Examining Islamic Studies and the Ulama Nusantara Network

Examining Islamic Studies and the Ulama Nusantara Network By: Aji Setiawan Abstraction Islam does not discuss in Indonesia, but opposes this country which has the largest Muslim population in the world. How did this religion enter and develop among diverse tribes and cultures in the archipelago? The Arab traders who were sent from the Saudi peninsula to the northern coast of Sumatra (Aceh) in the 7th Century AD, besides trading, they also spread Islam and married with local women. Even though not many indigenous people converted to Islam, the first Muslim community was formed consisting of immigrant Arabs and local residents, as obtained by Chinese travelers on the northern coast of Sumatra (Aceh) and the Islamic community in the Srivijaya region. Key words: traditional Islam, Nusantara scholars, santri, ulama network A. BACKGROUND Since Islam has entered the territory of Indonesia since the 7th century AD, the spread of Islam began en masse in the 12th and 13th centuries AD. Slightly different from the introduction of Islam in the 7th century, according to A. Johns, the propagators of Islam in the 12th century were preachers from the Sufi circles. Those who played an important role in the process of spreading Islam in the Nusantara region. The main factor supporting the success of this Islamization is the ability of Sufis to provide attractive Islamic packaging, regulating aspects of the flexibility of Islamic discipline specifically Sufism with local mysticism. (Azra, 32-33) In A. Hasymi's notes, based on the manuscript of Idhar al_haqq fi Mamlakat Ferlah wal Fasi, by Abu Ishak Al-Makarani Al-Fasi, Tazkirat Tabaqat Jumu Sultanul Salbi by Shaykh Syamsul Bahri Abdullah Al-Asyi, and the Lineage of the Kings of Perlak and Pasai, and that the kingdom of Perlak, Aceh was the first Islamic kingdom in Indonesia which was founded on 1 Muharam 225 H (840 AD) with the king who was acquired by Sultan Alaudin Sayyid Maulana Abdil Aziz Syah. An important figure for Islam in Perlak is the Khaleefah Captain. In the year around the 9th century the Captain of the Caliph took his men and landed in Perlak. Aside from being a merchant ship, the ship was carrying missionaries consisting of Arabs, Persians and Indians. In less than half a century, the king and the people of Perlak voluntarily changed their religion from Hindu-Buddha to Islam. One of the subordinate masters of the Khalifah then married the princess of the perlak king and gave birth to a child named Sayid Abdul Aziz who later proclaimed the Kingdom of Perlak. The capital city, which was originally called Bandar Perlak, was changed to Bandar Khalifah as an award for the Khalifah master. (A. Hasymi, 1993: 146-147). B. THEORY BASIS Meanwhile, according to the Tale of the Kings of Pasai (written 1350 H), a scholar named Sheikh Ismail came by ship from Mecca via Malabar to Pasai. He succeeded in converting Meurah Silu, a local ruler, who later changed his name to Malik Al-Salih who died in 1297 AD A century later around 1414 AD, according to Malay History (written after 1500 AD), the ruler of Malacca had also been Islamized by Sayyid Abdul Aziz, an Arab from Jeddah. The ruler named Parameswara was finally changed the name and title of Sultan Muhamam Syah. Another historiography, Hikayat Merong Mahawangsa, (written in 1630), a preacher named Sheikh Abdullah Al-Yamani from Mecca had converted to Phra Ong Mahawangsa, the ruler of Kedah, who later changed his name to Sultan Muzahffar Syah. Meanwhile, another historiography from Aceh states that a preacher named Sheikh Jamalul Alam was sent by the Ottoman Sultan in Tukri to convert the inhabitants of Aceh. Another history states that Islam was introduced to the Aceh region by Sheikh Abdullah Arif around 1111 AD (Azra, 1998: 29-30). Another history, Prof. DR. Wan Husein Azmi said that in the Islamic da'wah in the Archipelago there is a group of da'wah preachers chaired by Abdullah Al-Malik Al-Mubin. The da'wah interpreters are divided according to their respective regions. Sheikh Sayid Muhammad Said for the Campa region (Indo-China), Sheikh Sayid Ahmad At-Tawawi and Sheikh Sayyid Abdul Wahab to Kedah (Malaysia), Sheikh Sayyid Muhammad Daud to Pattani (Thailand), (Malaysia), Sheikh Sayyid Muhammad to Ranah Minangkabau (Indonesia), and Abdullah bin Abdul Malik Al-Mubin for the Aceh region itself. Another figure who played a role in the Islamization of the island of Sumatra was Said Mahmud Al-Hadramaut. He has succeeded in Islamizing King Guru Marsakot and his people in the Barus region (North Sumatra). Meanwhile a European traveler Mabel Cook Cole in 1951 stated that a Muslim named Sulaiman had arrived on Nias Island in 851 AD Al-Mubin was in Aceh around 1408-1465 AD during the reign of Sultan Alaudin Inayat Syah. While in Deli, the propagator of Islam there was Imam Sadiq bin Abdullah (d. 27 June 1590 AD). His grave is in the area of Klumpang, Deli, the former Kingdom of Haru. In western and central Sumatra the main propagating figure of Islam is Sheikh Burhanudin Ulakan, although there are strong indications that Islam has entered in previous centuries. He is a native Minangkabau adherent of the Syatariyah Order. When trading in Batang Bengkawas, Burhanudin who is still named Pono and his parents met with a Gujarat merchant named Illapai. Pono and his parents left Buddhism and converted to Islam. Because he was opposed by his tribe, he moved to Sintuk (Pariaman) in 1659. He went to Aceh to sit with Shaykh Abdurrauf Singkil. Next he established a center for the spread of