Walisongo Research Articles

Dakwah Kultural di Provinsi Lampung (Filosofi Dakwah pada Makna Lambang Siger)

Each region in Indonesia has its characteristics in the spread of da'wah, so that Islam thrives in society. The history of da'wah in Indonesia is strongly related to the Wali Songo who spread Islamic da'wah throughout Indonesia. In the 15th century, Islam entered Lampung through the culture. One cultural expression is a symbol. Symbols are representations of subjects that have a specific purpose. Symbols have two meanings, first is religious thought and practice.. Second, is a system of logical and scientific thinking, symbols are used in the sense of abstract signs.In Lampung, the Siger functions as the crown of the bride, which is iconic. Siger that is golden reflects the glory of the people of Lampung, Siger has the meaning of feminism. That according to Lampung people, women play an important role in life.Philosophy and da'wah are interconnected. The task of philosophy is to find clarity in it. In a symbol contained deep meaning. Siger Lampung has Islamic values contained, which functions to foster religious harmony in Lampung, because these religious values have been converted to the cultural values of the local community. The emblem of the Lampung people embodied in the form of Siger shows that dakwah to the people of Lampung was carried out with a cultural approach as known as cultural dakwah as practiced by the Wali Songo.
 Keywords:Siger, Da'wah Philosophy, Da'wah Media, Lampung.

Dakwah Kultural di Provinsi Lampung (Filosofi Dakwah pada Makna Lambang Siger)

Each region in Indonesia has its characteristics in the spread of da'wah, so that Islam thrives in society. The history of da'wah in Indonesia is strongly related to the Wali Songo who spread Islamic da'wah throughout Indonesia. In the 15th century, Islam entered Lampung through the culture. One cultural expression is a symbol. Symbols are representations of subjects that have a specific purpose. Symbols have two meanings, first is religious thought and practice.. Second, is a system of logical and scientific thinking, symbols are used in the sense of abstract signs.In Lampung, the Siger functions as the crown of the bride, which is iconic. Siger that is golden reflects the glory of the people of Lampung, Siger has the meaning of feminism. That according to Lampung people, women play an important role in life.Philosophy and da'wah are interconnected. The task of philosophy is to find clarity in it. In a symbol contained deep meaning. Siger Lampung has Islamic values contained, which functions to foster religious harmony in Lampung, because these religious values have been converted to the cultural values of the local community. The emblem of the Lampung people embodied in the form of Siger shows that dakwah to the people of Lampung was carried out with a cultural approach as known as cultural dakwah as practiced by the Wali Songo. Keywords:Siger, Da'wah Philosophy, Da'wah Media, Lampung.

Suluk Pesisiran dalam Arsitektur Masjid Agung Sang Cipta Rasa Cirebon, Indonesia

The purpose of this paper is to analyze suluk on the architecture of Sang Cipta Rasa Great Mosque, Cirebon. The research is qualitative non-hypothetical through four stages of the historical method with multidisciplinary approach. The result of this research is that Wali Songo are brilliant in packaging Islamic teachings about the path to inner perfection in finding the authenticity of life leading to His goodness. Islamic teaching is not only preached through classical Javanese literary works (macapat, song) or performing arts (wayang, barong, topêng, and ronggêng), but also through mosque architecture. The conclusion of this research is that there is the beauty of coastal suluk teaching in a number of architectures element of Sang Cipta Rasa Grand Mosque. This study recommends further research on a number of other archaeological relics, either in Cirebon or along the North coast of Java that have a history of spreading Islam.

DESIGNING THE PESANTREN CURRICULUM TO COUNTER RADICALISM: Study on Pondok Pesantren Wali Songo Ngabar Ponorogo

This study aims to describe the moderate educational views of the Pondok Pesantren Wali Songo community in Ngabar Ponorogo and their efforts to prevent radical ideology. This is a qualitative research and the subject is the main source of data. The informants are the Kyai (the leader) and the Asâtîdh (the teachers) Council in the Pesantren. The results reveals that the Pesantren Wali Songo designed a curriculum that provided a comprehensive understanding of Islamic teachings. For example, the material of fiqh is embedded with uṣûl al-fiqh. In uṣûl al-fiqh, there are rules of istinbâṭ al-ḥukm besides the Quran and hadith such as ijmâ‘, qiyâs, ‘urf, maṣlaḥah al-mursalah, and maqâsid al-sharî‘ah so that fiqh is flexible. In addition, the Pesantren recruited a board of teachers who had moderate understanding and background in kâffah Islamic ideology. Santri (the students) are protected from information access and certain association which lead to radicalism. In developing moderate Islam, the curriculum there require them to study books that explain the understanding of Islam Ahl al-Sunnah wa al-Jamâ‘ah.

