Ta'aluq some properties
A. Ta'alluq Nature - Nature Ma'ani
Ta'alluq the language is; dependent,
related, unrelated or unconnected achieved.
Ta'alluq menururt terms in the study of science
monotheism, especially Ma'ani properties are
about the nature of an occupation after nature
it stands on the matter. There are several kinds of
ta'alluq, namely:
1.Ta 'alluq Qudrat nature and Iradat
Ta'alluq both, to the things that are allowed but not required or
that mumkin only, not ta'alluq to things;
mandatory and not also to the things that
impossible. If both of these properties ta'alluq to
are mandatory, there will be tahsîl al results.
Namely, that there had been held.
If ta'alluq to which it must exist,
it will exchange the mandatory nature of the
allowed but not required. If both of these properties hold the
impossible there, it will exchange the
impossible, be allowed but not required. This might not
occur. Therefore, both of these properties, only
berta'alluq are allowed but not required to, as ta'alluq
ta'tsir (giving ex / effect), with
details of that, with regard to the nature Qudrat
conduct and negate something,
whereas properties related to Iradat
determine and require something
according to his choice.
2. Ta'alluq same nature 'and bashar
Ta'alluq both of these properties, to all who
entities (existing), ie things that are mandatory and
are allowed but not required, not ta'alluq to things impossible,
impossible because it does not exist
his form. Name ta'alluq these two attributes are;
ta'alluq inkisyâf, meaning open for God
Exalted all the entities. It's just inkisyâf
same ', in contrast to inkisyâf bashar, because
inkisyâf same 'means exposed or
disclosure of all the entities through the same '
Allah Ta'ala, while inkisyâf bashar is,
disclosure of all the entities through bashar
Allah Ta'ala. Strictly speaking, all that is tangible,
voice and sounds, are known by God
Ta'ala, through the same 'and his bashar, in
mandatory in the legal sense is not allowed but not required in law
sense.
3. Ta'alluq nature of 'science and Kalam
Both of these properties, the legal sense ta'alluq
three, namely ta'alluq to mandatory,
the thing and the thing that is allowed but not required
impossible. That is, 'the science of Allah Ta'ala
knowing all the things that are required, it is
impossible and it is allowed but not required. Nothing
closed or escape of 'knowledge. Ta'alluq properties
This is called ta'alluq inkisyâf well, while
Kalam properties, called ta'alluqnya with
ta'alluq dalalah, means showing or
menfirmankan all mandatory, it is impossible
and absence allowed but not required.
4. The nature of life
This trait is not ta'alluq to one of
three legal sense, because these properties, only
be a legitimate requirement for the establishment of the properties
Ma'ani that six was the substance.
B. Ta'alluq Ma'ani properties one by one:
1. Ta'alluq nature Qudrat
Namely, the nature of the relationship or connection with
creation or change something
desired by Allah Ta'ala. Target
ta'alluqnya is all that is allowed but not required or any
that mumkin, namely:
a. All mumkin that there is no
While the former or the influence ta'alluq Qudrat
to mumkin that does not exist, is:
1) Establish the mumkin that, in a state
"No" for the desired time
2) Changing the mumkin it, of no
be there.
b. All existing mumkin.
While the former or the influence ta'alluq Qudrat
to the existing mumkin, are:
1) A steady the mumkin that, in a state
"No", during the desired time
2) Changing the mumkin that, from a
condition to the other conditions
3) The return of the mumkin it, be not
there is
From the description above, it keta'alluqan Qudrat
to all who mumkin, can be divided
into three groups, namely
1.1. Ta'aluq group sulûhi qadim (worth in
azali)
That is, the feasibility ta'alluq Qudrat Allah Ta'ala,
to all who mumkin at azali and
feasibility is qadim, because it Qudrat
is qadim. Therefore, so-called
ta'alluq sulûhi, with ta'alluq sulûhi qadim.
1.2 Group ta'alluq tanjîzi hadith
That is, Allah Ta'ala is ta'alluq Qudrat
mumkin directly to everything, so
mumkin everything had changed,
which is to be there or back into not
exist or change from one state into
other circumstances. Therefore, this ta'alluq
ta'alluq tanjîzi called hadith.