Islam in Ulakan which was later considered to be the center for the spread of Islam in central Sumatra. (Mastuki et al., 2003: In Siak (Riau), Sayyid Usman Syahabudin is a pious and moral ulama who has broadcasted Islam in the territory of the Kingdom of Siak. Because of his noble character, he was married to the king's daughter named Tengku Embung Badariah. It was from their marriage that later sent down the kings of Siak. Another preacher was Habib Umar bin Husein As-Saggaf who was given the title of Big Master Siak. (Syamsu, 1999: 18). As mentioned by Azra, since the 7th century Muslim communities have formed in the Kingdom of Srivijaya thanks to the services of Arab traders since the Umayyad caliphate (661-750 AD). The most important Islamic announcers afterwards were Duke Arya Damar, a Duke of Majapahit who embraced Islam at the invitation of Raden Rahmat - who later became known as Sunan Ampel - who stopped at Palembang from Campa. This means that the Islamization of Palembang was earlier than Minangkabau or inland Java. During the time of Sultan Muhammad Mansur, there was a great scholar named Sayyid Jamaluddin Agung who was known by the nickname Mr. Fakih Jalaludin who spread Islam to the Ogan Komerign Ulu and Ilir regions along with another scholar named Sayyid Al-Idrus. In addition there were other scholars in the Palembang Sultanate era such as Sheikh Abdushamad Al-Falembani. Regarding the Islamization of Java, the relationship between the north coast of East Java, West Java and Malacca was established before the kingdom of Demak emerged. Until the year 1526 the relations between the Sundanese and Portuguese kingdoms were still in accordance with the treaty of 1522. In that agreement the Portuguese were permitted to be involved in trade and to establish a lodge in Sunda Kelapa. This was confirmed by Carita Purwaka Caruban Nagari (written by Prince Arya Cerbon in 1720). That is, the arrival of Islam on the north coast of West Java during the arrival of Islam on the coast of East Java. (Uka Tjandrsasmita, 2002, p. 15) Meanwhile, the central figure in the spread of Islam in Java, the chroniclers agreed to appoint scholars who later became known as the Wali Sanga (Nine Wali). According to most writers, what is meant by Wali Sanga is Maulana Malik Ibrahim, Sunan Ampel, Sunan Giri, Sunan Bonang, Suana Kudus, Sunan Drajat, Sunan Gunung Jati, Sunan Kalijaga, and Sunan Muria. Maulana Malik Ibrahim was one of the first propagators of Islam in Java. He is noted as someone who converted to the north coast of Java and even several times persuaded King Wikramawardhana (ruling 1386-1429), ruler of Majapahit, to convert to Islam. (Azra, 30). Another name is Maulana Magribi. He is an Islamic scholar, descendant of Imam Ali Zainal Abidin, great-grandson of the Prophet Muhammad. (Syamsu, 30). The spread of Islam in the Majapahit region had more momentum after the arrival of Raden Rahmat, son of an Arab from Campa. He is described as having a decisive role in spreading Islam in Java and is seen as the leader of Wali Sanga with the title Sunan Ampel. In Ampel (Surabaya) he established an Islamic education center (pesantren). (Azra, 30). His father's name is Ibrahim Asmoro, a propagator of Islam in Campa (Indo-China) who is married to Raja Campa's daughter. His grave is in Tuban, known as Sunan Nggesik. Meanwhile Raja Campa's other daughter, Dwarawati married Angkawijaya alias Wikramawardana. The first time he arrived in Gresik was greeted by an Arab cleric named Sheikh Jumadil Kubro. Although he failed to persuade Wikramwardhana to convert to Islam, he was given freedom to broadcast Islam and was granted power in Ampel Denta. So he is known as Sunan Ampel. Deceased and buried in Ampel, Surabaya (Syamsu, 42) Then Sunan Giri aka Raden Paku alias Jaka Samudra, son of Maulana Ishak. Maulana Ishak himself was an Arab who was sent by Raja Pasai to Islamize Blambangan, East Java. Once upon a time, Maulana Ishak succeeded in marrying Putri Sekardadu, daughter of King Menak Sembayu. But concerned about the rapid development of Islam in Blambangan, Raja Blambangan ordered to kill Maulana Ishak, but he managed to save himself. Sunan Giri's great service in broadcasting Islam is sending his students to broadcast Islam to remote parts of the archipelago such as Madura, Bawean, Kangean, even to Ternate. Belaiu died and was buried in Giri, Gresik. (Syamsu, 47-50). Sunan Kudus alias Jafar Sadiq is a propagator of Islam in Kudus, Central Java. According to Syamsu's research, he was the son of Sunan Ampel. He died and was buried in the Holy. Another son of Sunan Ampel is Sunan Bonang whose real name is Makhdum Ibrahim. He is the son of Sunan Ampel with Nyi Ageng Manila, daughter of the Duke of Tuban. His brothers are Nyi Ageng Maloka, Syarifuddin Hasyim (Sunan Drajat), and another daughter, wife of Sunan Kalijaga. Sunan Bonang died in 1001 H and was buried in Tuban. While Sunan Gunung Jati is the son of a sultan's son from Egypt who is married to Nyai Larasantang, daughter of King Siliwangi. His real name is Syarif Hidayatullah. He succeeded in Islamizing the population of West Java. He also managed to conquer Sunda Kelapa and expel the Portuguese from there and replace it with the name Jayakarta (Jakarta). He succeeded in establishing the sultanate of Banten between the years 1521-1524. In 1526 AD he captured Cirebon and Sumedang. In 1530 all of Galuh had embraced Islam. Only Pakuan, the capital of Pajajaran, remains the last stronghold of the Hindu kingdom. His descendants became sultans in Banten and Cirebon. (Syamsu, 60-63). Sunan