The Petta Kalie’s Contribution in The Development of Islamic Law during The Kingdom of Bone

This article examines Petta Kalie's contribution to the development of Islamic law in the Kingdom of Bone. Petta Kalieor qadhi has the same position as an advisor or counselor to the sultan. This was similar to the qadhi al-qudhat in Baghdad, syekh Islam in Turkey, sadar-i azam in India, qadhil malikul adil in Aceh or Wali Songo in Java. This study uses a historical approach to understanding the Islamic law as an analytical tool by looking at Petta Kalie as a collective history that contributes to the development of the Islamic law. The study concluded that there were four contributions of Petta Kalie in the development of Islamic law: affirming the integration of sara’ (Islamic law) and ade’ (adat), such as the sompa, mappacci, barzanji and meppanre tamme traditions. The internalization of the Islamic law with the style of Syafi’i school of thought was carried out by Patte Kalie assisted by puang imang, katte’, bilal, doja and amil who are in charge of teaching and disseminating the Islamic laws such as marriage, divorce, reconciliation, inheritance distribution, and the management of zakat. In addition, Petta Kalie also promotes women’s equality in the Islamic law, supports female Sultanah to appear as kings and initiates education in studying Islamic sciences especially for women called makkamisi’. Finally, a legal fatwa related to resistance to the Netherlands and refusal to cooperate with them. Some of these arguments and findings are indisputable historical facts that Petta Kalie made a major contribution to the development of Islamic law in the Bugis Bone society.

Masjid Agung Tuban : Studi Tentang Fungsi Dalam Kehidupan Sosial Kemasyarakatan 2004-2020

This paper examines the function of the Great Mosque of Tuban in Social Life, which is limited from 2004-2020. This research is a follow-up study that uses the structural-functional theory proposed by Talcott Parsons. This research is descriptive analysis using historical research methods related to data collection, verification, interpretation, and historiography. This study aims to determine the history of the Great Mosque of Tuban and analyze its function in social life. From a historical point of view, the Great Mosque of Tuban has existed since the time of Wali Songo, namely Sunan Bonang who is a prominent Islamic broadcaster in Tuban. Along with the times, in principle the Great Mosque of Tuban is not only used as a place of worship, but also functions as a social activity such as a place for distributing zakat and infaq, wedding activities, recitations, and as an economic center. In addition, it is also used as a tourist attraction.

Arabic Language Learning Model Through Extracurricular Activities At Wali Songo Islamic Boarding School Ngabar Ponorogo

The Wali Songo Islamic Boarding School located in the village of Ngabar Ponorogo which was established in 1961 is one of the cottages that implement Arabic language learning that combines formal and non-formal education. Non-formal education is carried out by teaching Arabic through extracurricular activities. The combination of these two learning models has proven to be able to produce alumni who are proficient in Arabic, both written and spoken. The type of research conducted by researchers in this study is qualitative. While the data acquisition is obtained in the field directly at the location of the data source. Data were also obtained from observations, interviews, and documentation. The purpose of this research is to find out what models have been implemented by Boarding School, how the implementation of the model, and how the results of the application of the model. So that this model is expected to be developed by the Boarding School and can inspire other institutions to improve the quality of Arabic learning for their students. The results of this study conclude that the Wali Songo Ngabar Islamic Boarding School in improving Arabic language skills, learning is not only delivered in class, but Arabic learning is applied and taught outside of class hours through extracurricular activities. There are several models of extracurricular activities in Arabic learning that are designed and have been practiced at the Wali Songo Islamic Boarding School Ngabar, namely: Ilqoul Mufrodat Jadidah (delivery of new vocabulary), Muhadatsah (conversation), Muhadhoroh (speech), Idhof lughowi (language tutoring), Shohafiyah (journalism), and Fanniyatul khoth (writing).

