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All Journal Progresiva : Jurnal Pemikiran dan Pendidikan Islam QIJIS (Qudus International Journal Of Islamic Studies) SALAM: Jurnal Sosial dan Budaya Syar-i Shaut Al-'Arabiyah FIKRI : Jurnal Kajian Agama, Sosial dan Budaya Jurnal Pendidikan Islam Transformatif TSAQAFAH Prosiding Konfererensi Nasional Bahasa Arab Islamika: Jurnal Keislaman dan Ilmu Pendidikan DINAMIKA GLOBAL : JURNAL ILMU HUBUNGAN INTERNASIONAL Jurnal Darma Agung Aphorisme: Journal of Arabic Language, Literature, and Education Ibtida: Media Komunikasi Hasil Penelitain Pendidikan Guru Madrasah Ibtidaiyah Tarbiyatuna: Jurnal Pendidikan Ilmiah Hunafa: Jurnal Studia Islamika Fikrah: Jurnal Ilmu Aqidah dan Studi Keagamaan Al-Isnad: Journal of Islamic Civilization History and Humanities Bulletin of Indonesian Islamic Studies Journal of Islamic and Occidental Studies (JIOS) Religia : Jurnal Ilmu-Ilmu Keislaman Dinika: Academic Journal of Islamic Studies. Jurnal Pendidikan Islam Intelektual: Jurnal Pendidikan dan Studi Keislaman
Hamdan Maghribi
UIN Raden Mas Said Surakarta
Religion Arts Humanities Civil Engineering, Building, Construction & Architecture Computer Science & IT Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Materials Science & Nanotechnology Mathematics Social Sciences Other

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دراسات في علوم القرآن المعاصر: موقف السر سيد أحمد خان من إعجاز القرآن الكريم Maghribi, Hamdan
Dinamika Global : Jurnal Ilmu Hubungan Internasional Vol 1353 No 1 (2016): STUDI ALQURAN 2
Publisher : Universitas Jenderal Ahmad Yani

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Abstract

This paper deals with the I’jaz Alquran according to Sir Syed Ahmad Khan. It is concluded that Khan toughly emphasized his interpretation concept on rationalism. Khan also applied it for Quranic studies, such as emphasizing on rational and scientific facts that negate several metaphysical and invisible issues contained in Qur’an. Following his view on the prophets’ miracle which is irrational and unacceptable for human mind. Again, the concept of I’jaz Alquran is also one of Khan’s thought on rationality, though he acknowledged the great literary contents of Quran, as well he uncategorized it as a miracle. He then said that God’s challenge human to afford the similar verses to Qur’an is unclassified among I’jaz Qur’an, since God did the similar thing to the book of Torah as well. Unlike the opinion of majority Tafseer scholars, among the Salaf and Khalaf, they viewed that God’s challenge and the Quran high literature are evidence of I’jaz Quran.
دراسات في علوم القرآن المعاصر: موقف السر سيد أحمد خان من إعجاز القرآن الكريم Maghribi, Hamdan
Dinamika Global : Jurnal Ilmu Hubungan Internasional Vol 1355 No 1 (2016): STUDI ALQURAN 2
Publisher : Universitas Jenderal Ahmad Yani

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

This paper deals with the I’jaz Alquran according to Sir Syed Ahmad Khan. It is concluded that Khan toughly emphasized his interpretation concept on rationalism. Khan also applied it for Quranic studies, such as emphasizing on rational and scientific facts that negate several metaphysical and invisible issues contained in Qur’an. Following his view on the prophets’ miracle which is irrational and unacceptable for human mind. Again, the concept of I’jaz Alquran is also one of Khan’s thought on rationality, though he acknowledged the great literary contents of Quran, as well he uncategorized it as a miracle. He then said that God’s challenge human to afford the similar verses to Qur’an is unclassified among I’jaz Qur’an, since God did the similar thing to the book of Torah as well. Unlike the opinion of majority Tafseer scholars, among the Salaf and Khalaf, they viewed that God’s challenge and the Quran high literature are evidence of I’jaz Quran.
Reason, Revelation, and Sufism: The Epistemic Paradigm of al-Ghazali and Ibnu Taimiyyah Maghribi, Hamdan; Hidayah, Alfina
Journal of Islamic and Occidental Studies Vol. 3 No. 2 (2025): Journal of Islamic and Occidental Studies
Publisher : Center of Islamic and Occidental Studies

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/jios.v3i2.79

Abstract

This article examines the construction of Sufi epistemology according to two major Islamic thinkers: Abu Hamid al-Ghazali and Ahmad ibn Taimiyyah. These figures represent contrasting poles in Islamic intellectual history—al-Ghazali as a defender and reformer of syarī‘ah-based Sunni Sufism, and Ibnu Taimiyyah as a sharp critic of Sufism influenced by speculative theology and philosophy. The study explores their views on the sources, methods, and validity of Sufi knowledge, particularly regarding maqām, aḥwāl, kasyf, ilhām, and ma‘rifah, as well as their perspectives on the relationship between reason, revelation, and intuition (dzawq) as epistemic pathways. This research is qualitative in nature, with literature study, and historical-philosophical approach. The authors examine the primary works of both figures and compares them through a chronological and systematic framework. It allows for an exploration of the sociocultural and theological contexts that shaped their epistemological constructions. The study finds that al-Ghazali integrates rational inquiry (syahādah al-‘aql) with inner illumination (kashf), framing ma‘rifah as the product of synergy between tazkiyah al-nafs and tajallī ilāhī. He legitimizes intuitive knowledge as long as it remains within the bounds of the syarī‘ah. Ibnu Taimiyyah, while acknowledging ilhām and kasyf among the saints (awliyā’), restricts their epistemic validity to the limits of nash and fithrah, rejecting any claim that spiritual experience can supersede revelation. Despite their differing approaches, both uphold syarī‘ah-rooted spirituality and reject speculative excesses that threaten the foundations of tawḥīd.
Co-Authors Abbas Sofwan Matlail Fajar Alfina Hidayah Alfina Hidayah, Alfina Aly Mashar Andri Nirwana AN Danuwara, Prima Dewa Alfaquin Faturangga Erlan Dwi Cahyo Fatoni, Muamar Fuad, Choirul Hamzah Fatih Hidayah , Alfina Maslamah Moh Ashif Fuadi Muhammad Iqbal Muhammad Nanang Qosim Mukarromaini, Musdhalifatul SARI, LINDA PERMATA Siti Choiriyah Suciana, Inggil Wulan Yusti Arini