Kalijaga is a Wali Sanga figure who is very close to Muslims in Java, because of his ability to incorporate the influence of Islam into Javanese tradition. His grave is in Kadilangu, Demak. Regarding its origin there are several opinions which state that it is also still of Arab descent. But, many also said he was a native Javanese. Van Den Berg stated that Sunan Kalijaga was an Arab descendant whose lineage reached the Prophet. Meanwhile according to Babad Tuban stated that Aria Teja alias Abdurrahman succeeded in converting the Duke of Tuban, Aria Dikara, and married his daughter. From this marriage he had a son named Aria Wilatikta. According to Tome Pires, the Tuban ruler in 1500 AD was the grandson of the first Islamic ruler in Tuban. Sunan Kalijaga or Raden Mas Said is the son of Aria Wilatikta. Other historians such as De Graaf confirmed that Aria Teja I (Abdurrahman) had a pedigree with Ibn Abbas, uncle of the Messenger of Allah. Sunan Kalijaga has three children, one of which is Umar Said or Sunan Muria. Sunan Muria or Raden Prawoto is a Sufi who has a pesantren at the foot of Mount Muria, Jepara, Central Java. Still in the Islamic broadcasting context in Java, Madura Island was part of what was Islamized in the 15th century CE. The ulama who succeeded in converting to Sumenep was Sunan Padusan alias Raden Bandoro Diwiryipodho alias Usman Haji. He succeeded in converting the ruler of Sumenep Pangeran Secodoningrat III in 1415 AD. Sunan Padusan is an Islamic broadcaster of Arab descent who lived in Padusan, then moved to Batuputih. While the Islamic announcer in Sampang is Buyut Shaykh, a Sayyid descended from Sayyidina Husein, grandson of the Prophet Muhammad. In addition there was also Empu Bageno, a student of Sunan Kudus. He succeeded in converting King Arosbaya to the title of Pangeran Islam Onggug. Meanwhile the spread of Islam in Eastern Indonesia had been known since before the 14th century. This is in accordance with the arrival period of Muslim traders through shipping and international trade routes from the Middle East, India, Pasai Ocean, Malacca, the north coast of Java, especially East Java, to the Maluku region. Since the time of the 12th king (ruling 1350-1357) Islam has come to Ternate. The king was named Malomateya, who was friendly with an Arab who gave instructions on how to make ships. But the king had not yet embraced Islam. Only during the reign of Raja Gapi Buta (1465-1486) in Ternate, came a Maulana from Java named Maulana Husein. Raja Gapi Buta and his people converted to Islam. He changed his name to Sultan Zainal Abidin and after his death was known as Raja Marhum. According to Tome Pires, the Moluccan king embraced Islam around 1465 AD In Tidore there is also an Arab preacher named Sheikh Mansur who has successfully invited King Tidore Kolano Ciriliyati to embrace Islam. Then he changed his name and title to Sultan Jamaluddin. The Islamic broadcasters in the Seram area are Maulana Zainal Abidin and his student, Captain Iho Lussy. The inhabitants of the island of Seram embraced Islam thanks to their services, while the entry of Islam in Central Maluku itself was thanks to the services of Islamic traders and broadcasters from East Java. (Uka Tjansasmita, 2002: 15; Saymsu,: 109-111). According to the history of Goa, during the time of King Tunipalangga, there came a Bonang skipper who led Malay traders from Pahang, Patani, Johor, and Minangkabau. During the time of King Tunnijallo (1565-1590) an Islamic village was established with the permission of the king. The king in Sulawesi who first embraced Islam was Raja Tallo or Mangkubumi Goa, named I Mallingkaang Daeng Manyonri who later held the title Sultan Abdullah Awalul Islam. After that followed by the king of Goa named I Managarangi Daeng Manrabia who later held the title Sultan Alaudin. The scholars who contributed to the Islamization of Goa-Tallo were three scholars from Minangkabau namely Katib Tunggal or Datuk Ri Bandang, Katib Sulung or Datuk Ri Patimang and Katib Bungsu or Datuk Ri Tiro in 1603. In the same year the three also succeeded in Islamising Luwu and Wajo. King Luwu La Patiware Daeng Oarabu embraced Islam and was titled Sultan Muhammad Waliyullah Mudharuddin. Meanwhile Islam entered Central Sulawesi by the Bugis. Scholars who contributed to the spread of Islam in Central Sulawesi are Sayid Zein Al-Aydrus and Syarif Ali who married the noble daughter of Buol. One of the sharif named Ali Syarif Mansur along with 40 of his followers went to Menado to broadcast Islam there. In Palu, the Islamization was carried out by an Arab cleric named Habib Idrus bin Salim Al-Jufri, founder of the Al-Khaerat madrasa. In Boolang Mangondow, North Sulawesi, Raja Jacob Manopo (1689-1709) converted to Islam through a Sayid Husein bin Ahmad bin Jindan from South Sulawesi. The Arabs also had a big role in broadcasting Islam in the kingdom of Buton. Before converting to Islam around the XI century, Raja Buton was Hindu-Buddhist. But, after Raja Halu Oleo converted to Islam, Buton officially became the Islamic Sultanate. Raja Halu Oleo changed the name and title of Sultan Qaimuddin. The scholars who contributed to the Islamization process were Sheikh Abdul Wahid, Syarif Muhammad, Firuz Muhammad and Sayid Alwi. Syarif Muhammad was known as Saidi Raba and later became the son-in-law of Lang Kiri or the 19th Sultan of Buton with the title Sultan Ahiyuddin Darul Alam who ruled between 1712-1750 AD Since the 1550s, southern Kalimantan also began to become Muslim. Towards the arrival of Islam in the kingdom there was a struggle for power between