Asmaul Husna: Bentuk Lingual, Makna Teologis, Implikasi Pedagogis,dan Padanannya dalam Bahasa Indonesia
Asmaul Husna: Linguistic Forms, Theological Meanings,
Pedagogical Implications, and their Equivalents in Indonesian
Abstract: Viewed from their linguistic forms, Asmaul Husna, the most beautiful names of Allah, are classified into the mubalaghah group whose meanings require the addition of “Maha”, the All-/Omni-/the Most, and the non-mubalaghah group, without the word “Maha”. However, in Islamic theology, Allah, glorified and exalted be He, is incomparable to anything in terms of His dzat (essence), names, attributes, and acts. Therefore, all Asmaul Husna must be added with “Maha”. Out of 99, only 69 names come up in the Qur’an with different frequencies, ranging from 1 to 138 times. The implication of this fact for professional educators is the requirement for pedagogical competence, personality competence, and social competence. Out of 5 data sources, there are 4 variants of translation, and a shift of form and meaning has been found. Therefore, based on the Islamic Theology, the translation of all accepted Asmaul Husna must be added with the word “Maha”. Further research should be directed toward the study of Asmaul Husna in the Hadeeth of the Prophet.
Keywords: Asmaul Husna, linguistic form, theological meaning, translation, professional educator behavior.
When we read the Qur’an and (1) try to count the word yaum /day/, we will find that the word is repeated 365, just like the number of day in a year; (2) the Qur’an also mentions the number of months, 12, in a year, and (3) one solar-orbital rotation, which is the rotation of the moon and earth around the sun that occurs once in every 19 years, being in accord with the 19 occurrences of the word sanah /year/ in the Qur’an (al-Ju’aidi, 2011). These are some of the reasons why the distribution of Asmaul Husna and their implications need to be studied. In addition, the Prophet also encourages us to imitate the moral attributes of Allah SWT as reflected in Asmaul Husna.
The verses of the Qur’an, based on their contents, can be classified into two. The first is muhkamat, a verse whose meaning can be directly known without other information and explanations. The second one is mutasyabihat, a verse that requires explanations by referring to other verses. Asmaa’ul Husna are the good and beautiful names of Allah the glorified. Asma is the plural form of the word ism, which means name, and husna means good or beautiful. Thus, Asma’ul Husna means the good and beautiful names of Allah the glorified. According to a hadeeth narrated by al-Tirmidzi, Asmaul Husna consists of 99 names.
Asmaul Husna is one of the most frequently written subjects in books and cards, from just mentioning the Asmaul Husna and their translations, benefits and dhikr, to serious theological studies. In the market, at least there are 49 book titles that can be found in Toga Mas Bookshop, Malang (Toga Mas Catalogue, 2011). In the internet, there are various writings in numerous languages, handwritten calligraphies, sermons, young children memorizing Asmaul Husna with typical recitation for kids, and many other examples.
A conceptual article entitled “Asmaul Husna: Between Their Lingustic Forms and Theological Meanings” has been written by Murtadho in Al Turas, a literature journal of the Syarif Hidayatullah State Islamic Institute, 2nd edition, 1996. In the article, it was concluded that the meanings of Asmaul Husna must be understood according to Islamic theology and must not be solely based on their linguistic forms. The article is different from this study. The article was a temporary conceptual article whereas this study is based on a more comprehensive research on Asmaul Husna: their linguistic forms and theological meanings, their distributions in the Qur’an, their implications for professional educators, and their variations in translation as viewed from the shift of forms and meanings as well as their well accepted translations.
Ulemas have been in constant argument regarding the number of Asmaul Husna. Some say that there are 99, 100, 200, 1,000, or even 4,000 names. However, this study follows the opinion that says Asmaul Husna consist of 99 names, based on a Hadeeth narrated by al-Tirmidzi. The data in this research is Asmaul Husna in the form of words or phrases amounting to 99 names.
To determine the distribution of Asmaul Husna in the the Qur’an, I refer to (1) al-Mu’jam Al-Mufahras li alfadzi Al- the Qur’an written by Muhammad Fuad Abdul Baqi, 1981, (2) Thematic Encyclopedia of the Qur’an Verses and Hadeeth by Ahmad Muhammad Yusuf, 2009, and (3) Interpretation of the Qur’an by Wahbah Zuhaili, 2009. Data in the form of translations are taken from five sources, namely (1) Al-Qur’an dan Terjemahannya by the Qur’an translator team of the Department of Religious Affairs of the Republic of Indonesia , which has been revised and published in cooperation with the Kingdom of Saudi Arabia, (2) Al-Furqan: Tafsir Qur’an by A. Hassan, the Latest Indonesian Edition, (2010), (3) Asmaul Husna in Syamil Al-Qur’am, Miracle the Reference written separately from the the Qur’an translation by Sygma Publishing, Bandung, 2010, (4) http://makalah85.blogspot.com/2008/11/ayat tentang asmaul-husna.html, and (5) 99 Kisah Asmaul Husna untuk Membangun Karakter Anak by Syafi’ie el-Bantanie, 2009.
