DIALECTIC OF
RELIGION AND CULTURE
(A Comparison of
Emperor Akbar’s Spiritualism
“Din-i-Ilahi” in
Dabistan-i-Mazahib and Sultan Agung Hanyokrokusumo’s “Manunggaling
Kawula Gusti” in Serat Sastra Gendhing)
by
Dr.
H. Noor Achmad, MA
Dr.
H. Mudzakkir Ali, MA
Nanang
Nurcholis, S.Th.I., MA
WAHID HASYIM UNIVERSITY
SEMARANG
2016
DIALECTIC
OF
RELIGION
AND CULTURE
_______________________________
Oleh:
Dr.
H. Noor Achmad, MA
Dr. H. Mudzakkir Ali, MA
Nanang Nurcholis, S.Th.I., MA
Diterbitkan oleh:
Wahid Hasyim University Press
Jl. Menoreh Tengah X
Sampangan
Semarang 50236
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Cetakan pertama, Januari 2016
ISBN: 978-602-8273-55-8
PREFACE
It is undoubtedly that
the study on the origin and development of Islamic thought in India and
Indonesia is very interesting because they have been engaged in strong
historical ties since very earliest time. Due to this fact, India and Indonesia
share some features in common. This statement is in line with Winstedt’s thesis
as quoted by Steenbrink that “until the nineteenth century the Malay people
(including Indonesia) received everything from India: their religion, their
political system, astrology, medicine, literature, art and technical skills”. This
thesis of course needs evidence particularly textual evidence. Our study on
“Dialectic of Religion and Culture: A Comparison Study on Emperor Akbar’s
Spiritualism of Din-i-Ilahi in Dabistan-i-Mazahib and Sultan
Agung Hanyokrokusumo’s of Manunggaling Kawula Gusti in Serat Sastra
Gendhing aims to find out the meeting point between the two, especially
their similarity and commonality.
Emperor Akbar and
Sultan Agung based on historical facts when they ascended the throne were
facing the same issues, namely diversity in religion, belief, culture,
tradition, language, sect, and etc. In term of religion for example in India
there were so many religions survive such as Hindus as majority and Islam,
Christian, Buddhism, Sikh, Jainism, Zoroaster as the minority. The similar
situation was also found in Java at that time there were Hindus, Buddhism,
Islam, Christian, Animism and Dynamism or Kejawen. To manage the
diversity they did the same effort, trying to dialogue between religion (Islam)
and culture. It has far-reaching consequences on their political and religious
thought and policy.
Emperor Akbar
promulgated Din-i-Ilahi was mainly based on the Indian diversity in
religion, belief, sect, culture, tradition, norm, language, and etc and. In
term of religion, there are Hindus as majority and Islam, Buddhism, Sikh, Jain,
Christian, Zoroaster as minority. This situation absolutely makes Akbar to
design political unification in which he has two vital roles; as king/ruler in
on side and spiritual power in other side. What Akbar did was parallel Sultan
Agung Hanyokrokusumo did in facing diversity.
With regard to
religious thought, the similarity of both was reflected in the system of
calendar. Akbar's attempt at introducing a
combined calendar of Islamic and Hindu calendar paralleled with Sultan Agung’s.
Emperor’s Akbar spiritualism of Din-i-Ilahi as mentioned in Dabistan-i-Mazahib
contains the horizontal relationship: among human being, and vertical
relationship: God and human being. Meanwhile Sultan Agung Hanyokrosumo’s
spiritualism of Manunggaling Kawula Gusti as mentioned in Serat
Sastra Gendhing also contains the horizontal relationship: among human
being, human being and universe and vertical relationship: God and human being.
In short, although
Emperor Akbar and Sultan Agung have similarity in their spiritualism but the
direct communication of both is impossible based on lifetime of theirs (Sultan
Agung, 1613-1645 & Akbar 1555-1605 M). However, we have assumed that Sultan
Agung was influenced by Emperor Akbar through dissemination of Mughal
literatures such as Akbarnama, Ain-i-Akbari, Dabistan-i-Mazahib brought
by traders and religious preachers who visited Indonesia mainly Aceh and Java
at that time. In addition, Akbar’s thoughts might possibly become global
discourse that had a great influence to the surrounding countries. These
findings are also supported by the opinion of Prof. Syed Ali Zaidi, a historian
of Jamia Millia Islamia University and our research collaborator.
