panduan muallaf: mari mengenal Allah dan Islam

ALLAH

Penggunaan kata Allah yang berarti Tuhan sering kali terdengar agak aneh, esoterik, dan asing bagi telinga orang Barat. Allah adalah kata dalam bahasa Arab yang berasal dari pemadatan al dan Ilah. Ia berarti Tuhan atau menyiratkan Satu Tuhan. Secara linguistik, bahasa Ibrani dan bahasa Arab terkait dengan bahasa-bahasa Semitik, dan istilah Arab Allah atau al-Ilah terkait dengan El dalam bahasa Ibrani, yang berarti Tuhan.1 El-Elohim berarti Tuhannya para tuhan atau Sang Tuhan.2 Ia adalah kata bahasa Ibrani yang dalam Perjanjian Lama diterjemahkan Tuhan. Karena itu, kita bisa memahami bahwa penggunaan kata Allah adalah konsisten, bukan hanya dengan Al-Qur'an dan tradisi Islam, tetapi juga dengan tradisi-tradisi-biblikal yang tertua.

Persamaan mendasar antara istilah Arab al-Ilah, di mana Allah merupakan pemadatannya, dan istilah Ibrani El-Elohim bisa dipahami secara lebih jelas jika kita memerhatikan abjad bahasa Arab dan Ibrani. Baik bahasa Arab maupun Ibrani sama-sama tidak memiliki huruf untuk bunyi vokal. Abjad kedua bahasa tersebut hanya terdiri dari konsonan, dan keduanya bersandar pada penandaan sebagai bunyi vokal yang secara khas ditemukan hanya dalam tulisan formal sebagai satu petunjuk pengucapan. Transliterasi bahasa Indonesia dari istilah Arab al-Ilah dan istilah Ibrani El-Elohim telah memasukkan penandaan-penandaan vokal ini. Jika kita harus menghilangkan transliterasi Indonesia berupa penandaan-penandaan vokal ini, maka istilah Arab tersebut menjadi al-Ilh dan istilah Ibrani di atas menjadi El-Elhm. Jika kita harus menghilangkan bentuk jamak, yang hanya ditemukan dalam bahasa Ibrani, maka istilah Arabnya tetap al-Ilh, sementara istilah Ibraninya menjadi El-Elh. Akhirnya, jika kita harus melakukan transliterasi atas seluruh "alif" dalam bahasa Arab sebagai "a", dan seluruh "alif" dalam bahasa Ibrani sebagai "a" juga, maka istilah Arabnya menjadi Al-Alh, dan istilah Ibraninyapun menjadi Al-Alh. Dengan kata lain, dengan pengecualian tunggal bahwa bahasa Ibrani menggunakan bentuk jamak, al-Ilah, di mana Allah merupakan pemadatannya, dan El-Elohim, istilah Ibrani yang diterjemahkan sebagai Tuhan dalam Perjanjian Lama, benar-benar merupakan istilah yang sama sekali identik dalam bahasa Arab dan Ibrani, dua bahasa yang memiliki hubungan sangat erat.


ISLAM

Islam adalah kata Arab yang secara harfiah berarti berserah, yakni berserah diri kepada kehendak dan kuasa Allah. Namun demikian, ini bukan hanya jenis penyerahan isapan jempol. Islam mengisyaratkan kepasrahan total dari hati, pikiran, dan tindakan. Jenis penyerahan total ini menemukan ekspresinya dalam kitab-kitab suci Yahudi dari "Taurat-yang-diterima".

Kasihilah Tuhan dengan segenap hatimu dan dengan segenap jiwamu dan dengan segenap kekuatanmu. (Ulangan 6:5)

Kitab-kitab suci Kristen mempertahankan bahwa Yesus menggemakan ayat di atas (Markus 12:30, Matius 22:37, Lukas 10:27), dan karenanya memerintahkan ketundukan total kepada Allah. Selain itu, ekspresi selanjutnya mengenai keharusan untuk pasrah kepada Allah bisa ditemukan dalam Perjanjian Baru.

Karena itu tunduklah kepada Allah, dan lawanlah Iblis, maka ia akan lari dari padamu! Mendekatlah kepada Allah, dan Ia akan mendekat kepadamu. Tahirkanlah tanganmu, hai kamu orang-orang berdosa! dan sucikanlah hatimu, hai kamu yang mendua hati! (Yakobus 4:7-8)

Keharusan untuk pasrah sepenuhnya kepada Allah menemukan pengungkapannya yang paling jelas dalam Al-Qur'an.

