The word 'Allah' is the name of God the most popular. If you say: "God ..", then what you say it has included all the names of his other, whereas if you say the names of his others - such as' ar-Rahman ',' al-Malik 'and so on - so he only describes the nature of Rahman, or the nature of his ownership. On the other hand, none can be called God, either in nature or in majazi, whereas the properties of his other - in general - can be said to be carried by the creatures of His. Are not we can call the Ali who is loving the 'Rahiim'?, Or knowledgeable Ahmad as 'Aliim'?. Strictly speaking, God Almighty himself who called himself God.
14. Actually I was God, there is no God (the right) than I, so worship Me and establish regular prayer for My remembrance. (Ta-Ha). I Innanii = true, Anaa = I, Allaahu = Allah, la ilaha = there is no god, illa = but, ana = I ...
He is also in the Qur'an that asks: "ta'lamu lahuu samiyyaa things .." (Surah Maryam, verse 19). This verse, understood by experts on the Qur'an means: "Do you know there is something called like this name ..?" Or: "Do you know something that you are entitled to dignity and perfection as the owner's name (God) ? "or means:" Do you know there are more great names from this name? ", also can mean:" Do you know there is something in common with him (which is worthy of worship)? "
The questions that this argument implies all true, because only God Almighty that his form that must be right to hold the name, besides Him there is no, not even. Only He is entitled to absolute greatness and perfection, as there is no greater name than his name was.
The scholars and language experts to discuss among others the word if he has a root word or not. Many scholars who argue that the word 'God' is not derived from a root of a particular word, but he is a name that refers to the substance of his being required, which controls all life and living, and to Him all creatures should serve and plead . But many scholars argue, that the word 'God' was originally 'Ilaah', which spiked with the letter 'Alif' and 'Lam' and thus, 'God' is a special name, because it is not known plural. While 'Ilaah' is the name of a general nature and which can form the plural (plural), ie 'Alihah'. In English, both general and specific, both translated as 'god', as well as in Indonesian both can be translated as 'god', but the way the writing distinguished. Of a general nature is written in small letters 'god / god', and the special meaning uppercase 'God / God'.
'Alif' and 'Laam' is appended to the word 'Ilaah' function indicates that the word is laced with something that has been known in the mind. Both letters are the same as 'The' in English. The two additional letters had to be laced with the word 'ma'rifat' or 'definite' (unknown / unknown). Arabic user acknowledge that God is known in their minds is God the Creator, in contrast to the gods (aliihah / ilaah plural) others. Later in the further development and the reason it easier, 'glottal stop' is located between the two 'Lam' read 'i' in the word 'al-Ilaah' do not read anymore, so as to read 'God' and since that's the word as if it had been is a new word that does not have a root word, and since it is also the word 'God' becomes a special name for the Creator and Controller of the universe which required his being.
While scholars argue that the word 'Ilaah' formed from which the word 'God' is rooted from the word 'al-Ilaahah', 'al-Uluuhah' and 'al-Uluuhiyyah' who all think they mean 'prayer / worship', that 'God' literally means 'worshiped'. There is also the opinion that the word is rooted in the word 'Alaha' within the meaning of 'surprising' or 'amazing' because all the actions / amazing creatures or as if the nature of his discussion will be surprising due to ignorance about the nature of the substance being Spirit that. Whatever that comes to mind regarding the nature of the substance of God, then God is not the case. That's why in history that states: "Think about the creatures of God and do not think his tentangZat". There is also the opinion that the word 'God' is drawn from the root word 'Aliiha Ya'lahuu "which means' peace', because the heart becomes quiet with him, or in the sense of 'towards' and' beg 'for all the creatures of hope turned to - Him and to Him likewise beg creatures.
Indeed each of dipertuhankan be worshiped and directed him hope and request more amazing invention, but does that mean that the word 'Ilaah' - and also 'God' - this literally means ..? , Can be questioned whether the language or the Qur'an is used for the meaning of 'who worship'?. If you find the word 'Ilaah' in the Qur'an, you will undoubtedly find that it more closely to be understood as a ruler, manager of the universe, or in his grasp of all things, though of course who believed so, there is one select 'ilaah'nya.
