Translation in error: ‘Allah’ is not Malay translation for God

Articles taken from

by:  Imran Mustafa and Wan Mohd Aimran Wan Mohd Kamil are research fellows at Himpunan Keilmuan Muslim


WE read with interest the article entitled “Allah row — what’s the name of the game?” written by Ong Kian Ming and published in Malaysiakini.

In the spirit of new beginnings marked by the coming of a new year of the common/Christian Era, we believe that it is fitting to look into the issue regarding the permissibility of using the name Allah by Christians in Malaysia as part of their religious ceremonies.

Ong has shared some of his insights into the matter and his wish for a sensible discussion on the matter rather than resorting to “baseless accusations and impractical ‘suggestions’ that ignore due process” is laudable and worthy of emulation.

He justifies his support for permitting Christians in Malaysia to use the name Allah in their religious practices for three reasons:

1) THAT Christians ought to enjoy the autonomy to determine the choice of technical terms to be used in their religious practices;

2)THAT the proposed translation “Tuhan” has already been used in the Malay-language Bible for Yahweh. Therefore, to also translate Elohim (which he conceives as a generic name for god) into “Tuhan” will trigger theological and semantic confusion among Christians, since Yahweh is a specific noun whereas Elohim is a generic noun; and,

3)THAT to translate Yahweh into Allah will have no practical implications for Muslims as “Christians have been using Allah in Sabah and Sarawak for many years without ‘confusing’ or ‘misleading’ Muslims in both states… and that it was unlikely that we would find throngs of Muslims flocking to churches on any given Sunday in Malaysia and be offended by the usage of the word Allah during these services (especially given the limited number of church services in Bahasa Malaysia in Peninsular Malaysia)”.

In this essay, we shall limit and direct our attention to the second reason since, to our way of thinking, it is the most fundamental reason upon which the first and third reasons rest.

We would like to point to two of the three points which Ong has raised, summarised in the following paragraphs: “Secondly, the proposal to replace the word ‘Allah’ with ‘Tuhan’ ignores the fact that ‘Tuhan’ (or rather TUHAN) is already used in the Bahasa Malaysia bible. Without going into literary semantics, we would merely state here that YWHW (or Yahweh) in the Old Testament is translated into TUHAN whereas the generic name of God — El or Elohim — is translated into Allah.

“In the various English translations, YWHW is translated as LORD (in capital letters) whereas El or Elohim is translated as God. In response to this, someone may again make the friendly suggestion that YWHW be translated into TUHAN while El or Elohim be translated into Tuhan (no capital letters) rather than Allah.

“Other than the contradicting point one above, this suggestion ignores the more than 300 times where YWHW is paired with El or Elohim (or LORD with God). If Allah is to be replaced with Tuhan, we would find Tuhan appearing twice in the same verse.”

There seems to be an obvious problem here. In Malay, “Allah” is not a generic name for God, the word “Tuhan” is. This is clear from the translation of the Muslim shahadah (literally, witnessing) of the Arabic which reads: “Tiada tuhan melainkan Allah, dan Muhammad itu Pesuruh Allah.”

(There is no God but Allah and Muhammad is His Messenger.)

Though we are not deeply learned in the science of semantics nor in Christian theology, it seems strange to translate both YHWH and El or Elohim in the manner which has been suggested, given that the meaning in Malay is actually the reverse: “Tuhan” is the generic name for God in Malay, while the word “Allah” is the specific name for God.

There seems to be an inconsistency — if not an error — in the categorisation employed in order to match the original words in English (Yahweh and Elohim) with its purported Malay counterparts (Tuhan and Allah), which might indicate a mistake in the initial process of translation itself.

One can argue that this is tradition, and that translations have always been problematic and that we should go with what past Christians have decided, but there are at least three instances within the Christian tradition which could point to the fact that translations have been important:

THE name “Peter” is derived from “Petros”, which means “Rock” in Greek. However, we do not use the word “Rock” to mean “Peter”, nor do we use “Batu”. In Indonesian, “Petros” is rendered as “Petrus”;

THE word Mašíac in Hebrew means “the Anointed One”. It is translated into the Septuagint (Greek) as Khristós, which has roughly the same meaning, and subsequently into English as “Christ”.

