" is not exclusive to Islam. It granted the Catholic Herald, which was using the word as a translation for God in the Malay language section of the periodical, permission to print "Allah." However, today the decision was suspended after days of protests. Meanwhile, the Home Ministry is appealing the act in an attempt to uphold the ban. Muslim groups are protesting that Christians and other minorities should not use "Allah" for "fear of confusing Muslims," the Herald reported today.[18]
Bishop Tan added, "In Malaysia, unfortunately, Malay is identified with Muslims -- the only country in the world where religion is tied to a race in the constitution." Yet in the Quran, the bishop pointed out, "it is said that Jews, Christians, Sabeans and Muslims worship Allah." He queried: "How can a Muslim go against its Holy Quran? Not possible. It is due to sheer ignorance or due to some political expediency. Any objective scholar can tell you that the word 'Allah' is pre-Islamic. It has its root in the Semitic language."[19]Not all Malay-Muslims are against non-Muslims using the word, Bishop Tan Chee Ing clarified, as long as it is not being "abused." Those who are sparking the controversy, he said, are acting "due to ignorance or motivated by political biases or for some personal gains." In the midst of this, he said, "the Church's stand should be calm, firm in its stand for the rights of non-Muslims as enshrined in our federal constitution." We must "cooperate with all reasonable persons, try to keep harmony by not provoking the other side with words or actions and not putting them down those who want to stop non-Muslims from using the word," the prelate said. "It is a tightrope walk," he affirmed.[20]
Malaysian bishops are urging reconciliation in the wake of attacks against nine Christian churches over the weekend, and affirming the incidents stain the reputation of the country's Muslim majority. [21]The prelates responded to attacks on three Catholic and six Protestant churches in a communiqué made public today by the Fides news agency. The prelates are beginning their plenary assembly of bishops from Malaysia, Singapore and Brunei. The bishops' communiqué noted harmony between Islam and Christianity in Malaysia, and said the attacks stain the reputation of Malay Islam, "known for its moderation and its peaceful coexistence with other religions." In fact, Fides reported, moderate Muslim groups have organized watches in churches to prevent a repeat of the violence.[22] The communiqué stated Christians "are committed to do everything possible to keep calm, not to respond to the provocations, and to pray so that the violence will not spread." The attacks over the weekend come in the context of a Dec. 31 high court decision overturning a ban on Christian groups referring to God as Allah. Both Christians and Muslims pointed to political motivations behind the violence.[23]
This issue has clearly caused religious fissures among Muslims themselves too. The Church’s current position is that she "looks with serenity and hope towards the developments on the situation, especially the outcome of negotiations begun between the Government and the lawyers who defended “The Herald” in the court process. This is the orientation chosen by the Bishops, who have now completed the meeting for the Bishops' Conference of Malaysia, Singapore and Brunei in Johor. The Christian community has chosen to maintain a "low profile", not to react, not even with peaceful demonstrations, and to remain in prayer.”[24]
Archbishop Murphy Pakiam of Kuala Lumpur, President of the Bishops' Conference of Malaysia, Singapore, and Brunei, said: "We will continue working for dialogue and peace. We are negotiating with the government to seek a solution to the dispute on the name of Allah, thinking of the common good of the country."[25]
Fr. Augustine Julian, Secretary of the Bishops' Conference, told Fides: the violence are “small isolated incidents, the result of the actions of irresponsible elements and fanatics who seek to create fear and tension. For us, nothing changes. The Catholic Church and the entire Christian community will maintain calm and will not be involved in an open conflict." There will be no demonstrations or protest marches, or communications issued to the mass media, which could produce other effects from fundamentalists. "These groups want to benefit from this situation. It is a trap in which the Church will not fall," Fr. Julian remarks, conveying the feelings and orientations of Malaysian Bishops.[26]
Among other things, the mild attitude of Christians can also "create frustration with extremist groups, who want to spark a confrontation." The logic of non-violence stuns the violent: "Let the name of Allah the story take its course, respecting the institutions and the Constitution...Furthermore, large segments of the Malaysian public look at us favorably. The Chinese and Indian community support us, as does part of the Malay community itself. As do the political opposition groups and some Islamic parties."[27]
Conclusion
The time is ripe that calls for brave and responsible leadership who will face this challenging worrying situation pointedly without sacrificing the nation’s political stability and interest for their short-term selfish political gains. The factors and reasons that led this issue of the usage of the word “Allah” being politicized, and the Christian response to this legal controversy are obvious[28]. What is needed now is enlightened and responsible leadership from both divides and the government to resolve this religious sensitive issue. Some of the more outspoken moderate Muslim leaders have voiced concern over the inept leadership who has fueled the feelings of unhappiness and frustrations among the religious minorities leading them to speak out against the government bias and unfair treatment of their petitions and interests.[29]
The minority extremist elements, the religiously misguided and the political misfits must not be allowed to seek political mileage by ending up in polarizing the society and destroying the Malaysian spirit and tradition of mutual religious tolerance and respect. It is time for all our religious leaders to inform and to educate all parties concerned on the truth of the subject-matter and to prevent the emotional ‘confrontationists’ resorting to their political agenda and religious “disinformation” by actually clouding the real nature of the issue.
