Muslim scholars have interpreted the Qur’an and Hadith, in order to maintain their relevance with the demand of the age. The age of information and globalization has brought about new concepts and norms, which constitute parts of the parcel of modernity, since its emergence in the 1800s. Muslim scholars and researchers have paid attention to the reinterpretation and study of the main two sources of Islam, and of the history of Islam and Muslims in general. These reinterpretations and studies dealt with rationalization of Islamic heritage and civilization, adoption and adaptation or even refusal over new concept and norms, and at the same time idealized the formative period of Muslim history as an alternative towards modernity.
Like other places, Indonesia has witnessed the diverse efforts of Muslim scholars in responding to modernity, in both scholarly and practical ways. With regards to academic responses, Muslim scholars, particularly those who come from Islamic higher educational institutions have been contributing significantly to the efforts. Some use the epistemological tools of analysis derived from and developed in the ulum al-Qur’an, ulum al-Hadits and maqashid shari‘ah or the objectives of shari’ah, in formulating their responses to the modern world. Others deploy other academic traditions in discussing their responses. And some others apply methods of analysis which combine different epistemological and analytical traditions.
Aside from academic responses towards modernity which tend to be indirect, there is an immediate response in the form of practices. This form of response provides rich and valuable data for scholars and researchers to construct and develop ideas and scientific knowledge to be treated as an effort to maintain the relevance of the Qur’an and Sunnah too.
The Qur’anic and Hadith Studies Program, the Faculty of Ushuluddin of the State Islamic University Syarif Hidayatullah invites scholars and researchers of all disciplines to participate in discussing this important history and development of the interpretations and uses of the two main sources of Islam, particularly in Indonesia. The conference covers four central themes: 1) methodologies of the Qur’anic and Hadith studies, 2) living Qur’an and living Hadith/Sunna, 3) educational institutions of the Qur’anic and Hadith studies, and 4) the Qur’an, Hadith, and gender, politics, science, the media, popular culture, and so forth.
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