Kemudian jika mereka mendebat kamu (tentang kebenaran Islam), maka katakanlah: "Aku menyerahkan diriku kepada Allah dan (demikian pula) orang-orang yang mengikutiku". Dan katakanlah kepada orang-orang yang telah diberi Al Kitab dan kepada orang-orang yang ummi: "Apakah kamu (mau) masuk Islam". Jika mereka masuk Islam, sesungguhnya mereka telah mendapat petunjuk, dan jika mereka berpaling, maka kewajiban kamu hanyalah menyampaikan (ayat-ayat Allah). Dan Allah Maha Melihat akan hamba-hamba-Nya. (QS.3:20)

Sayangnya, sebagian besar anak-anak Israel tidak menyerahkan diri kepada Allah, yang pada awalnya dihasilkan dalam pembentukan agama Yahudi, dan kemudian dalam pembentukan agama Kristen. Dalam hal ini, Alkitab mencatat bahwa Nabi Daud AS mengucapkan kata-kata berikut sebagai wahyu dari Allah.

Akulah Tuhanmu yang menuntun engkau keluar dari tanah Mesir: bukalah mulutmu lebar-lebar, maka Aku akan membuatnya penuh. Tetapi umat-Ku tidak mendengarkan suara-Ku, dan Israel tidak suka kepada-Ku. (Mazmur 81:10-11)

Sebagai jawaban atas kegagalan untuk tunduk kepada Allah, yang dihasilkan dalam pembentukan agama Yahudi dan Kristen secara berurutan, Al-Qur'an mencatat firman Allah berikut ini.

Sesungguhnya agama (yang diridhai) disisi Allah hanyalah Islam. Tiada berselisih orang-orang yang telah diberi Al Kitab kecuali sesudah datang pengetahuan kepada mereka, karena kedengkian (yang ada) di antara mereka. Barangsiapa yang kafir terhadap ayat-ayat Allah maka sesungguhnya Allah sangat cepat hisab-Nya. (QS.3:19)

Orang yang beriman kepada, dan mempraktikkan, ajaran Islam dikenal sebagai muslim. Kata muslim dan Islam berasal dari akar kata Arab yang sama. Muslim secara harfiah berarti orang yang pasrah atau berserah, seseorang yang sepenuhnya pasrah kepada Allah. Kepasrahan merupakan definisi utama berkenaan dengan etimologi kata Islam; ada juga definisi sekunder, yaitu kedamaian. Karenanya, hanya dengan kepasrahan total dan utuh kepada Allahlah seorang muslim benar-benar akan mengalami kedamaian spiritual.

Sementara sebagian besar non-muslim secara tipikal percaya bahwa Islam mulai muncul pada abad ke-7 M dengan dimulainya dakwah Nabi Muhammad SAW, kaum muslim sama sekali menolak anggapan ini. Mereka percaya bahwa Islam telah dimulai sejak munculnya umat manusia dengan Nabi Adam AS dan istrinya sebagai orang pertama kali melaksanakan Islam.

Dan sesungguhnya telah Kami perintahkan kepada Adam dahulu, maka ia lupa (akan perintah itu), dan tidak Kami dapati padanya kemauan yang kuat. (QS.20:115)

Namun demikian, kaum muslim juga percaya bahwa Islam telah diberikan kepada umat manusia sebagai wahyu yang bersifat progressif. Sementara inti wahyu itu--bahwa tidak ada tuhan selain Allah--tidak pernah berubah sepanjang masa. Wahyu itu kemudian disempurnakan dan diakhiri dengan wahyu terakhir yang diturunkan kepada Nabi Muhammad.

...Pada hari ini telah Kusempurnakan untuk kamu agamamu, dan telah Ku-cukupkan kepadamu ni'mat-Ku, dan telah Ku-ridhai Islam itu jadi agama bagimu... (QS.5:3)


Keterangan:

1. A) Toombs LE (1971) B) Schonfield HJ (1967)
2. A) Beavin EL (1971) B) Toombs LE (1971) C) Schonfield HJ (1967)

Rujukan:

- Beavin EL (1971): Ecclesiasticus. Dalam laymon CM (1971b): The Interpreter's One-Volume Commentary on the Bible. Nashville, Abingdon Press, 1971.
- Schonfield HJ (1967): Reader's A to Z Bible Companion. New York, New American Library.
- Toombs LE (1971): The Psalms. Dalam Laymon CM (1971b): The Interpreter's One-Volume Commentary on the Bible. Nashville, Abingdon Press, 1971.