Treasuring their past, how blessed are we Malaysians, irrespective of their color, races or religions, living together in peace and harmony with mutual religious tolerance and respect! Now is the right time for all not to be openly and emotionally argumentative, to listen to each other earnestly with true, correct and sound understanding of the sensitive issue, and to pray fervently for a total end to these irresponsible violent acts. At this critical juncture, Christians and Muslims alike are to remain calm, be not emotional, provocative and confrontational. The inciting of further antagonistic feelings and violence will not serve to help towards the reduction of religious tensions and racial sentiments in our society. Let the hearts and good reasons prevail for tactful dialogue and solution. To try to inflame and to exacerbate this tense situation further serves to nobody’s good and advantages. Let all, irrespective of religious beliefs, work together to redeem our nation’s image and international reputation which has already been tarnished unfortunately by this controversial issue.
[1] Agenzia Fides dated 12/1/2010 –“Brief Overview on the Dispute Over the name ‘Allah’ ”
[2] Read also this article: “Why Use Allah and Tuhan?” Official Explanation from Indonesian Bible Society released in May 2009 in Jakarta
[3] Agenzia Fides 13/1/2010 –“Religious minorities living amidst discrimination and judicial contradictions from judicial system”
[4] CathNews Asia dated 13/1/2010 “Vatican warns over the ‘annihilation’ of Christians”
[5] Agenzia Fides dated 13/1/2010
[6] Read Agenzia Fides dated 12/1/2010, CathNews Asia dated 12/1/2010- “Malaysia’s Anwar denounces Church attacks” and also the article from East Malaysian source, “Don’ tell us how to pray, Borneo states say”
[7]CathNews Asia dated 12/1/2010- “Malaysia’s Anwar denounces Church attacks”
[8] CathNews Asia dated 12/1/2010 – “Malaysia’s Anwar denounces Church attacks”
[9] Unknown source: “Razaleigh slams UMNO over the Allah Issue” by Leslie Lau, Consultant Editor
[10] Ibid
[11] Ibid
[12] The Malaysian Insider MONDAY JANUARY 04 2010 “Confident people do not get confused” — Marina Mahathir
[13] The Malaysian Insider MONDAY JANUARY 04 2010 “Confident people do not get confused” — Marina Mahathir
[14] Beza Antara Merebut Nama Allah Dan Mempertahankan Akidah. Disiarkan pada Jan 02, 2010 dalam kategori Akidah
[15] “Beza Antara Merebut Nama Allah Dan Mempertahankan Akidah” Disiarkan pada Jan 02, 2010 dalam kategori Akidah
[16] Ibid
[17] Ibid
[18] Zenit.org January 6, 2010 “Malaysian Bishop laments over ‘Allah’ ban”
[19] Ibid
[20] Ibid
[21]Zenit.org. JAN. 12, 2010 Malaysian Bishops Respond to Violence: Note Muslim Support; Say Root Is Politics, Not Religion’
[22] Ibid
[23] Ibid
[24] Agenzia Fides 15/01/2010- “Contradictions from government: use of “Allah” only permitted for Christians of Malaysian Borneo”
[25] Agenzia Fides 16/01/2010- Rocks thrown against a Baptist church and bottles thrown at mosque - Christians in prayer and fasting confirm non-violent stance
[26] Ibid
[27] Ibid
[28] Agenzia Fides dated 12/1/2010 -“Christians and Muslims of Malaysia say no to the political use of religion”; Agenzia Fides dated 13/1/2010 –“Religious minorities living amidst discrimination and judicial contradictions from judicial system”
[29] Sources unknown: “Mea Culpa” by Fahri Azzat; M. Bakri Musa – “It happened under your watch, Najib”
By Fr. Paul H.P. Chee, Manila, Philippines
The issue: “The Church says that in the Malay language, there is only the word "Allah" to refer to God, saying that it is unconstitutional to apply restrictions on language or religion to Christian Malaysians who speak in the Malay language.
