Join us! Overview of Genesis – Sunday, 3 May 2015, 12pm

One of our LiFE Groups is focused on coming together to “Read The Bible” from cover to cover. The plan for the group has been to read – not necessarily study – the Bible and then have our Pastor conduct an overview/review of the book each time they complete it. The group has made great progress reading through the Bible – in just two meetings, they have covered 37 chapters of Genesis and will soon be looking to conclude the book.

With that, the group would like to invite all to the overview of Genesis, which they will host at The Father’s House, Bangsar Lutheran Church on Sunday, 3 May 2015, after service. Lunch is provided FREE to those who RSVP, which can be done via the Facebook Event Page here.

This is an open event – please share and invite freely (and RSVP if you want lunch!).

CFM Media Statement: Christians Outraged Minister Says No Prosecution Of Ibrahim Ali Over Bible-Burning Statement

9th October 2014

Christians Outraged Minister Says No Prosecution Of Ibrahim Ali Over Bible-Burning Statement

We refer to the written statement made by the de facto Minister for Law in Parliament yesterday stating that there would be no prosecution of Ibrahim Ali over his Bible-burning statement as he was “only defending the sanctity of Islam”.

The Christian Federation of Malaysia on behalf of Christians in Malaysia is outraged at the fact that threats to burn our Holy Bible is considered an act in defence of Islam.

The CFM feels strongly that this position is irresponsible as it gives carte blanche or free rein to other extremists to do likewise not just to Christians but to any other religious community that is not Muslim.

By no logic or rationalisation and under no circumstances whatsoever can a threat or call to violent action, desecration of another Malaysian citizen’s sacred text be considered defensive.

We strongly protest against the obviously inexcusable position adopted by the Government. We call upon all right thinking members of Parliament, irrespective of their ethnicity, religious background or political affiliation to join in passing a motion of censure against the Minister for making such a scandalous and irresponsible statement.

Yours sincerely,


Rev. Dr. Eu Hong Seng,
Chairman and the Executive Committee,
The Christian Federation of Malaysia

Sermon: How should Christians respond to the Allah controversy? – Rama Ramanathan

Last Sunday, Rama explored the week’s lectionary texts to try and answer the question, “How should Christians respond to the Allah controversy?” (If you are unfamiliar with the ‘Allah controversy’, there are some helpful media stories here, here and here; and we have also reproduced the statement provided by the Christian Federation of Malaysia (CFM) on 16 May 2013 – view here or download PDF here)

He has since turned his sermon into a series of blog posts, which you can read here: Part 1, Part 2, Part 3.


In Part 1, Rama approached the Allah Controversy via Paul’s introduction to his first letter to the Corinthians. His key text was 1 Corinthians 1:22-23: “For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles.” Rama spoke of how we revere our scriptures, how we must beware of idolatrous compromises and how we must remember our mission in the world.

In Part 2 he approached the Allah Controversy via the Beatitudes, Jesus introduction to His Sermon on the Mount. He said the people whom Jesus said are “Blessed” are the bullied, not the bullies. He outlined the 500 year history of translation into Malay by our spiritual ancestors; the reason why Arabic words were chosen; the political motive behind the curbs introduced in the 1980’s; the impact on Christians; the united response of the Malaysian Church 28 years ago; the Allah Judgment.

In Part 3, Rama outlines how he thinks the Prophet Micah and the Messiah would respond and, from there, how he thinks Christians should respond.
The 3 texts then led to this conclusion:
We must obey the call to be model communities, servants and messengers of God. We must trust God for power and wisdom, not men; we should not cave in to fear, neither should we seek favours from men. We follow the way of the Cross. Therefore we cannot turn to violence even when oppressors train their violence against us.We must use every opportunity to show who the bullies are, just as our Lord taught us. Our goal is justice. And reconciliation.

When, Why And How Christians Use The Word ‘Allah’

The issue of Christians using the word “Allah” has become a flashpoint among Malaysians and has been highlighted in many media stories. As Christians, how are we supposed to respond?

