Chapter II-Revised

Chapter II
2.1. Intellectual Life of William James and SMN Al-Attas
2.1.1. William James's Intellectual Background
William James, a psychologist and philosopher who was one of the initiators of
pragmatism, raised the spirit of John Dewey. William James has made theories in religion
with the approach of pragmatism and psychological views. 1 William James is known as the
greatest psychologist in America.2 He was born in New York, January 11, 1842, United
States. He was son of Henry James, American theologian and Swedishborgianist who lived
between 1811 and 1882 His mother was Mary R. Walsh James, and beard three brothers and
a sister; Henry James, Garth Wilkinson, Robertson, and Alice. 3
Some biographers view James as a bridge between intellectual life and the social
environment.4James spent his youth in European schools, where he received an eclectic
education and that facilitated him in languages. James is an avid reader, a curious young man
who is involved in several disciplines such as biology, chemistry, anatomy, physics, and
philosophy.5 There is no doubt that James became a popular, interesting, and fascinating
lecturer and writer. Much of his contribution has been dedicated to the development of
psychology. James spent his life for developing modern methods in philosophy and
psychology. In addition, he was also interested in painting for artistic skills.6
On In 1861, James entered the Lawrence Scientific School at Harvard University after
serving as a painting student at William Morris Hunt. 7He studied several focuses in chemistry
under supervision of Charles W. Eliot, comparative anatomy and physiology under the
supervision of Jefferies Wyman and Louis Agassiz. Then, James obtained his Master degree
1
Dr.Cholbhavat Borirakkucharoen. The Nature of Religious Experience in William James Philosophy.
ABAC Journal Vol. 23, No.2 May - Aug., P. 35
2
James M. Nelson. Psychology, Religion and Spirituality. New York. Published by: Spring., P. 117
3
Gilln Rossini (intr). Complete work of WILLIAM JAMES. Published by: Delphi Classics. Hasting, East
Sussex, United Kingdom., P. 10. See: Richard M. Gale. William James's Philosophy: An Introduction. Cambridge
University Press, USA, p. 1
4
Curtis W. Hart. William James, The Varieties of Religious Experience. Religion and Health (2008) 47.,
p. 518
5
Joseph Payne, OP. William James and Religion. Dominicana Vol. 45 No. 4., p. 336
6
Frederick J. Down Scott (Ed). William James: Selected Unpublished Correspondence., P. 3
7
Richard M. Gale. William James's Philosophy: An Introduction. Cambridge University Press, USA, p. 1
(MD) in 1869.8 William James was appointed to be instructor of physiology in 1873 when
Eliot was president of Harvard University since 1872. 9 Beginning in January 1873, James
wrote in his diary, “decide today to stick to biology for a profession in case I am not called to
a chair of Philosophy . . . Philosophy I will nevertheless regard as my vocation."10 Then in
1876, he experienced a philosophy major with Herbert Spencer's book; Principles of
Psychology as text.11
On In 1880, James was appointed to be assistant professor with several colleagues in
the teaching of philosophy, such as Francis Bowen and George Herbert Palmer. 12 James
expresses his philosophical taste in each of his lectures whether a type of German philosophy
such as George W.F Hegel's absolute idealism or Immanuel Kant's transcendental idealism
with a combination of what he acquired at Harvard University. 13 He read a paper on Hegel's
philosophy in a seminar on Hegel published in April 1882 entitled "On Some Hegelism". 14
James received his full professorship in 1885, and professor of psychology in 1889.15
James experienced his academic career mostly with Bowen and Palmer. He
encountered several challenges that came to criticize and colour James's life in college, Josiah
Royce from California.16Royce arrives while James is living a life on sabbatical in England,
Europe. The Philosophy of Religious Aspects which Royce endorses tries to maintain
absolute idealism. However, James has previously written articles on "Absolutism and
Empiricism".17 Deconstructing of Royce’s great statements in his book, James argued in a
question, “Shall the fact be recognized as an ultimate principle? Is the whole issue between
the rationalist and empiricism of vulgar in thought.” The following quotes actually was given
to reader for a feeling in philosophical taste and written in 1900.18.19
In his career, James met new colleagues in the department Hugo Munsterberg and
George Santayana. They were writing a letter from James's reflection to George Herbert
Palmer. He wrote, “we must have a genuine philosophical universe at Harvard. The best
8
9
10
Ibid.
11
Ibid., P. 5
12
Ibid
13
Ibid.
14
Frederick J. Down Scott (Ed). William James: Selected Unpublished Correspondence. Published by:
The Ohio State University Press., P. 5
15
Richard M. Gale. The Philosophy Of William James: An Intoduction. New York, United State of
America. Cambridge University Press. p. 1
16
17
18
Frederick J. Down Scott (Ed).William James: Selected Unpublished Correspondence., pg 6
19
conditions are open conflict and competition from multiple systems. . . . The world may
struggle with struggles, if we devote ourselves exclusively to cooperating with one another.
"20James intended the arguments constructed by his colleagues at Harvard to create a
philosophical environment at the university. According to Bruce Kuklick in "The Rise of
American Philosophy," arguing that these people interact suggests a distinction between
American technical, academic philosophy, and philosophy in America, which goes back to
diverse thinkers in their work such as Thomas Jefferson and Jonathan Edwards. 21In 1878,
James finally married Alice Howe Gibbens and had three children: Henry, William, and
Herman. They live on the 15 Appian Way in Cambridge.22
2.1.2. Work and Significance
William James spent most of his life in psychology, functional psychology, a