Government lawyers stress that any abuse of the word "Allah" is an insult to the country's official religion (Islam) and the Federal Constitution. According to the Malaysian government, non-use of the word "Allah" does not infringe upon the freedom of religion or the religion of Christians.”[1]
The Situation
The situation of the use of the word "Allah" has laid bare, in the national political agenda, the issue of discrimination and the rights of religious minorities. "In Bahasa Malaysia (Malay language) there is no other word to refer to God. There is 'Tuhan' but this term indicates a generic cosmic divinity, not a historical and personal God. Therefore, beginning with the earliest translations, the term 'Allah' was used. Among other things, this term of Semitic derivation, is commonly used in the Bible in Arabic, commonly found in Muslim-majority countries in the Middle East, without Muslim communities ever raising any objections. Even in neighboring Indonesia[2] [where the language Bahasa Indonesia is very similar], the Christian God is called 'Allah,'" Fr. Paolo Nicelli, PIME, Islamologist and expert on Malaysian affairs, told Agenzia Fides. "Thus, it seems that the goal is to block Christian publications and their circulation in the Malaysian society, as was done with 'The Herald,'" continued the missionary.[3]
The Initial Steps and Responses to calm the violence
The bone of contention has now flared to such a level of intensive emotionalism that one side has already resorted to violence to express their angry feelings. If both sides continue to stand on its ground, where will it lead to? What will be the solution? At the present, both sides seemed unable to back down without having serious religious implications and or political repercussions[4]. But the Church has entered into negotiations with the government through lawyers following the case. “We trust and hope that we can find a good solution for everyone and one that is useful in bringing peace to the nation," Agenzia Fides was told by Fr. Augustine Julian, Secretary of the Bishops' Conference of Malaysia, Singapore, and Brunei, during the Assembly of Bishops being held in Johor.
Many churches in Kuala Lumpur have the Malaysian flag hoisted, to stress that Christians consider themselves in all respects Malaysian citizens who love and respect their own nation, conscious of their rights and duties in a multi-ethnic and pluralistic society, under the banner of dialogue and peaceful coexistence[5]. Fides sources in Malaysia believed that the contentious issue would “probably last much longer, as the country has three levels of courts: the High Court, the Court of Appeal (to which the Malaysian government announced the application), and the Supreme Court.” and also the Islamic Courts.
While the police are investigating the attacks, trying to find those responsible, Christians have made it known that their liturgical customs will not change. The question of the word "Allah" mainly affects the Christians of Eastern Malaysia, i.e. the two states of Malaysian Borneo: Sabah and Sarawak, home to the largest population of native Malay-speaking Christians. According to information gathered by Fides, the local communities note that "the Muslims of Borneo have never opposed the typical use of the word 'Allah' among Christians." Although the police have confiscated pastoral material and publications containing the name Allah, the Christian churches of various denominations found in Borneo said it will continue to be used in the liturgy. Elsewhere, church representatives rejected a minister’s call to drop the claim to use the word “Allah” in the Christian sense, the Malaysian Insider reports.[6]
Viewpoints from Christian and Muslim leaders
Generally Christians, Muslims and the opposition parties, many of whom are Muslims, have condemned "the attempt to polarize Malaysian society on religious grounds." The PAS (Party Islam Se-Malaysia), an influential traditionalist and fundamentalist Islamic party in opposition who also advocated the use of the word "Allah" has accused the UMNO of confusing Islam with ethnicity, using it to declare "Malay supremacy".
What Anwar Ibrahim says
The opposition leader, Anwar Ibrahim, leader of the People Justice Party, reiterated his strong condemnation of the church bombings. "As a nation, we must fight to keep the spirit of unity of the founding fathers and to defend Article 11 of the Federal Constitution, which guarantees freedom of religion," he said, calling on people to isolate "those who incite religious hatred for political reasons". Anwar recalls that "Allah has been the term normally used by Muslims, Jews, and Christians in the Arabic language for 14 centuries." The way to resolve the issue, according to Anwar, is "by engaging in interreligious dialogue." There is an urgent need to revive the Malaysian tradition of peaceful coexistence of religious communities. He has indicated the responsibilities of the government, condemning "the incessant propaganda and inflammatory rhetoric of the mass media controlled by the government,…"[7].