Presently, BLC Council thinks it best to firstly provide everyone with a clearer understanding of the issue at hand and its implications to Malaysian Christians. To do that, we are reproducing the statement provided by the Christian Federation of Malaysia (CFM) on 16 May 2013. (See below or download PDF here)

Next, Pastor Augustin will be addressing some of the concerns on this issue this coming Sunday, 12 Jan 2014, as part of his sermon. He will also host an open dialogue session with anyone who may be interested to discuss this further after the service. Please do make time to stay back for the discussion together. We will provide pens and paper for you to write down questions if that is more comfortable for you – or you could email Pastor Augustin with your question beforehand at revaugustin[at]yahoo[dot]com.

Finally, the Council would like to exhort everyone to do the following as part of our response to this issue: 1.Pray 2.Act in Christ’s Love 3.Stay informed

Let’s continue to do our part as Malaysians.


Graphic by The Malaysian Insider (

Introduction and Background

The objective of this document is to explain briefly to those Christians who do not understand when, why and how Churches in Malaysia use the word ‘Allah. It is also for Christians who are confused about how to respond, when confronted by the ignorance of non-Muslims about the Christian use of the word ‘Allah’.

There are many (misleading) statements by non-Christians who claim that we should not use the word, because it is an exclusive Muslim term for the God of Islam and can be used only by Muslims. This is a situation peculiar to Malaysia, as elsewhere in the Muslim world, Arabic-speaking Christians use the word ‘Allah’.

Christians themselves are sometimes ignorant, because unless we pray in Bahasa Malaysia, we pray to ‘God’ in our own language. In English services, for example, nowhere do we use the word ‘Allah’.

However, more than 60% of Malaysian Christians only speak Bahasa Malaysia, and the word used for God in the Bahasa Malaysia Bible (Al-Kitab) since its translation in 1731, is ‘Allah’. The word is used by Bumiputera Christians who only have Bahasa Malaysia as their common language in Sabah, Sarawak and peninsular Malaysia, and by the Baba community in Malacca.

Historical Usage and Meaning

  1. The word ‘Allah’ was a term used for the supreme God in a pantheon of gods, before the revelation of Islam. The Shorter Encyclopedia of Islam ed., H. A. R. Gibb & J. H. Kramer and The Oxford Encyclopedia of the Modern Islamic World, ed. John L. Esposito, both affirm and support this contention.
  2. Historically, Malay-speaking Christians in South-East Asia have used ‘Allah’ to refer to God. The proof is as follows:
    • The Kitab salat as-sawai or Christian catechisms in Malay written in 1514 and published around 1545,
    • The printed version of the Gospel of Matthew in Malay by A.C. Ruyl in 1629,
    • Malay-Latin Dictionary was printed in Rome in 1631 (The Dictionarium Malaicum-Latinum and Latinum – Malaicum)
    • The translation of Genesis by D. Brouwerius (1662),
    • M. Leijdecker’s translation (1733),
    • H.C. Klinkert’s translation (1879),
    • W.A. Bode’s translation (1938), and
    • The complete Malay Bible of 1731-1733 containing the word ‘Allah’ for God.
  3. Therefore, from the very beginning, the word ‘Allah’ has been used in the liturgy, prayers and worship of those Christians who speak Bahasa Malaysia. But for centuries, there has been no opposition or uproar about their use of ‘Allah’.


Objections to the use of the word ‘Allah’ comes mostly from political discourse, or those who argue that the translation and usage of the word is a recent decision. This is not true for the following reasons:

  1. In Semitic languages, the word ‘Allah’ has been widely used in the Middle East dating back to the 5th century BC and up to the time of the expansion of Islam and the spread of the Arabic language in the 7th century AD.
  2. The translation of the Al-Kitab is not from the English translation but based on the Hebrew and Greek text of the Bible. In the Hebrew language, the word ‘God’ has the same root form as the Arabic language. So, when the word ‘God’ was first translated into Bahasa Malaysia, the translators merely followed the Arabic Christian usage and retained the word ‘Allah’.
  3. As stated earlier, the word ‘Allah’ pre-dates Islam. It is not a creation of the Muslims and its existence does not begin in the Al-Quran.