However, when the Bible is translated into Malay, the word used is “al-Masih” — which is within the Malay language genes given that it is from Arabic — rather than Christ, as this word conveys a similar meaning in Malay; and,

THE translation of the verse in Matthew 16:18, “You are Peter (rock), and on this rock I will build my church”, was first rendered into English in the Tyndale Bible (which forms part of the basis of the King James or English Standard Version of the bible) as, “You are Peter, and on this rock I will build my congregation”, hence removing the need for an ecclesiastical hierarchy. In Indonesian, it seems that it is rendered as, “Engkau adalah Petrus dan di atas batu karang ini Aku akan mendirikan jemaat-Ku”, which on the surface, seems closer to the Tyndale translation and is, therefore, a Protestant take of the verse.

The point of the three examples above is to demonstrate that the primary goal of a good translation is to transfer correctly the meaning of a word from one language into another by employing terms and concepts which are indigenous to the translated language.

This conception of translation as a process of transferring meaning inherent in words combines both mathematical-like qualities of rigour, clarity and precision with a creative sensitivity to the subtle shifts in meanings projected by the vocabulary of a particular language. It presupposes knowledge in the translator of the worldviews in which these two distinct languages represent.

A good “modern” example of this is the translation proposed by the eminent Muslim scholar, Tan Sri Prof Dr Syed Muhammad Naquib Al-Attas for the word “secularism”, which he translated into Malay as “faham ke-disini-kini-an” (literally, the-here-and-now), which captures the essential meaning which the word “saeculum” denotes, instead of “sekularisme” as it is often rendered.

It is interesting to note that even within Christianity, there is an acknowledgement of the potentially enormous confusion that will be generated among its adherents should important religious terms, in this case, the name by which one calls God, is translated incorrectly and inappropriately from one language into another.

What this implies is that there is an acceptance on both sides of the Muslim-Christian divide with regards to the foundational premise that true meaning is tied to correct and exact choice of words.

In other words, words which are assigned arbitrarily to particular meanings cannot be guaranteed to fulfil their primary role in conveying their meaning, thus the process of assigning words (form) to meaning (substance) must be considered and executed carefully and intelligently.

It follows, therefore, that if the word “Allah” is to be liberally embraced in Christian services, then:

THERE will be a risk of misrepresenting the conception of God within Christianity itself, since the Christian conception of God symbolised by the Trinity is absolutely and completely dissimilar to the conception of Allah in Islam; in other words, the potential for confusion is not confined only to Muslims but also to Christians;

IT will constitute a grave infringement upon the greater right of the Muslims over the name by which they call upon God as understood correctly and truly in Islam; for since in Islam, the word “Allah” is not a translation of some other word nor is it a product of cultural syncretism that develops through history, but it is the name which God had chosen to call Himself and to make Himself known to mankind.


WHEREAS in Christianity, the word “Allah” is claimed and employed to be a translation of the English word for Yahweh or Elohim into Malay. Between the two, surely the party who does not have to translate the term has a greater right over the correct and proper use of the term, just as somebody who owns a car has greater right and priority over somebody who borrows that car.

Indeed, as elaborated by Professor Dr Wan Mohd Nor Wan Daud, the name “Allah” came into the Malay world with the coming of Islam, therefore, it does not have any other meaning apart from the meaning that was brought by and associated with Islam.

It follows that the often-repeated argument that Christians should be permitted to use the name “Allah” because it has long been used, and continues to be used, by non-Muslims in the Middle East, for example Christian Arabs, overlooks the historical fact that it was Islam that first introduced the word to the religious and intellectual consciousness of the peoples in the Malay world, especially Muslims.

Owing to the centrality of the name Allah in Islam — both as a religion and a civilisation — and the enormous significance attached to it, not only in terms of religious rituals, but also in terms of the Islamic perspectives upon the nature of existence, knowledge, happiness and virtue, Muslims down the ages who are profoundly aware of its weight and import are opposed to any attempts to attribute deviant meanings to the name Allah.

They have strived instead to generate new terms that can accommodate the intended and superficially similar, but fundamentally different meanings as required by new circumstances without compromising the established worldview as projected by key Islamic terms and concepts.

