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Religious moderation in Naskah Wawacan Babad Walangsungsang: A Sundanese religious diversity wisdom

result of this study shows that upon his spiritual journey while gaining knowledge he experienced magical scenery. The conclusion is the willingness of prince Walangsungsang to learn knowledge and ajimat from Budhaprawa teachers, the openness and support of Budhaprawa teachers about the Prophet’s shari’a and the explanation of Sheikh Datuk Kahfi (Muslim) for the religious search conducted by Prince Walangsungsang shows the beauty of speech that is rich with nuances of religious moderation. Contribution: This research is important as a basic reference for religious moderation, which is rooted in the local wisdom of the Sundanese culture and tradition and can be adopted to spread those in our interaction with other religions.


Introduction
In addition to NSK, manuscripts stored in Cirebon also helped to guide awareness of the connection of Hinduism, Buddhism, Budhaprawa and Islam. Those manuscripts are Babad Cirebon edisi Brandes, Carita Purwaka Caruban Nagari, Sedjarah Tjirebon, Sejarah Cirebon Naskah Keraton Kacirebonan, Sejarah Wali Syekh Syarif Hidayatullah Sunan Gunung Djati: Babad Mertasinga, or Naskah Walangsungsang. Those manuscripts contained the history of the relationships among religions in Java (Hernawan & Kusdiana 2020). Among the Cirebon manuscripts, the researchers are interested in Naskah Walangsungsang or Walangsungsang scripts. Based on the source tracing, there are two scripts: pegon Arabic script in Javanese and Sundanese in Latin script. In 2018, the manuscript has been transliterated and translated into Indonesian by Ma'mun, Safari and Nurhata (2018) entitled Cariyos Walangsungsang Transliterasi dan Terjemahan (The story of Walangsungsang: Transliteration and Translation). Meanwhile, Sundanese Latin script has not been transliterated and translated yet. The latter manuscript entitled Wawacan Babad Walangsungsang.
No one has started analysing the teachings of religious moderation in Wawacan Babad Walangsungsang script. Thus, it is very significant to conduct research on this manuscript not only to reflect an awareness of the importance of capturing the teachings of Wawacan but also to show an enlightening interfaith dialogue among local beliefs (Budhaparwa), the seeker of Prophet's shari'a (Pangeran Walangsungsang) and Islamic religious teachers (Sheikh Datuk Kahfi). Although it sometimes leads to inadequacy in conveying historical messages, the creativity of the researchers becomes the bridge of the beautiful lines in belief through local literary works such as Wawacan (narrative poems) and Pupuh (stanza). So, people can enjoy it today. Besides, this research is important considering the position of Sundanese language discourse as a medium for 'conveying' the teachings of religious moderation. It is possible amid the 'impossibility' opinion that the Sundanese in the past had practised religious moderation. The teachings of Pupuh and Wawacan are without debate in the community.
This research employs a qualitative method using philology to analyse the manuscript (Helizar, Hasanuddin & Amir 2013:6). This stage begins with an inventory of the manuscript, the description of the manuscript, transcription and translation (Djamaris 2002:10-11;Durkin-Meisterernst et al. 2016;Frank 1942).
There are two activities at the manuscript inventory stage. Firstly, library research through the library catalogue where the manuscripts are stored. Secondly, field studies are a direct search to locations where the manuscript exists in the libraries or the community (Djamaris 2002:10). Transliteracy is very important to do so that people can read scripts that were originally written in old characters (Helizar et al. 2013:6-7). Meanwhile, translation is a change of language from the language in the script to the language known by the public nowadays (Helizar et al. 2013:7).

Definition of moderation, manuscripts, Wawacan and Walangsungsang
The word 'moderation' means the reduction of violence or avoidance of extremes (Arif 2021). It was adopted from Arabic wasathiyah, which means justice, harmony, the middle way and not being in two extreme polar (Kasdi 2019;Zaduqisti et al. 2020). In broader terms, moderation -process and not a category -requires change as a movement along a continuum from radical to moderate. Moderation is implicitly related to ideas about tolerance, pluralism and cooperation. To become more moderate, a person must be more open to the possibility that other perspectives are valid, even if they are not the same (Schwedler 2011).