Should Christians Substitute the word ‘Allah’ with ‘Tuhan’?

This is not possible for the following reasons :

  1. In the Malay language, ‘Allah’ means ‘God’ and Tuhan means ‘Lord’. As is obvious when we read the Bible, both God and Lord are used in the Bible, and both have different connotations. Therefore ‘Allah’ cannot be substituted by ‘Tuhan’.
  2. The word Tuhan has been applied to Jesus Christ and read as Tuhan Yesus. If Christians are to substitute the word ‘Allah’ for Tuhan, it will render many Biblical references to God and Jesus incoherent because:
    • The meaning of ‘Allah’ and Tuhan are different.
    • This is obvious in just one example. In Isaiah chapter 41 and verse 13; also 43:3 and 51:15. “For I am the LORD, your GOD…” is translated as “Akulah TUHAN, ALLAH kamu…”. (ALKITAB: Berita Baik. 2001. 2nd edition. Published by the Bible Society of Malaysia).
    • It creates an absurd situation if Christians have to translate the biblical phrase ‘Lord God’ as Tuhan Tuhan. The repeated words Tuhan Tuhan indicates plural in Bahasa Malaysia, and creates the impression that Christians believe in many Gods, which is unacceptable.
    • Bahasa Malaysia-speaking Christians will not be able to affirm the deity of Jesus Christ and teach the doctrine of the Trinity as these two foundational words are essential to maintain and communicate these truths.

Consequences of Banning the Word “Allah”

  1. Being denied the use of the word ‘Allah’ disregards the constitutional right of Malaysian citizens to freedom of religion under the Federal Constitution. Article 11 of the Federal Constitution safeguards the right of each Malaysian to profess and practice one’s religion of choice. Article 11(3) expressly provides that every religious group has the right to manage their own religious affairs.
  2. In 2011, the High Court handed down a judgement allowing the Catholic Church to use the word ‘Allah’. The government (of all Malaysians, including Christians) is appealing the judgement and it is pending.
  3. There have been other infringements on the right to use words imperative in the Bahasa Malaysia Bible. See the directive of 5 Dec 1986 from the Ministry of Home Affairs stating that, in addition to ‘Allah’, the words: Al-Kitab, Firman, Rasul, Iman, Ibadah, Injil, Wahyu, Nabi, Syukur, Solat and doa are not to be used in the Al-Kitab. In addition, making such prohibitions through fatwa render them only relevant to Muslims as the Shari’a does not apply to non-Muslims.
  4. Prohibiting the use of the word ‘Allah’ and these other terms is unjust. Bumiputera Christians should be given the respect and freedom to call God in the only language they have in common. This is important to their religious and cultural identity.
  5. If Churches in Malaysia agree to stop using the word ‘Allah’, it means that the right to edit the Scripture of a major world religion has been given over to a secular government. This would be a shameful and an unprecedented development for any religion and government.


Some Muslims have claimed repeatedly that Christians in Malaysia refuse to stop using the word ‘Allah’ because they want to confuse and convert Muslims, thereby posing a threat to national security. The claim is groundless as there has been no evidence offered of any threat to security. These remain unfounded accusations.

On the contrary, such an assertion is made in ignorance of the fact that when Christians use the Al-Kitab, it is simply for Bahasa Malaysia-speaking Christians. Malaysian Churches have never suggested changing the words ‘God’ and ‘Lord’ to ‘Allah’ and ‘Tuhan’ respectively, in the other languages of the Bible.

The content above was prepared by the Christian Federation Of Malaysia, 16 May 2013 in English, Bahasa Malaysia and Chinese.


As Bangsar Lutheran Church, how then should we respond to all this?

1) Pray – Prayer reminds us that we are not alone in being the solution to the challenges that grip our country, but that we also have access to the one who transcends those challenges. Prayer thus aligns us with God’s heart, purposes and blessings – with prayer, there is hope beyond the headlines. Prayer, at its best, is an offering of one’s self to be used by God as a part of the answer.

