Hasan Hanafi
 Hassan Hanafi was born in the city of Cairo, Egypt in the year february 13, 1935, of Moroccan blood. His grandfather is from Morocco and her grandmother from the Bani Mur tribe, among others trought down the Children of Gamal Abdul Nasser, the second Egyptian president. by the time he was 5 years old, Hassan Hanafi had memorized Al-Qur'an. Theology is the foundation of a religion, whereas theological thoughts from a theologian will Providing a significant effect on adherents In a concrete life. Because as a foundation Religion earlier, theology will be the basis for behavior and Encouraging one's life.
Then needed Theological concepts are not only theocentric, but also Anthropocentric. Hasan Hanafi tried to interpret Back to theological theorems in the Qur'an and Sunnah, With dialectical thought methods, phenomenology, and Hermeneutics.
Theological propositions are no longer used Hasan Hanafi to prove the Greatness and God's holiness, but used as a demand To humans to be able to practice the concept from these postulates in real life. Concept this anthropocentricity is what theologians emphasize In the contemporary era such as Muhammad Abduh, M. Iqbal, Fazlur Rahman, Murtadha Mutahhari and others.
Abid aljabiri
The integration of metaphysical and epistemological studies in Islamic ideals which is holistic has a weakness which is less sharp in conducting studies in specific aspects. Because the dominance of kalam and sufism are too strong, so that the epistemology of Islam cannot develop naturally. Departing from this, Muhamad Abed Al Jabiri offered an epistemological reconstruction to help develop religious knowledge that was felt different from scholarship in the Western world. In general, Jabri's criticism is directed at Arab-Islamic reasoning which ultimately unites in turats or culture. In Jabiri's view, culture should be the point of criticism of reason so that the Arab revival project does not experience a historical break. Because the problem of the downturn of the Arabs actually dwell on the way they understand and treat culture, which tends to move circularly not moving towards renewal. In this case the epistemology of Islamic studies offered by Jabiri includes three aspects namely, bayani, irfani and burhani.
 Bayani Etymologically, Bayani means explanations, provisions and statements. While terminologically interpreted as a mindset derived from texts, ijma 'and ijtihad. This Bayani system appears as a combination of various kinds of rules and procedures for interpreting a discourse. This system is based on epistemological methods that use analogical thinking and produce knowledge in an epistemological way too, by relying on what is not known to what is already known, and what is not yet visible to what is already visible. According to Jabiri the authority of truth lies in revelation or text. The role of reason here is as a device to dissect the truth contained in the text. Furthermore, to gain knowledge from the text, the Bayani system takes two paths. First, stick to the text, using Arabic rules such as nahwu and sharaf. Second, hold on to the meaning of the text by using logic or reasoning as a means of analysis.
 Irfani. Irfani literally means to know. This word is often used in Sufism discourse as a term to show a form of intuitive knowledge that is based on direct disclosure. Irfani's knowledge is not based on text but rather the revelation of the secrets of God's reality. Therefore, Irfani's knowledge is not obtained from text analysis, but through the spiritual path, through purity of heart. It is hoped that God will give his knowledge easily.
 Burhani In epistemology Burhani's reasoning rests on natural or reality and empirical abilities. Social nature and humanities in the sense of science are obtained from the results of experiments and research. In measuring whether or not a Burhani method is based on human experience and reason regardless of revelation and text. The validity of truth in Burhani's epistemology is not only the valid use of logic, but also the compatibility between reason and reality and the laws of nature. This is in accordance with the principle put forward by Hegel, as quoted by Al Jabiri that only seeing conformity between reason and reality is a static view. According to him, dynamic views not only demand reason relevant to reality, but also with historical or historical aspects.
