Struktur Nalar Arab-Islam Menurut Abid al-Jabiri

Abstract

Al-Jabiri's thought renewal project focuses on epistemological critics on scientific traditional framework of Arab-Islam. This is done by analyzing sociopolitical background of the formulation process and structure of Arab-Islam's logical reasoning, and the entire structural working mechanism of Arab's logical reasoning. According to Al-Jabiri, Arab's logical reasoning can be classified into three, i.e. bayani, Irfani and burhani. Bayani is a pure Arab's logical reasoning as it is motivated by cognitive factor to interpret religious texts. Irfani becomes an alternative epistemology for bayani in providing convincing conclusions. While Burhani, is logical reasoning based on rationality. However, even though the Arab's logical reasoning could be distinguished into those three, Al-Jabiri observes the domination of bayani on others, thus, the text and traditional authorities are always dominating Arab-Islam civilization. Consequently, Arabic Civilization is not creative-productive or poor in concepts and theories. The solution AlJabiri proposes is to apply critism spirit that have been developed in AndalusiaMaghrib, i.e. empirical rationale presented by Ibn Hazm and Al-Syatibi in Fiqh, Ibnu Ruysd in Philosophy, Ibnu Khaldun in sociology, and Ibn Madha alQurthubi in Arabic grammatical renewal.

Al-jabiri's traces in m. amin abdullah's idea about integrative-interconnective paradigm for higher education

“…In Indonesia, studies that specifically discuss Al-Jabiri's thoughts have indeed been carried out a lot, both in the form of books or journals (Arfan, 2010;Baso, 2000;Faisol, 2010;Washil, 2013;Mugiono, 2015;Rohmanu, 2014;Ro'uf, 2018;Syafrin, 2004;Syah & Mappiase, 2001) Likewise, who specifically examines Abdullah's thoughts (Diu, 2018;Musliadi, 2014;Riyanto, 2013;Waston, 2016). This paper is also made in the context of complementing these previous writings.…”

“…When they are faced with reality, and at the same time asked for their fatwa, it is not impossible because they are so twisted by the text being read, so they are potentially irrelevant to reality. (Faisol, 2010).…”

Tranformasi Dan Aktualisasi Majelis Tarjih Dalam Pendidikan Islam Di Sekolah Muhammadiyah

“…Selain menggunakan pendekatan teks, pendekatan konteks menjadi hal yang sangat diperlukan terutama pada masalah umuru dunya. Sedangkan Irfani, musytak dari kata 'arafa yang semakna dengan makrifah yang dikalangan ahlu suffah didefinisikan dengan pengetahuan tertinggi yang diperoleh melalui ilham dan kasyf (Faisol, 2010). Metode ini, lebih menekankan pada aspek spiritual yang diperoleh melalui qalb, bashirah, ilham, wijdan dan dauq.…”

Epistimologi Islam dalam Perpsektif M. Abid Al Jabiri

“…Secara sederhana menurut Abid Al-jabiri, nalar bayani terdapat dalam kajian ilmu kebahasaan, nahwu, fiqih (yurisprudensi Islam), teologi (ilmu kalam) dan ilmu balaghah. Nalar bayani bekerja dengan menggunakan mekanisme yang sama berangkat dari dikotomi antara lafadz/ al-makna, al-ashl/al-far" dan aljauhar/al-ardl (Faisol, 2010) .…”

“…10.23971/tf.v5i2.2774Secara operasional, Kritik Nalar Arab yang dilakukan al Jabiri adalah menganilisis proses-proses kinerja "al-"aql al-mukawwin" dalam membentuk "al-"aql al-mukawwan" pada babakan sejarah tertentu dan mencari kemungkinankemungkinan "al-"aql al-mukawwin" membentuk teori-teori baru. Dengan melakukan kritik terhadap Nalar Arab maka berarti membongkar dan menggali lapisan terdalam rancang bangun pemikiran Arab untuk menguak "cacat-cacat epistemologis" kemudian membenahinya, atau bahkan mencari alternatifnya(Faisol, 2010).Menurut al Jabiri dalam bukunya "Takwin al-aql al-Araby", yang berisi bahwa bayani, irfani dan burhani adalah epistimologi dalam rangka mencari suatu kebenaran dan kejelasan. Ditambahkan beliau bahwa Bayani yang bersumber pada teks (wahyu), epistimologi irfani yang bersumber pada pengalaman atau experience, dan epistimologi burhani yang bersumber pada akal dan rasio(Khairina, 2016).al-wuduh (jelas dan terang); (4) al fasahah wa al-qudrah "ala al-Tabligh wa al-Zaedun Na'im (Epistimologi Islam dalam Perpsektif m. Abid al jabiri) DOI.…”