This study is very meaningful for a Muslim in order to understand Asmaul Husna correctly and to follow the moral attributes of Allah in real life. Additionally, in accordance with the theories of translation, this study will also identify issues in translation, determine several points of consideration in order to overcome those issues, note some possible procedures, and propose a translation procedure deemed to be appropriate and proper (Nermark, 1988:9).
LINGUISTIC FORMS AND THEOLOGICAL MEANINGS OF ASMAUL HUSNA
A most simple study on language includes two levels, form and meaning. The study on linguistic form covers phonetics, phonology, morphology, and syntax, whereas the study on meaning includes lexicon and discourse (Crystal, 1988:83). In this study, the linguistic forms are limited to (1) parts of speech and (2) hyperbole and mubalaghah due to the connection between forms and meanings in the study on mubalaghah.
- Parts of Speech
Parts of speech in Arabic, according to Hassan (1979: 170), are divided into two: (1) derivative (musytaqqah) and (2) inflexible (shalbah) words. Derivatives are further divided into two, namely (a) jamidah /non-declinable/: rajul /man/, kitab /book/, furs /horse/, turab /dust/, maun /water/, hawa’un /air/; and (b) mutasharrifah /declinable/: mashdar (infinitive), madhi (past-tensed verb), mudhari’ (present- and future-tensed verb), amr (imperative verb), shifaat al-fail /features of doer/, and maf‘ul /passive participle/ , mubalaghah /hyperbole/, tafdlil /, musyabbihah /, marrah /nomen vicis/, hai’ah /manner/, alah /tool/, zaman /time/, makan /place/, and so forth. The inflexible words have only one form and cannot get inflection to indicate case, type, number, and so forth; they include dlamir /pronoun/, dlaraf /adverb/, adawat /particle/, and several khawalif. Al-Dahdah (1981: 38) divides words using different terms from those used by Hassan, but basically they are the same.
Linguitic forms in this research include words, phrases, sentences, and their usage in a language, which are usually called word and sentence structure. After analysing the linguitic forms of Asmaul Husna the researcher concludes, first, the constructions of Asmaul Husna are divided into two: (a) idlofah/complex words: maliku al-mulki, dzu al-jalali wa al-ikram and (b) takrif article/definite article /al/ + word for the other 97 words. Secondly, as seen from the word type, Asmaul Husna can be divided into two categories: jamid and musytaq. The jamid /inflexible/ category includes, for example, /al-awwal, al-ahad, annur/. The musytaq /derivable/, other than three jamid words above. The musytaq /derivable/ category consists of (1) mashdar (infinitive), /kitabah/’writing’ (2) isim fail (imperfect participle)/naaim/’a sleeping person/ ,(3) isim maf’ul (passive participle) /maktub/’being written’ , and (4) auzanu al-mubalaghah (patterns of hyperbole) e.g. /Al Quddus/ ‘The Most Holy’.
- Hyperbole and Mubalaghah
Etymologically, the word hyperbole comes from Latin hyperballein which means over or to exceed, from the word hyper+ballein, to throw or pelt something at demon or bad person. This term is elaborated by Webster (1986) as:
“extravagant exaggeration that represents something as much greater or less, better or worse, or more intense than it really is or that depicts the impossible as actual (as “mile high ice cream cones”), opposed to litotes.”
In the Kamus Besar Bahasa Indonesia (1995), hyperbole is defined as “an expression that exaggerates what is actually intended: amount, size, or characteristic, such as ‘millions of beautiful memories’, ‘scared to death’, ‘for many days, he couldn’t close his eyes even for a second’. From the terminology above, it can be concluded that hyperbole is expressing the impossible as actual; things that in reality do not happen.
Mubalaghah, on the other hand, comes from the word balagha which means earnest or not negligent. Al-Bustani (1997) states that Mubalaghah, according to the Arabs, is ‘to attribute a property to something that exceeds beyond the reality.’ According to al-Hasyimi (1978), Mubalaghah is defined as: ‘An expression which by the speaker is considered to be excessive to an extent that is very distant or impossible’. Mubalaghah, according to al-Bustani (1997), is classified into two parts, namely: (a) formed word of mubalaghah, such as dlarrab ‘thug’, allamah ‘expert’, mifdlal ‘a person with many good deeds, etc.—there being 15 most popular wazan mubalaghah (Ma’luf, 1986); and (b) mubalaghah bi al-washf, which is a mubalaghah seen from the logic and reality perspective. Mubalaghah, the expression which is considered to be excessive, is divided into three (Al-Hasyimi, 1978), namely: tabligh, ighraq and ghuluw.