In Islam, religious moderation discourse includes: (1) moderation in thought and movement, (2) creed, (3) practice of teachings (Islam), (4) manhaj (clear and bright path) and (5) changes in behaviour and ijtihad (Kasdi 2019:186). Nevertheless, religious moderation discourse certainly belongs not only to Islamic tradition but also other religious traditions. Therefore, in Indonesia, religious moderation discourse covers all official religions of the country described on the basis of three pillars, namely (1) moderation in thought, (2) moderation in movement and (3) Muhammad, Ruswandi & Hernawan 2021:11-20). In this way, every religious people must treat others with respect, accept differences and live together in peace and harmony (Schwedler 2011). In a multicultural society such as Indonesia, religious moderation may not only be a choice but a must (Schwedler 2011).

Wawacan [epic narrative poetry] is a literary work that uses
Pupuh [stanza] standard. Unlike Guguritan [ballad narrative poetry], which only consists of one Pupuh, Wawacan consists of many Pupuh and tells a story of a heroic deed and events significant to the Sundanese culture (Moriyama 2005:127-129;Suherman 2017:35). In this article, Pupuh referred to a song that is bound by the number of syllables in one stanza, the number of lines and the play of the song (a form of traditional Sundanese song) (Badan Pengembangan dan Pembinaan Bahasa 2020:1118; ed. Meij 2017:245-247;Suherman 2017:35). From the 19th century until the early 20th century, Wawacan was very popular in Tatar Sunda [Sundanese land]. Before they were acquainted with the form of prose writing, almost all forms of writing were arranged in the form of Wawacan. Therefore, Wawacan covers various aspects of life such as social, political, economic, religious, cultural, linguistic and literary. As a result of the nature of the disclosure, the content of Wawacan refers to historical, didactic, religious and also belletri (Permadi 2017:30).
Javanese literature strongly influenced the development of Sundanese Wawacan. Around the 19th century AD, the Muslim Mataram Kingdom controlled the Sunda region. It led to a cultural exchange between Sundanese and Javanese. At that time, many regents from Sunda area visited Mataram. They came home with Javanese culture including Wawacan (Marsila 2020). Firstly, Wawacan was still in Javanese. Then, it was slowly translated into Sundanese. In the end, Sundanese people could create their own Wawacan in a variety of forms: fairy tales, sagas and chronicles. Scholars also used it as a medium of da'wah at that time. Therefore, it is easy to find some Wawacan that contain religious values and advice. In other words, at that time, Wawacan had significant value in Sundanese society (Fauziah 2019;Ilmiati 2020).
Walangsungsang, the main actor in the Wawacan Babad Walangsungsang script is the son of a Sundanese king called Sri Baduga Maharaja Sang Ratu Dewata Wisesa (Prabu Siliwangi) from his marriage to Nyi Mas Subanglarang (Ekadjati 1991:9). Walangsungsang is the heir to the throne of the Kingdom of Sunda Padjadjaran (Atja 1986:32). However, in the course of his life, he preferred to run away from Kedaton Sri Bima Punta Narayana Madura Suradipati [a castle where he lived], as his previous siblings did before (Atja 1986:32). As a Wawacan, the history of Walangsungsang is sung in a number of Pupuh, such as Dangdanggula, Kinanti, Asmarandana, Magatru, Pucung, Mijil, Sinom and ending with Dangdanggula (types of pupuh) (Burhan 1915).