Ideologi Islam Tradisionalis Dalam Tafsir

Indonesian Islam consists of various groups and organizations, including Traditional Islam or a group that combines Islamic teachings with local customs and Islamic customs throughout the world. This study aims to identify the interpretation of traditional Islamic ideology from relevant references. It used a qualitative method, collected primary and secondary data from the literature study, and explained them through the descriptive analysis method. The results showed that some of the Traditional Islamic Groups are members of the Nahdlatul Ulama organization and others. They have unique characteristics, including exclusive and not accept others’ opinions outside the group. This group has a powerful network and spreads to remote areas through Pondok pesantren. The spread began with the entry of Islam to Indonesia in Sumatra, especially Aceh, and in Java through Wali Songo. Then, it produced great ulama who spread throughout the remote area and founded pesantren or Islamic boarding schools. They spread traditional Islamic teachings through oral and written in the pesantren. They published many written works in the religious field covering fiqh, Sufism, tasawuf, and tafsir. They had two learning methods, namely sorogan and bandungan. At first, in learning tafsir, they only used because as teachers and very simple pass it on. They thought that appreciating classic works is an appreciation of tradition. But after getting a lot of criticism from the reformists (modernists), they began to expand the teachings to various tafsir and wrote more about it. In writing tafsir, they often involve the traditionalist ideology based on Islam Aswaja (Ahlu Sunnah Waljamaah). They wrote about Aswaja's interests in the tafsir, especially as rebuttals to reformist groups, both in the fields of fiqh, tauhid, and tasawuf as contained in the tafsir of KH. Ahmad Sanusi.

AJARAN SUNAN BONANG TENTANG MUSYAHADAH

Today the Ummah is experiencing a crisis in Islamic civilization. One indicator is the occurrence of spiritual degradation among them, even though the spiritual dimension of Islam has inspired the civilization as a whole. Therefore, efforts to revitalize Islam must start from a re-understanding of this matter. Wali Sanga is seen as the party who succeeded in building Islamic civilization in this country. Their teachings are widely accepted by Muslims today. Among the Wali Sanga teachings related to the spiritual dimension of Islam that is important to study is the teachings of Sunan Bonang about musyahadah. Musyâhadah is part of ihsân which is the highest level in Islam. Musyâhadah needs to be cultivated in the soul of Muslims in the midst of a civilization crisis, spiritual crisis, and crises in various dimensions of life. The purpose of this research is to describe how the teachings of Sunan Bonang about musyâhadah and to trace the extent of the influence of the thoughts of previous scholars on these teachings. The method used is literature study, which is how research works by searching for data through books and other written sources related to the problem. Based on this research, Sunan Bonang taught that a believer should always remember Allah in every situation so that he is able to concentrate his inner eye vision only on Allah. Everything other than Allah disappeared from his heart so that whatever could be seen by his eyes always reminded him of the Creator alone. Wherever he is, he feels with Allah (sortie Lan Pangēranê). This is what is meant by musyahadah. The teachings of Sunan Bonang about musyahadah were heavily influenced by previous scholars, such as Amru bin Uthman Al-Makki, Abu Sa'id Al-Kharraz, Abu Ali Ad-Daqqaq, and so on.

Program Santri Wirausaha Melalui Pelatihan Pengolahan Bakso Ikan Patin (Pangasius sp.)

Wali Songo Islamic Boarding School, Guntung Manggis Village, Kecamatan Ulin Banjarbaru, is one of the pesantren of 14 Islamic boarding schools in Banjarbaru City. The problem that was found was that while studying at the Islamic boarding school, the students were only given religious lessons and the students were not equipped with community empowerment-based knowledge and skills so that after graduating the students had economically-oriented skills independently in the community. The solution offered is training in the processing of catfish meatballs, which is a simple, easy, inexpensive, and economical skill technology if managed and carried out seriously. The target outcome plan is the success of the santri entrepreneurship program and scientific publications in the Jati Emas community service journal. Participants were 25 people consisting of 20 santri and 5 ustadzah. All participants were divided into 5 groups, each group consisting of 4 students and 1 ustazdah. Each group was given the opportunity to process fish balls from handling fish to turning them into meatballs. Participant participation was very high, as seen from the very dynamic activities of each group. All equipment used during the training was handed over to the boarding school as a motivation for them to have business capital in the form of equipment. At the end of the meeting the leadership of the boarding school stated that they would provide direction to the students to start processing fish balls for consumption needs at the boarding school and then they could be used as an economic business for the Wali Songo Islamic Boarding School.