ACKNOWLEDGEMENTS
All
thanks and praise is due to Allah the Almighty. We ask Him to send His peace,
blessings and mercy upon our beloved Prophet Muhammad, his family, companions,
and all those who follow his way till the Day of Judgment.
First
of all, we would like to express our deepest thank to Prof. Dr. Nur Syam, M.Si, the former of Director General of
Islamic Education and Prof.
Dr. Dede Rosyada, M.A., former of Director of the Islamic Higher Education of
Ministry of Religious Affairs for giving us the opportunity of conducting
research entitled “Dialectic of Religion and Culture: A Comparison of Emperor
Akbar’s spiritualism in Din-i-Ilahi, Mughal Dynasty India and Sultan
Agung’s in Manunggaling Kawula Gusti, Mataram Kingdom Indonesia.
We
wish to express my gratitude to Drs. H. Khaeroni, M.Si, former head of
Sub-Directorate of Research, Community Service and Scientific Publication of
Islamic Higher Education and Zidal Huda, S.Ag., M.H., for their valuable
motivation and encouragement.
We are very grateful to Prof. Syed Inayet Ali
Zaidi, a historian from Jamia Millia Islamia University India for supervising
this research, without his guidance, and very important suggestions, it would
have been impossible for us to complete this work. We have been indeed
fortunate to have him as our research collaborator. A great appreciation is
also due to Prof. Dr. Joko Surjo, a historian from Gadjah Mada University who
kindly read and reviewed it. It would be very useful for the improvement of
this study.
We
are also very grateful to Prof. Dr. Talat Ahmad, the Vice Chancellor of Jamia
Millia Islamia University for his valuable time to discuss and share with us
about the opportunity of research collaboration between Jamia Millia Islamia
University and Wahid Hasyim University Semarang. It is indeed starting from
this research, finally the University of Wahid Hasyim Semarang and Jamia Millia
Islamia University India has officially made the Memorandum of Understanding
(MoU) and has been signed on August 30, 2015 at the International Seminar and
Conference on the Golden Triangle (Indonesia-India-China) Interrelation
in Science, Religion, Culture and Economic.
We
would like to extend our thanks to Prof. Dr. Phil. H. Kamaruddin
Amin, M.A., Director General
of Islamic Education,
Prof. Dr. H. Amtsal Bahtiar, Director of the Islamic Higher Education, Dr.
Mamat S. Burhanuddin, Head of Sub-Directorate of Research, Community Service
and Scientific Publication of Ministry of Religious Affairs whose support and
encouragement are very important for us to continue our researches particularly
on Nusantara Islam in the future.
We
would like to express our sincere thanks to Prof. Sunita Zaidi, Dean of Faculty
of Humanities and Languages for facilitating us to meet with the Vice
Chancellor of Jamia Millia Islamia University India and Dr. Mukesh Ranjan,
Coordinator of International Relations Office who was always willing to discuss
and give his best suggestions to finalize the Memorandum of Understanding
(MoU). It would never have been realized without him.
We
would like to thank to the Indonesian Embassy to India, especially to Mr.
Rizali W. Indrakesuma, the ambassador of Indonesia to India who received us
warmly and Prof. Dr. Iwan Pranoto, Education Attache and his staff, Alam
Amrullah, for providing us the facilities during our stay in India. A great
debt is owed to the various persons, too numerous to name, especially Mohd
Tahseen Zaman who translated Urdu materials for us and Dr. Gayas Makhdumi,
Director of Zakir Husain Library of Jamia Millia Islamia University India and
Dra. Riharyani, Head of Sono Budoyo Museum Yogyakarta and her staffs who
assisted us in locating and gaining access to the rare and extremely valuable
sources and references there. Last, but not least, our thanks go out to Rector
of Wahid Hasyim University (Unwahas), Ifada Retno Ekaningrum, M.Ag, Head of
Research and Community Service Centre and Nur Cholid, M.Ag., M.Pd as well, Dean
of Islamic Religion Faculty, University of Wahid Hasyim Semarang for their
valuable encouragement.