1.3 Group ta'alluq qabdlah
That is, any form of change in all
which mumkin, are in qabdlah
(Grip) Qudrat Allah Ta'ala, in the sense
that, does not there is a change in
something mumkin, except with ta'alluq
tanjîzi Qudrat to something mumkin.
Finally, ta'alluq Qudrat Allah Almighty to
mumkin everything, there are seven kinds, namely: ad.
1.1 Ta'alluq sulûhi qadim, namely feasibility
ta'alluq Qudrat on azali, to all who
mumkin.
ad. 1.2 Ta'alluq qabdlah to mumkin
ma'dum (no), which ta'alluq Qudrat
to mumkin, before which it mumkin
created.
ad. 1.3 Ta'alluq tanjîzi to the mumkin
ma'dum, namely ta'alluq Qudrat to the
mumkin ma'dum, to be created, so that
There he became.
ad. 1.4 Ta'alluq qabdlah to manifest mumkin
(Which already exists), ie, mumkin already
manifest it, no change. Except
with ta'alluq Qudrat in tanjizi have
apply to him, so changed.
ad. 1.5 Ta'alluq tanjîzi to mumkin entities,
ie ta'alluq Qudrat to the mumkin
entities, to be converted into re not
there.
ad. 1.6 Ta'alluq qabdlah to the mumkin
has been eliminated, which is already mumkin
dispensed, are in qabdah Qudrat,
before later resurrected from the grave.
ad. 1.7 Ta'alluq tanjîzi to the mumkin
has been eliminated, ie ta'alluq Qudrat God
Exalted to the mumkin has been eliminated,
to be raised back in the day
retaliation, namely; doomsday.
2. Ta'alluq nature Iradat
Namely, the provision of Allah Ta'ala on the
mumkin, with berkeadaan from one of two
circumstances to the contrary. For example, the A, when
birth may be high and may be
short. The specificity for the A, born as
short people, including assignment of ta'alluq
Iradat.
After that ta'alluq Qudrat tanjîzi
A man creates truly become shorter.
Similarly, the terms of skin color,
region and the first lineage
determined by the nature Iradat. Henceforth
created by Qudrat. Therefore, ta'alluq
Iradat, divided into two groups, namely:
2.1. Ta'alluq group sulûhi qadim
That is, the feasibility ta'alluq Iradat to all
which mumkin, to specialize the
The mumkin, in order to have the condition
before that it mumkin certain entities.
Feasibility ta'alluq Iradat to everything
mumkin is qadim, because it is qadim,
then ta'alluq sulûhi for Iradat, is qadim
too.
2.2. Ta'alluq group tanjizi qadim
That is, Allah Ta'ala specialization in
directly against a who mumkin,
berkeadaan with a particular situation,
before the mumkin was created.
Such specificity is also qadim,
because Allah Ta'ala are
(Determine) a condition to which
mumkin with his Iradat qadim, then
ta'alluq tanjîzi for Iradat also be qadim.
With this description, it can be seen that, all
the presence mumkin when berkeadaan with
a state is, an incarnation
ta'alluq Iradat of the tanjîzi. So that
sebahagian scholars of Tawheed, termed
that; ta'alluq tanjîzi for Qudrat is, "
Qada '"and manifestations mumkin to nature
accordance with ta'alluq tanjîzi real Iradat,
called the "Qadr".
According Iradat Ahlussunnah:
Iradat (will / decree of Allah) is not necessarily
in line with the orders and ridhoNya. Therefor
There are four kinds:
1. Sometimes God's will, he sent and
diridhoiNya. Such faith is known
God's faith, for example, Abu Bakr Siddiq.
2. Sometimes pleases, not
governed and not diridhoiNya. Like
polytheists Abu Bakr.
3. Sometimes pleases, is not governed
and not diridhoiNya. Such as those polytheists
people who know God, will not believe.
For example, Pharaoh, Qarun and those
adulterous
Sometimes governed, but not
pleases. Berimannya like Pharaoh,
Qarun and others.