Now, if there are issues with the original translations, there is no reason to think that the word “Yahweh” is unsuitable compared with the word “Allah”.

It is conceivable to argue that using the word “Tuhan” to refer to El or Elohim and the word Yahweh to refer to YHWH would be a much more faithful rendering in Malay of the original meaning contained in the Old Testament, rather than employing the word “Allah”.

If it is questions of theology we are concerned with, then these can be averted by simply introducing the word “Yahweh” into the Malay vocabulary and to then assigning it a specific meaning. This kind of “side-stepping” is not necessarily new in the Christian tradition.

One is reminded of how the early Christians who had to wrestle theologically with Muslims in Arabic faced a much more difficult task as the meaning of the terms used are basically controlled by Muslims.

But they managed to render the right words with the right meanings in Arabic despite the problems, even going so far as to make Arabic a language for Christian prayer, but without undermining and corrupting the established meaning of key terms and concepts within the “semantic field” of Arabic, and ultimately the world view of Islam.

If it is further argued that YHWH is not a Malay word, then one can argue that the word “ekaristi” (eucharist) is also not in the Malay language originally, but was introduced later.

Furthermore, an addition of another word is not impractical as it is often trumpeted to be as this will simply involve substituting the words “Allah” and “Tuhan” in the translation of the Bible with the correctly translated word, “Yahweh” without incurring much theological hair-splitting.

If tradition is cited, it is worth noting that in Christianity, certain things, such as the list of popes going back to St Peter given in the Annuario Pontificio (editor’s note — the annual directory of the Holy See listing all the popes to date and all officials of the Holy See’s departments) and the Donation of Constantine (editor’s note — a purported 8th century Roman imperial decree by which the emperor Constantine I supposedly transferred authority over Rome and the Western part of the Roman empire to the Pope), have not withstood critical scrutiny, if not proven to be false, especially by Protestants.

More recently, even the Septuagint story has been put under critical historical scrutiny. Therefore, the charge that changes cannot be made due to the inertia of tradition is self-defeating, especially if what is being proposed as changes are in fact corrections.

To recapitulate, our main arguments are as follows:

THIS entire case hinges on the fact that Christians and other non-Muslims have incorrectly conceived the word “Allah” to be a Malay translation of the name of God in Islam, when in fact it is not. It is not a translation of some other word into Malay but the name represents how God choose to disclose Himself to us as He intended it, in His Wisdom and Mercy;

THERE seems to be a translational error in the past if indeed the word “Elohim” or “El” was rendered into Allah and the word YHWH into “Tuhan”. If this is true, then the refusal to correct this error by substituting the incorrectly translated word with the correct translation is puzzling;

EVEN if the ordering is wrong, that is that “Elohim” or “El” is the specific name and, therefore, is translated into Allah, while YHWH is translated into “Tuhan”, there is no reason to think that we cannot accommodate the words Elohim or El into the Malay language as a specific noun; and,

A VALID reason to use the word “Allah” as opposed to YHWH would have to do with theology. Therefore, we shall need to assess the strength of the claim that the word “Elohim” or “El” must necessarily be translated into “Allah” on theological grounds.

We believe this to be reasonable in the light of claims by certain Christian groups, as well as neutral enough to provide common ground for an agreement which does not offend both parties.

However, if we wish to delve deeper into questions of theology and translations, we must also include discussions on linguistics, in theories such as the semantic field of languages.

This is crucial as we Muslims do not believe in a purely pragmatic view of languages, as we believe that Arabic is a language chosen by God to convey His Uncreated Word through Prophet Muhammad.


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Kebebasan beragama dan hak asasi manusia

Kebebasan beragama dan hak asasi manusia

oleh Ustazah Norsaleha Mohd Salleh

Allah Taala menjadikan perbuatan manusia terbahagi kepada dua; daruri (terpaksa ikut) dan ikhtiari (pilihan). Antara perbuatan daruri yang memaksa manusia melakukannya tanpa sebarang bantahan ialah kerlipan mata, perjalanan darah, dengupan jantung dan seumpama yang lain. Manusia tidak mampu menahan kerlipan mata, dengupan jantung atau aliran darah yang mengalir di tubuhnya. Sekiranya ditahan maka akan timbul akibat yang buruk seperti kematian dan kesakitan pada fizikal tubuh badan manusia itu.