Prince Tumenggung and Raden Samudera. Raden Samudera asks for help from Demak. Demak sent help and included an official. After Raden Tumenggung could be subdued, Raden Samudera embraced Islam and changed his name to Sultan Suryanullah. While in Tanjung Pura (West Kalimantan), Islam was introduced by Sheikh Husein and succeeded in converting King Giri Kusuma. He was later married to the daughter of Giri Kusuma and sent down the kings of Tanjung Pura. Another scholar who contributed to spreading Islam in West Kalimantan was Syarif Idrus who sent down Kubu kings, Syarif Husein Al-Gadri who sent down Pontianak kings. Syarif Husein died and was buried in Mempawah. According to Hikayat Kutai, the two preachers who had a role in spreading Islam in East Kalimantan were Datuk Ri Bandang and Mr. Tunggang Parangan who had previously spread Islam in South Sulawesi. After the Crown Prince converted to Islam Datuk Ri Bandang returned to South Sulawesi, while Mr. Tunggang Parangan settled in Kutai. The event of the conversion of Islam to the King of Kutai and the spread of Islam around him was estimated to occur in 1575. (Abdullah (ed.), 1999 :: 17) Meanwhile, Islam entered Nusa Tenggara estimated in the 16th century. Sunan Prapen, the son of Sunan Giri, is a propagator of Islam in Lombok. The Selaparang Dynasty was the first to embrace Islam. Sunan Prapen in his da'wah brought a number of accompanists and scholars. Some of them are good at playing puppets, which later became a medium for Islamization in Lombok. Besides that there were two other scholars in the 17th century in the role of the da'wah, namely Habib Husin bin Umar and Habib Abdullah Abas, both Arab Hadramaut. Whereas in Sumba Syarif Abdurrahman Al-Gadri was exiled in 1836 to Sumba and then spread Islam there. Sheikh Abdurrahman from Bengal spread Islam in Sumbawa and Timor. Another figure is Pangeran Suryo Mataram, Diponegoro warrior. After he was exiled to Kupang by the Dutch, he actively spread Islam there. And there are still other scholars who played a role in the spread of Islam in Nusa Tenggara. C. HOW TO SPREAD ISLAM Traders from various countries far from Southeast Asia, for example, Arabia, Persia, Iraq, Gujarat, Bengal, and others, due to seasonal factors that determine the time of voyage, were forced to stay in the ports they visited. They were given a place by the local authorities to form a community that is often called the village of Pakojan, a village specifically for Muslim traders. In the old cities, Pakojan can still be seen as in the cities of Banten, Semarang, Jakarta and several other cities. (Abdullah (ed.), 1999: 18) In addition to conducting trade, Muslim traders who come to several places in Southeast Asia also convey Islamic teachings to local residents. The more so if there are those who do marriages with local residents after being converted to Islam. This is motivated by the belief that every Muslim is obliged to preach in the broadest sense as ordered by the Koran. (Surat an-Nahl (16): 125) From the Muslim community, the process of spreading Islam can occur due to marriage with ordinary community members or nobles. Some factors that encourage the process of marriage between Muslim migrants and local women, among others, because Islam does not distinguish the status of society. From the view of the indigenous people, especially for those who are Hindus who know the difference in status in the form of caste, this is more encouraging them to embrace Islam. (ibid.h. 19) In addition there are also political reasons. Some rulers or kings in the coastal areas separated themselves from the power of the central kingdom to convert to Islam because there was a struggle for power in the center of the kingdom. In terms of politics and economics, the subordinate kings succeeded in becoming the rulers of Islam, they found it easy to export and import commodities needed by Muslim traders for the needs of the world market. Examples of such situations and conditions are the process of Islamization on the north coast of Java, especially East Java during the Majapahit Kingdom. With the emergence of the kingdom of Demak and other kingdoms that were originally under the rule of Majapahit. Another factor causing the marriage of Muslim traders with local women is also due to the biological need factor. Usually traders do not bring their wives in goodwill. Indigenous people usually allow their children's marriages with Muslim migrants because they hold that these Muslim migrants have a stronger economic status. (Abdullah (ed.), 1999: 36-37) Marriage between Muslim and non-Muslim migrants in the history of the spread of Islam in Southeast Asia has strong evidence. Tom Pires reported the occurrence of marriages between non-Muslim women and Muslim men in Malacca. Likewise, between the daughter of the Islamic Kingdom of Pasai and Raja Parameswara, Raja Malacca, Malacca became the Islamic Kingdom. In the Babad Tanah Jawi, the marriage of Putri Campa and Majapahit King Maulana Ishak was married to the daughter of Sekardadu, the son of Raja Blambangan, who later gave birth to Sunan Giri. Raden Rahmat or Sunan Ampel with Nyai Gede Manila, daughter of Temenggung Wilwatikta or Majapahit. Sheikh Ngabdurrahman (Arab pedatang) who married the daughter of the duke of Tuban, Raden Ayu Tejo. From the marriage gave birth to a child named Sheikh Jali. In the Chronicle of Cirebon also tells the marriage of Sunan Gunung Jati with the daughter of the Regent of Kawung Anten, subordinate to the kingdom of Pajajaran. There are still many more examples of similar marriages in Sulawesi