Sunan Kalijaga Da'wah Media in the Spread of Islam in Java

The spreading of Islamic faith in Java uses many ways or methods to propagate Islamic faith. One of the medium which is support the spreading of Islam in Java is ‘Gamelan Sekaten’. It is kind of an ensemble which is played on the occasion of Muhammad’s birthday and played as long as 1 week in ‘Bangsal Pagongan’ in front of the Great Mosque Surakarta. Before Javanese people knowing and converting into Islamic faith, Javanese people have been converted into Hindu & Buddhist faith. This psychological social condition of Javanese people becomes the obstacle for the nine muslim saints, Wali Sanga, to spread Islamic faith. Sunan Kalijaga suggested using ‘gamelan’ as the attractiveness of spreading Islam. The ‘Gamelan Sekaten’ which is used as a medium of spreading Islam in Java strongly assumed that this medium has value or element of Islam. The setting of Javanese people in that time still had a strong faith toward Hindu & Buddhist faith, so it required a tool, in this case is a ‘gamelan sekaten’, to facilitate the nine muslim saints in spreading Islamic Faith. This religious proselytizing strategy which is use ‘gamelan sekaten’ as a medium appears to be very interesting & effective to gather people. Begins with feel interest to ‘gameln sekaten’, finally, Javanese people know and convert into Islam as their faith. This Islamization process, called as religious proselytizing using cultural approach. Keywords: Gamelan Sekaten, Spreading of Islamic Faith, Cultural Approach

The purpose of this article is to show that wayang kulit is a vehicle for the spread of Islam in the land of Java and to show the Islamic values ​​contained in the story of wayang kulit with the Lakon Babat Alas Wanamarta. The researcher has two problem formulations, why wayang kulit is used as a vehicle for the spread of Islam in Java and what Islamic values ​​are contained in the wayang kulit story with the Lakon Babat Alas Wanamarta. This study used a descriptive qualitative method with data collection techniques through documentation and interviews. Documentation is done by viewing video recordings of wayang performances. Interviews were conducted with the puppeteers who often perform wayang performances. The result of this study is that wayang kulit became a medium for spreading Islam by Sunan Kalijaga. Sunan Kalijaga spread Islam through a cultural approach. Wayang kulit was chosen because at that time wayang kulit was something that was popular. So that the spread of Islam through wayang kulit is easily accepted by the community by being associated with the play in each wayang story. In this Lakon, one of them is the Lakon Babat Alas Wanamarta which contains Islamic values, such as ridho, istiqomah, and tawakal.

Islamic religious education is an important part of developing spirituality and religious understanding for individual Muslims. The approach to Islamic religious education has experienced significant development through the application of cultural da'wah methods. The Cultural Da'wah method is a combination of da'wah models that include elements of culture, religion, art, motion and sound. In the culture and customs of the Acehnese people, the Rapai gelling dance is one of the cultural da'wah media used to convey Islamic da'wah. This study aims to analyze and explore the approach of Islamic religious education through the cultural da'wah method of Rapai Geleng during the Golden Age of An-Nur PAUD students in Seuneulop Village, Southwest Aceh. The research method used in this study is qualitative research with a case study approach. Data were collected through participatory observation, interviews, and analysis of related documents. The results showed that the approach of Islamic religious education through cultural da'wah methods during the Golden Age at PAUD An-Nur Seuneulop Village had a positive impact on children's religious understanding and character development. The method of cultural da'wah is able to create a fun, creative, and local culture-based learning environment, which effectively increases interest in learning and understanding Islam. In addition, this study also reveals that this approach has advantages in combining religious values with local culture, thus enriching the understanding of Islam holistically. An-Nur ECCE teachers have an important role in implementing this approach by utilizing various media and activities that are appropriate to the local cultural context. The results of this research make an important contribution to the development of Islamic religious education approaches through cultural da'wah methods during the Golden Age.