Perbuatan yang bersifat ikhtiari atau pilihan pula bermaksud manusia diberi pilihan untuk melakukan atau meninggalkannya. Kesan daripada perlakuan kepada perbuatan ikhtiari atau pilihan itu bergantung pada hukum yang ditentukan oleh agama. Begitu jugalah sebaliknya. Namun begitu secara manusiawi, ia boleh menentukan kehendaknya berdasarkan pilihan hati. Antara perbuatan ikhtiari atau pilihan itu ialah keinginan untuk beriman dan kufur, makan, minum, berjalan, duduk dan sebagainya.

Isu memilih anutan agama adalah termasuk dalam perbuatan ikhtiari (pilihan) di mana ianya ialah satu pilihan yang  Allah Taala berikan kepada manusia. Walaupun Allah s.w.t. boleh menggunakan kuasaNya untuk memaksa manusia memilih Islam sebagai anutan, namun Dia tidak menggunakan kuasaNya untuk memaksa manusia melakukan sesuatu yang mereka tidak mahu.

Bagi membantu manusia membuat pilihan yang betul, Allah s.w.t. mengurniakan manusia dengan akal fikiran supaya mereka boleh berfikir dan mengkaji tentang kejadian alam seperti  malam dan siang yang silih berganti. Sekiranya manusia benar-benar berfikir dan berusaha mencari kebenaran, akhirnya mereka akan bertemu dan melihat kekuasaan Allah s.w.t. melalui kebesaran penciptaan langit dan bumi, malam dan siang, bulan dan matahari dan air laut yang pasang dan surut.

Allah s.w.t. juga mengutuskan nabi dan rasul sebagai pembawa petunjuk dan hidayah. Nabi dan rasul ditugaskan untuk mengajak manusia beriman kepada Allah dan Rasul, serta melarang manusia daripada melakukan syirik dan menyekutukan Allah Taala. Para nabi dan rasul juga mengajar manusia cara beribadat yang betul kepada Allah Taala, selain daripada mengajar mereka adab dan akhlak yang mulia. Semua perkara tersebut terdapat dalam ajaran yang diwahyu dan diturunkan Allah Taala melalui kitab-kitab dan lembaran-lembaranNya.

Walaupun Allah Taala tidak memaksa manusia menganut agama Islam, itu tidak bermakna manusia bebas memilih agama yang mereka suka. Melalui kurniaan akal fikiran dan pengutusan para nabi dan rasul, manusia dipertunjukkan dua jalan yang jelas di penghujungnya. Satu jalan yang dihiasi dengan keseronokan, kelalaian dan kejahatan, di mana penghujungnya adalah derita dan kesengsaraan. Manakala satu jalan lagi dihiasi dengan onak dan duri, kesusahan, kesabaran dan takwa, di mana penghujungnya adalah kebahagiaan dan kesenangan abadi.

Sebab itulah dalam al-Quran Allah Taala memerintahkan kepada manusia seluruhnya agar menganut agama Islam dan menyerah diri kepada Allah yang mencipta mereka dan menjadikan siang dan malam untuk mereka berfikir tentang kebesaran dan kekuasaan Allah. Tetapi kejahatan yang melingkari kehidupan manusia telah menutup hati-hati tersebut daripada menyahut seruan dan perintah Allah Taala.

Kebebasan beragama adalah satu undang-undang yang dicipta oleh manusia bagi membolehkan sesiapa sahaja sama ada lelaki atau perempuan, dewasa atau kanak-kanak, muslim atau non muslim boleh membuat keputusan sendiri tanpa terikat dengan ikatan kekeluargaan dan kefahaman bagi memilih agama mana yang mereka ingin anuti. Malah mereka juga boleh memilih untuk tidak beragama. Benarkah manusia dilepas bebas memilih tanpa sebarang panduan dan bimbingan?