or Kalimantan. Thus the process of spreading Islam takes place through marriages between Muslim migrants, especially traders and Sufis, with local women or vice versa non-Muslim rulers with Muslim women. Such marriages in turn form the core of Muslim society, which is the starting point for the development of Islam which is increasingly widespread among the local community. In the explanation above it has been said that besides the merchants, the Sufis were also included in the voyage with the specific purpose of da'wah. Especially since the 13th century after the Abbasid Caliph suffered a setback after the Hulagu Khan attack from the Mongols (around 1258 AD), more and more Sufis came aboard merchant ships from the Middle East. The Sufi masters in various local sources are often nicknamed maulana, sunan or susuhunan, khatib, datu or dato, guardian, or sheikh. From historical sources, it can be seen that there is a strong tendency that if the king converts to Islam, the spread of Islam will become faster, partly because of the king's command to convert to Islam. In Samudera Pasai Kingdom, after Merah Silu converted to Islam and had the title Malik Al-Salih, his family and local community followed him. The same thing happened in Ternate, South Sulawesi and East Kalimantan. In addition to the factors above which led to the rapid acceptance of Islam by the people of the archipelago, is the cultural accommodation factor applied by preachers in spreading Islam. That is why the spread of Islam in the archipelago does not cause cultural shock (cultural shock). Therefore there are still pre-Islamic traditions that are still practiced by Nusantara people who have embraced Islam. Even certain cultures have become effective propaganda media in spreading Islam. In Java, saints use gamelan and songs as instruments of Islamic da'wah. Sunan Bonang uses bonang (musical instruments) and creates darma songs whose lyrics contain Sufistic advice. Likewise, Sunan Kudus created Masumambang and Mijil music, Sunan Drajat with his Pangkur, and Sunan Muria with his Sinom and Kinanti. Among the most creative trustees using local traditions in their da'wah was Sunan Kalijaga. He performed a puppet show for which the audience was free of charge but it was enough to say two sentences of shahada. This puppet show invites public interest. Furthermore, in this performance, the saints convey Islamic advice especially those which are Sufistic. (Al Qurthubi, 2003: 112-113; Syamsu, 1999: 54-75). D. UNDERSTANDING RELIGION Based on the discussion about the entry of Islam in the archipelago in the early part, most experts are of the opinion that the religious ideology adopted by the first propagators of Islam is Sunniism which emphasizes Sufistic aspects. Even so, it cannot be denied that there are variants of Shi'ism in the archipelago's religious understanding because of later interactions. This conclusion is reinforced by the fact that the majority of Muslims in Indonesia are Shafi'i, one of the four schools of thought in Sunni religious thought. The Shiite schools themselves entered Indonesia were brought by the Ismaili Shiite followers who came from Persia which then spread to the interior of India to the borders of Bukhara and Afghanistan, and finally to Indonesia. The influence of Shi'ism in Indonesia can be seen from the myth about the coming of Imam Mahdi from the descendants of Ali bin Abi Talib. In Pariaman, West Sumatra, the term Ark is made from a stretcher on every 10 Ashura and brings it together while loudly mentioning "Oyak Osen" (Hasan-Husen, the two names of Prophet Muhammad's grandchildren from the lineage of Ali and Fatimah. (Hasymi) 1993: 489). The dominance of the influence of Sunni ideology can be seen from the influence of Sunan Bonang's teachings. Sunan Bonang's teachings describe Walisongo's teachings in general for several reasons. First, Sunan Bonang is the son and student of Raden Rahmat or Sunan Ampel. Second, Sunan Bonang was a mufti who was given the title "King Hanyakrawati" and was nicknamed "The veil of ngelmu lan agami" (The veil of science and religion). Third, Sunan Bonang is a teacher with Sunan Giri, Suana Gunung Jati, who both studied with Maulana Ishaq while living in Pasai, Aceh. Fourth, Sunan Bonang was Sunan Kalijaga's teacher when he first studied Islamic religion. (Syamsu, 1999: 36) In the Primbon Wejangan Sunan Bonang, Sunan Bonang mentions the books or figures of the authors, including Ihya Ulumiddin by Imam Ghazali, Talkhisul Minhaj summarized by Imam al-Nawawi, Qutul Qulub by Abu Talib Al-Makky, Abu Yazid Al-Bustami, Ibn Arabi , Sheikh Abdul Qadir Al-Jailani, and others. In Primbon Sunan Bonang there is also the science of jurisprudence, monotheism, and Sufism which are compiled based on Sunni or Ahlussunnah wal Jamaah schools with Shafi'i schools. (Syamsu, 1999: 36-37). Sunan Bonang teaches Sunni beliefs that denounce Wahdatul Wujud, Manunggaling Sufi teachings, and other similar types. This understanding is considered by some scholars to be misguided and heathen. The pillars of religion that must be maintained according to Sunan Bonang are monotheism and endeavor. The Primbon concludes with advice: "Let your inner journey be born according to the ways of Shari'a, love, and emulate the Messenger of Allah." (Syamsu) Thus it can be concluded that the religious ideology propagated by Wali Sanga is Sunni or Ahlusunnah wal Jamaah. Because of that, Sheikh Siti Jenar, who was deemed deviant from orthodox Sunni teachings, was punished by the saints. Sheikh Siti Jenar himself was heavily influenced by the