- Tabligh is an expression considered to be excessive yet still logically acceptable and does happen in reality. Example: QS Al-Nur 24:40
Darkness upon darkness. If he stretches out his hand, he can scarcely see it (Zayid 1980:258).
- Ighraq is an expression deemed to be excessive, logically acceptable, yet impossible to happen in real life. Example:
We dignify our neighbour as long as he lives nearby
And we’ll treat him hospitably wherever he is
Dignifying a neighbour logically acceptable. However, it is impossible to happen in real life to treat him hospitably wherever he is.
- Ghuluw is an expression that is logically or realistically excessive. The expression should be inserted either by يكاد /almost/ or إن /even if/. Example: (1) QS an-Nur 24: 35
Its very oil would almost shine forth, though no fire touched it
(Zayid 1980:257).
(2) Hadeeth of the Prophet:
كل مسكر حرام وإن كان الماء القرح
Any intoxicant is a sin even if it were sore water
Sore water that makes anyone drunk is impossible to happen in real life.
From the explanations above, mubalaghah can be classified further into two, namely tabligh, an expression that is still possible to happen in real life, and ighraq and ghuluw, an expression that is impossible to happen in real life. In Al-Maurid, an English-Arabic dictionary written by Al-Ba’albaki (1997), hyperbole is paralleled with ighraq and ghuluw, excluding tabligh, an expression that may happen according to logic and reality. In other words, Mubalaghah is “Hypebole +”, an expression which is deemed to be excessive that may happen in reality or is a mere imagination.
Among the linguitic forms of Asmaul Husna, there are (1) infinitive (mashdar) and (4) Awazanu al-mubalaghah ‘wazan mubalaghah’ whose meaning is usually added with the word “Maha” in Indonesian translation. Therefore, according to analysis, there are 46 Asmaul Husna whose meanings, according to their linguistic forms, need to be added with the word “Maha”, whereas the other 53 names do not need to be added with “Maha”. In other words, Asmaul Husna can be classified into two groups, mubalaghah and non-mubalaghah groups. The names that belong to the mubalaghah group are shown in Table 1.
Table 1
Asmaul Husna of Mubalaghah Group
| No. | Name | Meaning | No. | Name | Meaning |
| 1 | Ar Rahman | Maha Pemurah (The All Beneficent) | 24 | Al ‘Aliy | Maha Tinggi (The Sublimely Exalted) |
| 2 | Ar Rahiim | Maha Penyayang (The Most Merciful) | 25 | Al Kabiir | Maha Besar (The Greatest) |
| 3 | Al Malik | Maha Tinggi (The King, The Sovereign, The Highest, The Sublimely Exalted) | 26 | Al Hafizh | Maha Memelihara (The Preserver) |
| 4 | Al Quddus | Maha Suci (The Most Holy) | 27 | Al Hasiib | Maha Memperhitungkan (The Reckoner) |
| 5 | As Salaam | Maha Sejahtera (The Most Prosperous) | 28 | Al Jaliil | Maha Mempunyai Kebesaran (The Majestic) |
| 6 | Al Aziiz | Maha Perkasa (The Almighty) | 29 | Al Kariim | Maha Mulia (The Noblest, The Bountiful, The Generous) |
| 7 | Al Jabbar | Maha Kuasa (The Most Powerful) | 30 | Ar Raqiib | Maha Mengawasi (The Watchful) |
| 8 | Al Ghaffaar | Maha Pengampun (The Most Forgiving, The Ever Forgiving) | 31 | Al Hakiim | Maha Bijaksana (The Wisest) |
| 9 | Al Qahhaar | Maha Perkasa (The All Compelling Subduer) | 32 | Al Waduud | Maha Pengasih (The Loving, The Kind One) |
| 10 | Al Wahhaab | Maha Pemberi (karunia) (The Bestower) | 33 | As Syahiid | Maha Melihat (The All Witnessing, The Witness) |
| 11 | Ar Razzaaq | Maha Pemberi Rizqi (The Ever Providing) | 34 | Al Haqq | Maha Benar (The Truth, The Real) |
| 12 | Al Fattaah | Maha Pemberi Keputusan (The Decision Giver) | 35 | Al Wakiil | Maha Pelindung (The Trustee, The Protector, The Dependable) |
| 13 | Al ‘Aliim | Maha Mengetahui (The All Knowing, The Omnisicient) | 36 | Al Qawiyyu | Maha Kuat (The Strongest) |