“If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land.” – 2 Chronicles 7:14  

2) Act in Christ’s Love – It is not going to be easy, but as Christians we must remember that we are called to be Light and Salt to the world – serving as ambassadors for Christ. It is important that we maintain our dignity and honor in following Christ, even as we deal with such a contentious and emotional subject. While we must stand firm on matters of right and wrong, of justice and injustice – we must not forget to follow Christ’s example and His call to “love our enemies and pray for them.”

“You have heard the law that says, ‘Love your neighbor’ and hate your enemy. But I say, love your enemies! Pray for those who persecute you! In that way, you will be acting as true children of your Father in heaven. For he gives his sunlight to both the evil and the good, and he sends rain on the just and the unjust alike. If you love only those who love you, what reward is there for that? Even corrupt tax collectors do that much. If you are kind only to your friends, how are you different from anyone else? Even pagans do that. But you are to be perfect, even as your Father in heaven is perfect.” Matthew 5:43-48

3) Stay informed – refer to the following sites for more guidance, updates and resources:

致马来西亚的教会: 基督徒何时、为何、如何使用“阿拉”(Allah)一词

 Graphic by The Malaysian Insider (







  1. “阿拉”用以称呼众神之上的至高神,在伊斯教的启示之前就已如此。H.A.R. 吉布和J. H.克雷默所著的《明伊斯教百科全》与L.埃斯波西托所著 的《牛津当代伊斯教世界百科全》都申明并支持了点。
  2. 史上在亚说马的基督徒都是以“阿拉”称呼神的。据如下所示:
    • 写于1514年,出版于1545年的来文《基督徒祷告文》或《基督教教义义答》;
    • A. C.1629年翻的印刷版来文《太福音》;
    • 1631年在罗马印刷的《来文拉丁文双语词典》(The Dictionarium Malaicum-Latinum and Latinum-Malaicum);
    • D.沃利斯(1662)翻的《》;
    • M.德克(1733)的本;
    • H.C.克林克特(1879)的本;
    • W.A.波德(1938)的本以及
    • 1731年至1733完整的来文圣尽都含有用以称呼神的“阿拉”一
  3. 由此可,早在很久以前,说马的基督徒就已在礼拜、祷告和敬拜使用“阿拉”了。然而他们这几个世以来使用“阿拉”并未引起任何反抗或争


  1. 追溯到公元前5世纪,闪米特语中的“阿拉”一词已经在中东地区广泛使用了,这甚至还更早于公元7世纪伊斯兰教的扩展和阿拉伯语的传播。
  2. 翻译马来文圣经并不是基于英文的译本,而是基于希伯来语和希腊语的圣经文本。在希伯来语中,“神”的词根与阿拉伯语相似。于是,当译者将“神”译成马来文时时时是随着阿拉伯基督徒的用法而保留了“阿拉”一词。
  3. 如前文所述,“阿拉”更早于伊斯兰教,该词并不是穆斯林所造,也并非起于可兰经。


  1. 在马来文中,“阿拉”的意思是“神”,而“Tuhan”的意思是“主”。当我们读圣经时可明显地发发圣经中的“神”和“主”有不同的含义,于是不能以“主”(Tuhan)代替“阿拉”。
  2. “主”一般都用于称呼耶稣基督,并且也称为主耶稣。如果基督徒以“主”代替“阿拉”,这将误致圣经中许多有关神和耶稣的说法变得不清晰,因为:
    • “阿拉”和“主”的意思并不一样。
    • 以下的例子就足以说明了。在以赛亚书41 章13 节、43 章3 节以及51 章15 节,“因为我是主你的神……”译成了“Akulah TUHAN, ALLAH kamu…”(《ALKITAB:Berita Baik》第二版,马来西亚圣经公会2001年出版)
    • 如果基督徒将“主神”译成“Tuhan Tuhan”就会造成一种奇怪的发象。重叠的词语“Tuhan Tuhan”在马来文中表示复数,这将让人以为基督徒信奉许多的神,而这是无法接受的。
    • 说马来语的基督徒将无法申明耶稣基督的神性并教误有关三位一体的教义,因为在传传该真理时“阿拉”和“主”这两个词都是必不可缺的。