Wahdatul ideology of Al-Hallaj, a Persian Sufi who lived in 857-922 AD (Tebba, 2003: 86). The spread of Islam as stated above is related to Sufis. The element of Sufism can be seen, for example, from the writing on some grave gravestones. The concept of Insan Kamil, for example, can be seen in the tomb of the Malay and Indonesian king called Batu Aceh. The verses of the Koran and some Sufi poems contained in some gravestones basically have a general theme, which emphasizes: "Only God exists and He determines human desires." On the tomb of King Malik Al-Salih there is a poem stating: " Hear, verily the world is mortal, the world is not eternal. Actually the world is like a web woven by a spider. " (Abdullah (ed.), 2002: 23) The above evidence illustrates that from the 13th century to the 15th Sufi elements had entered Pasai and Malacca. Even Sultan Alaudin Riayat Syah (d. 1488 AD) is said to be a Sufi follower. In Malay History and the Story of the Pasai Kings, there is a description that kings had an interest in the teachings of Insan Kamil and studied books such as Durrul Manzhum or Darrul Mazlum written by Maulana Abu Ishak and brought by his student, Maulana Abu Bakar to Malacca. (Abdullah (ed.), 2002: 23). Although Sufism has had influence between the 13th and 15th centuries, it was only in the 16th and 17th century that the teachings of Sufism developed clearly in Southeast Asia. This can be known from the work of Sufism in that century. On Java, 16th-century primbons were found and 16th-century Shaykh Bari from the Wejangan. Sheikh Yusuf Al-Makassari after his return from the Middle East wrote many books of Sufism, such as Zubdatul Asrar, Tajul Asrar, Mathalibus Salikin, and so on. In Aceh around the 17th century Sufi figures emerged such as Hamzah Fansuri, Syamsuddin Al-Sumatrani, Nuruddin Al-Raniri, and Abdur Rauf Sinkel. Hamzah Fansuri and his student, Syamsuddin Al-Sumatrani were adherents of Ibn Arabi's wahdatul form. On the contrary Nurudin Al-Raniri and Abdur Rauf Singkel were challengers of Wahdatul Wujud. (Abdullah (ed.), 2002: 23; Mastuki and Ishom El-Saha (ed.): P.160). Martin Van Brunessen, a German researcher, stated that Islam taught in Southeast Asia (including Indonesia) was strongly influenced by Sufi teachings and practices. Historians note that Sufism made its own appeal for people in Southeast Asia so that it was a factor in the process of spreading Islam. Ibn Arabi's cosmological and metaphysical teachings can be easily integrated with Indian and indigenous Sufi ideas embraced by the local community. The concept of Insan Kamil is very potential as the basis of the religious legitimacy of the kings. In the Sultanate of Buton, Sufi teachings on divine emanation through seven dignity (the Seven Dignities) were interpreted as having a stratified society consisting of seven social layers which almost resembled caste. (Brunessen, 1999: 188-189) This style of Sufism continues to develop in Indonesia to this day, where Sufistic attitudes and fondness for things that are sacred still include Muslims in Indonesia. This style becomes thicker when Sufi organizations commonly called tarekat have gained followers who are spread in Indonesia. People returning from Mecca and Medina spread the Syattariyyah order, often a combination of Naqshbandiyah and Khalwatiyah. The Rifaiyyah and Qadiriyah Orders have also spread. Remnants of his teachings can be found in Aceh, Minangkabau, Banten, and Maluku, with immune or debus characteristics. (Brunessen, 1999, 197). Sheikh Yusuf Makasar is known as a follower of the Khalwatiyah Order. Abdurrauf Sinkel is known as a follower of the Syatariyah Order, and so on. E. HYPOTHESIS The foundation of this question then moved Michael Laffan, Professor of History at the University of Princenton, to examine the process of the growth and development of Islam in Indonesia which has special features and features in the Book of Islamic History in the Archipelago into a unique narrative because it is portrayed through the eyes of foreigners. Before Laffan tried to read Islam in the archipelago, he first tried to interpret Islam through the eyes of previous Western observers. According to Western observers ranging from colonial administrators, Dutch orientalist scholars, to modern anthropologists such as Clifford Geertz, the peaceful interpretation of Islam in the style of Indonesia is constantly under threat from outside by stricter and intolerant Islamic traditions. In his book, Laffan is not just trying to unravel the traces of Islam in the archipelago. He also narrated various observations of Westerners. From some of these Western observations, Laffan found several studies that were not objective. Because, some observers are more focused on the spread of Christianity and even forget the Islamic entity itself. The reading of the holy book of the Koran is forgotten even though the essence of the observations they make is Islam. In addition, the interpretation of the Koran was only carried out rudimentary. So, what they describe is not perfect. In this case, Laffan also tried to unravel Islam with another perspective. He explored how the popular image of Indonesian Islam was formed by various encounters between Dutch colonial scholars and reformist Islamic thinkers. Laffan also presents the roles of the Arab, Chinese, Indian and European traditions that have interacted since the early entry of Islam. It is the result of this cross-cultural and intellectual marriage that gave birth to the Islam of the Archipelago. Did cultural encounters from both the west and the east finally