| 14 | Al Samii’ | Maha Mendengar (The All Hearing) | 37 | Al Matiin | Maha Kuat (The Strongest, The Firm, The Stadfast) |
| 15 | Al Bashiir | Maha Mengetahui (The All Seeing; Omniscient) | 38 | Al Waliiy | Maha Pelindung (The Protector, The Patron and Helper) |
| 16 | Al Hakam | Hakim (The Judge, The Arbitartor) | 39 | Al Hamiid | Maha Terpuji (The All Praiseworthy) |
| 17 | Al ‘Adl | Maha Adil (The Utterly Just) | 40 | Al Qayuum | Maha Berdiri Sendiri (The Self-Subsisting, The Sustainer of All) |
| 18 | Al Lathiif | Yang Maha Halus (The Subtly Kind) | 41 | At Tawwaab | Maha Penerima Taubat (The Ever Returning, The Ever Relenting) |
| 19 | Al Khabiir | Maha Mengetahui (The All Aware) | 42 | Ar Ra’uuf | Maha Pengasih (The Most Compassionate, The All Pitying) |
| 20 | Al Haliim | Maha Penyantun (The Forbearing, The Indulgent) | 43 | Al Ghaniyy | Maha Kaya (The All Rich) |
| 21 | Al ‘Azhim | Maha Besar (The Magnificent, The Infinite, The Greatest) | 44 | Al Baadii | Maha Pencipta (The Originator) |
| 22 | Al Ghafuur | Maha Pengampun (The All Forgiving) | 45 | Ar Rasyiid | Maha Pemberi Petun-juk (The Guide) |
| 23 | As Syakuur | Maha Mensyukuri (The Grateful) | 46 | As Shabuur | Maha Sabar (The Patient) |
Table 2
Asmaul Husna of non-Mubalaghah Group
| No. | Name | Meaning | No. | Name | Meaning |
| 1 | Al Mu’min | Yang Mengaruniakan keamanan (The Guarantor, The Provider of Safety) | 28 | As Shamad | Tuhan yang bergantung pada-Nya segala sesuatu (God on whom everything depends) |
| 2 | Al Muhaimin | Yang Memelihara (The Guardian, The Preserver) | 29 | Al Qaadir | Kuasa (The All Able) |
| 3 | Al Mutakabbir | Yang Memiliki Segala Keagungan (The Tremendous, The Owner of All Greatness) | 30 | Al Muqtadir | Kuasa (The All Determiner, the Dominant) |
| 4 | Al Khaliq | Pencipta (The Creator) | 31 | Al Muqaddim | Mempercepat (The Expediter, He Who Brings Forward) |
| 5 | Al Baari’ | Yang Mengadakan (The Maker) | 32 | Al Mua’akkhir | Menunda/mengakhir-kan(The Delayer, He Who Puts Far Away) |
| 6 | Al Mushawwir | Yang Membentuk Rupa
(The Fashioner of Forms) |
33 | Al Awaal | Yang Awal (The First) |
| 7 | Al Qaabidh | Penggenggam (The Restrainer, The Straightener, The Holder) | 34 | Al Akhir | Yang Akhir (The Last) |
| 8 | Al Basiith | Melapangkan (The Expander, The Munificent) | 35 | Az-Zhaahir | Yang Zhahir (The Manifest) |
| 9 | Al Khaafidh | Merendahkan (The Abaser) | 36 | Al Bathin | Yang Bathin (The Hidden) |
| 10 | Ar Raaf’ | Meninggikan (The Exalter) | 37 | Al Waali | Penolong (The Patron) |
| 11 | Al Mu’izz | Memuliakan (The Giver of Honor) | 38 | Al Muta’aalii | Tinggi (The Exalted) |
| 12 | Al Mudzil | Menghinakan (The Giver of Dishonor) | 39 | Al Barri | Yang Melimpahkan Kebaikan(The Giver Of Goodness) |
| 13 | Al Muqiit | Kuasa (The Nourisher, Powerful) | 40 | Al Muntaqim | Pemberi balasan (The Avenger) |
| 14 | Al Mujiib | Memperkenankan (do’a hambanya) (The Respon-sive, The Answerer of Prayers) | 41 | Al Afuww | Pemaaf (the Pardoner, The Effacer of Sins) |
| 15 | Al Waasi’ | Luas (pemberian-Nya) (The Vast, The All Encompassing) | 42 | Malikul Mulk | Pemilik Kerajaan (The Owner of All Sovereignity/Kingdom) |
| 16 | Al Majiid | Mulia (The All Glorious) | 43 | Dzul Jalaali Wal Ikram | Dzat yang mempunyai kebesaran dan kemu-liaan(The Lord of Majesty and Generosity) |
| 17 | Al Baa’its | Membangkitkan (The Raiser of the Dead) | 44 | Al Muqsith | Adil (The Equitable, The Requiter) |
| 18 | Al Muhshii | Penghitung (The Accounter) | 45 | Al Jamii’ | Mengumpulkan manusia di akhirat (The Gatherer, The Unifier of Mankind in the Afterlife) |
| 19 | Al Mubdi’ | Memulai Penciptaan (The Initiator of All) | 46 | Al Mughnii | Pemberi Kekayaan (The Enricher, The Giver of Wealth) |
| 20 | Al Mu’iid | Menghidupkan kembali (The Reinstater Who Brings Back All) | 47 | Al Maani’ | Tidak Memberi (The Withholder) |
