MUHAMMADIYAH.OR.ID, YOGYAKARTA — Syamsul Anwar, Chairman of Muhammadiyah, explored the three main manifestations of religious experience in Islam: intellectual, actional, and expressive.
Syamsul began by defining religion as a system comprising three key elements: essence, form (sharia norms), and manifestation in the form of good deeds He then explained that the manifestation of religious experience in good deeds can be divided into three categories based on their scope: intellectual, axiological, and expressive.
The intellectual manifestation of religious experience encompasses acts of thought that produce works such as fiqh (Islamic jurisprudence), tafsir (Quranic exegesis), hadith (narrations of the Prophet Muhammad), kalam (Islamic theology), and philosophy, which provide a deeper understanding of religious teachings.
The actional manifestation of religious experience involves acts of good behavior, both individually and collectively, such as prayer, forming communities, or initiating social movements based on religious values.
The expressive manifestation of religious experience encompasses acts of expression such as art and culture that are influenced by religious values.
Syamsul further explained that in terms of form, the manifestation of religious experience can be divided into two categories: strictly patterned and loosely patterned.
Strictly patterned manifestations refer to mahdah worship, where the procedures for performing it are clearly defined in the Quran and Hadith. For example, prayer has strict rules that must be followed. However, cultural aspects can also influence its performance, such as the use of a prayer cap during prayer.
On the other hand, loosely patterned manifestations encompass aspects of muamalah (social interactions) that are largely unregulated or can still be changed according to the dynamic needs of society. For example, when a Kiai (Islamic scholar) teaches the Quran to his students in a circular sitting position, this is a manifestation of religious experience that is not strictly patterned because there are no detailed sharia guidelines for teaching.
Based on the above explanation, Syamsul emphasized that religion opens up a wide space for artistic and cultural expression. Although there are aspects that are strictly regulated, religion is not static and rigid in the face of cultural dynamics. On the contrary, religion inherently allows for change and adaptation that accommodates the development of human culture.
Thus, Syamsul concluded that religion is not an obstacle to the development of art and culture, but rather serves as a source of inspiration and a moral foundation that enriches and gives meaning to human expression in various aspects of life.