psychology method that aims at the functional aspects of the psychology of human nature.
Judging from his point of view, this account carries James's view of religion as a functional
thing in human psychology as a manifestation of feelings. In addition, its contribution to the
development of thought and philosophy in the modern era is different from religion and
pragmatism. As is considered, the main work was thought of by William James.
James has worked very full totality, positioning as a role models in every job he got.
For example, while on sabbatical in England in 1882, he met British Society leaders: Frederic
WH Myers, Henry Sidgwick, and Edmund Gurney.23James played a major role in several
studies writing numerous articles on psychology. Then he published his first book in 1890
entitled "The Principles of Psychology". It is a compilation of articles and some of James's
lectures from the past twelve years.24 The principles discussed about two different
constitutional strand method principles in psychology: first, the traditional method of
introspection, which, having produced the associative psychology of British empiricism,
culminated in James's doctrine of the school of consciousness. Second, newer experimental
methods are leading to the establishment of psychology as a natural science. In earlier of this
year, James's degree at Harvard had been changed to professor of psychology.25
20
Ibid.
21
Ibid.
22
23
24
Ibid.
25
Ibid.
In 1891, James applied his teachings to education at Cambridge. He gives lectures on
psychological topics on demand.26The lectures he gave were repeated in several summer
schools, courses, and seminars and then for a moment he was able to compile them in a book
he mostly wrote. Articles and essays also support his work in intellectual careers. Regarding
next year's printed work entitled "The Willingness to Believe in Popular Philosophy," a
collection of essays that discusses the description of James' attitude in philosophy called
Radical Empiricism. Derived from his statement, that is, the representative facts (empiricism)
of monism (radical), which is the basic assumption as the main principle in philosophy. In
addition of the statement is narrated, “I say 'empiricism', because I consider his most
convincing conclusion about the problem of fact as a hypothesis that can be modified in the
course of future experiences; and I say 'radical', because it treats the doctrine of monism itself
as a hypothesis. "27
James raises a new method in philosophical thinking, where the method is an
instrument of thought processing. This work appears in a textbook under the title
Pragmatism: A New Name for Old Ways of Thinking.28 Departing from the understanding
written in Pragmatism that Pragmatism is the attitude of turning away from the first thing,
principles, categories, expected needs, and looking at final things, fruits, consequences, and
facts. Theories as instruments are not the end of solved answers. 29This method is the result of
thinking from several theories in the method to reach the truth. In psychology, James calls it a
functionalist method to explain psychology with several theories such as religion,
transcendence, or mystical experience.
The one of unforgettable significance which began with his lecture at Gifford in May
1902, he appeared in a book entitled "The Variety of Religious Experiences: The Study of
Human Nature. "30This book talks about the existence of religious studies integrated with
psychology. This understanding consists of religious people and their experiences in trans-
empirical reality which are represented by mystical experiences or a sense of unity. 31
As a thank you for the other works that became the dedicated references below:
a. The Desire to Believe and Other Essays on Popular Philosophy (1896)
26
27
28
29
William James. Pragmatism: A New Name for the Old Way of Thinking. The Gitenberg Project E-
Book., P. 31
30
31
b. Talking with Teachers about Psychology and Students about Some Life Goals
(1898)
c. Pluralistic Universe. (1905)
d. The Meaning of Truth: A Pragmatism Sequel (1909)
e. Some Philosophical Problems: The Beginning of an Introduction to
Philosophy (1910). Little of his work before he died a month later on
August 26, 1910.
2.2. Syed Muhammad Naquib Al-Attas
Greatest Islamic Thinker, Philosopher, Bachelor, architecture from Johor, Malaysia, 32

Syed Muhammad Naquib bin Ali bin Abdullah bin Muhsin Al-Attas, 33 or commonly called
Syed Muhammad Naquib Al-Attas, was born in Bogor, West Java on September 5, 1931. 34
The name "Syed" comes from his father's line, while syed 35 obtained from the Hadramout
family, the Ba'lawi family which branches into the family lineage of the prophet Muhammad
SAW number 37, where the line is related to Hussein bin Ali ra (grandson of the Prophet
Muhammad SAW).36
His father's name is Syed Ali bin Abdullah, son of Al-Attas' grandfather named Syed
Abdullah bin Muhsin Al-Attas. He is a Wali who has spread his influence to various
countries such as Indonesia, Malaysia, even to all Arab countries. 37 His father was also a
gentleman in the syed family.38 His mother's name was Syarifah Raguan Al-Alaydrus, one of
the families of the King of Sukapura, West Java. 39 From the father's line, most of them were
scholars and guardians who were scattered throughout Malay and the Middle East.
32
Aris Widodo. Syed Muhammad Naquib Al-Attas’ Semantic Reading Of Islam As Din. Jurnal: Al-
Jami’ah Vol. 47, No.1, 2009 M/ 1430 H., p. 138
33
At the beginning of several of his works, Al-Attas was written as "Syed Naguib Al-Attas" (with "g").
However, in today's language it is written as "Naquib" ("q"). Ibid., P. 139
34
Wan Mohd Nor Wan Daud. Filsafat dan Praktek Pendidikan Islam. Bandung. Penerbit: Al-Mizan., P.
45
35
Mohammad Salim Syam'un. 2019. Syed Naquib Al-Attas on Reality. Thesis Submitted to the
Graduate Program of the University of Darussalam Gontor., Page 43
36
Irma Novayani. 2017. Islamisasi Ilmu Pengetahuan Menurut Pandangan Syed Muhammad Naquib
Al-Attas Dan Implikasi Terhadap Lembaga Pendidikan International Institute Of Islamic Thought And
Civilisation (ISTAC). Jurnal Al-Muta’aliyah STAI Darul Kamal NW Kembang Kerang Volume I No.1 Tahun 2017.,
page 76.See Also: Wan Mohd Nor Wan Daud. Filsafat dan Praktek Pendidikan Islam., P. 45
37
Mohammad Salim Syam'un. 2019. Syed Naquib Al-Attas On Reality., P. 44
38
Wan Mohd Nor Wan Daud. Filsafat dan Praktek Pendidikan Islam., P. 45
39
One of his father's ancestors was a Hadramout wali who was named by Syed Abu
Hafis Umar Ba Syaiban, a teacher of one of the figures of Sufism in Malay, Nur Al-Din Ar-
Raniry. It was Syed Abu Hafis who brought Nur Al-Din and taught him the tarekat called Ar-
Rifa'iyyah.40 The paternal grandmother's name is Ruqayah Hanum, a Turkish national and of
Jodania blood who is married to Ungku Abdul Majid, brother of Sultan Abu Bakar Johor. 41
They were given children, as it is known, one of them was Dato 'Jaafar bin Haji Muhammad
(died 1919 H).42After Ungku Abdul Majid passed away, he remarried Syed Ali bin Abdullah
bin Muhsin Al-Attas. Then they were given three children, namely Syed Hussein Al-Attas,
former Vice Chancellor of the University of Malaya, Kuala Lumpur, an expert on
sociological discourse.43 Syed Muhammad Naquib Al-Attas, a competent thinker in various
academic fields such as philosophy, kalam, tasawwuf, metaphysics, history and literature, and
Syed Zaid Al-Attas, a former lecturer at the MARA Institute of Technology and competent
expert in alchemy.44
2.2.1. Intellectual Background
The background of his intellectual journey, Al-Attas spent his childhood to adulthood
with intellectual enthusiasm. Knowledge, heritage, and Islamic traditions he acquired during
his stay in Bogor. When sent to Johor, he received many lessons about the Malay language
and culture so that he was able to make a major contribution to the development of Malay
culture.
Al-Attas was sent to Johor state when he was in elementary school. Then, he studied
at Nge Heeng Elementary School in 1936. 45Al-Attas met and lived with his aunt and uncle,
Ahmad and Azizah. They are both sons of Ruqayah Hanum (grandmother) from the first line
of husbands, Dato 'Jaafar bin Muhammad (died 1919), Malaysia's former first minister. Then
he went to Java and continued his studies at the 'Urwatul Wutsqa school in Sukabumi, West
Java.46This school uses Arabic as an introduction to every lesson. From here, Al-Attas
learned a lot about Arabic.47
40
41
Wan Mohd Nor bin Wan Daud. Filsafat dan Praktek Pendidikan Islam., Pp. 45-46
42
Ibid., P. 46
43
Irma Novayani. Islamisasi Ilmu Pengetahuan Menurut Pandangan Syed Muhammad Naquib Al-
Attas Dan Implikasi Terhadap Lembaga Pendidikan International Institute Of Islamic Thought And
Civilisation (ISTAC)., Page 76
44
Wan Mohd Nor bin Wan Daud. Filsafat dan Praktek Pendidikan Islam., P. 46
45
46
47
Ibid.
After completing his education at 'Urwatul Wutsqa, he went to Johor and studied at
Zahra Hill School then continued at the English College from 1946 to 1951. 48 In high school,
Al-Attas learned a lot about language, Malay culture, and religion which were the
fundamental foundations for his intellectual life. 49In addition, he lives with his uncle, Ungku
Abdul Aziz and Ungku Abdul Majid (Nephew of Ruqayah), where Ungku Abdul Majid has a
collection of Malay manuscripts in his library. That is the reason behind his intellectual life
because of the reading of texts on history, philology, and literature about Malay.50
In 1951, after finishing the summit, Al-Attas joined the Malay Regiment as cadet
number 6675.51 Al-Attas was chosen by Sir Gerald Templer 52 to be delegated for general
military training at Eaton Hall and after that he went to the Royal Military Academy,
Sandhurst, England from 1952 to 1955.53 During his education in England, Al-Attas tried to
understand and observe the fundamental aspects that shape the lifestyle and soul of British
society.54 From England, Al-Attas met Syarif Zaid bin Ibn Syakir, the nephew of King Husein
of Jordan who later became a Military Commissioner, who was then prime minister of
Jordan.55
Upon his return from England, Al-Attas was appointed as a staff of the Royal Malay
Regiment with a vice chairman.56 In 1956, Al-Attas asked to continue his studies at the
University of Malaya, Singapore.57And this request was approved by Tunku Abdul Rahman
Putra. At the same time, Al-Attas wrote his first two books entitled Sufism as Understood and
Practiced among Malays and the Ruba'iyyat Series. The first book is a book on philology.
While the second book describes the role of Sufism in the view of Malay people both as an
understanding and a practical application.58
Both books have brought Al-Attas' intellectual career to the pinnacle. He received
several scholarships from both Malays and abroad. Al-Attas was appointed as a fellow on the
Canadian board and became the only Malaysian citizen to receive three fellowships. After
48
Ibid.
49
50
51
Ibid., P. 48
52
Ibid., P. 48
53
Muhammad Naquib Al-Attas. Makna Kebahagiaan dan Pengalamannya Dalam Islam. Terjemahan:
Prof Madya Dr. Muhammad Zainy Uthman. Kuala Lumpur. Penerbit: IBFIM., P. Xvi
54
55
Ibid.
56
Muhammad Naquib Al-Attas. Makna Kebahagiaan dan Pengalamannya Dalam Islam., Pg xvi
57
Ibid.
58
Ibid., Xvii
that, as an appreciation of this monumental scientific literature, he went to Canada and took a
postgraduate degree at Mc Gill University, Montreal, Canada. 59 In his intellectual career at
the master level, Al-Attas completed his studies by writing his important works, the thesis
entitled Raniri and The Wujudiyyah Of 17th Century Acheh with the best appreciation from
Sir Richard Winsedt in London and received an award of expertise in Islamic Philosophy. 60 In
addition, Al-Attas can be introduced to several experts such as Tozuko Izutsu, Fazlurrahman,
and Syed Hossein Nasr, as well as Sir Hamilton Gibb.61
On In 1963, Al-Attas moved to London University to take a doctorate, at SOAS