| 21 | Al Muhyii | Menghidupkan (The Giver of Life) | 48 | Ad Dhaar | Memberi Mudharat (The Distresser) |
| 22 | Al Mumiitu | Mematikan (The Bringer of Death) | 49 | An Nafii’ | Memberi manfaat (The Propitious) |
| 23 | Al Hayyu | Hidup kekal (The Ever Living) | 50 | An Nuur | Cahaya The Light) |
| 24 | Al Waajid | Mengadakan (The Perceiver, The Unfailing) | 51 | Al Haadii | Pemberi Petunjuk (The Guide) |
| 25 | Al Maajid | Pemurah (The Generous) | 52 | Al Baaqii | Kekal (The Eternal, The Ever Enduring) |
| 26 | Al Wahiid | Yang Esa (The One, The Indivisible) | 53 | Al Waarits | Yang mewariskan alam (The Heir, The Inheritor All) |
- Theological Meanings of Asma’ul Husna
In the faith of Ahlus Sunnah wal Jamaah, it is believed that Allah SWT is not similar to anything, in terms of His Essence (Dzat), Names, atributes, or Acts (Al-Qarny, 2010: 564). This is based on the verse: ‘laisa kamitslihi syaiun wa huwa al-sami’u al-bashiru’ ‘There is nothing whatever like unto Him, and He is the One that hears and sees (all things) (Al-Syura: 11). Therefore, viewed from their linguitic forms, Asmaul Husna, which are divided into 2 groups, the mubalaghah group (consisting of 46 names and “Maha” in the meanings) and the non-mubalaghah group (consisting of 53 names and literally do not need to be added with the word “Maha”), are not differentiated in terms of their meanings in theological study. In other words, all names in Asmaul Husna must be added with the word “Maha” in Indonesian translation to differentiate the properties of creatures and the properties of Allah SWT. All theological meanings of Asma’ul Husna were described especially by using Al-Maqshad al-Asna fi Syarhi Asmaillahi al-Husna by Abu Hamid (2001).
FREQUENCIES OF ASMAUL HUSNA IN THE QUR’AN AND THEIR PEDAGOGIAL IMPLICATIONS
This section discusses the distribution of Asmaul Husna in the Qur’an and their implications on the theory and practice for professional educators.
- Frequencies of Asma’ul Husna in the Qur’an
- Twenty names come up 1 time, namely: As Shamad (God on whom everything depends), Al Awaal (The First), Al Akhir (The Last), Az-Zhaahir (The Manifest), Al Bathin (The Hidden), Al Malik (The King, The Sovereign, The Highest, The Sublimely Exalted), As Salaam (The Most Prosperous), Al Jabbar (The Most Powerful), Ar Razzaaq (The Ever Providing), Al Fattaah (The Decision Giver), Al Matiin (The Strongest, The Firm, The Stadfast), Al Mu’min (The Guarantor, The Provider of Safety), Al Muhaimin (The Guardian, The Preserver), Al Mutakabbir (The Tremendous, The Owner of All Greatness), Al Mushawwir (The Fashioner of Forms, Al Muta’aalii (The Exalted), Al Barri (The Giver Of Goodness), Al Muqiit (The Nourisher, Powerful), Al Ahad (The One).
- Eight names come up 2 times, namely: Al Waduud (The Loving, The Kind One), Al Muqtadir (The All Determiner, the Dominant), Al Majiid (The All Glorious), Al Quddus (The Most Holy), Al Baari’(The Maker), Al Khaliq (The Creator), As Syakuur (The Grateful ), Al Qahhaar (The All Compelling Subduer).
- Six names come up 3 times: Al Qayyuum (The Self-Subsisting, The Sustainer of All), Al Wahhaab (The Bestower), Ar Raqiib (The Watchful), Al Hasiib (The Reckoner), Al Hafizh (The Preserver), and Al Qarib (The Closest).
- Two names come up 4 times: As Syakuur (The Grateful), Al Malik (The King, The Sovereign, The Highest, The Sublimely Exalted) ; three names come up 6 times: Al Hayyu (The Ever Living), Al Ghaffaar (The Most Forgiving, The Ever Forgiving), Al Afuww (the Pardoner, The Effacer of Sins); three names come up 6 times: Al Kabir (The Magnificent), Al Qahhar (The All Mighty) , Al Adzim (The Great).
- One name comes up 7 times: Al Lathiif (The Subtly Kind); five names come up 8 times: Al ‘Aliy (The Sublimely Exalted), Al Waasi’(The Vast, The All Encompassing), Al Haqq (The Truth, The Real) Al Khaliq (The Creator), al-muhith (All-inclusive).
