Islam as a Discursive Tradition: What and How?

MUHAMMADIYAH.OR.ID, YOGYAKARTA—An anthropologist, Talal Asad claimed Islam as a discursive tradition. The notion was generated by weakneasses of the Islamic anthropological study approach in Western universities. According to Muhamad Rofiq Muzakkir, Islam as a discursive tradition is a means of viewing role of Muslim reasoning.  

“Islam as a discursive tradition is a technical term in religious anthropology, especially Islamic anthropology, introduced by an anthropologist, Talal Asad. Islam as a discursive tradition may refer to how Muslims think,” said Rofiq in the Tarjih preaching on Wednesday (14/12). 

Rofiq mentioned that the Muslim way of reasoning is always based on the authenticity of Al-Quran and Hadith because Islam instructs its adherents to always seek how to be true believers. Wherever and whenever they are, Muslims must refer to the two Islamic sources because both are the most valid legitimators in carrying out religious practices. 

Besides, the reasoning of Muslims relies on past intellectual traditions mentioned on the turats. A religious thought or practice will be considered authoritative and authentic if it has become the daily practice of the previous generations. In other words, all the activities of Muslims, including thoughts, discourses, and religious practices, must have the anchor of intellectual traditions in the past. 

“Our thinking and daily practice are based on relevant experiences and thoughts from the past. Thus, Islam as a discursive tradition is reasoning based on past intellectual history relevant to today’s contexts,” explained Rofiq. 

Although the thoughts and practices are from the past, Islam as a discursive tradition can be a perspective of Muslims when confront contemporary problems. The absence of turats in the thoughts, discourses, and religious practices of Muslims will lead to epistemological disconnection. Therefore, turats becomes an essential element as an epistemic link to connect the discursive past and the future. 

“Even with something new (problems), we can face them with a perspective of turats. Therefore, there is something we can learn  and use it as a guideline and a reflection. Although we don’t take everything from the past, we need a methodology to make adjustments,” said Rofiq.