165 Introduction In the midst of the tension between traditionalist (fiqh) and rationalist (kalām) scholars in the tenth and eleventh century, modern scholars describe this period as triumph era of traditionalism signified by the issuance of the Qādirī creed (Makdisi, 1991: 41-42) and the period of synthesis between traditionalism and rationalism indicated by the formulation of uṣūl al-fiqh (legal theory) (Hallaq, 2005: 127-128). However, these portraits of the tenth-eleventh century of Muslim scholarship are not fully accurate due to some rationalist-theologians who were still active in writing and teaching, including Imām al-Ḥaramayn al-Juwaynī and his kalām teachers or students. This suggests that the rational-theologians were not entirely JADAL AND THE INTEGRATION OF KALĀM AND FIQH: A CRITICAL STUDY OF IMĀM AL-ḤARAMAYN AL-JUWAYNĪ’S APPLICATION OF ISLAMIC DIALECTIC Mohammad Syifa Amin Widigdo Faculty of Islamic Studies, Yogyakarta Muhammadiyah University, Indonesia syifamin@umy.ac.id +628119846060 Paper received: 19 July 2019 Paper revised: 11 – 13 December 2019 Paper approved: 27 December 2019 Abstract This article examines Imām al-Ḥaramayn al-Juwaynī’s application of jadal theory in both his legal and theological work by analyzing critically his major writings, namely: Kitāb al-Irshād (1950), al-Kāfīya fī al-jadal (1979), al-Burhān fī uṣūl al- fqh (1980), al-Durrah al-Muḍīyah fī mā waqaʿa fīhi al-khilāf bayn al-Shāfʿīyah wa al-Ḥanafīyah (1986), and Tafḍīl madhhab al-Shāfʿī ʿalā sā’ir al-madhāhib (2013). Through a hermeneutical reading of these books, I fnd that Imām al-Ḥaramayn’s application of jadal renders the integration of kalām and fqh. At frst, Imām al- Ḥaramayn aims to obtain knowledge with a certain level of certainty (in the forms of ʿilm or ghalabat al-ẓann) in law and theology by applying jadal in both disciplines. Then, this scholarly attempt of obtaining certainty interestingly provides an epistemological ground for the integration of kalām and fqh. He inserts theological elements in his legal scholarship and incorporates a juridical perspective in his theological work. As a result, he “rationalizes” Shāfʿī legal doctrines on the one hand and “traditionalizes” rational theology on the other. This epistemological foundation for the integration of kalām and fqh is important not only because it provides a diferent description of Islamic intellectual history, but also redefnes the concept of Sunnī in the eleventh century. Keywords: Jadal, Kalām, Fiqh, Sunni, Integration defeated and eliminated, especially in the eastern part of Muslim world, like Nīshāpūr. In addition, the uṣūl al-fiqh literature in the circles of legal scholarship during this period was still textually based and centered on the authority of traditional sources where, instead of calling uṣūl al-fiqh as synthesis between fiqh and kalām, it would be more accurate to call it as advancement or an expansion of traditionalist (fiqh) thoughts. This article discusses an important theme that is absent from the traditionalism victory narrative and synthesis narrative, which is the role of jadal (dialectical theory and practice in Islamic tradition) in the integration of kalām (i.e. rational theology) and fqh (i.e. traditional jurisprudence). The existence of jadal theory Analisa Journal of Social Science and Religion Vol. 04 No. 02 December 2019 Website Journal : http://blasemarang.kemenag.go.id/journal/index.php/analisa DOI : https://doi.org/10.18784/analisa.v4i02.843