Saifurrahman Saifurrahman


This study is about burhani epistemology reconstructed by Muhammad Abid Al-Jabiri. Historically, burhani came to Islamic world through translation process of Greek books around the third
century of Hijriah. Of course burhani gained great challenge from epistemology which grew in Islamic world. The questions are: can burhani defend itself ? If it can, how does it withstand onslaught
from other sides? Does it experience difference? These three things will direct this study. The method used in this article is analyticdescriptive; it means that the search of data is held by process of
reading, translating, collecting, and analyzing the data obtained. Then it will be described in explanation systematically. The approach used is historical approach. From the processing of the data obtained, the writer finds some facts,
those are: (1) the logic is base for burhani, (2) burhani experiences the change of term but it does not eliminate the rational characteristic, and (3) burhani becomes forefront commander for fuqaha
andmutakallimun in strengthening their believes and also becomes alternative epistemology in the hands of philosophers to fight the hegemony of epistemology which has grown before.
Perhaps it needs to purify burhani as usual and that is only to seek the knowledge not for the others, so the precise formulation must be sought in the future. The meaning is that burhani cannot be implicated
withbayani and irfani. In addition, Islamic thought is limited to not say no at all or little work focuses on philosophy of science. It shows that epistemology has not become a main topic in Islamic thought
and it still relies on theology, fiqh, and Sufism.

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