Anwar also said “…an attack on Sunday on the oldest standing church in Malaysia, the Anglican All Saints Church “is an attack on our nation’s heritage” “The people of Malaysia must unite against those who exploit race and religion to incite hatred for political gain. We must renew our commitment to religious understanding and religious freedom.
“Islam clearly grants respect to Christians and Jews,” he said, and the Quran’s 29th Chapter: “And dispute not with the People of the Book but say “We believe in the Revelation which has come down to us and that which came down to you…our God [Allah] and your God [Allah] is One, and it is to Him we bow (al-Ankabut, 29:46)”.
Meanwhile, Meanwhile, volunteers from Muslim non-governmental organisations (NGOs) also began to patrol church areas in the Klang Valley, Bernama says.”[8]
Tengku Razaliegh Hamzah’s views
Meanwhile, Umno veteran leader Tengku Razaleigh Hamzah has ticked off his party for failing to provide leadership in the row over the use of the term 'Allah' by non-Muslim. “In a milestone moment, PAS, the Islamic party, is holding onto the more plural and moderate position while Umno is digging itself into an intolerant hardline position that has no parallel that I know of in the Muslim world,” he said today at the Institute of Southeast Asian Studies' Regional Outlook Forum 2010.[9]
Razaleigh lamented that the controversy appeared to be “more about racial sentiment than religious”. According to him, the Barisan Nasional coalition is increasingly driven by “sensitivities” rather than principle. “Public life is about behaving and choosing on principle, rather than sentiment. Islam, in particular, demands that our actions be guided by an absolute commitment to justice for all rather than by looking inward at vague 'sensitivities' of particular groups, however politically significant. “It is about doing what is right, rather than protecting arbitrary feelings. If feelings diverge from what is right and just, then it's time to show some leadership.”[10]He further added that “The government of a multiracial society that cannot rise above sentiment is clearly too weak or too self-interested to hold the country together. It has lost credibility and legitimacy.” “As Umno is rejected by the voters, party members pursue racial issues more stridently. They think this will shore up their 'base'.” However, Razaleigh said these Umno leaders were severely mistaken. “As they do so, they become more extreme and out of touch with ordinary voters of every race and religion, whose major concerns are not racial or religious identity but matters such as corruption, security, the economy and education.”[11]
Marina Mahathir speaks her mind
Marina Mahathir wrote[12] “I found by chance this article the other day: “Prophet Muhammad’s Promise to Christians”. The document is not a modern human rights treaty but even thought it was penned in 628 AD it clearly protects the right to property, freedom of religion, freedom of work, and security of the person, says Muqtedar Khan. Muslims and Christians together constitute over 50 per cent of the world and if they lived in peace, we will be half way to world peace. One small step that we can take towards fostering Muslim-Christian harmony is to tell and retell positive stories and abstain from mutual demonisation.
In this article I propose to remind both Muslims and Christians about a promise that Prophet Muhammed(pbuh) made to Christians. The knowledge of this promise can have enormous impact on Muslim conduct towards Christians. Muslims generally respect the precedent of their Prophet and try to practise it in their lives.
In 628 AD, a delegation from St Catherine’s Monastery came to Prophet Muhammed and requested his protection. He responded by granting them a charter of rights, which I reproduce below in its entirety. St Catherine’s Monastery is located at the foot of Mt Sinai and is the world’s oldest monastery. It is a treasure house of Christian history that has remained safe for 1,400 years under Muslim protection.
The Promise to St Catherine:
“This is a message from Muhammad ibn Abdullah, as a covenant to those who adopt Christianity, near and far, we are with them. “Verily I, the servants, the helpers, and my followers defend them, because Christians are my citizens; and by God! I hold out against anything that displeases them.
“No compulsion is to be on them. Neither are their judges to be removed from their jobs nor their
monks from their monasteries. No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims' houses.
“Should anyone take any of these, he would spoil God's covenant and disobey His Prophet. Verily, they are my allies and have my secure charter against all that they hate.
“No one is to force them to travel or to oblige them to fight. The Muslims are to fight for them. If a
female Christian is married to a Muslim, it is not to take place without her approval. She is not to be prevented from visiting her church to pray. Their churches are to be respected. They are neither to be prevented from repairing them nor the sacredness of their covenants.
“No one of the nation (Muslims) is to disobey the covenant till the Last Day (end of the world).”