Wayang is a cultural heritage of the ancestors of the Indonesian people which is estimated to have existed since ±1500 years BC. In Java, shadow puppets are used and utilized to spread the preaching of Islamic teachings. The spread of Islam in Java is inseparable from the role of the Wali Sango in spreading Islamic teachings. Thanks to the saints Islam was able to flourish in the life of society. This study aims to, (1) know the history of shadow puppets, (2) explain the role of wayang kuit as a medium for spreading Islam in Java, (3) explain the spread of Islam in Java, (4), know the role of walisanga in spreading Islam in Java. This type of research uses qualitative descriptive methods. The conclusion that can be drawn is that wayang has been around since before the existence of Hindhu Buddhism, in its development shadow puppets were used for the spread of Islam, especially on the island of Java. In its dissemination, there is a role of walisangas, one of which is Sunan Kalijaga who spread Islamic teachings with the media of Wayang Kulit.

This paper uses a mixer methodology, first with literature review and second with field studies, the theme raised is Islamic Education Cultural Management: History, Conception, and Management of Transformative Islamic Education Actualization, in this paper there are three fundamental questions; first, what is the concept of Cultural Management of Islamic Education in Islam. Second, what is the history, conception of Islamic religious education management, Islam, transformative culture in Indonesia and third, what is the contribution of Islamic education management in a transformative Islamic culture in the Islamic education space in Islam in Indonesia. Which is where teacher supervision is a definite process. Furthermore, culture becomes part of the culture of the local community which cannot be separated from the language of the community. Culture (often called local wisdom) will be passed down through generations through oral stories. Islamic religious education based on truth and nobility, distancing oneself from unreal thoughts, even far from the origins of unpleasant behavior or influence. Islamic religious leadership education is important for moral (character)/ethics is easy), then the soul (emotional realm) is not only a cognitive and psychomotor realm, but 4) synergizes with culture, Islamic religious education, and tourism, and needs to be developed in a coordinated mannerin Islamic religious education with real regional characteristics

This paper uses a mixer methodology, first with literature review and second with field studies, the theme raised is Islamic Education Cultural Management: History, Conception, and Management of Transformative Islamic Education Actualization, in this paper there are three fundamental questions; first, what is the concept of Cultural Management of Islamic Education in Islam. Second, what is the history, conception of Islamic religious education management, Islam, transformative culture in Indonesia and third, what is the contribution of Islamic education management in a transformative Islamic culture in the Islamic education space in Islam in Indonesia. Which is where teacher supervision is a definite process. Furthermore, culture becomes part of the culture of the local community which cannot be separated from the language of the community. Culture (often called local wisdom) will be passed down through generations through oral stories. Islamic religious education based on truth and nobility, distancing oneself from unreal thoughts, even far from the origins of unpleasant behavior or influence. Islamic religious leadership education is important for moral (character)/ethics is easy), then the soul (emotional realm) is not only a cognitive and psychomotor realm, but 4) synergizes with culture, Islamic religious education, and tourism, and needs to be developed in a coordinated mannerin Islamic religious education with real regional characteristics.

This article contains a discussion of the history of the spread of Islam through wayang art that developed in Nusantara. The writing of this article aims to explain the early arrival of Islam to Nusantara, the origin of wayang as a medium for the spread of Islam, to the role of wayang in the spread of Islam. In the preparation of this article, the author uses the literature study method to find and collect various relevant sources. Regarding wayang art, there are various Islamic religious values that can be found from wayang. The use of wayang as a medium for spreading Islam is thought to be inseparable from the initial position of wayang as an artistic performance used to spread religious, philosophical, and ethical teachings to humans. In addition, at that time wayang were also very popular with the public. The role of wayang in the spread of Islam is so important and this cannot be separated from the role of Wali Songo. Among them there are Sunan Giri, Sunan Kalijaga, and Sunan Bonang who preach using modified wayang as their medium. Both in terms of form and wayang stories have been adapted to Islamic teachings. When wayang has been adapted to Islamic teachings, people continue to like the art of wayang performed and can accept Islamic teachings easily. Keywords: Spread of Islam, Wali Songo, Wayang.