The word 'God' has a specificity that is not owned by a word other than, it is the words that the letters perfect, perfect sense, and has a specificity related to the secret, so that while scholars claim that the word is called 'Ismu-Ilaah al-A 'zham (Name of Allah the most exalted). Which when uttered in prayer, God will grant it. In terms of features when lafaz seen letters removed. Read the word 'God' by deleting the letter initially, will read 'Lilaah' within the meaning of 'property / for God', then delete the first letter of the word 'Lilaah', it will read 'Laahu' in the sense 'to him', then, remove another from the initial letter 'Laahu', will terdengan in greeting 'Huu', meaning 'He (pointing God), and will be shortened if Itupun sound' Ah 'seemingly or at birth implies a complaint, but in fact implies requests to God. Therefore, while the scholars say that the word 'God' spoken by humans, intentionally or unintentionally, like it or not. That is one evidence of 'nature' in human beings. The Qur'an also affirms that the attitude of the polytheists are:
38. And if thou ask them: Who created the heavens and the earth, they will certainly say: "God". (Az-Zumar)
in terms of meaning can be said that the word 'God' includes all the properties of his, even He Who bears these names, so if you say "Well .. God ..", then all nama-nama/sifat His properties are covered by the word. On the other hand, if you say 'ar-Rahiim', then you really are God's intentions. Likewise, when you say 'al-Muntaqim' (who returned an error), but the content of the meaning of 'ar-Rahiim' (the Merciful) are not included in his revenge, or the properties his others. That is one reason why the creed a person always have to use the word 'God' when pronouncing 'Asyhadu an La ilaha illa-llaah' and not allowed to replace them with the names of his others.
So God, because it is no wonder that in so many verses in the Qur'an which commands believers to reproduce the remembrance of God's name, because that every important action should begin with the name, the name of God. Messenger even more detailed teaching again: "Shut your door and mention the name of Allah, and padamkanlah lampumu mention the name of God, shut periukmu and sebutlan name of God, your water jug rapatkanlah and mention the name of God ..."
Tafsir al-Mishbah book 1
M. Quraish Shihab
14. Actually I was God, there is no God (the right) than I, so worship Me and establish regular prayer for My remembrance. (Ta-Ha). I Innanii = true, Anaa = I, Allaahu = Allah, la ilaha = there is no god, illa = but, ana = I ...
He is also in the Qur'an that asks: "ta'lamu lahuu samiyyaa things .." (Surah Maryam, verse 19). This verse, understood by experts on the Qur'an means: "Do you know there is something called like this name ..?" Or: "Do you know something that you are entitled to dignity and perfection as the owner's name (God) ? "or means:" Do you know there are more great names from this name? ", also can mean:" Do you know there is something in common with him (which is worthy of worship)? "
The questions that this argument implies all true, because only God Almighty that his form that must be right to hold the name, besides Him there is no, not even. Only He is entitled to absolute greatness and perfection, as there is no greater name than his name was.
The scholars and language experts to discuss among others the word if he has a root word or not. Many scholars who argue that the word 'God' is not derived from a root of a particular word, but he is a name that refers to the substance of his being required, which controls all life and living, and to Him all creatures should serve and plead . But many scholars argue, that the word 'God' was originally 'Ilaah', which spiked with the letter 'Alif' and 'Lam' and thus, 'God' is a special name, because it is not known plural. While 'Ilaah' is the name of a general nature and which can form the plural (plural), ie 'Alihah'. In English, both general and specific, both translated as 'god', as well as in Indonesian both can be translated as 'god', but the way the writing distinguished. Of a general nature is written in small letters 'god / god', and the special meaning uppercase 'God / God'.