University (School of Oriental and African Studies). 62 In short, thus, Al-Attas attended SOAS
for his doctorate because he was supported by several scholars such as AJ Arberry
(Cambridge), Sir Mortimer Wheeler (President of the British Academy), and Sir Richard
Winsedt.63 Finally, he earned a doctorate in 1965 with a dissertation title: Hamzah Fansuri's
mysticism.64 Furthermore, this research was registered in the International of Philosophy in
Brussels, Belgium.
After Al-Attas returned from his studies, Al-Attas was inaugurated as head of the
Department of Malay Literature at the Faculty of Malay Studies, University of Malaya (1968-
1970).65Then he became dean of the art faculty.66 During his tenure as dean, Al-Attas has
made corrections to the educational curriculum structure and established the discipline of
Malay as the formal language at the faculty and on campus. 67 Finally in 1973 Al-Attas
founded the Institute for Islamic Thought and Civilization (ISTAC).68
2.2.2. Work and Significance
During his lifetime, SM Naquib Al-Attas spent his intellectual career in developing
science and its integrating as an effort to rebuild Islamic civilization. He has a great deal of
experience and prestige as a professional Muslim scholar and thinker such as his dedication
59
Muhammad Naquib Al-Attas. Makna Kebahagiaan dan Pengalamannya Dalam Islam., Pg xvii
60
Ibid.
61
62
Ibid., P. 50
63
Muhammad Naquib Al-Attas. Makna Kebahagiaan dan Pengalamannya Dalam Islam., Pg xvii
64
Ibid., P. Xvii
65
Adi Setia. Al-Attas’ Philosophy Of Science An Extend Outline. Journal: Islam And Science, Vol. 1
(December 2003)., p. 167
66
Ibid
67
Ibid
68
and significance to Islamization, educational methodology, and realignment of the oriented
philosophy and scientific tradition in Islam.69
Starting from his dedication, as mentioned earlier, when he was confirmed as dean of
arts, he spoke out loudly about the use of Malay and its literature as a formal language and
teaching in universities.70 In 1973, at the same college, Al-Attas founded the Malay
Language, Literature and Culture Institute (IBKKM). 71 These efforts are not solely to elevate
the Malay heritage, but even to strengthen Islamic civilization which is an attempt to make
people aware of Islamic traditions in science and knowledge.
International Institute of Islamic Thought and Civilization (ISTAC) is an institution