Treading The Footsteps of Wali Songo as The Shaper of Islam Nusantara Tradition

The focus of this article is to examine the footsteps of Wali Songo in shaping the tradition of Islam Nusantara. As is known, the Wali Songo period was a period of formation of the Nusantara Islamic tradition which began in the 14th century AD. This topic is considered important because the period of formation of the Nusantara Islamic tradition needs to be relevant to today's diversity. In addition, the purpose of choosing this topic is also a response to the religious attitudes of contemporary Islamic society and the various notions that have emerged under the pretext of the Nusantara Islam tradition, which is forbidden because of shirk and superstition. Studying based on socio-historical aspects is the study method used in writing this article. The conclusions reached are, first, Wali Songo is the main agent who plays a major role in shaping the tradition of Islam Nusantara. Second, there are three efforts by Wali Songo in shaping the tradition of Islam Nusantara, nameky prioritizing religious substance rather than formality, spreading religious substance through popular culture, and prioritizing opennes to local traditions.

The Public Perception of Islamic Education at Wali Songo Islamic Boarding School Sukajadi Village, Bumiratu Nuban District

Islamic Boarding School is a religious institution that cannot be separated from the community. This institution grows and develops for the community by positioning itself as part of the community. Along with the times, the demands of society towards the world of islamic boarding school have indeed been developing rapidly, especially in terms of education. At this time the islamic boarding school is started to be in great demand by most parents and the public who want more things than the existence of a boarding school. As for the needs and demands of the community towards Islamic Boarding School, santri must possess intellectual, spiritual intelligence and religious skills. This Research used qualitative methods with a descriptive quantitative approach. The determination of data sources is based on the theory of snow ball sampling. Data collecting techniques used documentation, observation and interviews. Data analysis techniques used data reduction, data presentation and drawing conclusions. To test the validity of the data used the triangulation method. The results of research show that Public perception of islamic boarding school in education is good. This can be seen through the significant increase of the students number, the development of curriculum that is oriented towards the development of intellectual and spiritual intelligence. The demands and needs of the public towards Islamic boarding schools are students having skills in religious fields such as: recitations, da'i, imam yasin, and khotib. In addition to the guidance, the public also demanded that students be able to speak foreign languages and to operate computers for the future. The effort undertaken by the Islamic boarding school is to compile a curriculum for madrasa dinniyah by incorporating a number of disciplines, conducting muhadorh, barzanji, yasin and tahlil activities to hone the ability of students in the religious field.
 Keywords: Islamic Education, Islamic Boarding School, Pesantren Wali Songo

AKAR DAN BUAH TEGALSARI: DINAMIKA SANTRI DAN KETURUNAN KIAI PESANTREN TEGALSARI PONOROGO

Pesantren Tegalsari Ponorogo that was born in the early 18th century is considered to have an important role in the history of Islam in Nusantara. This Pesantren is even believed as the first boarding institution and was born in 1742. This article examines historically the forerunner and the early development of Pesantren Tegalsari. Then, the role of students and descendants of kiai. By using the method of historical research and data mining to written documents, interviews, and observations, it is concluded that Pesantren Tegalsari has a close relationship with the elite in the past such as the Wali Songo and the King of Majapahit. In addition, through the students and descendants of kiai, these schools also have a major role in society, both in the propagation of Islam as well as in politics.

Demak Sultanate: The Fortress of Islamic Greatness in the Middle Ages Java Island

This article focused on the Demak Sultanate as a stronghold of Islamic greatness in Java island in the Middle Ages. The research used a qualitative method with historical approaches and policy theories. Data collection techniques were done through heuristic stages, internal and external criticism, interpretation, and historiography. The research aimed to answer questions about the historical establishment of the Demak Sultanate and its policies until it became a powerful country and a stronghold of Islamic greatness. This research unveiled important findings. First, Islam, which existed in 1082 on the efforts and struggle of Wali Songo, continued to develop until the Muslim community was formed. Second, the Demak Sultanate, which lasted for almost half a century, was ruled by three sultans; and with their policies, it became a stronghold of Islamic greatness in Java. Third, the Demak Sultanate grew to be an Islamic power center beside Pasai, Malacca, Aceh, Ternate and Tidore. The Demak Sultanate could fend off Portuguese influence which built alliances and conspiracies with the Pajajaran Kingdom in Ujung Barat and Panarukan in the Eastern Edge of Java Island, and Banjarmasin in South Kalimantan, giving rise to the expression of "Because of Demak, Christianity failed to dominate in Java and some areas outside Java,” and Islam became stronger in Java that being “Javanese was the same as being Muslim.”