The first and the final sentence of the charter are critical. They make the promise eternal and universal. Muhammed asserts that Muslims are with Christians near and far, straight away rejecting any future attempts to limit the promise to St Catherine alone. By ordering Muslims to obey it until the Day of Judgment the charter again undermines any future attempts to revoke the privileges. These rights are inalienable. Muhammed declared Christians, all of them, as his allies and he equated ill treatment of Christians with violating God’s covenant.
A remarkable aspect of the charter is that it imposes no conditions on Christians for enjoying its privileges. It is enough that they are Christians. They are not required to alter their beliefs, they do not have to make any payments and they do not have any obligations. This is a charter of rights without any duties!
The document is not a modern human rights treaty but even thought it was penned in 628 AD it clearly protects the right to property, freedom of religion, freedom of work, and security of the person. I know most readers must be thinking so what? Well the answer is simple. Those who seek to foster discord among Muslims and Christians focus on issues that divide and emphasise areas of conflict. But when resources such as Muhammad’s promise to Christians are invoked and highlighted it builds bridges. It inspires Muslims to rise above communal intolerance and engenders goodwill in Christians who might be nursing fear of Islam or Muslims.
When I look at Islamic sources, I find in them unprecedented examples of religious tolerance and inclusiveness. They make me want to become a better person. I think the capacity to seek good and do good inheres in all of us. When we subdue this predisposition towards the good, we deny our fundamental humanity. In this holiday season, I hope all of us can find time to look for something positive and worthy of appreciation in the values, cultures and histories of other peoples.
Now, when that delegation from St Catherine's monastery came to meet with Prophet Mohamad (pbuh), I suppose it's fair to assume that they spoke Arabic to one another. And when they were conversing,surely the word “God” must have come up. As in "May God Be With You" and such like. What word did the Prophet (pbuh) use for “God” I wonder? And what did the St Catherinians use in return? For monotheists like them, was there a “your God” and “my God” type of situation, or did they understand that they were both talking about the same One? While some idiots are mourning over the “loss” of the word “Allah” and therefore basically telling the world that they are people easily confused by nomenclature, and others are predicting riots over what is basically a “copyright” issue, let me define what I think a confident Muslim[13] should be:
1. A confident Muslim is unfazed by the issue of God's name. God speaks to all of humankind in the Quran and never said that only Muslims could call him by the name Allah.
2. A confident Muslim has 99 names to choose from to describe that One God. My favourites are Ar-Rahman (The All-Compassionate) and Ar-Rahim (The All-Merciful).
3. A confident Muslim never gets confused over which is his/her religion and which is other people's. For instance, a confident Muslim knows exactly what the first chapter of the Quran is. And it's not the Lord's Prayer.
4. A confident Muslim will not walk into a church, hear a liturgy in Malay or Arabic where they use the word “Allah” and then think that he or she is in a mosque. A confident Muslim knows the difference.
5. A confident Muslim is generous, inclusive and doesn't think that his or her brethren is made exclusive through the use of a single language. The confident Muslim is well aware that in the Middle East, all services of ANY religion are in Arabic because that's what they all speak.
6. A confident Muslim knows the basis of his/her faith are the five pillars of Islam and will not be shaken just because other people call God by the same name.
7. A Muslim believes in only One God. Therefore it makes sense that other people should call God by the same name because there is no other God.
ART THOU NOT aware that it is God whose limitless glory all [creatures] that are in the heavens and on earth extol, even the birds as they spread out their wings? Each [of them] knows indeed how to pray unto Him and to glorify Him; and God has full knowledge of all that they do: (Surah Nour, Verse 41)(Asad).
So I would ask those people demonstrating against the court decision, have you no pride? Are you saying you're easily confused? And before anyone says I have no qualifications to say these things, read what Dr Asri Zainal Abidin[14] (who does have qualifications no matter what
JAIS says) has written about this very subject here.”
Dr. Mohd Asri bin Zainul Abidin, former State Mufti of Perlis:
His Islamic perspective on the issue [15]
Dr. Mohd Asri says, “Banyak pihak mendesak saya memberikan pandangan tentang penggunaan nama Allah oleh agama lain agama Kristian di Malaysia ini. Pada awalnya, saya selalu mengelak, cuma memberikan pandangan ringkas dengan berkata: “Isu ini bukan isu nas Islam, ianya lebih bersifat pentadbiran atau tempatan.”
He continues: “Saya kata: jika anda hendak tahu pendirian Islam bukanlah dengan falsafah-falsafah tentang akar bahasa itu dan ini yang diutamakan. Rujuk terdahulu apa kata al-Quran dan al-Sunnah. Lepas itu kita bincang hukum berkenaan bertitik tolak dari kedua sumber tersebut.”