founded in 1973 by Al-Attas to preserve Islamic traditions, especially in Malay. Al-Attas'
grand plan aims to produce scholars who are multilingual and disciplined, to create expertise
based on the Islamic worldview. In addition, to become the world's leading international
centre in Islamic observation, research and studies dedicated to the renewal of human
civilization to emphasize the importance of Islamic tradition, heritage, culture and science. 72
Al-Attas has produced various kinds of works in the form of books, monographs and
papers.73His works are solving the problems of the challenges he faced in his age such as
orientalism as opposed to statements in the Islamic worldview based on western culture and
philosophy. As we know, western is dominated by dualism that separates reality and truth. 74
Or reality is a measure of the source of a theory in science such as positivism which is
expressed in several senses and can also create science in its dichotomous perspective. 75Then
that reason is often claimed as a basic assumption in western science. The whole case is a
result that distinguishes between theological aspects as and the reality that occurs on earth
which is called secularization.76
69
Adi Setia. Al-Attas’ Philosophy Of Science An Extend Outline., p. 166
70
Ibid., P. 167
71
Ibid. IBKKM: Institute of Malay Language, Literature and Culture. (see: Wan Mohd Nor bin Wan
Daud. Filsafat dan Praktek Pendidikan Islam p. 51)
72
www.iium.edu.my/institute/istac (Loaded at 10:06, Thursday, 27 August 2020)
73
Mohammad Salim Syam'un. 2019. Filsafat dan Praktek Pendidikan Islam., P. 52
74
The beginning of historical tragedy in the dark west. This secularization is a consequence of a
tragedy where the government does not have the knowledge to solve existing problems. Adian Husaini. Wajah
Peradaban Barat Dari Hegemoni Kristen Ke Dominasi Sekuler-Liberal. Jakarta. Published by: Gemna Insani
Risalah Untuk Kaum Muslimin. Published by: Publisher: Institut Antarbangsa Thought and Tamaddun Islam
(ISTAC)., Page 22. Islam And Secularism. Published by: International Institute of Islamic Thought and
Civilization (ISTAC, 1993)., P. 18
75
Al-Attas. Prolegomena to The Metaphysic of Islam., P. 3
76
Ibid., P. 24
Islamization emerged as an effort to solve problems that have occurred to date. In
fact, this effort has been around for a long time since Islamic civilization ruled the whole
world.77 This is an attempt by some scholars to integrate science with Islamic
concepts.78Various scholars have accounted for their respective conceptual models such as
Syed Hussein Nasr with sacralization and Ismail Raji Al-Faruqi with Tauhid. However, Al-
Attas built the new model by incorporating epistemological aspects which are considered as
world views with its role in building knowledge (between assumptions and paradigms). 79
Thus, the above statement raises a problem relevant to this research.
Many of the works published by Al-Attas have contributed greatly to the development
of Islamic traditions such as science, philosophy and Malay literature. Prolegomena to the
metaphysic of Islam speaks of a study on the basis of intellectual action that every Muslim
person must have. This work contains collected and selected monographs, papers for which
he has written. This book aims to restore the Islamic world view as a root and a tool for
seeing reality. Based on this topic, the truth comes from revelation (revelation) from both the
Koran and the Hadith. And the reality is the phenomenal manifestation that has been revealed
from it.80 On the contrary, this book seeks to reveal the effect of secularization that separates
the sacred and the profane.81
Risalah Untuk Kaum Muslimin. This work, which is written in Malay, is an original
work and is often used as a reference in observing Islamic civilization. The contents are
advice from reflective thoughts of Al-Attas. So, this work is related to Prolegomena Al-Attas.
It consists of 74 clarifying pieces of advice and is divided into 16 topics. In summary, the
book discusses the integration of culture and knowledge which has been dominated by
western hegemony.
In addition, several works related to religious thought and experiences such as Islam:
Concept of Religion and Foundations of Ethics and Morality, and the Meaning of Happiness
and Experience. The first book discusses religion as the origin of every aspect of life, starting
from how to rebuild Islam in a civilization from a world perspective. Furthermore, the use of
the term "din" in Islamic phrases has been narrowed down from previous religious aims. 82 Al-
77
Irma Ayu Siregar, Lina Mayasari Siregar. Studi Komaparatif Pemikiran Ismail Raji Al-Faruqi Dan
Syed Muhammad Naquib Al-Attas. Jurnal Al-Hikmah Vol. 15, No. 1, April 2018., p. 83
78
Ibid., Pp. 84-85
79
80
81
Ibid., Pp. 1, 25
Attas calculated that the great goal of religion is to return to man himself. 83 Although, Al-
Attas does not clearly explain religious experience in this work, Al-Attas has specifically
explained it in two dimensions, both profane and esoteric.
Meanwhile, the second work describes the impact of the previous discussion (Islam:
The Concept of Religion… ..). Related to research, there is a combination to determine this
research in uncovering the problem. In addition, this monograph is part of the chapter in
Prolegomena Al-Attas.84This book talks about the nature of happiness which rests on the
aspect of Sufism. This monograph uses Islamic tasawwuf and psychological approaches to
treat the essence of eternal happiness both from a definitional and empirical perspective. 85
In recognition of several works that are dedicated references in the Islamic world,
such as:
a. Several Aspects Sufism as Practiced among Malays, Malaysian Sociological

Research Institute, Singapore.
b. Raniri and Wujudiyyah 17th century Acheh, Malaysia branch of the Royal
Asiatic Society, no. 3, MBRAS, Singapore. 1996
c. Mysticism Hamzah Fansuri, University of Malaya Press, Kuala Lumpur.
1970
d. Islam and Secularism, ABIM, Petaling Jaya 1978
e. Positive Aspects of Tasawwuf: Initial Thoughts of Islamic Philosophy,
Islamic Science Academy, Kuala Lumpur. 1981
f. Risalah untuk Kaum Muslimin, ISTAC, Kuala Lumpur.
g. Prolegomena to Islamic Metaphysics of Islam: An Exposition of the
Fundamental Elements of the Worldview of Islam, ISTAC, Kuala Lumpur.
199586
2.3. Concept of Religious Experience
a. Religion
82
Al-Attas. The Concept Of Religion And The Foundation Of Ethics And Morality. Kuala Lumpur. IBFIM
Publishers., Page 1
83
Ibid., P. 18
84
Al-Attas. Prolegomena to The Metaphysic of Islam., P 41, 91
85
86
Adi Setia. Al-Attas’ Philosophy Of Science An Extend Outline, p. 188
Towards religious experience, they are associated with the two terms "religion" and
"experience.” What is urgent that must be recognized is, what is meant by religion, what it
means, what is its purpose, and what is embraced. Whereas experience is generally a hot
discussion in several disciplines. They try to observe, identify, and reduce it to scientific
ideas. Then, what is the purpose of the term elaborated in the two words.
Religion is connectedness, relation, submission, debt, interaction with God Almighty