The purpose of this article is to describe: 1) The role of Wali Songo (Sunan Bonang) in the spread of Islam in Tuban, East Java, 2) The media used by Wali Songo (Sunan Bonang) in the spread of Islam in Tuban, East Java, 3) History of the process of entering Islam in Indonesia. Tuban, East Java. The research process is carried out by taking literature studies from literature, books, and from the internet. Then the relevant studies and studies are carried out. To discuss the results of the study, a description was carried out by linking from literature, books and from the internet. Then conclude the research results that have been pursued in accordance with the objectives of this research, namely: The role of Wali Songo (Sunan Bonang) in the spread of Islam in Tuban, East Java is to acculturate religion and culture so that the Islamization process in Tuban runs peacefully. Da'wah media used in the spread of Islam in Tuban, East Java include culture, Sufism, art, higher education, wayang, and Suluk. The history of the entry of Islam in Tuban, East Java because the Islamic kingdom in Tuban embraced Islam and had good relations with the Majapahit kingdom which led to the easy spread of Islam in the northern coastal lands of Java

This research aims to explore the framework of thought used by the Wali Songo in the process of massive Islamization in Java during the transition period of the 15th and 16th centuries. A historical-philosophical approach is used to explore the thoughts and da'wah strategies carried out by Wali Songo in dealing with the social conditions of Javanese society at that time. The content analysis method is used to analyze historical texts and related literature which contain the preaching activities of the Wali Songo. The research results show that the Wali Songo's frame of mind is reflected through the social analysis and da'wah strategies they use. Through a deep understanding of local communities and their spiritual needs, the Wali Songo use an approach appropriate to the Javanese cultural context to spread Islamic teachings on a massive scale. They adopted an inclusive and adaptive da'wah method, utilizing local culture, language and traditions to form an understanding of Islam that was relevant and acceptable to Javanese society at that time. This research contributes to an understanding of the dynamics of Islamization in Java during that period, as well as the relevance of the da'wah strategies used by the Wali Songo in different social and cultural contexts. Key words: The Framework of Thought, Wali Songo, Massive Islamization in Java

Sunan Kalijaga, an important figure in the history of Islam in Indonesia, used cultural methods in his preaching. He understands that Javanese people have strong cultures and traditions, so he uses various media to convey Islamic teachings. The aim of using Sunan Kalijaga's preaching methods and media is to spread Islamic teachings effectively in Java and build harmonious relations between Islam and Javanese culture. The purpose of this writing is to examine, more specifically, the preaching carried out by Sunan Kalijaga using an inclusive approach and an adaptive approach in his culturally based preaching. The method used in this research is a qualitative approach using historical research. The author uses literary sources to examine more deeply the preaching of Sunan Kalijaga. The data obtained was then processed, presented, and analyzed using the inductive method of thinking. The results of this article's study show that the methods and media used by Sunan Kalijaga in preaching with an inclusive and adaptive approach are at least three methods that he uses, including bil-lisan, bil-kitabah, and bil-hal. The media used by Sunan Kalijaga in preaching can be in the form of wayang kulit, tembang, grebeg, sekaten ceremony activities, Suronan ceremony activities, clothing media, and carvings. By combining inductive and adaptive approaches, Sunan Kalijaga was able to incorporate Islamic teaching values into Javanese culture. It can be concluded that Sunan Kalijaga's preaching combines cultural and artistic concepts as well as dialogical, socio-cultural approaches possessed by the local community combined with Islamic values, attitudes, and traits that are full of tolerance between religious communities.

Islam is a religion rahmatan lil ‘alamin, meaning that Islam gives mercy to all the worlds. Islam in Indonesia is unique among all other countries in the world. Islam in Indonesia is unique among all other countries in the world, because it has different characteristics with Islam that exist in other countries, to uphold the tradition. A Moslem phenomenon is a reflection of the culture of this nation. Even the colors of Islam in each race also has a unique, that Islam became a local here. This is evident in their daily lives that involve sharia law into everyday life. Even in more detail each area has a variety of unique diversity, so it appears the Islamic Java (Javanese Islam), Islam Sasak and so forth. It shows the diversity of Islam Nusantara. In the context of contact between Islam to Indonesia, the country with the followers of Islam in the world, the historical records that the influx through a channel Islamization particularly through cultural channels. Of the territory, which is interesting to study is the disseminator of Islam in Java as Walisongo (Wali Sembilan), one guardian is Sunan Kalijaga with media preaching is through arts and acculturation.