3. Ta'alluq same nature '
The scholars mutakallimin, different opinions
about the same object ta'alluq nature '(which
dita'alluqi by the same '). In a proportion of their
stated, that, as' just ta'alluq
to which heard it, namely; voice and
sound. This opinion is very logical, therefore
this difference of opinion, then
Similarly they also disagreed with what
heard by the prophet Moses, first.
Settled some scholars assert, that has
heard by the prophet Moses, is the word nafsi,
while the other states are kalam
lafzhiy.
Furthermore, the same nature 'is, has three terms
ta'alluq, namely:
a. Ta'alluq sulûhi qadim ie, the same ta'alluq '
with us, before we were created.
b. Ta'alluq tanjîzi qadim ie, ta'alluq with
Substance Allah Ta'ala
c. Ta'alluq tanjîzi hadith that is, the same ta'alluq '
to us, after we created.
4. Ta'alluq nature bashar
Namely, ta'alluq to which entities (existing),
either in the form of a substance, as well as the nature of a
mumkin. Assad also has the ta'alluq
same with the same ta'alluq '.
5. Ta'alluq nature of science
The nature of science, only two terms ta'alluq,
namely:
a. Ta'alluq sulûhi qadim
Namely, feasibility or appropriateness nature of science
ta'alluq to
everything; (obligatory, impossible and allowed but not required), with
various circumstances without intermediaries, without
There mumkin at azali and feasibility
levels of knowledge, (delusions, suspicion, Zhan and
sure) and without preceded by ignorance
(Ignorant). Therefore, science is qadim.
Then feasibility ta'alluq science to every-
Sundry is; qadim, then ta'alluq is called,
with ta'alluq sulûhi qadim.
b. Ta'alluq tanjîzi qadim
Namely, ta'alluq knowledge of God to all and sundry
directly, with the conditions that have been
mentioned. Allah Ta'ala is impossible science
omniscient over everything, preceded by
ignorance (ignorant). Therefore, ta'alluq
tanjîzi science was also qadim God, the meaning of
words, Allah Ta'ala is never an've no idea; on
one day; past, present or
that will come. Because of his knowledge covering
every time and place
6. Ta'alluq nature Kalam
Before explaining the nature ta'alluq Kalam,
will first explain the various
Kalam, namely:
a. Kalam Nafsi
b. Kalam Lafzhiy
Kalam Nafsi is, Kalam is not
have the letter and have no sound
or sound. Humans also have Kalam
nafsi namely the soul, and the idea of conscience or
feelings that have not expressed or not
pronounced, when it has not become a tool
communication.
Kalam is Lafzhiy;-wording wording that
Kalam likens nafsi, the wording is
spoken or embodiment of Kalam nafsi,
the same with him and not similar to
existence, because Kalam has Lafzhiy
lettered and sounds.
Understanding both the Kalam, the Al-Qur'an
in the sense nafsiy Kalam is; nature of God
Exalted is qadim. While the Qur'an in
Lafzhiy Kalam meaning that exist within the Manuscripts
is hadith. This is delivered Gabriel
Muhammad SAW, written and composed.
This Qur'an, unclean touched without
sacred, and the Qur'an as well, which is often read
and no reward. So he ta'alluq to
obligatory, impossible and allowed but not required, as ta'alluq
dalalah. Ta'alluq the obligatory, impossible
and allowed but not required ta'alluq tanjîzi called qadim.
While ta'alluq Kalam properties to the
allowed but not required, there are three kinds, namely:
a. Ta'alluq tanjîzi qadim, namely ta'alluq Kalam,
the case allowed but not required in terms of the presence or absence.
b. Ta'alluq tanjîzi hadith, namely ta'alluq Kalam,
are allowed but not required to respect the legal terms
also allowed but not required, to be handgrip.
c. Ta'alluq sulûhi qadim, namely ta'alluq Kalam
the thing is allowed but not required, in terms of whether or not
presence, as well as from a legal perspective kejaizannya
(Skill) as ta'alluq eligibility.
Thus ta'alluq Ma'ani properties, which have
described one by one, except for the nature of life.
Nature This does not have ta'alluq, because it only
be a legitimate requirement for Ma'ani properties, which
another to stand (still there) on the substance of God
Exalted.
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