in spiritual and psychological aspects, as well as its implications for actions and behaviors
that will potentially return to humans, physically and mentally to complement human aspects.
Thus, looking at the current case, religion is not an urgent issue even though it is just a
transcendental concern without paying attention to its relation to the implications in the
visible reality or social aspects. Since secularization exists in the modern era that separates
scientific truth and religious beliefs.87 Humans have to go back to transcendental things to
solve the baseless truth which means a belief.88
The etymological concept of the word "religion" comes from the Latin, "religare" or
which means "to bind",89 to be tied or tied.90 Moreover, Reinach's defines "the collection of
objections, practicing immediately or faculty." 91 According to this state, it is considered that
religion is an effort to maintain loyalty with ritual obligations such as obligations, rules, and
precepts that come from religion (in Islam it is the Koran). 92Various scholars are responsible
for their statements in defining religion. One said that religion "is considered to exist in all
ages and societies, The source and goal of all human life and value". 93And which states, "as
an activity and a way of life:" the formation of different emotions; about different customs,
practices, or virtues; about different goals, desires, desires, and commitments; and different
beliefs and ways of thinking, "along with" different ways of live. "94
Geddes MacGregor notes that religion has multiple meanings that suggest the final
concept in clear terms. He divides the meaning of religion into four places. First, religion is
87
Al-Attas. Risalah Untuk Kaum Muslimin, pp. 22-23
88
Ibid., P. 23
89
Geddes MacGregor. Philosophical Issues In Religious Thought. Published by: Houghton Mifflin Co.
page 11
90
Widigdo. Mohammad Syifa Amin. On Religious Experience: A Critique of John Dewey's Ideas of
Religious Experience from a Muslim Illumination Perspective. Journal of Agriculture: Social Sciences &
Humanities 28 (1): 717-731 (2020)., P. 718
91
Geddes MacGregor Philosophical Issues In Religious Thought. page 11
92
Ibid.
93
James M. Nelson. Psychology, Religion and Spirituality. New York. Published by: Spring., Pg 3
94
loyalty to what is ordered in the revelation with rituals and obligations. 95Second, religion is
the rule of social dynamics and exchanges and political cycles. 96In his explanation, religion is
only about social structure and the rules that surround it. Geddes exemplifies the Indus valley
civilization that they are classified according to degrees as mentioned by caste. 97
Third, religion seems to be an internal subject. 98 That is, religion is not about
development and change, but the divine aspect of maturity and death. 99 Religion is not
superstition. It has a historical aspect which is a factor in the emergence of religion. 100 And
fourth, religion emerges in the view of high intellectual enterprise, which involves not only
metaphysical presuppositions, however, it involves a whole series of dogmatic utterances that
raise complex questions that require a lot of logical mapping. 101And finally, it was concluded
that religion does not only concern transcendent beings, but also all human life.102
Religion for the term usually involves several words related to divinity or
transcendence.103 Ontologically, transcendence is the divinity of the esoteric form beyond the
visible reality of existence, which is obtained from the transcendent faculty, usually intuition
and spiritual.104However, the transcendent embraces what goes beyond practice and ethics to
real material life. Some people, both laymen, scholars, and scientists, claim that there are two
types of transcendence: weak transcendent and strong transcendent. 105Transcendent is weak
what is meant is the attainment of something that goes beyond current activities, such as
thinking, feeling or acting.106Otherwise, the weak transcendent relates beyond reality to
human activities and their attainment of experience. For example, a person will feel the
impact of his epistemological experience intellectually such as mastering a foreign language
and listening to and enjoying musical tones. 107 Then the question arises, "what lies beyond
that activity," which is the goal of this transcendence.
95
Geddes MacGregor. Philosophical Issues In Religious Thought., P. 12
96
Ibid.
97
Ibid.
98
Geddes MacGregor. Philosophical Issues In Religious Thought., P. 12
99
Ibid.
100
Ibid.
101
Ibid.
102
Joachim Wach. The Comparative Religion. Joseph M. Kitagawa (ed). Published by: Columbia
University Press., P. 32
103
104
William James. 2009. The Varieties of Religious Experience. South Australia. Published by: (E-Book)
University of Adelaide., P. 43
105
106
Ibid.
107
Meanwhile, strong transcendence is the real transcendence as the cause of reality.
Emmanuel Levinas (died 1969), views that this kind of transcendence says that the world is
not permanent. There are powerful entities that are characterized by infinity. 108Currently,
most scientists face this, so this is only a marginal aspect. Humanistic philosophy, states that
transcendence is just another ability of human potential. 109However, the strong transcendence
cannot be denied the consequences of knowledge. Therefore, the transcendent becomes the
need to examine knowledge and what is behind it. 110 Then, this term suggests that religion is
not a scientific idea to observe.
On the other hand, Muhammad Iqbal considered the philosophical spirit to involve the
consequences of religion. To seek beyond that one has to use rationality and spirituality at the
same time. Hence, he suspected authority and criticizes human assumptions for hiding
thoughts and ultimately discovering the truth.111Therefore, religions with strong teachings are
transcendentally inseparable from rational activities. This case is considered as a form of
secularization in religion that distinguishes scientific terms from religious truth
(revelation).112
Not only transcendence, immanent matters are included in the affirmation of religious
issues. It even becomes an implicit element in the phenomenal and reality that often happens.
Immanent tries to reveal human activity and its relationship with religious terms. In the
previous case, Gedder stated that religion teaches influence to all aspects of man because of
religious rules or revelations.113 Easily, religion relates all dimensions in human activity with
values that regulate humans to carry out an activity as rules that limit a corridor. 114 Humans
will carry out the task and choose how to carry out an activity according to its form in
interpreting world reality, or what is called a worldview.115
What is considered religion by definition, religion involves human activity as its

functional analysis.116This means religion as a tool to explain reality and express it as its
function. Psychologists used to take this case, religion as an event analyser. 117 However, this
108
Ibid.
109
Ibid., P. 5
110
Ibid.
111
Muhammad Iqbal. Reconstruction of Religious Thought in Islam (1930). Published by: Dodo press,
2009., p. 1
112
Al-Attas. Risalah Untuk Kaum Muslimin., P. 196
113
Geddes MacGregor. Philosophical Issues in Religious Thought., P. 12
114
James M. Nelson. Psychology, Religion and Spirituality., P. 6
115
Ibid.
116
Ibid., P. 7
117
Ibid.
is not the expectation of the goal of religion for humans and contradicts the substance of
religion which involves transcendent reality. Meanwhile, religions that are prioritized are
both transcendent and immanent.118 The case above is an important fact at the beginning of
the secularism movement from a religious perspective.
Thus, in terms of religious thought and problems as follows from the transcendental
term, religious experience is scientific and is even a serious problem. Hence, the spiritual
strong and the transcendent weak embrace this idea. Settlement in invisible cases has become
metaphysical because transcendence breaks consciousness.
In this period, religion was dominated by secular thought. Regarding the notion of
secularization, the liberation of humans from metaphysical beliefs to material-physical
through reason and language.119 Immanent and transcendent differences, reality and truth,
spiritual and empirical, in these cases characterize the secular impact that has occurred in the
Western world.120The impetus for this impact is the shift in discussion about religion and
spirituality without paying attention to the transcendental order and ignoring the existence of
god and religion being taught. Modern science and philosophy influence the construction of
knowledge, eliminate the unseen reality and ignore divinity, then give priority to the material
aspects.121
In this case, historically, since the tragedy that occurred so long in the west, the
dominant Christianity has its roots in Christian teachings and church government. 122 Where,
injustice religion (Christianity) as an institution of belief, let go of mere sacredness and
dogma, then ignore the development of science and science. 123 At the same time, there
emerged secularization and dedication to the West to release and free from the confines of the
hegemony of the church which ignored all aspects of religion such as belief in god and
revelation.124 Hence secularization also leads to atheism.125
118
119
Al-Attas. Prolegomena to The Metaphysic of Islam., Pp. 24-25
120
121
122
Adian Husaini. Wajah Peradaban Barat Dari Hegemoni Kristen Ke Dominasi Sekuler-Liberal.
Gemna Insani, Jakarta 2005., page 261. Al-Attas. Islam and Secularism., Pp. 17-18
123
124
125
Given the previous, the current understanding of religion is often assumed by material
and empirical observations such as what society today calls phenomenology. 126 They see
religion as a phenomenal fact that occurs and returns to humans both historically, naturally
and positively.127Kristensen describes approaches to uncovering problems in the
phenomenology of religion. First, ignore the men of the past century (twentieth century) for
their historical facts.128Second, phenomenology reduces the differences between religions in
addition to their similarities.129Third, the phenomenon tries to explain the nature of religion
from a positive element.130So religious experiences that emphasize transcendental reality,
faculties, existence, and essence that involve humans in their implications in everyday life,
Joachim Wach, the scholar, confirmed until the beginning of his discovery. with religious
experiences adapted to various problems in the realm of experience. 131 The first way he
addresses is to adjust the historical formulation of a religion specifically. 132 Whereas the
second way is a personal approach which is interpreted starting from a question about self-
introduction or "I" where it is objected to a person, both individually and plural.133
b. Religious Experience
Human experience is included in human religiosity. This is related to the results of

human experience tests which are basically known in various kinds of experiences.
Experience is the acceptance of events which are continued by the inner cognitive faculty.
John Dewey emphasized the quality of religious experience or acquisition obtained from the
ideal imagination; the relationship between human intelligence, through imagination,
achieving goals by making adjustments, reorienting, and improving human life.134
To explain Dewey's statement, two types of experience will be found; differentiation