Sejarah menceritakan tentang kezaliman gereja yang berlaku kepada masyarakat Barat dan Eropah pada zaman kegelapan dahulu, di mana segala hukum dan undang-undang manusia berada di bawah kuasa gereja. Rakyat tidak mempunyai sebarang kuasa bantahan dan penambahbaikan. Segala bentuk pembaharuan yang cuba diperkenalkan akan menerima akibat yang buruk, sama ada dibakar, dibunuh atau dipenggal lehernya.

Kezaliman ini menimbulkan gerakan liberalisasi yang cuba membebaskan kuasa gereja ke atas rakyat sehingga gerakan ini berjaya mengalahkan kuasa gereja dan meletakkan bidang kuasa gereja kepada ritual keagamaan sahaja. Manakala semua kuasa, undang-undang, kehakiman, kewangan, ketenteraan dan lain-lain telah berjaya dirampas daripada kuasa gereja.

Kesan daripada itu timbul gerakan humanisme yang menolak kuasa Tuhan sebagai pemutus kata terhadap kehidupan manusia. Manusia lebih berhak dan tahu apa yang terbaik untuk diri mereka. Gerakan humanisme inilah yang melahirkan kefahaman hak asasi manusia yang diperjuangkan oleh semua manusia. Bahkan terdapat juga sebahagian daripada umat Islam terpengaruh dengan keadilan yang diperjuangkan oleh gerakan humanisme ini.

Melalui gerakan hak asasi manusia inilah lahirnya berbagai perjuangan kebebasan yang ingin bebas dari segala bentuk belenggu undang-undang, ikatan adab resam dan budaya, seperti kebebasan beragama, kebebasan berkahwin sesama jenis, kebebasan seks tanpa ikatan yang sah dan lain-lain lagi. Gerakan hak asasi manusia yang mengabaikan aspek ajaran dan tuntutan agama amat berbahaya kepada kelangsungan hidup yang sejahtera, selamat dan aman damai.

Sejarah membuktikan kesejahteraan dan kedamaian manusia hanya boleh dicapai apabila manusia terikat dengan undang-undang dan peraturan yang mengatur dan menguruskan jalan hidupnya. Undang-undang apakah yang lebih baik dan sempurna kalau bukan undang-undang dan peraturan Islam yang dilaksanakan oleh pemerintah beriman dan berkuasa.


Ustazah Norsaleha Mohd Salleh
Ketua Wanita ISMA


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Notaku: Di belakang tabir

Latar belakang usaha kita
Focus dan kerja,kepentingan umum,bukan utk kepentingan maslahat diri kita,kerana Allah Maslahat umum

Kenapa buat
1.arahan Allah-golongan yg buat kerja  amar makruf nahi mungkar
eg bagaimana Allah beri harta dari org kaya kepada org miskin?bukan direct tetapi melalui sistem zakat dll,…melalui org yg beriman

  • Umat melayu memerlukan usaha pemulihan,
  • Ini negara umat Islam
  • Negara kita masih belum selamat
  • Perjuangan pengaruh demokrasi-sejak perang dunia pertama,kedua
  • Wujud dualisme dalam negara unat islam-satu sistem islam dan sistem demokrasi
  • Apa yg barat mahu,total demokrasi dlm kedua dua side
  • Menjadi sekular sepenuhnya—gerakan yg di seluruh dunia
  • lemas,rumah trrbakar kita wajib tolong dia asap
  • Umat kita sedang terjerumus dlm kancah ini.maka wajib lah kita tolong asap

Di kalangan umat Islam sudah menerima konsep liberalisasi,demokrasi,humanisme,  Menyembah berhala baru

Mengembalikan umat ini kepada yg asal

Alfonso ckp
Jika dia berjaya mengalahkan melaka,maka salib mampu mengalahkan uthmaniyah—kerana Melaka adalah pusat kekayaan umat Islam

  • Dlm politik masa kini,pengaruh non muslim akan bertapak lebih kukuh di saki baki tanah islam ini
  • Kerana di tanah sekecil inilah kita mahu menegakkan kalimah Allah swt,mendaulatkan islam
  • Meluaskan pengaruh,membina jatidiri supaya kembali kpd keperibadian mereka
  • Begitu urgen kebangkitan kita kerana mereka mempunyai wasilah yg pelbagai dan cepat
  • Kuatkan sof dan binaan