'Alif' and 'Laam' is appended to the word 'Ilaah' function indicates that the word is laced with something that has been known in the mind. Both letters are the same as 'The' in English. The two additional letters had to be laced with the word 'ma'rifat' or 'definite' (unknown / unknown). Arabic user acknowledge that God is known in their minds is God the Creator, in contrast to the gods (aliihah / ilaah plural) others. Later in the further development and the reason it easier, 'glottal stop' is located between the two 'Lam' read 'i' in the word 'al-Ilaah' do not read anymore, so as to read 'God' and since that's the word as if it had been is a new word that does not have a root word, and since it is also the word 'God' becomes a special name for the Creator and Controller of the universe which required his being.
While scholars argue that the word 'Ilaah' formed from which the word 'God' is rooted from the word 'al-Ilaahah', 'al-Uluuhah' and 'al-Uluuhiyyah' who all think they mean 'prayer / worship', that 'God' literally means 'worshiped'. There is also the opinion that the word is rooted in the word 'Alaha' within the meaning of 'surprising' or 'amazing' because all the actions / amazing creatures or as if the nature of his discussion will be surprising due to ignorance about the nature of the substance being Spirit that. Whatever that comes to mind regarding the nature of the substance of God, then God is not the case. That's why in history that states: "Think about the creatures of God and do not think his tentangZat". There is also the opinion that the word 'God' is drawn from the root word 'Aliiha Ya'lahuu "which means' peace', because the heart becomes quiet with him, or in the sense of 'towards' and' beg 'for all the creatures of hope turned to - Him and to Him likewise beg creatures.
Indeed each of dipertuhankan be worshiped and directed him hope and request more amazing invention, but does that mean that the word 'Ilaah' - and also 'God' - this literally means ..? , Can be questioned whether the language or the Qur'an is used for the meaning of 'who worship'?. If you find the word 'Ilaah' in the Qur'an, you will undoubtedly find that it more closely to be understood as a ruler, manager of the universe, or in his grasp of all things, though of course who believed so, there is one select 'ilaah'nya.
The word 'God' has a specificity that is not owned by a word other than, it is the words that the letters perfect, perfect sense, and has a specificity related to the secret, so that while scholars claim that the word is called 'Ismu-Ilaah al-A 'zham (Name of Allah the most exalted). Which when uttered in prayer, God will grant it. In terms of features when lafaz seen letters removed. Read the word 'God' by deleting the letter initially, will read 'Lilaah' within the meaning of 'property / for God', then delete the first letter of the word 'Lilaah', it will read 'Laahu' in the sense 'to him', then, remove another from the initial letter 'Laahu', will terdengan in greeting 'Huu', meaning 'He (pointing God), and will be shortened if Itupun sound' Ah 'seemingly or at birth implies a complaint, but in fact implies requests to God. Therefore, while the scholars say that the word 'God' spoken by humans, intentionally or unintentionally, like it or not. That is one evidence of 'nature' in human beings. The Qur'an also affirms that the attitude of the polytheists are:
38. And if thou ask them: Who created the heavens and the earth, they will certainly say: "God". (Az-Zumar)
in terms of meaning can be said that the word 'God' includes all the properties of his, even He Who bears these names, so if you say "Well .. God ..", then all nama-nama/sifat His properties are covered by the word. On the other hand, if you say 'ar-Rahiim', then you really are God's intentions. Likewise, when you say 'al-Muntaqim' (who returned an error), but the content of the meaning of 'ar-Rahiim' (the Merciful) are not included in his revenge, or the properties his others. That is one reason why the creed a person always have to use the word 'God' when pronouncing 'Asyhadu an La ilaha illa-llaah' and not allowed to replace them with the names of his others.
So God, because it is no wonder that in so many verses in the Qur'an which commands believers to reproduce the remembrance of God's name, because that every important action should begin with the name, the name of God. Messenger even more detailed teaching again: "Shut your door and mention the name of Allah, and padamkanlah lampumu mention the name of God, shut periukmu and sebutlan name of God, your water jug rapatkanlah and mention the name of God ..."
Tafsir al-Mishbah book 1
M. Quraish Shihab
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