- Two names come up 9 times: Ar Ra’uuf (The Most Compassionate, The All Pitying), Al Qawiyyu (The Strongest); two names come up 11 times: At Tawwaab (The Ever Returning, The Ever Relenting), Al Haliim (The Forbearing, The Indulgent) and two names come up 12 times: Al Qaadir (The All Able), Al Wakiil (The Trustee, The Protector, The Dependable).
- Five names with different frequencies in appearance: Al Waliiy (The Protector, The Patron and Helper) comes up 14 times; Al Hamiid (The All Praiseworthy) comes up 16 times, Al Ghaniyy (The All Rich) comes up 18 times; As Syahiid (The All Witnessing, The Witness) comes up 19 times; and Al Wahiid (The One, The Indivisible) comes up 21 times.
- Five other names with different frequencies in appearance. Al Bashiir (The All Seeing; Omniscient) comes up 41 times; Al Samii’ (The All Hearing) and Al Khabiir (The All Aware) come up 44 times; Al Qaadir (The All Able) comes up 45 times; Ar Rahman (The All Beneficent) comes up 50 times.
- Five other names come up more frequently than those before: Al Aziiz (The Almighty) comes up 84 times; Al Ghafuur (The All Forgiving) comes up 87 times; Al Hakiim (The Wisest) comes up 88 times; Ar Rahiim (The Most Merciful) comes up 113 times; and Al ‘Aliim (The All Knowing, The Omnisicient) comes up 138 times.
- The Meanings of Asmaul Husna and their Pedagogical Implications
- Based on Kamus Besar Bahasa Indonesia (Depdiknas: 1995), the term “competence” is “the authority (power) to set (determine) something”. In Webster New World Dictionary of American English (1988), “Competence: 1. Sufficient means for men’s needs; 2. Condition or quality of being competent; ability, fitness, specific, legal capability, power, or jurisdiction. Also competency”. In other words, the teacher’s competence is an ability or authority of the teacher necessary for conducting educational duties. Meanwhile, “charisma is a character to rule or influence other people by means of attitude and behavior that brings forward leadership and attraction” (Depdikbud, 1995). Therefore, because of the nature of charisma as character, it is not included into the teachers’ competence in the form of ability or authority because not all people have “charisma”. For this reason, the writer argues that “personal competence” with a “charisma” shall be removed.
- If we examine further, the four teachers’ competences above are the characteristics of professional teachers; however, one of the competences mentioned before is professional competence. Besides, we could find out that pedagogical competence and professional competence are exactly the same as outlined in Table 3.
Table 3
Comparison of Pedagogical and Professional Competence
| PEDAGOGICAL COMPETENCE | PROFESSIONAL COMPETENCE |
| The broad and in-depth mastery of learning materials | The broad and in-depth mastery of learning materials |
| a. concept, structure, and scientific/technological and art method which covers/coherent with the learning materials | a. concept, structure, and scientific/technological and art method which covers/coherent with the learning materials |
| b. learning materials included in the school curriculum | b. learning materials included in the school curriculum |
| c. the relationship of concept between related subjects | c. the relationship of concept between related subjects |
| d. implementation of science concept to daily life | d. implementation of science concept to daily life |
| e. professional competition in the global context by still preserving the national value and culture | e. professional competition in the global context by still preserving the national value and culture |
From the description above, the pedagogical and professional competence set forth by Law of Republic of Indonesia Number 14 Year 2005 concerning Teachers and Lecturers Professionalism addresses the same issues. Therefore, the researcher proposes that the competence of professional teachers should be only 3: (1) pedagogical competence, (2) personality competence without the term “charisma”, and (3) social competence.
In order to take credits from Asmaul Husna in relation to the instructional practice among professional educators, we can derive the meaning and frequency of appearance of each divine name of the Asmaul Husna. When the divine name appears only once, professional educators should be aware that this “name” at least exists, and it should not be neglected. When the name appears more than once, it suggests greater importance; and, still, when the name appears very frequently or extremely frequently, it implies much greater prominence for teaching and education.
Out of 99 Asmaul Husna, only 69 names mentioned in the Qur’an with the same form and meaning. While the other 30 names are mentioned in the Prophet’s Hadeeth. For professional educators, the profound meanings of Asmaul Husna, as related to the required three educational competences, may well be described as follows:
- Pedagogical Competnece
Group I:
Al-Samii /The All Hearing/ (F44)
Al-Bashiir /The All Seeing/ (F41)
Al-Hasiib /The Reckoner/ (F3)
Group II:
Al-Khaliq /The Creator/ (F8)
Al-Baari /The Artifice/ (F2)
Al-Mushawwir /The Fashioner/ (F1)
Al-Baadii /The Incomparable/ (F2)
Group III:
Al-Qayyuum /The Incomparable/ (F3)
Group IV:
Al-Syahiid /The Witness/ (F19)
Al-Khabiir /The Aware/.(F44)
Al-Aliim /The All Knowing/ (138)
The implication of these four groups of divine attributes is that an educator is required to hear and see a lot, including in the use of spoken and written language in education. The calculation competence is indeed necessary, but only complementary in nature. The next task is to have quality work in education by still paying attention to originality, advantage, and beauty.