and relationality.135 Differentiation as a derivative of "different", means that something is
126
Joseph Dabney Bettis. Phenomenology Of Religion: Eight Modern Description Of The Essence Of
Religion. Published by: Harper & Row Publisher. New York and Evanston., Pp. 1-2
127
W.Breden Kristensen. Phenomenology Of Religion: Eight Modern Description Of The Essence Of
Religion, p. 32
128
Ibid.
129
W.Breden Kristensen. Phenomenology Of Religion: Eight Modern Description Of The Essence Of
Religion, p. 32
130
Ibid.
131
Joachim Wach. The Comparative Religion, p. 28
132
Ibid.
133
Ibid.
134
Humanities 28 (1): 717-731 (2020)., P. 723
135
different or separate. That is, when consciousness works to deliberately cultivate objects that
are separated from humans.136 Consciousness directs objects in phenomena or reality out of
consciousness. Some people call this state the experience of pure consciousness. Whereas the
previous dimensional contradiction was undifferentiated, this state is when consciousness
does not separate the pure phenomenal object from the mental faculties themselves, not
deliberate experience.137 This experience is usually associated with such a monistic
experience.138 On the contrary, this state is a condition when people see everything as a single
entity, objection lies only in consciousness.
Another type of dimension is relationality. The word "relation" is the key to what
happens from these events to human relationality in experience. This experience is
recognized by one human and another as the significance that experiences with one another
are connected to one another.139However, experiences are subjective, so people only share
experiences for different objects. Thus, religious experience is universal in its objectivity. 140
Another expression in terms of similar religious experiences, various scholars refer to

this event as a spiritual experience. 141 Transpersonal psychologists argue about the nature of
spiritual experiences. They defined this experience as the power of consciousness, beyond the
142
power of cognitive or intellectual reasoning. This means that this experience cannot be
explained with a reasonable view. Where consciousness expands beyond the limits of
physical reality, both space and time.143
Today, religious experience works for most religious people. People who adhere to a
religion will be seen from their practical ethics since they demand religious teachings. 144
People are required to practice good ethics as a manifestation of religious thought. Hence,
phenomenological analysis is considered as their method of observing reality. Whereas
religion is about faith in reality. So, this observation must take a broader field both
136
James M. Nelson. Psychology of Religion and Spirituality., P. 104.
137
Ibid.
138
Ibid.
139
Ibid.
140
Ibid.
141
Ryandi. Pengalaman Spiritual Menurut Psikologi Transpersonal. Kalimah Journal. Vol 12 No.2,
September 2016., p. 42
142
Jorge N. Ferer. Re-visioning Transpersonal Theory: a Participatory Vision of Human Spirituality.
(New York: State University of New York Press, 2002), 1-2.
143
September 2016., p. 42
144
Marsikhan Mansur. Agama dan Pengalaman Keagamaan. Madinah: Journal of Islamic studies,
Volume 4 Number 2 December 2017., pp. 140-141
subjectively and objectively. So, people who practice religion without experience have no
meaning in religiosity, or are not important.145
While, this experience is in the inner faculty, or inner empiricism. 146Inner faculty
refers to human mental faculties such as consciousness, heart, and spirit. Empiricism is
measured by experiment and becomes a scientific idea to discover. 147 The final opinion is
universal.148This attribute is similar to relationality in religious experience. In contrast, this
experience is possible for those who do not believe in religion. But on the other hands it is a
false statement based on religiosity, but on the other hand, this experience can be obtained by
all people around humans who even deserve atheism.149
Wach Addressing the nature of religious experience can be found from two
approaches:150 first, which is in accordance with the formulation of the history of one religion
associated with a denomination and school of religious thought. The formulation of history is
aimed at the conditions of human connection with God following a system of thoughts and
feelings such as beliefs, dogmas, myths, and several religious teachings. 151 Second, another
one is discovering collective and individual experiences. 152 On the other hand, Wach starts
with the word "I" which refers to individuals, but sometimes means collectively. 153 In this
argument, Wach derives Alan Richardson's point in his statement that the living church is one
of the experiences that all religious people have.154
As Dewey’s statement, religious experience is an inward aspect of human intercourse

and the human mind with god, 155 He assumed that religious experience differs between
religions. Religious people will experience what is gained from ritual and service as religion
is taught. Religion, here, is seen as an institutionalized and organized movement that fosters a
common religious community. It shows the consequences of the phenomenal understanding
145
Khadija. Titik Temu Transpersonal Psychology Dan Tasawuf. Theosophy. Volume 4, Number, 2,
December 2014., p. 389
146
Ibid.
147
Ibid., P. 45
148
Ibid., P. 47
149
Humanities 28 (1): 717-731 (2020)., P. 725
150
151
Tryani Pujiastuti. Konsep Pengalaman Keagamaan Joachim Wach. Syi'ar Vol. 17 No. August 2,
2017., p. 66
152
Ibid.
153
154
Ibid.
155
Joachim Wach. The Comparative Religion., P. 41
of religion which tries to reduce the transcendent circle of religion. Ignoring purpose in
religion where deity is included as a key term in religion, ignoring the contribution of deity in
the cycle of gaining experience, At the same time, on average Sufism and Muslim scholars
convey their thoughts on finding the ideal religious experience without neglecting the
metaphysical aspects or divine contributions.
Muhammad Iqbal argued that religious experience is an ordinary experience. There

are systems in the inner faculties which contribute to drawing on experiential results through
cognition and intuition.156 In Iqbal's assumption, the realm of mystical or religious experience
cannot be ignored in the same human experience. 157 Religious experience is defined as the
fact of human experience in the capacity to gain knowledge, one fact interprets goodness with
other facts.158 He describes the characteristics of these experiences as direct, unanalysed,
transcendent-personal, unable to communicate, sensible.
First, the character of religious or mystical experience is direct. Direct human

experience as usual. However, the term "religious" refers to a god who knows, interpreted by
this experience. Or gods known as immaterial objects, or other mathematical
objects.159Second, cannot be analysed means that has not been fully observed about this
experience. Hence the mystical state of bringing soul (knowledge) to total reality,
incorporating other beings of reality which cannot be analysed and there is no difference
between subject and object.160
Third, the mystical state is a moment of intimate association with a unique,