Brief description of Wawacan Babad Walangsungsang manuscript
Wawacan Babad Walangsungsang is a historical manuscript, didactic and religious that describes the rules, guidance, teaching of religion and morality to the reader. Wawacan Babad Walangsungsang contains various aspects of life such as social, political, economic, religion, culture and literature. This manuscript is currently stored in Perpustakaan Nasional Republik Indonesia (PNRI or the National Library of the Republic of Indonesia) in Jakarta. The total number of pages of this manuscript is 53, including 1 page of information Bib. Id: 0010-37166660 and Item. Id: 0709124016, 1 page of collection information No. 136 and 1 page of information that the manuscript was re-copied from the Arabic script by Raden Muhammad Burhan in Kaum Bandung (Burhan 1915:iii-iv, 228). This information was presented by Muhammad Burhan himself when he finished the copying (transliteration and translation) of Wawacan Babad Walangsungsang as shown in Figure 2, Statement of Manuscripts (Burhan, 1915, iii-iv, 228). Evidence that the Wawacan Babad Walangsungsang manuscript is still well preserved can be seen in Figure 1, the cover of the Wawacan Babad Wadirectsang manuscript, as well as the inside of the Source: Joint research document.     This manuscript, it is strongly believed, was originally written in the Javanese (Cirebon) language. The purpose of translating into Sundanese, according to the translator, is that people get information about various aspects of past people's lives as the object of the research and also get the lessons and a warning (Burhan 1915:228). In this manuscript, his younger sister, Rarasantang, also accompanied Walangsungsang's journey. The following is a brief description of Wawacan Babad Walangsungsang manuscript as a result of the script transfer and language translation stages. The purpose is that the public knows the message. It starts from the 8th to the 237th of Pupuh Dangdanggula:  (2017), mention that the adventures of Prince Walangsungsang who wanted to learn Islam are also available in the history of Cirebon. Besides, the story also flourished with a fantastic element of magical things. The history of Cirebon is still preserved today, especially by the Kanoman Palace through the medium of oral narration (Widianti et al. 2017:25). Based on the research by Dadan Wildan, the history of Walangsungsang's journey is found in almost all manuscripts of Cirebon, except in the manuscript of the Babad Cirebon Brandes edition. It is the same as the oral tradition of the people in Cirebon. However, the presented stories have undergone interpretation and improvisation (Wildan 2012:101). Dadan Wildan added that the content and storyline are in line with the story content of old manuscripts because the story is taken from the traditional manuscripts of Cirebon, which in its development has become a legendary story of the people of Cirebon (Wildan 2012:106).

The teaching of religious moderation
After conducting the transcription and translation of this manuscript, this research focusses on the teaching of religious moderation contained in the manuscript. The term religious moderation in this article follows the description mentioned by the office of the special team for president mentioned here. They observed it because of different points of view: doctrines, rituals and religious social expressions. So, it is multidisciplinary. It's just that you have heard, through the book of Mustaka Jamus, that the Buddhist era will be replaced by the noble religion initiated by the son of King Siliwangi. (Burhan 1915:12) It shows the attitude of tasamuh (tolerance This sword is so powerful/can fly into space/and can talk/as a human being/and Raden must change the name/kyai Sangkan, the connector/ seed (seed, candidate) of the noble religion.
If we observe, through Pupuh Dangding Asmarandana the 99th to the 102nd, Samadullah begins to express the purpose of his coming to Jang Néga (Dangding 98). The dialogue of the two as described in Dangding 99-102 has taught the attitude of tasamuh (tolerance). He has taught fairness above all groups or factions (Tim Penyusun Kantor Utusan Khusus Presiden 2018). Besides, this article found similar information between the monk Danuwarsi and Jang Néga about the replacement of Buddhism in Java by the religion of the Prophet (Islam) through the descendants of King Siliwangi in the book Mustaka Jamus. Therefore, although Jang Néga did not teach Buddhism, he supported Samadullah's efforts by bestowing the legacy of the sword. It teaches ishlah (reform). Sang Jang Néga prioritises reformative principles to achieve better conditions that accommodate the changes and progress of the times by standing on the common good (mashlahah 'ammah). Also, Jang Néga taught the attitude of aulawiyah (prioritising the priorities) to be implemented compared with lower interests (Tim Penyusun Kantor Utusan Khusus Presiden 2018).