  1. 禁止使用“阿拉”将有违违邦宪法所规定的宗教自由权利。违邦宪法第11条文保障每个马来西亚公民都有权信奉与实践其宗教信仰,第11条文第3款也明确地规定了所有宗教团体皆有权权理自身的宗教事务。
  2. 在2011年,高等法院已经判决允许天主教教会使用“阿拉”。马来西亚政府却对于该判决提出上诉,其结果还待定未决。
  3. 马来文圣经中还有其他重要的词语也涉及类似的侵权情况。内政部在1986年12月5 日所下达的指令表示,除了“阿拉”之外还有其他不可在圣经中使用的词语,包括:Al-Kitab、Firman、Rasul、Iman、Ibadah、Injil、Wahyu、Nabi、Syukur、Solat 和 Doa。然而通过伊斯兰教令所下达的禁令就只牵涉到穆斯林而已,因为伊斯兰教法并不套用于非穆斯林。
  4. 禁止使用“阿拉”与上述其他词语是不公平的。土著基督徒应该被尊敬并可自由以他们唯一的日常用语来称呼神,这对于他们的信仰与文化身份而言是很重要的。
  5. 如果马来西亚的教会同意停止使用“阿拉”,这就表示我们把编编世界一大宗教的经文的权力交给了一个世俗的政府。这对任何宗教与政府来说都是可耻而不可行的。



(Christian Federation of Malaysia)

Persekutuan Kristian Malaysia: Bila, Mengapa Dan Bagaimana Kristian Menggunakan Kata ‘Allah’

Graphic by The Malaysian Insider (

Pengenalan dan Latarbelakang

Tujuan dokumen ini adalah untuk menjelaskan secara ringkas kepada orang-orang Kristian yang tidak faham bila, kenapa dan bagaimana Gereja-gereja di Malaysia menggunakan kata “Allah”. Ia juga untuk orang Kristian yang keliru tentang bagaimana harus bertindak apabila berhadapan dengan orang bukan Islam yang jahil tentang penggunaan kata “Allah” dalam agama Kristian.

Terdapat banyak (tidak tepat) kenyataan bukan Kristian yang mendakwa bahawa kita tidak boleh menggunakan kata “Allah” kerana ia adalah istilah eksklusif untuk agama Islam yang merujuk kepada Tuhan Islam dan hanya boleh digunakan oleh orang Islam. Ia merupakan masalah pelik di Malaysia kerana di negara-negara Islam yang lain, di negara Arab penganut Kristian berbahasa Arab menggunakan kata “Allah”.

Umat Kristian sendiri kadang-kadang jahil kecuali jika kita berdoa dalam Bahasa Malaysia, kita berdoa kepada “Allah” dalam bahasa kita sendiri. Sebagai contoh, dalam Bahasa Inggeris, kita tidak menggunakan kata “Allah”.

Walau bagaimanapun, lebih 60 peratus daripada Kristian di Malaysia hanya bercakap dalam Bahasa Malaysia, dan perkataan yang digunakan untuk Tuhan di dalam kitab Bahasa Malaysia (Al-Kitab) sejak terjemahan pada tahun 1731, adalah “Allah”. Kata ini digunakan oleh Bumiputera Kristian yang menggunakan Bahasa Malaysia sebagai bahasa pengantara mereka terutama di Sabah, Sarawak, Semenanjung Malaysia, dan masyarakat Baba di Melaka

