NATURE OF GOD
- The nature of God is different from the nature of the creature.
Among the things that need to be considered in dealing with the attributes of Allah SWT. Is that the intended meaning of lafadz are about the nature of God is entirely different from the intended meaning of lafadz itself to the nature of the creature.
We for instance say: Allah knows (Alim), science is a trait of God. And we say also that somebody is religious. Science here is a trait for humans. So are we talking about the meaning of each, is different. Science is not science berpenghujung God. No ending, no science that counterbalance. Similarly (I live) = life, (the same ') = heard, (Bashar) = saw, (Pen) = speak, (Qudrat) = power, (iradat) = a will. All instructions from lafadz-lafadz differs completely from the clues to the creature, both in terms of perfection or another. Because Allah does not like someone and we are His servants are not required to know how the nature of Allah's nature.
Scholars 'aqaid trying to set any properties for Allah SWT, using the postulates of' aqli-'aqli and qiyas Mantiqi. It is good, because the mind is supreme knowledge and basic taklif joints and so no one have any doubt in someone's heart. However, as the creator of nature and existence of properties and jamal kamal him is the simple things unknown reason, no need to postulates that devious. Therefore dipintakan theorem for it but by the person who headed the stone.
- Nature of God
After the science of kalam been developed and various kinds of problems occur in it, among the problems to be serious debate whether there is a problem of the nature of God.
Understanding the nature of conflict with the Lord of the Mu'tazilite Asy'ariyyah dwell on this issue on the question of whether God has a nature or not. If God has the qualities that mestilah eternal God as with substance. And then if the properties were eternal, then that is eternal is not one, but many. Eternal nature will lead to understand a lot. Eternal nature will lead to understand many of the eternal (al-qudma ta'adud) or (multyplicity of eternals) and was subsequently brought also to understand shirk or polytheism.
The Mu'tazilite try and resolve this issue by saying that God does not have the trait. Their definition is negative. God does not have the knowledge, has no power, do not have the intent and so forth.
This does not mean that God is for them not to know, no power, no life and so forth. God still knows, power and so forth. But know, power is not the nature of the actual meaning of the word. Meaning of "Knowing God" said Abu al-Huzail is God knows with intermediate knowledge and the knowledge is God Himself. Thus knowledge is God Himself. God knows the meaning of the word al-jubba'ai essence, is to know God did not intend to a trait in the form of knowledge or know the circumstances of the various differences of opinion from the Mu'tazilite they agreed to have the nature of God.
As with the opinion expressed the opposite opinion Asy'ariyyah the Mu'tazilite. According Asy'ariyyah God has a nature, because his deeds, in addition to that the Lord knows, wills, power, also stated that he has the knowledge, willingness and resources. And according to Al-Baghdadi, there was consensus among the Asy'ariyyah that power, knowledge, and certainly as eternal. The Asy'ariyyah say that these traits are not God, but nor other than God. Since no other traits of God, the nature does not lead to understanding many eternal.
The group Maturidiah Bukhara, because it also recognizes God's absolute power, argue that God has properties. Eternal problem, they replied by saying the attributes of God is eternal, through eternity contained in the essence of God and not through the attributes of eternity itself. And God's eternal together but nature itself is not eternal.
Classification of Samarkand also disagree with the opinion of Mu'tazilite because Maturidi say that nature is not God but also none other than God.

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