He then advises: “Jika kita membaca Al-Quran, kita dapati ia menceritakan golongan musyrikin yang menentang Nabi Muhammad s.a.w juga menyebut nama Allah dan al-Quran tidak membantah mereka, bahkan itu dijadikan landasan untuk memasukkan akidah Islam yang sebenar. Firman Allah: (maksudnya) “Dan Demi sesungguhnya! jika engkau (Wahai Muhammad) bertanya kepada mereka: “Siapakah yang menciptakan mereka?” sudah tentu mereka akan menjawab: “Allah!”.
(jika demikian) maka bagaimana mereka rela dipesongkan? Dan (Dia lah Tuhan Yang mengetahui
rayuan Nabi Muhammad) yang berkata: Wahai Tuhanku! Sesungguhnya mereka ini adalah satu kaum yang tidak mahu beriman!” (Surah al-Zukhruf ayat 87-88). Firman Allah dalam ayat yang lain: (maksudnya) “Dan sesungguhnya jika engkau (Wahai Muhammad) bertanya kepada mereka (yang musyrik) itu: “siapakah yang menurunkan hujan dari langit, lalu dia hidupkan dengannya tumbuh-tumbuhan di bumi sesudah matinya?” sudah tentu mereka akan menjawab: “Allah”. Ucapkanlah (Wahai Muhammad): “Alhamdulillah” (sebagai bersyukur disebabkan pengakuan mereka yang demikian), bahkan kebanyakan mereka tidak menggunakan akal (untuk memahami tauhid) (Surah al-Ankabut ayat 63).
Ayat-ayat ini, bahkan ada beberapa yang lain lagi menunjukkan al-Quran tidak membantahkan
golongan bukan muslim menyebut Allah sebagai Pencipta Yang Maha Agung. Bahkan Nabi Muhammad s.a.w disuruh untuk mengucapkan kesyukuran kerana mereka mengakui Allah. Apa yang dibantah dalam ayat-ayat ini bukanlah sebutan nama Allah yang mereka lafazkan, sebaliknya ketidak tulusan tauhid yang menyebabkan akidah terhadap Allah itu dipesongkan atau bercampur syirik.”[16]
He further adds, “....Maka, ketika Allah menceritakan peranan peperangan dalam mempertahankan keamanan dan kesejahteraan manusia, Allah menyebut: (maksudnya) “..dan kalaulah Allah tidak mendorong setengah manusia menentang (pencerobohan) setengah yang lain, nescaya runtuhlah tempat-tempat pertapaan serta gereja-gereja (kaum Nasrani), dan tempat-tempat sembahyang (kaum Yahudi), dan juga masjid-masjid (orang Islam) yang sentiasa disebut nama Allah banyak-banyak dalam semua tempat itu dan sesungguhnya Allah akan menolong sesiapa yang menolong ugamanya (ugama Islam); Sesungguhnya Allah Maha Kuat, lagi Maha Perkasa. (Surah al-Hajj ayat 40).
Ayat ini mengakui tempat-tempat ibadah itu disebut nama Allah. Adapun berhubung dengan orang Kristian, Allah menyebut: (maksudnya) “Sesungguhnya telah kafirlah mereka yang berkata: “Bahawasanya Allah ialah salah satu dari yang tiga (triniti)”. padahal tiada tuhan (yang berhak disembah) melainkan Tuhan Yang Maha Esa..(Surah al-Maidah ayat 73). Ayat ini tidak membantah mereka menyebut Allah, tetapi yang dibantah adalah dakwaan bahawa Allah adalah satu dari yang tiga. Justeru itu kita lihat, orang-orang Kristian Arab memang memakai perkataan Allah dalam Bible mereka, juga buku-buku doa mereka. Tiada siapa pun di kalangan para ulama kaum muslimin sejak dahulu yang membantahnya. Jika ada bantahan di Malaysia, saya fikir ini mungkin atas alasan-alasan setempat yang saya sebutkan pada awal tadi.[17]
The Responses from the Malaysian Bishops
Bishop Paul Tan Chee Ing of the Melaka-Johor Diocese in Malaysia told ZENIT that the controversy over the use of the word "Allah," as well as other Arabic words, is "not a linguistic battle." It is a political "battle for votes." On Dec. 31, the Kuala Lumpur High Court overruled the ban, which was instated three years ago, affirming that it was unconstitutional and that the word "Allah" is not exclusive to Islam. It granted the Catholic Herald, which was using the word as a translation for God in the Malay language section of the periodical, permission to print "Allah." However, today the decision was suspended after days of protests. Meanwhile, the Home Ministry is appealing the act in an attempt to uphold the ban. Muslim groups are protesting that Christians and other minorities should not use "Allah" for "fear of confusing Muslims," the Herald reported today.[18]
Bishop Tan added, "In Malaysia, unfortunately, Malay is identified with Muslims -- the only country in the world where religion is tied to a race in the constitution." Yet in the Quran, the bishop pointed out, "it is said that Jews, Christians, Sabeans and Muslims worship Allah." He queried: "How can a Muslim go against its Holy Quran? Not possible. It is due to sheer ignorance or due to some political expediency. Any objective scholar can tell you that the word 'Allah' is pre-Islamic. It has its root in the Semitic language."[19]Not all Malay-Muslims are against non-Muslims using the word, Bishop Tan Chee Ing clarified, as long as it is not being "abused." Those who are sparking the controversy, he said, are acting "due to ignorance or motivated by political biases or for some personal gains." In the midst of this, he said, "the Church's stand should be calm, firm in its stand for the rights of non-Muslims as enshrined in our federal constitution." We must "cooperate with all reasonable persons, try to keep harmony by not provoking the other side with words or actions and not putting them down those who want to stop non-Muslims from using the word," the prelate said. "It is a tightrope walk," he affirmed.[20]