If the educator is keen to hear, see and work, then he/she will become an independent one. Therefore, plagiarism will be far from his work. An educator who is well trained to hear, see and work independently will automatically become an expert in education.
- Personality Competence
Group I:
Al-Salaam /The Source of Peace/ (F1)
Al-Mu’min /The Faithful/ (F1)
Al-Muhaimin /The Protector/ (F2)
Al-Hafizh /The Abaser/ (F26)
Group II:
Al-Raqiib /The Watchful/ (F3)
Al-Kariim /The Generous/ (F1)
Al-Barru /Source of all Goodness/ (F1)
Al-Waduud /The Loving One/ (F2)
Al-Ra’uuf /The Kind/ (F9)
Al-Rahman /The All Merciful/ (F50)
Al-Rahiim /The All Compassionate/ (F113)
The implication of these two groups of divine attributes is that an educator should put an effort that an educational process could be done in peace, safely and orderly during the learning and teaching process or beyond that. He/she should try to maintain that the condition of education remains comfortable for all pupils.
By keeping monitoring the socio-psychological condition of the pupils and evaluating his/her own instructional performance, the teacher is expected to improve service quality to their pupils based on love and compassion. With great love and compassion, the guidance and reprimand will be conveyed in a good manner while keeping their pupils in good and comfortable educational atmosphere.
- Social Competence
Group I:
Al-Hakiim /The Perfectly Wise/ (F88)
Al-Rasyiid /The Righteous Teacher/ (F45)
Al-Syakuur /The Rewarder of Thankfulness/ (F4)
Al-Fattaah /The Opener/ (F1)
Al-Razzaq /The Sustainer/ (F1)
Al-Wahhab /The Giver of All/ (F3)
Group II:
Al-Haliim /The Forbearing/ (F11)
Al-Tawwaab /The Acceptor to Repentance/ (F11)
Al-Ghaffar /The Forgiving/ (F5)
Al-Ghafuur /The Forgiver/ (F87)
Al-Afuuw /The Pardoner/ (F5)
The implication of these two groups of divine attributes is that an educator should be wise in conducting educational tasks. He/she needs to provide guidance seriously, both academically and religiously, appreciating those with good and outstanding performance, helping them to solve problems, attending to those who need financial assistance, and seeking for their welfare.
In dealing with pupils with problems, he/she needs to be polite, graceful, and patient, not giving punishment easily. Forgiving for the mistakes moreover after the admitting the mistake, which is recommended in education.
VARYING EQUIVALENTS OF ASMAUL HUSNA IN INDONESIAN TRANSLATION
An analysis of Asmaul Husna translations in Indonesian from the above 5 sources falls into two categories: mubalaghah and non-mubalaghah. The sources (1) and (2) contain translations of Asmaul Husna taken from the Qur’anic verses, while sources (3), (4), and (5) contain translations of Asmaul Husna taken from of non- Qur’anic verses. The mubalaghah category comprises 46 divine names among the 99 Asmaul Husna, but one, i.e., /Al-Shabuur/’The most Patient’, is not included in the Qur’an. As such, the translation sample comprises 45 Asmaul Husna taken from 45 verses spread in various chapters or surah. On the other hand, the non-mubalaghah category comprises the remaining 53 divine names, all taken from 53 Qur’anic verses, also spread across different chapters. Below is further description of Asmaul Husna in both the mubalaghah and non-mubalaghah catagories.
- Asmaul Husna in the Mubalaghah Category
Overall, results of data analysis of the translations of Asmaul Husna in the mubalaghah category lead to the following conclusions:
- Asmaul Husna of the mubalaghah category are translated into two versions, (1) mubalaghah translation, shown by the word “Maha” or a word with the same meaning and (2) the non-mubalaghah translation, without using the word “Maha” or the word with the same meaning. The non-mubalaghah translation implies that there is some semantic shift in rendering the original Arabic words into Indonesian, and yet the best possible equivalents have been maintained.
- The linguistic forms of Asmaul Husna consisting of Al + A are translated into 9 different versions: (1) N, (2) N + N, (3) A + N, (4) A + N + N, (5) P + A + N, (6) P + V + N, (7) P + V + A + N + N, (8) P + V + N + A + A, (9) A + N + N + A + A.
