The Issue Of Non-Muslims Using The Word 'Allah': Between Text And Reality

The Issue Of Non-Muslims Using The Word 'Allah': Between Text And Reality

Prof Dr Mohd Asri bin Zainul Abidin

1.    I used to comment on the issue of non-Muslims using the word "ALLAH" in my 2007 article titled "The Difference Between Fighting Over the Name of Allah and Defending the Faith." In that article, I explained that this issue is more local and related to regional security, rather than involving a specific prohibition from Islamic texts. Undeniably, these local elements require careful attention.

2.    More than 18 years ago, on June 14–15, 2008, the Perlis State Fatwa Committee made a decision stating: "There is no obstacle for non-Muslims to UTTER the name of ALLAH and to CALL upon God by the name of ALLAH." To fully understand this fatwa, one should read the commentary in this article completely.

3.    Arab Jews, Arab Christians, and the pagan polytheists of Makkah in the past routinely referred to Allah as God. Even in Arab countries today, the Arabic Bible uses the word ALLAH. Anyone who visits churches in Jordan, Lebanon, Syria, Egypt, and similar places will see this. You can also view the Arabic text online at: https://st-takla.org/Bibles/Download-Arabic-Bible-Doc.html

4.    In Malaysia, there is a non-Christian religion that has used the name ALLAH in its texts since its inception: Sikhism. Although this religion was founded after Islam, that is how their texts are written. Similarly, non-Muslims sing state anthems in Malaysia that contain the word ALLAH, such as the Selangor state anthem. The words ALLAH and Muhammad are also present on the logos of the Royal Malaysia Police (PDRM) and the Malaysian Armed Forces (ATM), and we know non-Muslims serve in these forces. Meanwhile, the Bible in Sabah and Sarawak has always used the word without any government prohibition.

5.    The texts of the Quran and Sunnah do not object to anyone calling God by the name ALLAH, even if they are non-Muslims. In fact, that is the true name of God. What the Quran and Sunnah oppose is the shirik (associating partners with God) that they practice. Among the proofs, the Quran states:

وَلَئِنْ سَأَلْتَهُمْ مَنْ نَزَّلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ مِنْ بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهمْ لَا يَعْقِلُونَ

[Translation]: "And if you (O Muhammad) ask them (the polytheists): 'Who sends down rain from the sky, giving life to the earth after its death?' they will surely say: 'Allah.' Say: 'Alhamdulillah' (Praise be to Allah) [in gratitude for their admission], but most of them do not use their reason [to understand monotheism]." (Surah al-Ankabut, verse 63).

This verse shows that the Quran does not object to non-Muslims calling Allah the Almighty Creator. In fact, Prophet Muhammad (peace be upon him) was commanded to express gratitude because they acknowledged Allah. What is condemned in these verses is not their utterance of the name Allah, but rather their lack of sincere monotheism, which causes their belief in Allah to be distorted or mixed with shirik. There are many such verses in the Quran; for another example, please read Surah al-Zukhruf, verses 87–88.

6.    When mentioning the role of jihad (striving/defense) in Islam, Allah states:

وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

[Translation]: "...And if it had not been that Allah gets rid of one group of peole with another group many monasteries, churches, synagogues, and mosques, in which the name of Allah is mentioned much, would surely have been demolished. Allah will certainly help those who help His cause. Truly, Allah is All-Strong, All-Mighty." (Surah al-Hajj, verse 40).

This verse acknowledges that the name of Allah is mentioned in those various places of worship. In Al-Tafsir al-Munir, Dr. Wahbah al-Zuhaili notes: "The phrase 'the name of ALLAH is is mentioned much therein' means the name of ALLAH is mentioned in the four places specified (monastic cells, Christian churches, Jewish synagogues, and Muslim mosques)." (17/225. Beirut: Dar al-Fikr al-Mu’asir).

7.    Imam Muslim recorded a hadith in his Sahih regarding the Treaty of Hudaibiyah between the Prophet (peace be upon him) and the Quraish of Makkah, as follows:

أَنَّ قُرَيْشًا صَالَحُوا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيهِمْ سُهَيْلُ بْنُ عَمْرٍو فَقَالَ النَّبِيُّ صَلَّى اللَّلهُ عَلَيْهِ وَسَلَّمَ لِعَلِيٍّ اكْتُبْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ فَقَالَ سُهَيْلٌ أَمَّا بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ فَلَا نَدْرِي مَا بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ وَلَكِنْ اكْتُبْ مَا نَعْرِفُ بِاسْمِكَ اللَّهُمَّ

[Translation]: "The Quraish made a peace treaty with the Prophet (peace be upon him). Among the representatives of the Quraish was Suhail bin 'Amr. The Prophet (peace be upon him) said to Ali: 'Write: In the name of Allah, the Entirely Merciful, the Especially Merciful.' Suhail replied: 'As for "In the name of Allah, the Entirely Merciful, the Especially Merciful," we do not know what that is. Instead, write what we recognize: "In Your name, O Allah!" In the narration of al-Bukhari, the Prophet (peace be upon him) accepted this objection.