transcendent which suppresses the personal privacy of the subject. 161Fourth, the
uncommunication of this experience is basically more of a feeling than a thought. 162Fifth,
mystical experiences are intimidated with eternal entities that give people a feeling of the
unreality of God.163
156
Muhammad Iqbal. The Reconstruction of Religious Thought in Islam (1930). Published by:
Dodo press, 2009., p. 18
157
Hawasi. Religious Experience In The Light Of Discursive Language. Proceedings of the International
Conference with Indonesian Uzbeks, Vol. 1 - October 2011 Gunadarma University - Jakarta, 18 October 2011.,
page 10
158
Muhammad Iqbal, The Reconstruction of Religious Thought in Islam (1930). Published by:
Dodo press, 2009., p. 15
159
Ibid., P. 16
160
Muhammad Iqbal, The Reconstruction of Religious Thought in Islam (1930).. Published by: Dodo
press, 2009., p. 15
161
Ibid.
162
Ibid., P. 17
163
Ibid., P. 19
This is the argument of various scholars who seek to observe religious experience.
They generally call it a mystical experience that is uncertain based on religion itself, but only
mystical state or condition. However, according to Muhammad Iqbal, this opinion is closer to
Sufism. So, both mystical and religious experiences are nothing new in Tasawwuf, let alone.
Therefore, Sufism is integrated between religion, ethics-morality, and the psychology of the
state in humans.
2.4. Sufism On Religious Experience
The Islamic tradition has made a scientific project in religious experience. Sufism as a
way to identify ordinary or extraordinary phenomena in spirituality is related to mystical
terms be it truth, reality, or experience.164 Hence, the aim of Tasawwuf is to attain the highest
level of mystical degrees through the inability to lead to a unity of existence that returns to
the path back to God mystically in transcendental existence. 165 Sufism explains how to reach
the highest level in seeing god as experiencing the unification of the existence of god and its
reality (al-haqiqah) or annihilation (fana ') to the existence of god spiritually through
actualization and realization.166
The beginning to find religious experience in Sufism, then a better thing to start from
several principles of Sufism divine activities because knowing that religious experience is
purely derived from Religion taught as Sufism emerged from Islam. 167Abdul Wafa Al-
Ghonimy At-Taftazani firmly stated the nature of Sufism which has been specifically linked
and based on Islam. As it is known that tasawwuf, a scale of mysticism among religions, has
several differences from others originating from Islam, such as the Koran, Arabic science,
classical theology, and a combination of world languages such as Greek, Persian, and other
philosophies.168 In explaining, what distinguishes, it is the consequence of religion and
revelation as the basis of Sufism.169
164
William C. Chittick. Religious Experience In Traditional Islam. The Cambrige Companion to Religious
Experience. Edited by Paul K. Moser, Loyola University, Chicago, Chad Meister Publisher: Cambridge University
Press., P. 134
165
Annemarie Schimmel. The Mystical Dimension of Islam. Published by: University Of North
California Press. United States of America. 1975., p. 4.
166
William C. Chittick. Religious Experience in Traditional Islam., P. 136
167
Abu Al-Wafa Al-Ghanimiy At-Taftazaniy. Al-Madkhal Ila At-Tasawwuf Al-Islamiy. Cairo. Published
by: Daar-El Tsaqafah., P. 12
168
Abu Al-Wafa Al-Ghanimiy At-Taftazaniy. Al-Madkhal Ila At-Tasawwuf Al-Islamiy. Cairo. Published
by: Daar-El Tsaqafah., P. 36
169
September 2016., p.46
Annemarie Schimmel gave the definition of Sufism as the interiorization of Islam
with respect to the personal experience of the central mystery of Islam based on Tawhid. 170
Then At-Taftazaniy defined Sufism as the principle of life, a certain way to realize human
completeness, noetic knowledge, and spiritual happiness.171Tasawwuf aims to complement
the human spirituality by attaining knowledge of divinity through ethics (al-akhlaq).
Therefore, Al-Qusyairy said that Sufism wanted to avoid the traits of servants who could
sometimes move away from God without knowing him.172
The origin of Sufism implies all the principles of religious virtue which are
manifested in rituals, faith and understanding, the beauty of character. 173 They support the
ethics and world view of Islam as a foundation for building mystical traditions as an
implementation of religious values which are both exoteric and esoteric. 174 Exoteric is related
to the practice of law in the corridor of shari'ah and based on religious rituals. Esoteric is the
activity of mental faculties like the heart. While beauty will be realized, if humans have gone
through several stages and efforts in union with God. 175 It aims to actualize itself to perfection
and is truly human.
With regard to the foregoing discussion, mystical experience in a general sense

combines familiar expressions towards Sufism. Combining words before stepping into
Islamic tasawwuf. According to Christine Overall, the entire of her work are properties of
facts to understand this achievement: first, this experience is gained by learning and
practicing.176Learn to become aware of some discernment and practice to improve the ability
to prepare the senses and the mental faculty for receiving transcendence. Second, it is
concerned with developing mentoring skills. Third, the mastery of skills described by
degrees.177 That man will show his behaviour as the embodiment of his accomplishments,
going through step by step in the hierarchy, reaching perfection.
Hakim At-Tirmidzi was a prominent person who affirmed the source law and Islamic
values of religious experience. The judge explained to 3 spiritual foundations and mental
170
Annemarie Schimmel. The Mystical Dimension of Islam., P. 17
171
Abu Al-Wafa Al-Ghanimiy At-Taftazaniy. Al-Madkhal Ila At-Tasawwuf Al-Islamiy., Page 3
172
Ibid., P. 104
173
William C. Chittick. Religious Experience in Traditional Islam. The Cambridge Companion To
Religious Experience., P. 135
174
William Stoddart. Outline of Sufism: The Essentials of Islamic Spirituality. World Wisdom, Inc,
Bloomington, Indiana, 2012., pp. 3-4
175
Ibid., P. 27
176
Christine Overall. The Nature of Mystical Experience. Religious Studies. 8.Cambrige Press., P. 50
177
Ibid., P. 52
activities: religious truth (al-haqq), philosophical beliefs for understanding based on the sages
(al-'adl), and sound intellect (as-sidq).178Al-haqThis means the inclusion of shari'ah practices
in daily activities which are manifested from Islamic sources.
It cannot be avoided with rituals (shari'ah). Therefore, religious mysticism must be

derived or derived from the religion itself, or the sensing of the transcendent or must be
obtained from the holy syari'at law.179 Exotericism explains that Sufism originates from the
Koran and the Sunnah.180 Another argument states that the shari'ah is the foundation of
everything.181Sufism affirms religious law which proposes to accept transcendent attainments.
If humans acquire a mystical activity without assumptions based on religion, then it can be
obtained from other transcendent realities such as demons or demons. The hierarchy of law in
Islam as the centre of a value such as imperative (obligatory), the suggestion to go or do
(manduub or makruuh), prohibited (haram), or desiderata (mustahsan).182 Collectively, the
hierarchy returns to the goal of establishing Islamic law, bringing prosperity to mankind in
everyday life by prioritizing urgent management.
Kalam and philosophy. Muhammad Iqbal put forward the philosophy that it is a
consequence of religion in thinking and worldview. In addition, Muhammad Iqbal stated the
consequences of religion and the importance of this study is the collaboration between
religion and philosophy: "The spirit of philosophy is one of the free questions. It suspects all
authorities. "183Intellect serves to search for reality and reveal the real truth. Then applied to
daily practices and behaviour. The urgency of the statement is that this assumption must be at
the root of the proven strength of the mystical order.
The beautification of character such as a spiritual or psychological state or condition

