The Qur’an and Hadith are considered by many as the past turaths, since they were revealed and said in the past. The question then is how the present and contemporary readers
deal and treat these past turaths because of the changing contexts. Some people would argue for the textualization of the present context to the textuality of the Qur’an and Hadith, but
others would go for the contextualization of turaths to respond to the contemporary context and needs. Interestingly, both of them base their argument on the maxim al-Qur’an salihun likulli zamanin wa makanin.
This panel offers variety of approaches used by the contemporary Indonesian Muslim scholars in interpreting and using the Qur’an and hadith for the present Indonesian contexts.
Adib, for example, compares some Indonesian translations of Qur’anic verses related to interfaith relations, an important theme which may affect enmity or friendship between different
people of faith. He finds that there are some translations which focus mainly to the literal and textual meaning of the Qur’an, neglecting its historical context, meanwhile he also argues
that translation is also subjective and bias conditioned by the translator’s subjectivity.
Anwar Mujahidin, in his turn, discusses some published works on thematic interpretation (tafsir mawdu’i) – one of the main characteristic of the modern approach to the Qur’an –dealing
with social sciences and humanities. He proposes that the relation between the Qur’an and social sciences and humanities is paradigmatic and dialectic, i.e., the dialog from text to context
and context to text,where the Qur’an and social sciences contribute to each other.
Using Richard Dawkins’ theory of meme as a way to spread a cultural information, Ali Imron analyzes the use of hadith in meme. Imron demonstrates that meme-based hadith has been
used by different Indonesian schools of thought to support their views and argue against their opponents.
Finally, Ahmad Fawaid examines the role of kiyai in eradicating the radical views existing in pesantren literatures. By employing Gadamer’s hermeneuticsand reception theory, Fawaid observes
the strategies used by kiyai in this venture. Agreeing with Martin van Bruinessen’s thesis, Fawaid argues that in East Java, kiyai plays the most authoritative role in the community who can
shape and color the specific understanding of the text, including Pesantren literature.
In sum, these four papers contribute to our understanding of how contemporary Indonesian Muslim scholars and ulama/kiyai treat and deal with the past turath of Islam.