al ilah = el elohim = TUHAN
al ilah -> allah = NAMA ilah sesembahannya muhammad (bukan lagi TUHAN)

SEGOROWEDI wrote:al ilah = el elohim = TUHAN
al ilah -> allah = NAMA ilah sesembahannya muhammad (bukan lagi TUHAN)

Genesis 1:1 refers to God as a plural Being

By Chuck Missler (From his Book "The Creator Beyond Time and Space")

"In Beginning Elohim"

Within the pages of Scripture we find it clearly stated that there is indeed, only one God.1 This is a fundamental belief of Judaism and Christianity. However, there are indications in the very first verse of Genesis that God is a plural Being.

"In the beginning God, created the heavens and the earth" Genesis 1:1

The word used for God in Genesis 1:1 is "Elohim," which is a form of the word "El." In the context of Genesis 1:1, there can certainly be no doubt as to who is doing the creating. In the Hebrew language the "im" ending imputes plurality. Therefore, "Elohim" is the plural from of the word "El."

It is interesting to note that each usage of this word throughout the Bible is grammatically incorrect. It is a plural noun used with singular verbs. According to Genesis 1:1, the Creator of the Universe, Elohim, exists as a plural being.

If this were not so then the word "El" or perhaps Yahweh would have been used. However, the Holy Spirit chose to use the word "Elohim," the plural form of the name of God in the very first place where the name of God is proclaimed.

"Let Us Make Man in Our Image"

"And God said, 'Let Us make man in Our image, after Our likeness; and let them have dominion over the fish of the sea, over the fowl of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.'" Genesis 1:26, (Jewish Publication Society version, 1917)

The plurality of God is also discovered in the creation of man. According to this fascinating verse, man was created by God in his own image. However, there is something provocative and unexpected in this verse. Prior to the creation of man we find a conversation between God (Elohim) and an unidentified being ("let Us make man in Our image"). Who is this person with whom God is speaking?

This person, or intelligent being, has some attributes that we can glean from the text. First, the personage is able to speak with God "on His turf", that is, in the realm of timeless eternity.

Secondly, this being apparently has the same kind of creative ability as God ("Let US make"). This describes a cooperative effort between Elohim and the person with whom He is speaking.

Finally, the likeness or image of this being is comparable to God's ("In Our image, after Our likeness").

When confronted with this passage, modern rabbis often claim that God is speaking to the angels. However, this explanation fails to recognize a number of problems.

First, there is no indication in the Bible that angels can create life. Secondly, nowhere is it indicated that angels are made in the image of God. Finally, there is no indication that mankind was made in the image of angels either!

We may conclude that the person with whom Elohim is conversing lives in the eternal realm, has His creative power and exists in the image or likeness of God. No angel, no man, no created being in heaven or on earth could possibly fit these criteria.

The plurality of God is also seen in Genesis 3:22. After Adam and Eve sinned in the garden of Eden we find a fascinating conversation:

"The LORD God said, 'Behold, the man has become like one of US, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever'" Genesis 3:22 (NKJ).

"Man has become like one of US." To whom is the LORD talking?

Again in Genesis 11:7, God is discussing His solution to the whole earth having one language at the time of the Tower of Babel:

"Come, let US go down and there confuse their language, that they may not understand one another's speech." Genesis 11:7 (NKJ).

The fact that the LORD (Yahweh) refers to Himself in these passages as "Us," is indeed a fascinating hint to the plurality of God.2

The "Creators" of the Universe?

The plurality of the Creator seen in Genesis 1:1 has been dismissed by some as simply a description of God's plural majesty. However, the plurality of the Creator is also seen in a number of very provocative verses.

In Ecclesiates 12:1 we read:

"Remember also thy Creators in the days of thy youth, While that the evil days come not, Nor the years have arrived, that thou sayest, 'I have no pleasure in them.'" (Young's Literal Translation, 1898)

The word Creators is a plural form of the word "bara," which means to create out of nothing.3,4

The notion of plural Creator is also seen in Isaiah 54:5, where the prophet states:

"For thy Maker is thy husband, Jehovah of Hosts is His name, And thy Redeemer is the Holy One of Israel, 'God of all the earth,' He is called.'" (Young's Literal Translation, 1898)

In this verse the word "Maker" is the plural form of the word "asa," which means to form or make.