Malaysian bishops are urging reconciliation in the wake of attacks against nine Christian churches over the weekend, and affirming the incidents stain the reputation of the country's Muslim majority. [21]The prelates responded to attacks on three Catholic and six Protestant churches in a communiqué made public today by the Fides news agency. The prelates are beginning their plenary assembly of bishops from Malaysia, Singapore and Brunei. The bishops' communiqué noted harmony between Islam and Christianity in Malaysia, and said the attacks stain the reputation of Malay Islam, "known for its moderation and its peaceful coexistence with other religions." In fact, Fides reported, moderate Muslim groups have organized watches in churches to prevent a repeat of the violence.[22] The communiqué stated Christians "are committed to do everything possible to keep calm, not to respond to the provocations, and to pray so that the violence will not spread." The attacks over the weekend come in the context of a Dec. 31 high court decision overturning a ban on Christian groups referring to God as Allah. Both Christians and Muslims pointed to political motivations behind the violence.[23]
This issue has clearly caused religious fissures among Muslims themselves too. The Church’s current position is that she "looks with serenity and hope towards the developments on the situation, especially the outcome of negotiations begun between the Government and the lawyers who defended “The Herald” in the court process. This is the orientation chosen by the Bishops, who have now completed the meeting for the Bishops' Conference of Malaysia, Singapore and Brunei in Johor. The Christian community has chosen to maintain a "low profile", not to react, not even with peaceful demonstrations, and to remain in prayer.”[24]
Archbishop Murphy Pakiam of Kuala Lumpur, President of the Bishops' Conference of Malaysia, Singapore, and Brunei, said: "We will continue working for dialogue and peace. We are negotiating with the government to seek a solution to the dispute on the name of Allah, thinking of the common good of the country."[25]
Fr. Augustine Julian, Secretary of the Bishops' Conference, told Fides: the violence are “small isolated incidents, the result of the actions of irresponsible elements and fanatics who seek to create fear and tension. For us, nothing changes. The Catholic Church and the entire Christian community will maintain calm and will not be involved in an open conflict." There will be no demonstrations or protest marches, or communications issued to the mass media, which could produce other effects from fundamentalists. "These groups want to benefit from this situation. It is a trap in which the Church will not fall," Fr. Julian remarks, conveying the feelings and orientations of Malaysian Bishops.[26]
Among other things, the mild attitude of Christians can also "create frustration with extremist groups, who want to spark a confrontation." The logic of non-violence stuns the violent: "Let the name of Allah the story take its course, respecting the institutions and the Constitution...Furthermore, large segments of the Malaysian public look at us favorably. The Chinese and Indian community support us, as does part of the Malay community itself. As do the political opposition groups and some Islamic parties."[27]
Conclusion
The time is ripe that calls for brave and responsible leadership who will face this challenging worrying situation pointedly without sacrificing the nation’s political stability and interest for their short-term selfish political gains. The factors and reasons that led this issue of the usage of the word “Allah” being politicized, and the Christian response to this legal controversy are obvious[28]. What is needed now is enlightened and responsible leadership from both divides and the government to resolve this religious sensitive issue. Some of the more outspoken moderate Muslim leaders have voiced concern over the inept leadership who has fueled the feelings of unhappiness and frustrations among the religious minorities leading them to speak out against the government bias and unfair treatment of their petitions and interests.[29]
The minority extremist elements, the religiously misguided and the political misfits must not be allowed to seek political mileage by ending up in polarizing the society and destroying the Malaysian spirit and tradition of mutual religious tolerance and respect. It is time for all our religious leaders to inform and to educate all parties concerned on the truth of the subject-matter and to prevent the emotional ‘confrontationists’ resorting to their political agenda and religious “disinformation” by actually clouding the real nature of the issue.
