@mastersthesis{digilib79148,
           month = {January},
           title = {AKAL DAN ILMU DALAM PEMIKIRAN NURUDDIN AR-RANIRY},
          school = {UIN SUNAN KALIJAGA YOGYAKARTA},
          author = {NIM.: 23205011014 Moliza},
            year = {2026},
            note = {Prof. Dr. H. Zuhri, S.Ag. M.Ag.},
        keywords = {Akal, Ilmu, Nur ad-Din ar-Raniri, al-Gazali?s, Epistemologi Islam},
             url = {https://digilib.uin-suka.ac.id/id/eprint/79148/},
        abstract = {This research is based on the emergence of theological debates in the Sultanate of Aceh Darussalam in the 17th century, especially concerning the wuj{\=u}diyyah teaching of {\d H}amzah Fan{\d s}{\=u}r{\=i} and Syams ad-D{\=i}n as-Suma{\d t}r{\=a}n{\=i}, which was considered to blur the boundary between the Creator and His creatures. N{\=u}r ad-D{\=i}n ar-R{\=a}n{\=i}r{\=i}, an ulama who came from India, opposed this teaching because, in his view, wuj{\=u}diyyah had made God identical with nature due to the use of reason that went beyond the boundary of revelation (naql). Although ar-R{\=a}n{\=i}r{\=i} is a central figure in this polemic, previous studies about him tend to focus only on the debate of Sufism or the network of transnational ulama. Meanwhile, the epistemological system that he built has not been explored much by researchers. So that, this research aims to fill this gap by deeply analyzing the definition, position, function, and classification of reason and knowledge in ar-R{\=a}n{\=i}r{\=i}?s thought, in order to reveal the rational basis behind it.
This qualitative research is designed as a library research with a historical-philosophical approach. The primary data source is the text of {\d H}ujjat a{\d s}-{\d S}idd{\=i}q li Daf' az-Zind{\=i}q, which has been transliterated by Syed Muhammad Naquib al-Attas, both in Malay pegon and translated into English. The data was processed by using descriptive technique, which is used to formulate the concepts of reason and knowledge as a whole, then it was analyzed further to break down the phenomenon in more detail. This epistemological structure was then read through al-Gaz{\=a}l{\=i}?s theory, especially the theory of hierarchical judges (hakim bertingkat) and the mirror metaphor, as the main analytical tool.
The findings of this research show that ar-R{\=a}n{\=i}r{\=i} positioned reason under the supremacy of revelation, which functionally verifies the validity of knowledge. Through the examination of the text of {\d H}ujjat a{\d s}-{\d S}idd{\=i}q, ar-R{\=a}n{\=i}r{\=i} divided wuj{\=u}diyyah into two groups, namely Muwa{\d h}{\d h}idah and Mul{\d h}idah. In the wuj{\=u}diyyah polemic, ar-R{\=a}n{\=i}r{\=i}?s critique was directed to wuj{\=u}diyyah mul{\d h}idah, which equated Allah with nature. In his critique, ar-R{\=a}n{\=i}r{\=i} used the metaphor of mirror and sun as a proof that nature as mazhar is not identical with the Essence of God. He also used al-Gaz{\=a}l{\=i}?s framework of hierarchical judges, with a slight change in its orientation of use. If in al-Gaz{\=a}l{\=i}?s framework it was used as an instrument to search for certain spiritual truth, al-Raniri used it as an instrument of verification and regulation of tauhid doctrine, in order to establish Sunni orthodoxy in the Sultanate of Aceh.}
}