The entry of Islam into Java provided a new culture in the Javanese tradition regarding the teachings adopted by the people, this was due to acculturation and in the process the two teachings could coexist, in Javanese society itself it is known as Kejawen. This study discusses the meeting between Islam and Javanese culture which aims to find out more about the differences between Islamic teachings and Kejawen culture. The method used in finding the bright spot of this problem uses a qualitative method through a literature review approach. Based on the research conducted, it was found that the acculturation of Islam with Javanese culture originated from the spread of Islam by Wali Songo using culture as an intermediary, giving rise to a new understanding of Islam and the formation of Kejawen groups. In essence, the spread of Islam in Java was packed with Javanese cultural traditions and rituals.

Sunan Kalijaga is one of the members of the Wali Songo (nine sunans) who have an influence on the spread of Islam in Indonesia, especially on the island of Java. Sunan Kalijaga has a different style of preaching from other Sunans because he uses cultural media. The long process that Sunan Kalijaga went through in spreading Islam made him have philosophical thoughts that were relevant in many ways, one of which was strengthening character education. Character education becomes an educational model that is used as a reinforcement of moral values and good living practices through education and teaching processes that are in accordance with the needs of students. Character education is important considering its role that prioritizes the ability of students to actualize themselves to become intelligent and dignified individuals. The aims of this study are (1) to explore the philosophical thoughts of Sunan Kalijaga, and (2) to inventory Sunan Kalijaga's philosophical thoughts that have an effect on strengthening character education in Indonesia. The method in this research is the historical factual character, which is to examine the character's thoughts on current actual problems with the help of the character's literature study. The results obtained are strengthening character education in Indonesia through the philosophical thinking of Sunan Kalijaga, an education model that is characterized by Indonesia.

The objective of this paper is to utilize a mixer methodology, which consists of two parts: a literature review and field studies. The theme of this paper is Islamic Education Cultural Management, and it discusses the history, conception, and management of transformative Islamic education actualization. There are three critical questions addressed in this paper. First, what does the concept of Cultural Management of Islamic Education in Islam entail Second, what is the history and conception of Islamic religious education management, Islam, and transformative culture in Indonesia. Third, what is the contribution of Islamic education management in a transformative Islamic culture in the Islamic education space in Indonesia, where teacher supervision is an integral process. Additionally, culture is an essential part of the local community and cannot be separated from the community's language. The transmission of culture, often referred to as local knowledge, is commonly achieved through the oral retelling of stories across generations. Islamic religious education is founded on principles of truth and nobility, advocating for the rejection of fictitious notions and the avoidance of inappropriate conduct or influence. The significance of Islamic religious leadership education lies in the ease with which it instills moral values and ethics, while also addressing the emotional and cognitive realms of the human experience. Furthermore, this education must be integrated with the cultural and touristic aspects of a region in a cohesive and synchronized manner, while staying true to the unique characteristics of the area.

The objective of this paper is to utilize a mixer methodology, which consists of two parts: a literature review and field studies. The theme of this paper is Islamic Education Cultural Management, and it discusses the history, conception, and management of transformative Islamic education actualization. There are three critical questions addressed in this paper. First, what does the concept of Cultural Management of Islamic Education in Islam entail Second, what is the history and conception of Islamic religious education management, Islam, and transformative culture in Indonesia. Third, what is the contribution of Islamic education management in a transformative Islamic culture in the Islamic education space in Indonesia, where teacher supervision is an integral process. Additionally, culture is an essential part of the local community and cannot be separated from the community's language. The transmission of culture, often referred to as local knowledge, is commonly achieved through the oral retelling of stories across generations. Islamic religious education is founded on principles of truth and nobility, advocating for the rejection of fictitious notions and the avoidance of inappropriate conduct or influence. The significance of Islamic religious leadership education lies in the ease with which it instills moral values and ethics, while also addressing the emotional and cognitive realms of the human experience. Furthermore, this education must be integrated with the cultural and touristic aspects of a region in a cohesive and synchronized manner, while staying true to the unique characteristics of the area.