INTRODUCTION

Islamic civilisation has special characteristics that distinguish it from the modern Western civilisation
and from all other civilisations. Its characteristics are analysed from the standpoint of the Holy
Qur’an under the following headings:

Islam: The Foundation of Islamic Civilisation

Tawhid: The sSoul or Essence of Islamic Civilisation.

Islamic Civilisation: The Only Civilisation that Leads Man to a Peaceful Life, The Best Human
Civilisation, A Civilisation Built on a Fundamental Ethical, A Knowledge-Based Civilisation.

In this study, we will cover the case of Wali Songo which were nine persons who started their da’wah
in Indonesia until it is firm until today. This topic is taken from the subtopic of Characteristics of
Islamic Civilization which mentions tawhid which is releasing himself from any form slavery except
Allah.

BACKGROUND

Indonesia is fast becoming recognized as an exciting country to visit. Of course, many of the nation's
attractions are already world famous and some, like Java's Temple of Borobudur, Sumatra's Lake
Toba and the Island of Bali have for years been compelling destinations. More recently, the Province
of East Java has begun to reveal a wealth of cultural and natural resources, among them the
spectacular volcanic regions of Mt Bromo and Kawah Ijen, the rugged southern coastline and, in the
field of history, the rich cultural heritage to be wit nessed at sites such as Trowulan, ancient capital of
the Hindu kingdom of Majapahit. According to tradition, there were nine outstanding figures who
together were largely responsible for the dissemination of the Islamic faith. Known as the Wali
Songo, they are recognized today as having been especially influential in the transformation of
Javanese religion and culture. The Wali Sanga (also transcribed as Wali Songo) are revered saints of
Islam in Indonesia, especially on the island of Java, because of their historic role in the Spread of
Islam in Indonesia. The word wali is Arabic for "trusted one" ("guardian" in other contexts in
Indonesia) or "friend of God" ("saint" in this context), while the word songo is Javanese for the
number nine. Thus, the term is often translated as "nine saints". Although referred to as a group,
there is good evidence that fewer than nine were alive at any given time. Also, there are sources that
use the term "Wali Sanga" to refer to saintly mystic(s) other than the most well-known nine
individuals. Each man is often attributed the title sunan in Javanese, which may derive from suhun, in
this context meaning "honoured". Most of the wali were also called raden during their lifetimes,
because they were members of royal houses.
HOW WALI SONGO SPREAD THEIR DA’WAH IN INDONESIA

The question is: why only in the period of 40–50 years, Islam can be received so widespread in Java,
whereas before it was very difficult to develop? One significant key-factor of the success of Dha'wah
of Walisongo is how the Walisongo develop an abandoned civilization of Majapahit into a new
civilization whose roots form the Majapahit but with Islamic characteristics. For example, until the
early Demak era, society is divided into two major groups, such as Majapahit era. First, the Group of
Gusti, namely people who live in the palace. Secondly, the Group of Kawula, people who live outside
the palace.

Gusti means master, Kawula means slaves or servants, who only have the right to lease, not the right
of ownership, because the right of ownership is only belongs to the people with the social status of
(Gusti). In the era of Majapahit, all property is owned by the palace (state, or nation, or the
kingdom).

Walisongo, especially Sheikh Siti Jenar and Sunan Kalijaga, created a new perspective in the cultural
and society structure. From the cultural and society structure of "gusti and kawula", they introduce
the new community structure which is so-called "Masyarakat", derived from the Arabic term of
Musharaka, which means the community of equal and mutual cooperation. It is proven by the
absence of the term of "masyarakat", "rakyat", and so on in the Javanese Kawi vocabulary. It's a new
term that was brought by Walisongo during their Dha'wah.

One of the methods that were used by the Walisongo is by changing the mindset of the society.
People with social status of Gusti pronoun themselves as: intahulun, kulun or ingsun. While the
people with social status of Kawula pronoun themselves as: kula or kawula (Javanese), abdi
(Sundanese), saya or sahaya (Sumatran): hamba or ambo (Minangkabau). Walisongo changes all
those self pronunciation or designation which indicates the meaning of slaves, and replaced it with
the term of ingsun, aku, kulun, or awak, and other designations that do not represent the identity of
slaves or persons with lower social status. That is the concept of society of Walisongo, society or
community of equal and mutual cooperation, which does not possess any discriminations nor
discriminate the terms of self designation between subject classes such "gusti and kawula", which is
called "Masyarakat". In present days, the term of kula, ambo, abdi, hamba, sahaya or saya, are still
being used for the purpose of showing respect toward others, for example: while speaking toward
someone older, parents, strangers, and so on.

At the time of Majapahit, in addition to class gusti, people do not have property rights, such as
houses, cattle, and so on, because all of them belonged to the palace. If the palace had intent, like
wanting to build a bridge or temple and require the sacrifice, the children of class subjects taken and
victimized. By changing the structure of society, class subjects can finally rejected because of the
equality of the new society system.