These verses present a remarkable paradox. The Bible clearly teaches that there is but one God and one Creator. Yet this one God is a plurality of more than one personage, each of which has the attributes of God and performs the works of God.

Surprisingly, the solution to this paradox may be found in one of the strongest monotheistic passages in the entire Bible, Deuteronomy 6:4:

"Hear, O Israel: The LORD our God, the LORD is one LORD!" Deuteronomy 6:4 (KJV)

In this verse we are told that God is One. However, when we examine the word "echad," translated "one," we discover an interesting meaning. This word, "echad," comes from a Hebrew root which means "to unify" or "to collect together," a "united one."

We can get a better feel for it's usage by examining a couple of additional verses. After the creation of man we find the establishment of the marriage relationship:

"Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one (echad) flesh" Genesis 2:24, (Jewish Publication Society version, 1917)

Regarding the people of the earth after the flood we read:

"And the LORD said: They are one (echad) people, and they have all one language." Genesis 11:6, (Jewish Publication Society version, 1917)

In each of these verses we see the idea of separate persons viewed as a unified "one." The man and woman become "one flesh." The people of the earth become unified together as "one people." This unification in these verses obviously does not mean that they physically unite into a single being. The individuals still retain their personal identity and distinct personage. The word "one" here implies a "compound unity."

It is in this sense that we can understand the "One of God" in Deuteronomy 6:4 - He is clearly One God, yet He manifests Himself in more than on distinct personage - something totally compatible with the Christian concept of the Trinity.

The word "yachiyd" (pronounced "yaw-kheed") is used to indicate "one and only one." This word is frequently translated into the English word "only." However, it literally means "only one" or "solitary one." It is a word which suggests an indivisible one as opposed to the compound unity implied by the word "echad."

If God was an indivisible unity, as opposed to the compound unity implied by "echad," then surely the Holy Spirit would have inspired Moses to use the word "Yachiyd."

The problem was recognized by the great Maimonides, a twelfth-century Hebrew Sage. Maimonides, a Jewish rabbi who denies the messiahship and deity of Jesus, recognized that the word "echad" in Deuteronomy 6:4 implies a compound unity - a plurality of personages in Yahweh. Consequently, Maimonides stated the Moses used the wrong word when he wrote the book of Deuteronomy!.5

Finally, we see a hint of the Trinity, the three in One, in a number of provocative verses which declare the holiness of God. In Isaiah 6:1-3 we read:

"In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple. Above it stood seraphim; each one had six wings: with two he covered his face, with two he covered his feet, and with two he flew. And one cried to another and said: 'Holy, holy, holy is the LORD of hosts; the whole earth is full of His glory!'" Isaiah 6:1-3 (NKJ)

In Revelation, chapter four, John is given a view of the four living creatures around the throne of God;

"And the four living creatures, each having six wings, were full of eyes around and within. And they do not rest day or night, saying: 'Holy, holy, holy, Lord God Almighty, Who was and is and is to come!'" Revelation 4:8 (NKJ)

Why "Holy, holy, holy?" This is just another hint of the plurality of God and the three in one seen throughout the Scripture.6,7

To order this book "The Creator Beyond Time and Space" go to:
Koinonia House Product Catalog

References:

Missler, Chuck, Eastman, Mark, M.D."The Creator Beyond Time and Space", The Word for Today 1996, p.183-187

Chuck Missler and Mark Eastman M.D. references:

-1. Deuteronomy 6:4, Isaiah 45:5-6

-2. See also Isaiah 6:8

-3. This is the same word used in Genesis 1:1 "Elohim created (bara)."

-4. In most English translations this plurality is not carried through. However, it is there in the original Hebrew text.

-5. In Moses Maimonides' work "Articles of Faith" (12th century A.D.) he wrote that Moses should have written, "Hear, O Israel: The LORD our God, The LORD is one (Yachid)."

-6. See also Matthew 28:19; 2 Corinthians 13:14; John 15:26

-7. For a detailed discussion of the Trinity see the two tape brifing package, "The Trinity", by Chuck Missler, available at 1-800-KHOUSE1

allah
adalah nama ilah sesembahan muhammad
bukan TUHAN, hati-hatilah!

SEGOROWEDI wrote:allah
adalah nama ilah sesembahan muhammad
bukan TUHAN, hati-hatilah!

wah, aq juga bingung, kenapa di bible sekaang juga pake term Allah yang kamu klaim sebagai sesemahan Muhammad?