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All Journal DIROSAT: Journal of Education, Social Sciences & Humanities
Dicky Syahar Mubarak
Magister Aqidah dan Filsafat Islam Universitas Darussalam Ponorogo, Indonesia
Humanities Social Sciences Other

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Reconstructing the Bayani, Burhani, and Irfani Paradigms as an Islamic Epistemological Critique of Scientism. Dicky Syahar Mubarak; Mohammad Muslih
DIROSAT: Journal of Education, Social Sciences & Humanities Vol. 4 No. 4 (2026): Innovation in Education and Social Sciences Research
Publisher : Perkumpulan Dosen Fakultas Agama Islam Indramayu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58355/dirosat.v4i4.250

Abstract

Contemporary scholarly discourse is dominated by scientism—the epistemological claim that empirical science is the sole legitimate source of knowledge, while revelation, intuition, and spiritual experience are relegated to the margins of the meaningful cognitive realm. This dominance has engendered reductionism, the dehumanization of science, and the marginalization of religious knowledge—issues that have been criticized from within the Western philosophy of science tradition itself by thinkers such as Karl Popper, Thomas Kuhn, and Paul Feyerabend, albeit without offering a positive alternative epistemological structure. This study aims to reconstruct the epistemological trilogy of *bayani* (textual/linguistic), *burhani* (rational/demonstrative), and *irfani* (intuitive/spiritual)—formulated by Mohammed Abed al-Jabiri—to serve as the basis for an Islamic epistemological critique of scientism and to propose a more holistic alternative paradigm. Employing a qualitative, descriptive-analytical library research methodology, the study examines primary and secondary sources regarding Western philosophy of science and Islamic epistemology. The findings indicate that these three structures of reason—*bayani* as a normative-textual control, *burhani* as a logical-rational control, and *irfani* as a realm of spiritual experience—can be reconstructed in an integrative and complementary manner to critique and transcend the monolithic claims of scientism, without succumbing to the extreme relativism associated with Feyerabend. This research contributes to the decolonization of the epistemology of knowledge and strengthens the philosophical foundation for the development of contemporary Islamic philosophy of science and the integration of religious and secular knowledge.
Co-Authors Mohammad Muslih