Jalan Damai Sufi Nusantara : Gagasan Dan Karya Wali Songo, Hamzah Fansuri, & Syamsuddin As-Sumatrani Bagi Perdamaian

This article discusses on how the thoughts or dakwah’s methods of some Islam figures in the past, which we can call them as Nusantara’s Sufis. According to the writer’s perspective, the dakwah’s methods of Nusantara’s Sufis contributes positively for harmony, tolerance, and peace. Some of them are: The Wali Songo, Hamzah Fansuri, and Syamsuddin As-Sumatrani. Their thought and and their spirituality can be categorized as Social Tasawuf which is not only oriented in verticalistic spirituality but also to bring harmony, peace, and acceptance to culture.

Islam, National, and Local History in Tabbhuwan Walisanga Performance Art

Tabbhuwân is a Madurese tradition of performing arts. In the present context, modern culture influences many young people. It has become a restlessness for the clerics who then think of strategies on how to incorporate Islamic values in the younger generation today. In 2015 in Situbondo, Wali Sanga boarding school established a tabbhuwân wali sanga art group. Tabbhuwân is considered a way of preaching according to the conditions and culture of the community of Madura Situbondo. The players consist of the santri of the younger generation of Islamic boarding schools. Tabbhuwân wali sanga features Islamic drama performances that elevate the play of Islamic history and Indonesia. The play included Islamic history (stories of the companions of the Prophet Muhammad), local history, the history of the entry of Islam on Java (walisanga), and the history of Indonesian independence, one of which was titled ‘Jihad Resolution.’ Besides, tabbhuwân also includes elements of Madurese culture, including language, traditional music, expression, decoration, and discourse. Tabbhuwân plays a role in the spread of Islam, preserving Madurese culture and instilling nationalism in society through historical themes. The lower-middle-class community assumes that tabbhuwân is a means to understand the historical, social, and cultural realities occurring today. Tabbhuwân also influences fostering a sense of nationalism through heroic historical values, especially to the younger generation. In this case, tabhuwân imagines Indonesia in the discourse of religious nationalism. Islam, Nasional, dan Sejarah Lokal dalam Seni Pertunjukan Tabbhuwan Walisanga. TabbhuwânadalahsenipertunjukantradisimasyarakatMadura.Dalamkontekskekinian, budaya modern banyak mempengaruhi kaum muda. Hal ini menjadi keresahan para ulama yang kemudian memikirkan strategi bagaimana memasukkan nilai-nilai Islam pada generasi muda saat ini. Pada tahun 2015 di Situbondo, Pondok Pesantren Wali Sanga mendirikan kelompok seni tabbhuwân wali sanga. Tabbhuwân dianggap sebagai cara dakwah yang sesuai dengan kondisi dan budaya masyarakat Madura Situbondo. Para pemainnya terdiri dari para santri generasi muda pondok pesantren. Tabbhuwân wali sanga menampilkan pertunjukan drama Islam yang mengangkat lakon sejarah Islam dan Indonesia. Lakon tersebut meliputi sejarah Islam (cerita para sahabat Nabi Muhammad), sejarah lokal, sejarah masuknya Islam di Jawa (walisanga), dan sejarah kemerdekaan Indonesia, salah satunya bertajuk ‘Resolusi Jihad’. Selain itu, tabbhuwân juga memasukkan unsur budaya Madura yang meliputi bahasa, musik tradisional, ekspresi, ragam hias dan wacana. Tabbhuwân berperan dalam penyebaran agama Islam, pelestarian budaya Madura dan menanamkan nasionalisme dalam masyarakat melalui tema sejarah. Masyarakat kelas menengah ke bawah menganggap tabbhuwân sebagai cara memahami realitas sejarah, sosial dan budaya yang terjadi saat ini. Tabbhuwân juga memiliki pengaruh dalam menumbuhkan rasa nasionalisme melalui nilai-nilai sejarah yang heroik, khususnya kepada generasi muda. Dalam hal ini, tabhuwân membayangkan Indonesia dalam wacana nasionalisme agama.