Sejarah Makna dan Penggunaan 

  1. Kata “Allah” adalah istilah yang digunakan bagi Tuhan yang tertinggi di antara tuhan-tuhan, sebelum wahyu Islam. The Shorter Encyclopedia of Islam, ed. H.A.R. Gibb & J. H. Kramer dan The Oxford Encyclopedia of the Modern Islamic World, ed. John L. Esposito, menyokong dan mengesahkan pernyataan ini.
  2. Dari segi sejarah, penganut Kristian berbahasa Melayu di Asia Tenggara telah menggunakan “Allah” untuk merujuk kepada Tuhan. Buktinya adalah seperti berikut:
    • Wujudnya Kitab salat as sawai atau Katekismus Kristian di dalam Bahasa Melayu telah ditulis pada tahun 1514 dan diterbitkan sekitar 1545,
    • Telah ada versi cetakan Injil Matius di dalam Bahasa Melayu oleh A.C. Ruyl pada tahun 1629, 2
    • Kamus Melayu-Latin telah dicetak di Roma pada tahun 1631 (Dictionarium The Malaicum-Latinum dan Latinum — Malaicum)
    • Terjemahan Kitab Kejadian oleh D. Brouwerius (1662),
    • Terjemahan M. Leijdecker (1733),
    • Terjemahan H.C. Klinkert (1879),
    • Terjemahan W.A. Bode (1938), dan
    • Pada tahun 1731-1733, telah wujud Al-Kitab Bahasa Melayu lengkap mengandungi kata “Allah” iaitu terjemahan untuk “God”.
  3. Oleh itu, sejak awal lagi, kata “Allah” telah digunakan dalam liturgi, doa-doa dan ibadat orang-orang Kristian yang bertutur dalam Bahasa Malaysia. Tetapi selama berabad-abad itu, tidak ada bantahan atau kegemparan mengenai penggunaan kata “Allah”.


Bantahan terhadap penggunaan kata “Allah” kebanyakannya berpunca dari wacana politik, atau di kalangan mereka yang membantah dengan tuduhan bahawa penterjemahan dan penggunaan kata “Allah” baru sahaja berlaku. Ini tidak benar kerana sebab-sebab berikut:

  1. Dalam bahasa-bahasa Semitik, kata “Allah” telah digunakan secara meluas di Timur Tengah sejak abad ke-5 SM, sehingga masa perkembangan Islam dan penyebaran Bahasa Arab pada abad ke-7 M.
  2. Penterjemahan Al-Kitab bukan menterjemah dari Bahasa Inggeris tetapi berdasarkan teks-teks dari Al-Kitab Ibrani dan teks Yunani. Dalam Bahasa Ibrani, kata “Allah” mempunyai bentuk akar yang sama seperti Bahasa Arab. Jadi, apabila kata “Allah” pertama kali diterjemahkan ke dalam Bahasa Malaysia, para penterjemah sebenarnya mengikut penggunaan Bahasa Arab Kristian dan mengekalkan perkataan “Allah”.
  3. Seperti yang dinyatakan sebelum ini, kata “Allah” digunakan sebelum kedatangan Islam. Ia bukan ciptaan umat Islam dan kewujudannya tidak bermula di dalam Al-Quran.

Haruskah Kristian Menggantikan kata “Allah” dengan “Tuhan”? 

Ini tidak mungkin atas sebab-sebab berikut:

  1. Dalam Bahasa Melayu, “Allah” bermakna “Tuhan” dan “Tuhan” bermaksud “Lord”. Ini jelas apabila kita membaca Al-Kitab, “Allah” dan “Tuhan” digunakan di dalam Al-Kitab, dan kedua-duanya mempunyai konotasi yang berbeza. Oleh itu “Allah” tidak boleh digantikan dengan “Tuhan”.
  2. Kata Tuhan telah digunakan untuk Yesus Kristus iaitu Tuhan Yesus. Sekiranya Kristian menggantikan kata “Allah” untuk Tuhan, ia menimbulkan banyak kekeliruan dan tidak keruan yang merujuk kepada Tuhan dan Yesus kerana:
    • Makna “Allah” dan Tuhan adalah berbeza. Ini sangat jelas melalui satu contoh sahaja. Di dalam Yesaya, Bab 41 dan Ayat 13; 43:3 dan 51:51. “For I am the LORD, your GOD…” diterjemahkan sebagai “Akulah Tuhan, Allah kamu…”(ALKITAB: Berita Baik. 2001. Edisi Kedua. Terbitan The Bible Society of Malaysia).
    • Ia akan mewujudkan situasi tidak masuk akal jika orang Kristian perlu menterjemahkan frasa alkitabiah “Lord God” sebagai Tuhan Tuhan. Pengulangan kata Tuhan Tuhan menunjukkan jamak di dalam Bahasa Malaysia, ia seolah-olah memperlihatkan bahawa agama Kristian percaya akan banyak tuhan, ini adalah sesuatu yang tidak boleh diterima.
    • Umat Kristian berbahasa Malaysia tidak akan dapat mengesahkan ketuhanan Yesus Kristus dan mengajar doktrin Tritunggal kerana dua perkataan ini adalah kata-kata asas dan penting untuk mengekalkan serta menyampaikan kebenaran ini.