- Asmaul Husna in the Non-mubalaghah Category
For Asmaul Husna in the non-mubalaghah category in http://makalah85. blogspot.com/, there are two versions of translation: (1) Yang Memiliki Mutlak sifat, such as in the translation of the word Al-Mu’min ‘Yang Memiliki Mutlak Sifat Memberi Keamanan’, and (2) Yang Memiliki Mutlak sifat Maha, such as in the translation of the word Al-Shamad ’Yang Memiliki Mutlak Sifat Maha Dibutuhkan”. There are 14 words translated in the first version, and 39 words translated in the second version. The two versions of translation can be considered to be mubalaghah translation, with implicit meaning. On the other hand, in 99 Stories of Asmaul Husna, there is always the word “Maha” in all translations of Asmaul Husna from the non-mubalaghah of the 53 words, such as in the word Al-Mutakabbir, being translated as “Maha Pemilik Kebesaran“.
Overall, results of data analysis of the translations of Asmaul Husna in the non- mubalaghah category lead to the following conclusions:
- Asmaul Husna in the non-mubalaghah category are translated into two versions: (1) the mubalaghah translation, shown by the word “Maha” or a semantically similar word, and (2) the non-mubalaghah translation, without using the word “Maha” or a word with the same/similar meaning. The non-mubalaghah translation implies that there is considerable semantic shift in rendering the original Arabic words into Indonesian, for there is no word “Maha” or a semantically similar expression in the Indonesian translations.
- The linguistic forms of Asmaul Husna consisting of Al + A are translated into 14 different versions: (1) N, (2) V, (3) P+N, (4) A + A, (5) A + N + N, (6) P + V + N, (7) P + A + V, (8) P + A + A, (9) P + V + P + V, (10) P + V + P + N, (11) P + V + num + N, (12) N + P + V + Pron + num + pron, (13) P + V + A + N + V + N, (14) P + V + A + N + A + V + V.
In summary, results of analyzing the Indonesian translations of Asmaul Husna in the five different data sources indicate that, in terms of linguistic forms, there are four different variations of translation: the mubalaghah translated into (a) mubalaghah and (b) non-mubalaghah, and the non-mubalaghah translated into (c) mubalaghah dan (d) non-mubalaghah. In other words, translations (a) and (c) can be considered to be faithful translations, whereas translations (b) and (c) involve either some shift or considerable shift in linguistic form and meaning. On the theological basis that Allah, glorified and exalted be He, is incomparable to anything in terms of His dzat, name, attributes, and acts (Al-Syura: 11), the Indonesian translations of Asmaul Husna in both the mubalaghah and non-mubalaghah categories should be added with the word “Maha”, indicating perfection of all His 99 divine attributes. Figure 1 shows both categories of Asmaul Husna and their accepted translations in Indonesian.
Figure 1
Translation Variations of Asmaul Husna and Accepted Translation
CONCLUSION
The linguistic constructions of Asmaul Husna fall into two categories: (1) idlofah/complex phrases for 2 divine names and (2) the article or takrif /al/+ word for other 97 divine names. As seen from their morphological types, Asmaul Husna also fall into 2 big categories: (1) jamid/non-derivable and (2) musytaq/derivable, the latter comprising (a) mashdar, (b) isim fail, (c) isim maf’ul, and (d) auzanu al-mubalaghah. The lexical forms of Asmaul Husna can be classified into (1) the mubalaghah and (2) non-mubalaghah categories. The first category is further sub-divided into awzanu al-mubalaghah (wazan-wazan mubalaghah), of which the meaning should be added with the word “Maha”. In Islamic theology, it is stated that Allah, glorified and exalted be He, is incomparable to anything in terms of His dzat, names, attributes, and acts. Therefore, there is no difference in the meanings of Asmaul Husna, either expressed lexically through mubalaghah or non-mubalghah forms.
Asmaul Husna consists of 99 divine names; 69 of them are found in the Qur’an and the remaining 30 names are to be found in the Hadeeth of the Prophet. The frequencies of appearance of each divine name in the Qur’an are not the same, ranging from 1 to 138 appearances. These different frequencies have three different implications—(a) theological and (b) moral-practical implications for the Muslims, and (c) pedagogical implications for professional educators. For the third implications, from most divine attributes in Asmaul Husna we can derive principles of education in support of the three types of competence: pedagogical competence, personality competence, and social competence.
As for their translation, both the mubalaghah and non-mubalaghah categories of Asmaul Husna have been translated into Indonesian with and without the word “Maha”, and hence following either faithful or communicative translation. The former keeps both form and meaning in their Indonesian equivalents, while the latter adjusts the form and tries to keep the meaning in their Indonesian equivalents. However, as seen from the perspective of Islamic theology, all translations should ideally use the word “Maha” or a synonymous expression to keep reverence for godly perfection in all the divine attributes in Asmaul Husna.
This research focuses on Asmaul Husna found in the Qur’an. Therefore, further research should be conducted to review Asmaul Husna found in the Hadeeth of the Prophet.
Acknowledgement
I would like to thank Dr. Effendi Kadarisman, a colleague and friend at the English Department, Faculty of Letters, State University of Malang, for his helpful comments on the earlier draft and his suggested revisions in grammar and style that improve the readability of this article.
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