with actualization through the introduction of self and God as a whole human being. 184
Chittick said that the main concern of Tasawwuf is to feel the existence of God by tasting. 185
178
Abdurrahim al-Sayih. As-Suluk 'inda Al-Hakim Al-Tirmidzi Wa Masaadiruhu Min Al-Sunnah. Cairo:
DarEl-Salam. 1998., p. 75
179
Majid Fakhry. Islamic Philosophy. Theology and Mysticism: A Brief Introduction. Oneworld
publications. Oxford, England. 1997., p.74
180
William Stoddart. Outline of Sufism: The Essentials of Islamic Spirituality., P. 16
181
Ryandi. Pengalaman Spiritual Menurut Psikologi Transpersonal., Pg 44
182
Ismail Raji. 1973. The Essence Religuous Experience In Islam. Numen, Vol 20, Issue 3., pp. 186-187
183
Muhammad Iqbal. The Reconstruction of Religious Thought in Islam (1930). Published by: Dodo
press, 2009., page 1. See Muhammad Iqbal. 2016. Rekonstruksi Pemikiran Religius dalam Islam (Anotasi: M.
Saeed Sheikh) (Annotation: M. Saeed Sheikh). Bandung. Mizan Publishers., Page 1.
184
William C. Chittick. The Religious Experience in Traditional Islam. The Cambridge Companion to
Religious Experience., P. 135
185
William C. Chittick. The Sufi Path of Knowledge: Ibn 'Arabi's Metaphysics of Imagination. State
University of New York Press, Albany. 1989., p. 3
In addition, the essence of Islam rests on the testimony and confession of God. Called
shahadah, to acknowledge that God is the only main cause, source, and centre of other
existence.186 Men are required to find God's nature, to find God and recognize him after
himself.
The core principle in finding god is to recognize the essence of god. There are
arguments about the god of science and the absolute truth of revelation: First, earlier thinkers,
Sufism, and philosophers in Islam held to a god who acknowledged through knowledge of
the existence of God. Some thinkers, such as Al-Ghazali stressed plausible arguments for the
existence of god; It is through causality (cosmology) that everything that happens comes
from a cause, and that cause will give birth to a result. 187 This statement carries the basic
belief as a basis for constructing world view constructions in several thoughts starting from
metaphysical beliefs, to carrying divine normative values.
Second, the god as the centre of ethical values. That is, god is as normative on the
absolute principle which is derived from divine orders such as several legal
hierarchies.188This argument serves as the result of a basic belief in the absoluteness of God's
truth. If these two values are held by men, then religious experience will be obtained as an
attainment of body and soul in believing in God and the actions of all its commanders.
Therefore, real religious experience comes only from religious truth and values.
Abu Nasr As-Siradj Al-Tusi agreed that man has trained his inner soul to attain some
transcendental or physical attainment which consists of maqomat and ahwal. Al-Tusi defined
maqomat as the position between the servant ('abd) and the god established by worship,
effort and loyalty to the deity. Humans are required to achieve every step of worship if they
want to achieve goodness, optimism, or happiness. There are conditions such as repentance
(taubah), patience (shabr), acceptance (shukr), abandonment (zuhd), poverty (faqr),
contentment (pleasure), and surrender (tawakkul).189
Ahwal is a state of the soul within that is associated with purity and memory. 190The
result of going through the stages is experiencing some sense of worship and the enjoyment
186
Ismail Raji Al-Faruqi. The Essence of Religious Experience in Islam. Numen, Vol 20, Issue 3., pp. 192-
193
187
Ismail Raji Al-Faruqi. The Essence of Religious Experience in Islam., P. 193
188
Ibid., P. 194
189
Abu Nasr Al-Siradj Al-Tusi. Al-Luma '. Edited by: Dr. Abdul Halim Mahmoud, Abdul Baqi Surur.
Published by: Daar El-Kututb Al-Hadithah (Egypt), Al-Maktabah Al-Mutasnna (Iraq, Baghdad)., P. 65.
190
Abu Nasr Al-Siradj Al-Tusi. Al-Luma '. Edited by: Dr. Abdul Halim Mahmoud, Abdul Baqi Surur.
Published by: Daar El-Kututb Al-Hadithah (Egypt), Al-Maktabah Al-Mutasnna (Iraq, Baghdad)., Pp. 65-66
of a quiet life such as meditation (zuhud), closeness (al-muroqobah, al-qarb), love
(mahabbah), fearness (khawf), hope (king'), disappearing (al- syawq), hospitality (al-uns),
serenity (at-thuma'ninah), witness (al-musyahadah), and faith (al-yaqin).
Ismail Raji Al-Faruqi supports that religious experience is at the core of Islam.
Religious experience in Islam is the embodiment of teachings, serves certain purposes of the
living nature, spreads satisfaction and creates other satisfactions, identifies transcendence and
unification (tauhid) embodied in normative values.191
In conclusion, Sufism is a religious experience itself through several spiritual paths

and attainments based on Islam, whereas religious experience is related to psychological
problems. Psychologists try to explain the state of consciousness in the spiritual state of
mystical experience through religion, to become functional to observe as phenomenological
methods spread in modern times. But sometimes mystical experiences are just a phenomenal
occurrence among humans themselves without the role of religion.
Since the third century of Hijiriyah, Sufism has actually discussed the phenomenon of
certain era traditions in the rise of Islamic civilization. In history, Sufism contains the
meaning of one of the Islamic intellectual traditions. The phenomenon that occurred by some
Sufism was an extraordinary phenomenon at that time. However, other thinkers such as Al-
Ghazali have worked on this concept of the unknown. And restore that religious experience is
obtained only through religion. Other mystical religions do not sound out of religion.
Religious experience according to Sufism is related to the discovery of God through

his knowledge. Whereas knowing God will be obtained by inseparable cognitive and spiritual
attainments, then manifesting ethics and normative values. Hence, religious experience stems
from teachings and rituals. Consequently, this man is required to practice religious values,
such as Islam from the Koran and the Sunnah.
191
Ismail Raji Al-Faruqi. The Essence of Religious Experience in Islam., P. 200

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Chapter II

2.1. Intellectual Life of William James and SMN Al-Attas

2.1.1. William James's Intellectual Background

2.1.2. Work and Significance

William James spent most of his life in psychology, functional psychology, a

2.2. Syed Muhammad Naquib Al-Attas

Greatest Islamic Thinker, Philosopher, Bachelor, architecture from Johor, Malaysia, 32

2.2.1. Intellectual Background

On In 1963, Al-Attas moved to London University to take a doctorate, at SOAS

2.2.2. Work and Significance

International Institute of Islamic Thought and Civilization (ISTAC) is an institution

a. Several Aspects Sufism as Practiced among Malays, Malaysian Sociological

2.3. Concept of Religious Experience

Religion is connectedness, relation, submission, debt, interaction with God Almighty

What is considered religion by definition, religion involves human activity as its

Human experience is included in human religiosity. This is related to the results of

To explain Dewey's statement, two types of experience will be found; differentiation

Another expression in terms of similar religious experiences, various scholars refer to

As Dewey’s statement, religious experience is an inward aspect of human intercourse

Muhammad Iqbal argued that religious experience is an ordinary experience. There

First, the character of religious or mystical experience is direct. Direct human

Third, the mystical state is a moment of intimate association with a unique,

2.4. Sufism On Religious Experience

With regard to the foregoing discussion, mystical experience in a general sense

It cannot be avoided with rituals (shari'ah). Therefore, religious mysticism must be

The beautification of character such as a spiritual or psychological state or condition

In conclusion, Sufism is a religious experience itself through several spiritual paths

Religious experience according to Sufism is related to the discovery of God through

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