Here he has arrived again/Raden Walangsungsang/just keep forwarding/ Sang Jang Naga inquired/he felt surprised/to welcome the newly arrived/ from where are you from Based on Pupuh Dangding Asmarandana the 108th to the 113th, when kyai Sangkan stated the purpose of his coming to Jang Naga (Dangding 108), and the dialogue of the two as described in Dangding 109-113, also taught attitude of hospitality (tolerance), which is to recognise and respect differences, both in religious aspects and other aspects of life. He has taught fairness above all groups or factions (Tim Penyusun Kantor Utusan Khusus Presiden 2018). Furthermore, although Jang Naga did not teach religion, he supported Kyai Sangkan by gifting the inheritance of flags, badong batok (a kind of helmet) and kopiah waring (fez) with special efficacy. Jang Néga taught him aulawiyah (prioritising the priority) to be implemented.
Aulawiyah means comparing higher to lower interests and the principle of ishlah, which prioritises reformative principles to achieve better conditions that accommodate change and progress of the times by relying on the common good (mashlahah 'ammah) (Tim Penyusun Kantor Utusan Khusus Presiden 2018).
After successfully obtaining the inheritance based on the message of Jang Néga, Kyai Sangkan continued his journey to Mount Cangak. Pupuh also changed to magatru (a kind of stanza). Kyai Sangkan's meeting with the king of Bangau is narrated on the 140th, 145th, 146th and 147th Dangding.
While the 145th, 146th and 147th Dangding, tells the story of Kadatullah who succeeded in asking for the ancestral inheritance of the king of Bangau. Although reluctantly, Jang Bangau gave his ancestral heirlooms requested by Kadatullah.
He did that to keep his promise to Kadatullah who did not kill himself. The story is as follows: Then, Kadatullah met with the king of Stork to fulfil his promise to Kadatullah to teach religious moderation. It was a support in line with the principle of religious moderation tathawur wa ibtikar. Sang Jang Néga prioritised open and dynamic principles to achieve a better situation that accommodated the changes and progress of the times based on the common good (mashlahah 'ammah). King of Stork taught to always uphold akhlakul karimah, character, identity and integrity as khair ummah in the life of humanity and civilisation. In addition, he also taught pioneering in good initiatives for the benefit of human life (common good and wellbeing). To achieve the intentions and purposes, do not forget adequate worldly supplies.  (Rais et al. 1986;Wildan 2003). Based on the report, Shaik Nurdjati also teaches the principal teachings of Islam such as five times prayers, charity, fasting, pilgrimage, how to defence, call to goodness, rejecting evil, the science of Ushuluddin (religious principles), as well as the worldly sciences and the hereafter (shari'ah, fact, enlightenment) (Hernawan & Kusdiana 2020;Rais 1957).
Based on the report, Sheik Nurdjati also explained to Walangsungsang the meaning and wisdom of Islam. The meeting with the monk Danuwarsi also gave the meaning and wisdom that Walangsungsang and Rarasantang will meet with the religious scholars and the descendants of the Prophet. It is also believed that the term Ampal of Ampal ring is a gift to Walangsungsang originated, taken from the phrase fa'ti bimaa anfa'an naasan (instruction to strive in a direction that brings benefits to human beings) (Rais 1957;Wildan 2003). The inherited sword of Jang Néga derives from the word khulikho lisab'ati asy-yaa-a, that is, when a person wants to obtain an idealised, it must accept the provisions seven body parts (Hernawan & Kusdiana 2020;Rais 1957). While in the fez given by Jang Naga, there is a writing of qolbul khasi'i mabruurun, that is, the heart of a person who is special, serious, concentration can be accepted by God Almighty (Fatimah 2011;Rais 1957). On the legacy of the waring flags, Jang Naga has the inscription 'people should look for the wealth in the best way'. A big plate from the king of the Stork told that the saint will assist his preaching in the future. And the iron candlestick will guide to the straight path of religion. A small gong indicated that all acts should be based on three things, namely doctrine, spiritual practices (tariqat) and the truth (Rais 1957;Wildan 2003

Analysis of the story of Wawacan Babad Walangsungsang: A spiritual journey
The journey of Walangsungsang spirituality is a valuable lesson about the importance of religion in human life for the Sundanese people in particular and human beings in general. The story is presented in different forms of Pupuh appropriate with the core of the message conveyed. Those Pupuh are Dangdanggula, Kinanti, Asmarandana, Magatru, Pucung, Mijil, Sinom and ending with Dangdanggula (Burhan 1915).
