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Abstrak :
Bachtiar (1974) dalam salah satu artikelnya menuliskan bahwa di antara tujuan pembangunan nasional yang harus diperhatikan pada masa-masa mendatang adalah pentingnya memelihara dan mengembangkan kebudayaan nasional. Pengembangan budaya nasional Indonesia secara historis tidak dapat dipisahkan dari berbagai nilai budaya masa lampau yang banyak tersimpan dalam dokumen-dokumen sejarah. Salah satu wujud dokumen sejarah yang banyak mengandung nilai budaya masa lampau ialah peninggalan yang berupa naskah-naskah klasik Nusantara. Salah satu jenis naskah itu antara lain adalah naskah-naskah Melayu klasik yang cukup banyak jumlahnya. Naskah-naskah Melayu klasik yang bernilai tinggi itu menurut Hussein (1974: 12) belum ditangani secara saksama dan optimal. Bahkan menurut Chambert Lair dalamArchipel 20 (1980: 45) ada empat ribu naskah Melayu yang belum diteliti orang. Karena itulah banyak di antara naskah-naskah itu yang masih terlantar di berbagai perpustakaan, baik di dalam maupun di luar negeri (Robson, 1978: 2-3). Hal ini sungguh sangat memprihatinkan, mengingat naskah-naskah itu merupakan warisan sastra yang memiliki nilai-nilai spiritual dan intelektual yang sangat berguna untuk kehidupan masa kini dan masa mendatang (Sutrisno, 1981: 7)

Abstrak :
ABSTRACT
The desertation uses two manuscripts as the object of research. The first manuscript is Durrat Al-Fara'id Bi Syarh Al-Aqa'id. It is put away in The National Library and has number Ml. 792. The second manuscript is put in the personal collected in Aceh. There are Three reasons for choosing those manuscripts. First, they concists of an Asy?ariyah theology wich is -followed by most of the Moslems in the world. Second the theology has not been thought to the Moslem societies in a comprehensive way. Third, there is a school of inclusive and pluralist Islam with the freedom of having a religion as one of its principles. I uses two methods, those are philological method and thematic method. The philological method has an aim to get text that is far from error. The thematic method, on the other hand, aims to study the main topic of the text. The last method is used the analyze the traits of Allah such as al-Qadim, al-baqa?, ru'yatullah; to answer whether the Quran is qadim or jaded; and analyze the traits of Allah that is tanzih or tasybih. The results of the analyzes are as follows : by comparing the two manuscripts I conclude that the tirst manuscript (A) is chosen to be text adition. The choice has two reasons, ie (1) the first manuscript is older, and (2) it is more complete. The content of Asy?ariyah theology is about the doctrine of Islamic ?Aqidah, such as (1) the traits of Allah, (2) Quran as a qadim or jaded (3) the human being action, (4) qada ? and qadar; (5) ru'yatullah problems, (6) heaven and hell, and so on. In order to moderate Jabariyah and Qadariyalr, Al-Asy?ari uses the Kasb concept that refers to the acquisition of the goodness and wickedness of human being as the result of his act. The power of Asy?ariyah theology is on its critical ability in balancing dalil naqly with dalil aqly . If Mu'tazilah theology aql is used for interpreting texts and nash of Quran, Asy?ariyah theology aql is used for helping human being in understanding the traits of Allah based on Quran. Theology of Asy?ariyah is also known as mazhab wasathan (middle of the road) between Jabariyah and Qadariyah, between Mu?tazilah and Murji?ah. The weakness of the theology is in its perception of that human mind is powerless. Therefore humans being, according to the theology, should surrender to the wishes of Allah.