Finally we do hope that this study will
give a valuable contribution to find out the origin and development of Islamic
thoughts both in Indonesia and India particularly reconstruction the
epistemology of Nusantara Islam.
Semarang,
Januari 2016
Team of Investigators:
Noor Achmad
Mudzakkir Ali
Nanang Nurcholis
ABSTRACT
This study is basically inspired on an
interesting phenomenon in Islamic history in India and Indonesia. It is Akbar
the Great and Sultan Agung of Mataram sultanate regarded by most historians as
phenomenal figures who successfully reached the Golden Age in their own
history. In general, they were facing the same problem on diversity in
religion, belief, sect, tradition, culture, norm, language and etc. Both of
them tried to dialogue between religion and culture to create harmonious life
among all religions. Principles of Akbar’s spiritualism of Din-i-Ilahi
as mentioned in Dabistan-i-Mazahib and those of Sultan Agung’s Manunggaling
Kawula Gusti in Serat Sastra Gendhing have some in common and
similarities. They were principally influenced by sufi doctrine of Ibn
‘Arabi, wahdat al-wujud. Their spiritualism has the similar features:
the teaching of relationship among human being (horizontal) and
relationship between human being and God (vertical). This research uses
historical and hermeneutical approach to analyze the thoughts. The findings are
Emperor Akbar and Sultan Agung have similarity in their spiritualism. But the
direct communication of both is impossible based on lifetime of theirs (Sultan
Agung, 1613-1645 & Akbar 1555-1605 M). However, we have assumed that Sultan
Agung was influenced by Emperor Akbar through dissemination of Mughal
literatures such as Akbarnama, Ain-i-Akbari, Dabistan-i-Mazahib brought
by traders and religious preachers who visited Aceh and Java at that time. In
addition, Akbar’s thoughts might possibly become global discourse that had a
great influence to the surrounding countries including Indonesia. These
findings are also supported by the opinion of Prof. Syed Ali Zaidi, a historian
of Jamia Millia Islamia University and our research collaborator.
Keyword: spiritualism, religion,
culture, beneficence, total attachment
TABLE
OF CONTENTS
PREFACE ……………………………………...…….
ACKNOWLEDGMENTS ………………...…………
ABSTRACT ……………………………..…………….
TABLE
OF CONTENTS .……………...……………
CHAPTER
I : INTRODUCTION…………………...
A.
Background
…………………………
B.
Problem
Formulation ……………….
C.
Objectives
and Benefits ……………..
D.
Review
of Literature ………………..
E.
Theoretical Framework …………….
F.
Research
Method …………………...
G.
Scope
………………………………..
H.
Data
and Sources ……………………
CHAPTER II : DIALECTIC OF RELIGION
AND
CULTURE
………………………….
A. Religion ……………………………...
B. Culture …………………………………
C. Dialectic of Religion and Culture……
CHAPTER III:
CONCEPT OF SPIRITUALISM ……
A. History………………………………….
B. Definition………………………………
C. Principles of Spiritualism………………
D. Spiritualism in Islam……………………
E. Principles of
Spiritualism in Islam……
CHAPTER IV: MUGHAL DYNASTY AND
MATARAM KINGDOM …………
A. Emperor Akbar………………………
B. Sultan Agung
Hanyokrokusumo………
CHAPTER V: THE EMPEROR AKBAR’S
SPIRITU-ALISM “DIN-I-ILAHI” IN DABISTAN-I-MAZAHIB AND SULTAN AGUNG’S
“MANUNGGALING KAWULA GUSTI” IN SERAT SASTRA
GENDHING……..
A. Emperor
Akbar’s Spiritualism……….
B. Sultan Agung
Hanyokrokusumo’s
Spiritualism……………………………
CHAPTER
VI: AN ANALYSIS OF EMPEROR AKBAR’S SPIRITUALISM AND
SULTAN AGUNG’S SPIRITUALISM….
A.
General
Similarities ………………….
B. Religious
Policy ………………………
CHAPTER VII:
CONCLUSION AND RECOMMENDATION……. ……… ..
A.
Conclusion
…………………………….
B.
Recommendation
………………………
BIBLIOGRAFY………………………………………..
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