MSIB-menyeru kesepakatan

  • Tidak mungkin berlaku usaha menegakkan agama melaikan kesatuan umat
  • Apabila berlaku pertelingkahan antara ahli politik muslim
  • Berlumba jadi member paling baik kpd non muslim  (Accomodative) dan jika ini berterusan,mcm mana nak daulatkan umat

Org non muslim berkongsi maslahat umum di malaysia dan seluruh dunia,maka dapat byk support dari luar

Apabila kita cerita pasal liberal, kita dipanggil diskriminasi!
Apabila menuntut hak kita, kita dipanggil extreme!

Mcm mana impian kita islam memipin negara?

Hanya 30 peratus cina kekal agama,lain masuk kristian…membuktikan agenda kristianisasi itu berlaku hatta kepada kaum cina, mujur ada akta dari mencegah umat Islam dari dimurtadkan dan perlu kita pertahankan akta tersebut

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Posted by on March 25, 2012 in Wacana, Ceramah, Penjelasan


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Notaku: Himmah dalam Dakwah

  • Islam bukannya agama magis,maka untuk mengembalikan ketamadunan Islam.
  • Maka perlunya usaha dakwah yang bersungguh-sungguh
  • Aku adalah pengejar syurga akhirat-Syed qutb
  • Dakwah bukannya tugas rutin,kita mesti proaktif
  • Mesti main peranan sebagai sheikh bukannya pada pakaian sahaja

Proaktif dalam
1.taati Allah
2.cinta manusia,kasih sayang yg didasari iman
3.berlumba2 tamak pahala
5.ubat hati dan dosa
6.poket ikhwan-kosong kerana lebih memberi kepada masyarakat

  • Keperluan vs kehendak
  • Iltizam dalam resepi aspek disiplin kejayaan
  • Merasai kederitaan umat islam,rasa bertanggungjawab
  • Hukum sunat muakkad-sebenarnya hampir-hampir dgn wajib
  • Membongkarkan jatidiri melayu dan islam—xberlaku murtad pada zaman portugis ,kuat jatidiri sultan dan umat melayu,jaga akidah sampai lari masuk hutan

Dr tawrique suwaidan- ensiklopedia yahudi zionist-jewish children foundation

Cabaran-pecahkan blok politik

Selepas iqra,Allah suruh Nabi saw utk seru kaum keluarga dan panggil kaum-kaum terdekat utk dakwah islam

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Posted by on March 24, 2012 in Wacana, Ceramah, Penjelasan


Islam is not under major attack or threat from “conservatives”, but is from Islamophobes and ignorant Muslims, or westernised liberal Muslims who reject the Quran and Sunnah and instead invent an Islam that suits their desires.

Islam is not under major …

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Posted by on March 24, 2012 in Wacana, Ceramah, Penjelasan


Notaku: Murobbi 101

Ana mesti menjadi murobbi,qudwah

Profail murobbi
Tarbiyah itu penting,jatuh bangun dakwah terletak pada murobbi
Seperti arkitek dan jurutera yg memiliki pengetahuan ttg bangunan,utk membina

Proses tarbiyah
Mempersiapkan manusia dgn membentuk dan menformat menjadi peribadi muslim
Tarbiyah-berinteraksi dgn makhluk manusia yg memiliki pelbagai dimensi dan permasalahan yg kompleks

Selenggara dan buat penilaian proses tarbiyah individu dalam kelompok binaannya agar tercapai objektif tarbiyah.

Nilai dan pemeringkatan
Menjaga fitrah
Mengembangkan potensi

Murobbi-melaksanakan proses tarbiyah dgn focus kpd pembinaan peribadi muslim serta memerhatikan aspek riayah(pemeliharaan), tanmiah(pengembangan),taujih(penalaan),sera tauzif(penugasan)

Seperti mana nabi saw,membina manusia-manusia dakwah
Albaqarah 151

Rasul sbg murobbi,dibekalkan manhaj dan penguasaan yg utuh
Tazkiyah ab bafs:ruhiyah maknawiyah(sucikan jiwa)
Alim ilmu
Mengajarkan cara beramal:amal dan harakah

