<![CDATA[This study aims to analyze Haidar Bagir’s concept of religious imagination in Religion and Imagination through Henry Corbin’s framework of the mundus imaginalis, with the goal of shifting religious life, which is often exclusive and rejects truths from other faiths toward a more open religious life that respects other faiths and embraces a more noble understanding of spirituality. Using a qualitative approach based on a literature review with a philosophical hermeneutic method, this study finds that the two are complementary. Bagir emphasizes the instruments of access to the imaginal world (through the qalb, fu'ad, and dzawq), while Corbin provides his ontological map through the trilogy of realities: 'alam al-mulk, 'alam al-mithal, and 'alam al-jabarut. More than mere mutual confirmation, their dialogue yields the argument that inclusivism in religion is not a product of formal tolerance or truth relativism, but rather an inevitable ontological consequence for subjects who genuinely activate their religious imagination. Since the mundus imaginalis is a dimension of reality accessed by all traditions through different symbolic pathways yet leading to the same depth, a subject who experiences their religion imaginally will recognize, rather than merely conclude morally that other religious expressions are also moving toward the same reality. This finding has practical relevance for Indonesia’s pluralistic society, particularly in fostering a shift from procedural tolerance toward structural empathy and transformative religious education.]]>
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