This hadith clearly shows that they agreed to use the name of Allah; they simply objected to the attributes al-Rahman (the Entirely Merciful) and al-Rahim (the Especially Merciful).

8.    Therefore, what distinguishes the Islamic creed from others is pure tauhid (monotheism) that rejects all forms of shirik. Flawed understanding on this matter is what threatens the faith of our younger generation. Those who hold the Islamic creed are highly sensitive to any element of shirik touching their faith. Consequently, not everyone who acknowledges Allah is considered a valid believer until they cleanse themselves of all elements of shirik. Otherwise, the polytheists of Makkah, the Jews, and the Arab Christians would all be considered true believers in the teachings of Islam.

9.    However, within the Malaysian context, this matter has become highly polarized. It causes anxiety, primarily due to various underlying questions, such as: What is the hidden motive behind this usage? Is there another agenda? Why was this demand not made in the past? Is it a matter of proper use or misuse? Thus, this issue is local and falls under regional political governance.

10. To prevent harmful tensions in a country with a multi-ethnic and multi-religious society, I proposed the following points more than 18 years ago as guidelines for the government to consider:

a. The name Allah must not be applied to anything other than the true God. Therefore, no party can label the partners or intermediaries that humans falsely claim as gods by the name of Allah. This includes calling idols, stones, statues, or humans by the name of Allah. If this occurs, Muslims have every right to object. The Quraish polytheists called the true God 'Allah' while associating partners with Him, yet they never named their idols Allah; instead, they named them al-Lata, al-’Uzza, Manat, and the like.

b. It is entirely proper for humans to call the true God 'Allah'. This actually proves that the Islamic teaching of calling God 'Allah' is the truth. Therefore, it is acceptable—and indeed appropriate—for any human, regardless of religion, to say "Allah created the universe," "Allah sends down the rain," or "Allah commands us to do good." These statements are true. It is improper for a Muslim to object upon hearing a non-Muslim say such things. In fact, the Quran states: "And if you (O Muhammad) ask them (the polytheists): 'Who sends down rain from the sky, giving life to the earth after its death?' they will surely say: 'Allah.' Say: 'Alhamdulillah' (Praise be to Allah)..." (Surah al-Ankabut, verse 63).

c. If they accept that Allah is the true God and call upon Allah in their prayers, a Muslim must not interfere with the religious worship of another faith, provided it is an expression of personal belief and not a provocation. While Islam disputes their shirik, freedom of worship remains a right for every religion as long as it does not explicitly challenge or insult Islamic teachings.

d. The Non-Muslims must not use the name of Allah to spread propaganda that insults Islam. This includes mocking Allah in materials distributed to the Muslim community, or playing around with the name of Allah in writings, drawings, films, and similar media, as frequently occurs in Western societies.

e. The Non-Muslims must not distort Islamic teachings by using the name of Allah as bait. Such provocative actions need strict rules. It is a fundamental humanitarian principle held by Islam that no one should misrepresent the teachings of another group. Muslims are likewise prohibited from misrepresenting the teachings of other religions.

f. Using the name of Allah in daily interactions between Muslims and non-Muslims in a respectful and honoring manner—such as a non-Muslim saying to a Muslim "May Allah bless you," "May Allah grant you sustenance," or "Insha-Allah" (if Allah wills)—is permitted. In fact, it is commendable. When the Prophet (peace be upon him) made treaties with the Quraish of Makkah, both sides used the name of Allah, as shown in the previously mentioned hadith.

11. In conclusion: what is forbidden is the misuse of the name ALLAH. This restriction applies to everyone, whether Muslim or non-Muslim. However, if the name ALLAH is used in a correct context—such as non-Muslims uttering the name ALLAH while singing state anthems, singing nasheeds (Islamic songs) they enjoy, engaging in dialogues with Muslims, conducting official business, or seeking to understand Islamic teachings—it is entirely permissible.