Fiqh usrah
1.tilawah quran
2.Hadis,kisah para sahabat utk melembutkan hati
3.Bahan tsaqafah
4.Mengajarkan ilmu yg tidak kamu ketahui-mutabaah

Murobbi adalah

  • Bapa:ikatan hati
  • Guru:keilmuan
  • Syeikh:ruhiyah
  • Pemimpin:kepimpinan

Penyambung mata rantai dakwah
Pewarisan generasi
Pewarisan nilai
Organisasi terus hidup bila punyai kader-kadernya
Ibarat silsilah ilmu sanad

Kontribusi dakwah:erti hidup memberi
Tidak ada out-sourcing (dipihak ketigakan)

Untungnya menjadi murobbi

  • Melaksanakan kewajipan syarie,manusia robbani
  • Menjalankan sunnah rasul
  • Pahala sebagai daie
  • Mulilevel pahala
  • Lsbih memahami tarbiyah
  • Termotivasi meningkatkan amal
  • Pendewasaan diri
  • Aplikasi taawun
  • Belajar pelbagai kemahiran
  • Merasai manisnya ukhwah

Tugas murobbi

  • Tazkir
  • Taklif
  • Taklim
  • Tadjid
  • Tahrik

Halangan menjadi murobbi

  • Merasa belum bersedia
  • Merasa belum cepat utk menjadi murobbi
  • Merasa belum sesuai
  • Belum mendapat kelompok binaan
  • Sibuk
  • Trauma pengalaman
  • Kesimpulan 3k sebagai halangan
  • Kemahuan kemampuan kesempatan masa

Memimpin sampai ke syurga

Kriteria murobbi yg berjaya

  • Keupayaan ilmu
  • Ilmu syarak
  • Ilmu tarbiyah
  • Psikologi
  • Tahu kesediaan,kemampuan dan potensi murobbi
  • Faham waqi dan biah mutarobbi

Teknik olah ilmu syarak
Buat soalan,powerpoint,mindmap

Tips menjadi murobbi hebat

  • Luruskan niat anda
  • Jgn lupa siapkan bahan
  • Buat catatan apa yg akan diungkapkan
  • Persiapkan kekuatan jasmani
  • Tingkatkan kepercayaan diri
  • Belajar jadi murobbi dgn madu yg darjatnya rendah
  • Siapkan bahan cadangan
  • Simpan bahan sbg stock berharga
  • Sabar dgn perkembangan madu
  • Beri angka 10 pada kening mad’u
  • Yakin akan berjaya membina mad’u

Tip meningkatkan kewibawaan sbg murobbi

  • Tambah ilmu
  • Tambah pengalaman
  • Jgn terlalu byk bercanda
  • Katakan tidak tahu jika memang tidak tahu-jgn buat kita tahu semua
  • Hafal ayat,hadis favorit
  • Berikan maklumat yg eksklusif
  • Jgn meminta habuan
  • Tunjukkan qudwah
  • Hati-hati memberikan pandangan
  • Memanfaatkan ketrampilan khusus anda
  • Jaga bau badan anda
  • Jgn byk mengeluh/tunjukkan optimis anda
  • Penuhi janji anda
  • Jgn membicarakan keburukan mad’u didepan mad’u lain
  • Menahan marah
  • Jgn tegur mad’u di khalayak umum

Tip menarik simpati madu

  • Hindari perdebatan
  • Sering-seringalh memuji mad’u
  • Jika diundang mad’u hadirlah
  • Ziarah mad’u jika ditimpa musibah
  • Jgn malu meminta maaf jika salah
  • Saling berkomunikasi…say hello
  • Katakan ana uhibbuka fillah
  • Beri hadiah
  • Ziarah rumah mad’u
  • Lakukan kebaikan aebangak mungkin
  • Tampillah menjadi sahabat madu
  • Pandanglah wajah madu
  • Bantu kesulitan kewangan madu ealaupun sedikit
  • Biasakan berjabat tangan dan memeluk madu
  • Jgn gunakan telefon atau sms utk emnegur madu
  • Jgn memotong perbicaan madu

