NEO-TRADISIONALISME KALAM: TELAAH ATAS NALAR KALAM MUHAMMAD SA'ID RAMADAN AL-BUTI DAN KONTRIBUSINYA DALAM WACANA TEOLOGI ISLAM

Luthfiy A. Gani, NIM.: 24205012007 (2026) NEO-TRADISIONALISME KALAM: TELAAH ATAS NALAR KALAM MUHAMMAD SA'ID RAMADAN AL-BUTI DAN KONTRIBUSINYA DALAM WACANA TEOLOGI ISLAM. Masters thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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	Text (NEO-TRADISIONALISME KALAM: TELAAH ATAS NALAR KALAM MUHAMMAD SA'ID RAMADAN AL-BUTI DAN KONTRIBUSINYA DALAM WACANA TEOLOGI ISLAM) 24205012007_BAB-II_sampai_SEBELUM-BAB-TERAKHIR.pdf - Published Version Restricted to Registered users only Download (23MB) | Request a copy

Abstract

Methodological differences are one of the factors behind the emergence of schools in Islamic theology. In the modern era, the study of methodology is important for understanding the intellectual character of contemporary theologians, one of whom is Muḥammad Sa’īd Ramaḍān al-Būṭī, a Syrian scholar who upholds the Asy’ariyyah tradition while responding to the challenges of modernity. Although many studies of al-Būṭī have been conducted, most focus on jurisprudence, tafsir, politics, and sufism, while his kalam dimension has not been studied systematically, particularly in Indonesia academic literature. This study aims to explain al-Būṭī kalām reasoning, analyze why his ideas are categorized as neo-tradisionalism, and asses their contributions and criticisms. This study is qualitative library research. The primary data sources were al-Būṭī works, including Kubrā al-Yaqīniyyāt al-Kawniyyah: Wujūd al-Khāliq wa Waẓīfah al-Makhlūq, al-Insān wa ‘Adālah Allāh fī al-Arḍ, Ḥurriyyah al-Insān fī Ẓilli ‘Ubūdiyatihi Lillāh, al-Insān Musayyar am Mukhayyar, al-Maẑāhib at-Tawḥīdiyyah wa al-Falsafah al-Mu’āṣirah, and others, while the secondary sources consist of relevant books, journal articles, and scholarly works. The data were analyzed through reduction, classification, data display, and interpretation using two theoritical frameworks, William E. Shepard’s typology of neo-traditionalism, to position al-Būṭī’s thought and Abdulkader Tayob’s conception of kalam as a discursive tradition, to examine the functions of justification and the formation of boundaries of Islamic identity in his kalam. The result show that al-Būṭī reconstruct the Asy’ariyyah framework. His ideas are categorized as neo-traditionalism because the content and authority of his kalam remain traditional, while his interlocutors, language, and media are new. Al-Būṭī contextualizes the classical framework to respond to scientism-materialism, orientalism-secularism, and Islamic modernism, and he integrates philosophy, science, and modern technology. From Tayob’s perspective, his kalam functions as a justification of revelation against the challenges of the ages, while reaffirming answers to questions “What is Islam?” and “Who are the Muslims?”. His contribution lie in methodology, namely the phenomenological argument, contextualization of classical ideas, and the use of accessible language, as well as in his thought on theodicy, which interprets suffering as an inner condition, and on human freedom understood within the awareness of servitude to God. On the other hand, his ideas have been criticized because his phenomenological argument tends to be circular, rests on premises that have not been agreed upon, and positions reason as a validator of the text, which makes dialogue difficult with those who do not recognize the authority of normative texts.

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