Treasuring their past, how blessed are we Malaysians, irrespective of their color, races or religions, living together in peace and harmony with mutual religious tolerance and respect! Now is the right time for all not to be openly and emotionally argumentative, to listen to each other earnestly with true, correct and sound understanding of the sensitive issue, and to pray fervently for a total end to these irresponsible violent acts. At this critical juncture, Christians and Muslims alike are to remain calm, be not emotional, provocative and confrontational. The inciting of further antagonistic feelings and violence will not serve to help towards the reduction of religious tensions and racial sentiments in our society. Let the hearts and good reasons prevail for tactful dialogue and solution. To try to inflame and to exacerbate this tense situation further serves to nobody’s good and advantages. Let all, irrespective of religious beliefs, work together to redeem our nation’s image and international reputation which has already been tarnished unfortunately by this controversial issue.
[1] Agenzia Fides dated 12/1/2010 –“Brief Overview on the Dispute Over the name ‘Allah’ ”
[2] Read also this article: “Why Use Allah and Tuhan?” Official Explanation from Indonesian Bible Society released in May 2009 in Jakarta
[3] Agenzia Fides 13/1/2010 –“Religious minorities living amidst discrimination and judicial contradictions from judicial system”
[4] CathNews Asia dated 13/1/2010 “Vatican warns over the ‘annihilation’ of Christians”
[5] Agenzia Fides dated 13/1/2010
[6] Read Agenzia Fides dated 12/1/2010, CathNews Asia dated 12/1/2010- “Malaysia’s Anwar denounces Church attacks” and also the article from East Malaysian source, “Don’ tell us how to pray, Borneo states say”
[7]CathNews Asia dated 12/1/2010- “Malaysia’s Anwar denounces Church attacks”
[8] CathNews Asia dated 12/1/2010 – “Malaysia’s Anwar denounces Church attacks”
[9] Unknown source: “Razaleigh slams UMNO over the Allah Issue” by Leslie Lau, Consultant Editor
[10] Ibid
[11] Ibid
[12] The Malaysian Insider MONDAY JANUARY 04 2010 “Confident people do not get confused” — Marina Mahathir
[13] The Malaysian Insider MONDAY JANUARY 04 2010 “Confident people do not get confused” — Marina Mahathir
[14] Beza Antara Merebut Nama Allah Dan Mempertahankan Akidah. Disiarkan pada Jan 02, 2010 dalam kategori Akidah
[15] “Beza Antara Merebut Nama Allah Dan Mempertahankan Akidah” Disiarkan pada Jan 02, 2010 dalam kategori Akidah
[16] Ibid
[17] Ibid
[18] Zenit.org January 6, 2010 “Malaysian Bishop laments over ‘Allah’ ban”
[19] Ibid
[20] Ibid
[21]Zenit.org. JAN. 12, 2010 Malaysian Bishops Respond to Violence: Note Muslim Support; Say Root Is Politics, Not Religion’
[22] Ibid
[23] Ibid
[24] Agenzia Fides 15/01/2010- “Contradictions from government: use of “Allah” only permitted for Christians of Malaysian Borneo”
[25] Agenzia Fides 16/01/2010- Rocks thrown against a Baptist church and bottles thrown at mosque - Christians in prayer and fasting confirm non-violent stance
[26] Ibid
[27] Ibid
[28] Agenzia Fides dated 12/1/2010 -“Christians and Muslims of Malaysia say no to the political use of religion”; Agenzia Fides dated 13/1/2010 –“Religious minorities living amidst discrimination and judicial contradictions from judicial system”
[29] Sources unknown: “Mea Culpa” by Fahri Azzat; M. Bakri Musa – “It happened under your watch, Najib”
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