Pelatihan Merakit dan Instalasi Laptop/Komputer pada Santri Yayasan Pendidikan Islam Pondok Pesantren Wali Songo Banjarbaru

Assembling a computer is a stage of bringing together the components needed to run correctly. To understand the correct computer assembly process, an understanding of computer hardware is required both logically and physically. Meanwhile, so that the computer can be operated according to its function, it is necessary to install it. Computer installation is installing a program (software) into a computer. All software (e.g., Microsoft Windows, Microsoft Office, and others) apart from that, also install functions to match the program with the tools installed on the computer and parse the compressed files. The expertise in assembling and installing laptops/computers can make a creative economy business field based on information technology. The Islamic Education Foundation of Wali Songo Islamic Boarding School is an Islamic religious, educational institution. Santri, as the nation's next-generation youth, needs to understand and have skills in assembling and installing laptops/computers, not only as passive users but also being active, the other side can also be used as part of driving the creative economy.

CULTURE IN DA'WA SONGO WALI

The growth and development of Islam in the early period marked the findings of the tomb of Nisan Fatimah binti Maemun (died 1082 A.D.), in Leran, Gresik, East Java. Estafeta Da'wa Islamiyah unrelenting until the change of the birth of a number of reliable figures, among others, Wali Songo, they are Maulana Malik Ibrahim in Gresik, Sunan Ampel in Surabaya, Sunan Giri in Gresik, Sunan Bonang in Tuban, Sunan Drajat in Lamongan, Sunan Kudus in Kudus, Sunan Muria in Kudus, Sunan Kalijaga in Kadilangu Demak, and Sunan Gunung Jati in Cirebon. The great success of Da'wa Islamiyah has given such an example in the economic aspects. Through economic strength, Islam in Java Island emerged to give birth to political power in the form of Demak Sultanate. The presence of Demak Sultanate is not separated from the role of Wali Songo which is considered as the leader of a large number of Islamic Muballigh in Da'wa Islamiyah in areas in the island of Java.

Construction of Islamic Boarding Shcool in Developing Moderate Islam

Islamic teachings are moderate teachings as set out in the Koran. However, at the level of practice, Islam sometimes becomes radical and sometimes becomes liberal. This is because of the lack of in-depth Islamic knowledge. Therefore, this study examines the construction of Islamic thought, develops moderate Islam. Based on the analysis of literature and field facts, moderate Islam in pesantren is inseparable from the Wali Songo who spread the religion of Islam in the archipelago by (1) maintaining the balance of fiqh reasoning and Sufism, (2) making the theology of Ahlussunah a monotheistic approach, (3) maintaining traditions that exist in the community. The pesantren develops (1) values ​​in caring for the understanding of Islamic religious thought, (2) values ​​in caring for the understanding of thought among religious people, (3) values ​​in caring for religious and cultural understanding. These values ​​are always maintained and preserved by pesantren in the process of religious thought, education and preaching.

CORAK AJARAN TASAWUF DALAM PÊPALI KI AGÊNG SELO DITINJAU DARI PERSPEKTIF HERMENEUTIK FRIEDRICH DANIEL ERNST SCHLEIERMACHER

Ki Ageng Selo was a Javanese philosopher who lived in the Demak Kingdom. At that time, the kingdom of Demak was ruled by Sultan Trenggono (1521-1545). Ki Agêng Selo’s Pêpali reflects the changing times of religion. Ki Agê̂ng Selo’s philosophy of life is influenced by his background in religion, philosophy and way of life expand his influence on the people, who are experiencing a turmoil in his life, as a result of the power struggle between the teachings of Hinduism and Islam. The philosophy of the life of Ki Agê̂ng Selo, as well as the philosophy of the Wali Sanga, is a synthesis of the religious elements brought by Islam and the elements of Hinduism. Just as the Walisanga did, by marrying between the teachings of Islam and the local culture (in this case Hindu culture), the teachings of Islam can be easily and strongly integrated.