form their own synthesis, namely Nusantara Islam? F. DISCUSSION From time to time, the ulamas of the archipelago have long established networks of scientific sanad with Islamic teachers in Mecca and the Middle East. Upon returning from this journey, Indonesian scholars began to develop scholarship (renewal) and become an inspiration to drive the spirit of jihad against colonialism. John R Bowen in his article "Intellectual Pilgrimages and Local Norms in Fashioning Indonesian Islam" writes, Indonesian scholars who had studied with the scholars of Mecca and Medina, returned to Indonesia to bring renewed enthusiasm to resist the pressure of colonialism through Islamic organizations. This movement is basically a form of purification of Islamic values from a mixture of other values. Although initially this organization was cultural and regional, the pattern later developed into a modern movement. This archipelago scholar network has long been examined by Dr. Asyumardi Azra in the original dissertation "The Transmission of Islamic Reformism to Indonesia: Networks of Middle Eastern and Malay-Indonesian Ulemas in the Seventeenth and Eighteenth Centuries". Azyumardi Azra's dissertation submitted to the Department of History, Columbia University, New York, at the end of 1992, in order to obtain a Ph.D. In this research, Dr. Azyumardi Azra, further stated, that this research is the first step in investigating the social and intellectual history of Islamic scholars and thought in Indonesia, especially in relation to the development of Islamic thought in Islamic scientific centers in the Middle East. Because it is not possible, the renewal that took place in various Muslim countries was without a continuous link (sanad ilm, scientific gold chain sanad-ed) with the center of Islamic growth and development from where the Prophet Muhammad (PBUH) came from, namely the Arabian mainland ( The middle East). In the reality of history, the growth and development of Islam in the archipelago, which basically has a close relationship with the dynamics of Muslims in the Middle East, is not merely based on political factors. In the beginning, namely at the end of the 8th century to the 12th century, the relationship between the two Muslim regions was more as a trade and economic relationship. In the next period, until the end of the 15th century, relations between the two regions began to take on broader aspects. In addition to their trading practices, traders from the Middle East also made efforts to spread Islam, so that eventually a very close social-religious relationship was established between the two. Furthermore, in the 15th century until the second half of the 17th century, relations between Malay-Indonesian and Ottoman Daulat were more politically influenced. This fact is a result of the influence of the struggle for two major powers, namely from the Spanish rulers and the Ottoman Empire. With this, then the ruling elite in the archipelago took the position to establish togetherness with the Ottoman sovereign. This more religious and political relationship was developed with the authorities in Haramayn. With this network with scholars in Haramayn, then making scholars from the archipelago to improve and develop scientific and intellectual abilities. From here onwards, since the second half of the 17th century, the relationship between the Haramayn ulama and ulamas in the archipelago was more a social-intellectual relationship, as well as a social-religious relationship. Through the historical-philosophical research approach and the sociological-anthropological approach, the writer can trace the growth and development of educational institutions that occur in the periphery, which has been underestimated by researchers and modern scholars. From the little tradition research in this peripheral area, there are ideas and renewal ideas, which are basically also developed from growing ulama networks, based in Haramayn, by bringing up "new synthesis" into a great tradition. The Ulama network that has long been established in the international area is proven by the existence of the Malay-Indonesian ulama network, it does not mean that the results apply locally to Muslims in the archipelago, because the Ulama Network that occurs is a very broad and comprehensive scientific gold chain to all parts of the Muslim World . The Malay-Indonesian cleric was a part of this large network in which at that time the thought and reform movement in the Islamic archipelago began to take place. According to the author, there are at least two key terms used by Dr. Azyumardi Azra in exposing the Nusantara ulama network which has become very important and decisive. First is the word Network. With this network, among the scholars who came from various regions could make contact to conduct dialogue and the process of fusion of "small" traditions to form a "new synthesis" that was very inclined to the great traditions "(great tradition). This kind of amalgamation process, among the ulama, was carried out centered on Haramayn (Makkah and Madinah). Second is the word Transmission. What is meant by transmission is, the efforts made by someone to spread, convey ideas, knowledge and methods obtained from certain regions, about certain things as well, and then spread to various other regions. What is meant by this transmission is, the efforts made by a cleric to spread, convey ideas, knowledge and methods obtained at Haramayn, about the religious traditions of scientific centers in the Middle East, to various Muslim worlds, such as the Malay-Indonesi (Archipelago). This