Tip memahami madu

  • Sempatkan waktu utk bersama madu sebelum dan setelah halaqah
  • Tanya khabar
  • Biarkan madu tahu ttg diri anda
  • Menjadi pendengar yg baik
  • Bertemu mad’u secara personal diluar halaqah
  • Lakukan taaruf berkali2
  • Penuhi hajat madu

Tip menumbuhkan kepercayaan

  • Libatkan madu
  • Ajak madu dlm kegiatan anda
  • Buat attribut bersama
  • Terbuka dgn idea2 madu
  • Jgn biarkan ada madu yg terlalu mendominasasi
  • Beri madu kesempatan mengkritik
  • Lakukan acara makan bersama

Manhaj penting tetapi melaksanakan wasilah tarbiyah amat penting…murobbi itu pula lebih penting dari wasilah tetapi roh murobbi lebih penting dari murobbi dalam menggerakkan tarbiyah

Good murobbi-teach
Great murobbi-inspire
Worst murobbi-expire

Menghebatkan potensi mutarobbi,bukannya melimitkan
Dont let time control you,you control time
Dakwah first!

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Posted by on March 22, 2012 in Tarbiyyah


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Notaku: Dakwah 101

Ikhwanul muslimin-jemaah tarbiyah
Kerja amal,berasaskan,tarbiyah mesti dominan-mesti melalui wasilah tarbiyah dalam membina individu muslim-usrah,mabit,daurah,jaulah,rehlah

Amal tarbawi-
Tarbiyah-pendidikan,pengalaman,penjagaan,pengawasan,pengembangan,utk ubah menjadi lebih baik
Tarbiyah-tarbiyah jiwa merupakan uslub terbaik

Taujih/nasihat langsung atau tak langsung,tunjuk qudwah,berpandukan manhaj,ada wasilah tarbiyah

Tarbiyah adalah asas
Kamu jgn lupa ,mesti ambil berat dgn tarbiyah
Tarbiyah itu bukanlah segala-galanya,tetapi semuanya bermula dgn tarbiyah.

Mahu tak mahu,tarbiyah mesti jadi priority

Urgensi tarbiyah-asas pembinaan peribadi muslim
Satu-satunya cara utk mencetak kader,benteng yg kokoh utk menjaga keutuhan dan kekuatan jemaah

Amal qawi(amal yg kuat):tarbiyah akan mengalahkan amal daif(amal lemah)

  • Institusi yg menlahirkan para aktivis  dakwah
  • Universiti yg menyiapkan para pemimpin
  • Lingkungan utk mengikat ukhwah
  • Madrasah utk menyiapkan murobbi
  • Taaruf,tafahum,takaful mesti berjalan
  • Setiap org mesti jadi murobbi, Organ utama amal jamaie
  • Aset utama menjaga ketulenan dakwah
  • Tiang induk kearah pembinaan ustaziayatul alam
  • Jaminan bagu keberlangsungan dan keberhasilan dakwah
  • Sunah,jalan para nabi dan rasul dlm dakwah
  • Mesti rancang masa depan


  • Panjang tapi tulen
  • Sukar tapi kukuh ampuh
  • Lambat hasilnya tapi terjamin

Marahil (peringkat) dakwah-tarbiyah

  • Takrif-teori,faham
  • Takwin-pembinaan
  • Tanfiz-praktikal

Cognitive—merubah psychomotor dan efektive
Tarbiyah—merubah,membina bukannya berlawan hujah


  • jamaie-organsasi,
  • fardiyah-individu face to face,
  • dzatiyah-diri sendri,latih membaca,latih solat jemaah

Rukun-rukun tarbiyah
Murobbi,manhaj,mutarabbi dan biah

Rukun-rukun dakwah
Maudhu-bahan2 dakwah
Uslub-seni dakwah

Murobbi hebat+mutarabi bersemangat

Apa tujuan buat tarbiyah?
Untuk menjadikan kehidupannya mengabdikan kpd Allah swt

Wasilah (cara) tarbiyah

  • Mabit
  • Dauroh
  • Muktanar
  • Rehlah
  • Mukhayyam
  • Usrah


Sumber-sumber dakwah: Quran,hadis,sirah, pengalaman

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Posted by on March 20, 2012 in Tarbiyyah



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