The selection of Pupuh is usually related to the character of the Pupuh itself (Soepandi 1995). Dangdanggula as the opening of the story, the compiler of Wawacan wanted to describe the state of the Sundanese Kingdom of Padjadjaran, which is peaceful, beautiful, great or joyful. The situation changed when Sri Baduga Maharaja disapproved of Prince Walangsungsang's desire to seek the holy religion of the Prophet Muhammad. It ended with his escape from Kedaton. The chaos increased as Nyi Mas Larasantang, who was still in her teens, fled after her older brother, Prince Walangsungsang.
Pupuh also changed to Kinanti. Based on its character, Pupuh Kinanti depicts anticipation, concern or love for someone.
The story was about the situation of Sri Baduga and Padjadjaran Kingdom after princess Nyi Mas Laras Santang fled. Then, it was followed by the story of Prince Walangsungsang, who did not give up his intention to continue in seeking the holy religion of the Prophet Muhammad through several non-Muslim teachers (Budhaprawa). Pupuh turned to Asmarandana that describes sadness, concern or love (Badan Pengembangan dan Pembinaan Bahasa 2020 Based on the description of the journey of Walangsungsang's spirituality above, it reminds us of the importance of religion in human life. This journey is similar to the journey of seeking God experienced by Armstrong (1993). He stated that human beings are: homo sapien and homo religious. Modernity and even the secularisation that occurs in human life today disable to erode the existence of religion in human life. Peter L. Berger (Berger 1997), a well-known sociologist of religion once doubted the existence of religion in the era of Modernity and stated that religion will fade with the advancement of modernity. However, he later denied this opinion and stated that 'the world now is very religious' (Berger 1997). Religion (spirituality) will always have a place in human life because human beings will always seek the 'transcendent power' in their lives that they do not have in daily life (Smith 2001). Religion gives hope for life both in this world and in the hereafter.

Conclusion
Wawacan Babad Walangsungsang script reflects the story of Walangsungsang's journey in finding the holy religion of the Prophet Muhammad. After presenting the story three significant points were derived namely: doctrinal view, religious ritual and sociological expression. Firstly, in terms of doctrinal view, most of Walangsungsang's non-Muslim teachers agreed about the continuity of the religion they profess and who is the person who will make the reform. They also stated that they did not know and had just heard about the existence of the teacher who taught the holy religion of the Prophet. The story that the religion they professed will be replaced by a new religion has been mentioned in their holy book, the Book of Mustaka Jamus. Secondly, based on the point of the religious ritual of view, they did the same pattern by putting forward the truth of science, in the form of sejati ning asal, sejati ning hirup and sejati ning hurip (the essence of origin, life and prosperity). They did penance (ascetic) to achieve it. Thirdly, based on the sociological expression point of view, although they knew and were aware that Walangsungsang would be one of the religious reformers from Java, they did not prevent it. They even encouraged its realisation through the gift of some of their legacy to Walangsungsang. It is the advantage of Wawacan Babad Walangsungsang script. The content is loaded with the teachings of religious moderation. Therefore, the results of this study recommend conducting further research on many ancient manuscripts of the archipelago in strengthening the experience of religious moderation in Indonesia.