Walisongo then develop the terms of "ngalah" ("NgAllah"). It is not derived from the word of "kalah"
such as in bahasa Indonesia. But it comes from the Javanese prefix "Ng" which means toward (a
purpose, and or destination), for example: ng-alas (toward the forest), ng-awang (toward the clouds),
and Ng-Allah means toward Allah (tawakkal), the word "ngalah" itself was then used by the Javanese
as an expression in avoiding conflict. The other evidence of the arrogance of the Javanese is
represented during the time when envoys from China (Meng Xi) came in order to deliver a message
from their king (Kubilai Khan) to the king of Singasari (Kertanegara). The messages ordered
Kertanegara to submit toward their kingdom. And in return, Meng Xi (the Chinese envoy) was
wounded, humiliated, and sent back to China by Kertanegara (it is said that his ear was cut off
instantly by Kertanegara himself). The term of Carok in Madura is also derived from the ancient
Javanese Tradition. Carok in Javanese Kawi means fighting; Warok means a fighter; and Ken Arok
means the leader of fighters. Therefore, Walisongo introduced a new term such as "sabar" (patient),
"adil" (fair), 'tawadhu', including "ngalah" or ngAllah (avoiding conflict).

This Kapitayan religion, is the ancient religion, in which is studied in the archaeological study, whose
its archeological remains and legacy in Western terminology is known as dormant, menhirs,
sarcophagus, and many others in which indicates that there is an ancient religion around that place.
And by the Dutch historian, this religion is referred to as animism and dynamism, because it worships
trees, rocks, and spirits. Meanwhile, according to Ma Huan, such practices are called as nonbeliever.

These Kapitayan's religious values was then adopted by the Walisongo in spreading Islam toward the
regions. Because the concept of tawhid in Kapitayan is basically same with the concept of tawhid in
Islam: the term of "Tan keno kinaya ngapa" in Kapitayan ("can't be seen, can't be thought, can't be
imagined, He is beyond everything"), have the same equal meaning as "laisa kamitslihi syai'un" in
Islam ("There is nothing like unto Him"; Qur'an Surah Ash-Syura chapter 42 verse 11).

Walisongo also use the term "Sembahyang" (worshipping Sang Hyang Taya in Kapitayan) in
introducing the term of "Shalat" in Islam. In term of places for worship or praying, Walisongo also
using the term Sanggar in Kapitayan, which represents a four-square building with an empty hole on
its wall as the symbol of Sang Hyang Taya in Kapitayan, not arca or statues as in Hindu or Buddhism.
This term of place for praying or worshipping in Kapitayan also used by Walisongo by the name
"Langgar" represents the term of Masjid in Islam"

There's also a ritual in form of not eating from morning up until night in Kapitayan, which is called as
Upawasa (Puasa or Poso). Instead of using the term of fasting or Siyam in Islam, Walisongo used the
term of Puasa or Upawasa from the Kapitayan in describing the ritual. The term of Poso Dino Pitu in
Kapitayan whose means fasting on the day of the second and the fifth day in which is equal to seven
days of fasting, is very similar with the form of fasting on Mondays and Thursdays in Islam. The
Tradition of "Tumpengan" of Kapitayan was also being kept by the Walisongo under the Islamic
perspective as known as "Sedekah". This is the meaning of the terminology in which Gus Dur
(Indonesian fourth president) mentioned as "mempribumikan Islam" (Indigenize Islam).

At the time of Majapahit, there is a ceremony which is called as "Sraddha", a ceremony that being
held 12 years after a person's death. There is a time in the Majapahit history, during the Sraddha
ceremony a King of Majapahit (Bhre Pamotan Sang Sinagara), a poet namely Mpu Tanakung,
composed the "Kidung of Banawa Sekar" (The Ballad of Flowers Boat), to describe how the ceremony
was carried out with full opulence and grandeur. This tradition was then called by society around the
lakes and beach with the term Sadran or Nyadran (derived from the word Sraddha). Walisongo who
derived from Champa also brought religious traditions, such as ceremonies of 3 days, 7 days, 40 days,
10 days, and 1000 days after someone's death. This is a tradition in which derived from Campa, not a
native Javanese tradition, nor the Hindu tradition. Because these traditions also exist in parts of
Central Asia, such as Uzbekistan and Kazakhstan. In the books of Tradition of Champa, such tradition
has already exist since a very long time ago.

During the Dha'wah of Walisongo, Islam was spread without any force of arms, not even a single drip
of blood was spilled
CONCLUSION

In conclusion, about 800 years Islam entered the archipelago, since the year 674 until Walisongo era
in 1470, but has yet to be accepted by society en masse. It was then after the era of Walisongo, Islam
developed so widespread in the archipelago. And until now, the teaching Walisongo is still run by the
majority of Indonesian Muslims.

The prime aim of Islam and of all revealed religions is to free mankind from servitude or anyone or to
anything except Allah and from submission to any save Him. In Islam, Allah is recognised as the
Sovereign because He alone is the Creator, the Maintainer of the Universe, and the Supplier of
provisions to all living creatures on the earth. The belief in Allah as the only God worthy of worship
has great benefits.

 Protection from great ignorance

 Protection and a true guarantee of human dignity
 Restraint from false pride and from the haughtiness that leads to corruption and tyranny
 Leads to forgiveness of sins and grant of respite

OTHER REFERENCES

 Walisongo pilgrimage: The Java island’s First Moslem Missionaries,

http://www.eastjava.com/books/walisongo/.

 Feng Ch’eng-Chün, J. V. G. MILLS (1970). Ma Huan's Ying-Yai Sheng-Lan : ‘The Overall Survey
of The Oceans Shores’ [I433] (PDF). United States of America: Cambridge University Press.
p. 88. Retrieved February 24, 2016.