Kesan-kesan Larangan Kata “Allah”

  1. Dinafikan untuk menggunakan kata “Allah” adalah melanggar hak perlembagaan kebebasan beragama rakyat Malaysia di bawah Perlembagaan Persekutuan. Perkara 11 Perlembagaan Persekutuan melindungi hak setiap rakyat Malaysia untuk menganut agama dan amalan pilihan masing-masing. Perkara 11 (3) jelas memperuntukkan bahawa setiap kumpulan agama mempunyai hak untuk mengurus hal ehwal agama mereka sendiri.
  2. Pada tahun 2011, Mahkamah Tinggi memberikan penghakiman yang membenarkan Gereja Katolik menggunakan perkataan “Allah”. Kerajaan (semua rakyat Malaysia, termasuk Kristian) membawanya ke Mahkamah Rayuan dan ia masih belum selesai.
  3. Selain itu, terdapat juga pelanggaran hak menggunakan kata-kata penting dalam Al-Kitab Bahasa Malaysia. Lihat arahan 5 Disember 1986 daripada Kementerian Hal Ehwal Dalam Negeri menyatakan bahawa, sebagai tambahan kepada “Allah”, kata-kata Al-Kitab, Firman, Rasul, Iman, Ibadah, Injil, Wahyu, Nabi, Syukur, Solat dan doa adalah tidak boleh digunakan dalam Al-Kitab. Di samping itu, membuat larangan melalui fatwa hanyalah relevan dengan umat Islam sahaja dan tidak terpakai kepada bukan Islam.
  4. Melarang penggunaan kata “Allah” dan istilah-istilah lain adalah tidak adil. Kristian Bumiputera perlu diberi penghormatan dan kebebasan untuk memanggil Tuhan dalam satu-satunya bahasa yang mereka. Ini adalah penting bagi identiti agama dan budaya mereka.
  5. Jika gereja-gereja di Malaysia bersetuju untuk berhenti menggunakan kata “Allah”, bermakna hak untuk mengedit Kitab Suci agama utama dunia telah diberikan kepada sebuah kerajaan sekular. Ini akan menjadi satu perkara memalukan dan kejadian yang belum pernah berlaku pada mana-mana agama dan kerajaan.


Sesetengah umat Islam mendakwa berulang kali bahawa orang Kristian di Malaysia enggan berhenti menggunakan kata “Allah” kerana mahu mengelirukan umat Islam dan memurtadkan penganut Islam, sekali gus menimbulkan ancaman kepada keselamatan negara. Tuntutan itu adalah tidak berasas kerana tiada bukti penggunaan kata ini membawa ancaman keselamatan negara. Tuduhan ini kekal sebagai tidak berasas.

Sebaliknya, keadaan sebegitu dibuat kerana jahil dengan hakikat bahawa apabila orang Kristian menggunakan Al-Kitab, ia adalah khusus untuk umat Kristian berbahasa Malaysia. Gereja-gereja di Malaysia tidak pernah mencadangkan untuk mengubah kata “Allah” dan “Lord” kepada “Allah” dan “Tuhan”, begitu juga bahasa-bahasa lain dalam Al-Kitab

16 Mei 2013
(The Christian Federation of Malaysia)