transmission process will produce new eruptions, which in turn will significantly affect the historical journey of Islam in their respective homelands. Archipelago scholars gave a contribution in the development of Islamic scholarship at that time. Because, first, the rejection of an assumption that says that the relationship between Ulema in the Middle East with Ulamas in Nusantra, is only political. This is because, since the 17th century, especially in the second half of this century, the relationship between them emphasizes more on the social-intellectual (scientific) aspects. Second, the rejection of an assumption that says that the 17th and 18th centuries are the dark ages for Muslims. Because in reality this century is precisely a very harmonious and dynamic period, for the development of Islamic thought and scholarship. Islam at this time is no longer a mystical Islam (Sufistic), but Islam which is a combination of Tasawwuf and Sharia (Neo Sufism). The occurrence of a combination of these two, is the awareness of the scholars of fiqh (fuqoha) and scholars of Sufism (Sufi), to be aware of each other's existence and role. With this kind of awareness, then a new Islamic practice developed, which is called Neo-Sufism Take efforts to transmit knowledge and thought to the archipelago, to carry out renewal steps. The development of thought and scholarship in the Islamic world, is inseparable from the network that formed between the Middle Eastern scholars with other scholars in various Muslim world. Likewise, the development of thought and renewal that took place among Indonesian Muslims was a result of the existence of Malay-Indonesian scholars involved in the network. The role of the Ulama can be done by applying knowledge, ideas and methods obtained in the network, in his homeland, or it can also be done through books that are compiled and distributed to his home region. The theories that developed can be examined through the dialogue of historians, can be traced through the early history of the arrival of Islam to the archipelago which began from the 7th century until the 12th century AD through waves I (Wali Council) and II (Wali Songo). Some said that they were from India (Gujarat), others from China (through the companions of Said bin Abi Waqqas who were sent by Rasulullah SAW to China), Persi and others. Thus, a common thread can be drawn regarding the relationship between Haramayn and the Archipelago. The rise and development of the Indonesian Ulema network is still in an international network based in Haramayn (Mecca). Various policies taken in the Haramayn government, which then led to the ease and effectiveness among the scholars to carry out scientific transmission between them. It also explained the process of expansion of the ulama network to other regions. There is a renewal that occurs, as a result of intertwining between scholars from various regions. The development and tendency of Muslim societies from mysticism towards neo-sufism. Archipelago scholars have a stake in the birth of Islamic renewal in the archipelago. Archipelago scholars at that time included Sheikh Nurrudin Al Raniri (w.1068 / 1658), Sheikh Abd Al Rauf Al Sinkili (1024-1105 / 1615-1730) and Sheikh Muhammad Yusuf Al Makassari (1037-1111 / 1627-1699), Sheikh Burhanudin Ulakan (d. 1100 H / 1680 AD), Sheikh Arsyad Al Banjari (d.1777) etc. While the ulama network along with the renewal steps carried out by ulemas in the Malay-Indonesian region in the 17th and 18th centuries were mostly carried out by Aceh Ulemas under the leadership of Teuku Cik Di Tiro, Teuku Umar, Cut Nyak Dien etc., Padri scholars under the command of Tuanku Imam Bondjol (Padang Minangkabau), P Diponegoro and Kyai Mojo in Java, Sayid Idrus Sulawesi, Syekh Arsyad Al Banjari Kalimantan, Haji Wasid and H Abdul Karim Banten etc. formed many patterns of local rebellion and have not spread simultaneously in the homeland against colonialism. The development of Islamic science at that time was certainly centered on the mosque, dayah and musholla, the rest were many scholars, clerics and students fighting guerrilla in the local scale (territorial) of the Dutch Company. It was only at the end of the 19th century that pesantren ulemas in the archipelago became increasingly consolidated. In addition to Makkah Madinah (Haramain) consolidation was also carried out in the archipelago, for example in Aceh in 1873 it had sparked the idea of ​​"Jumhuriyah Indonesia" (Republic of Indonesia) and spread it all the way to Papua to develop the ideals of the unity of the Indonesian people. This network was built in the archipelago archipelago network in the 14th century to the 16th century. The ulama-santri network that has upheld Indonesia is actually the result of a long process of forming and consolidating the previous Middle East and Nusantara ulama network. Entering the second half of the 19th and 20th centuries, more and more Javanese scholars were studying in the holy land. Information about their biography is more numerous and recorded in sufficient detail in the books of the Sanad and Arabic biographical books. Many of them have received diplomas (certification) and taught at the Grand Mosque. This indirectly, made them in the holy land as the successor to the network of Nusantara scholars who had been pioneered by the previous Nusantara scholars. Shaykh Ahmad bin Zaini Dahlan, a great mufti of Makkah in the 19th century who had opened the door for Nusantara's ulemas to take part and plant their communities in Haramain and networked with students in the Archipelago. Some of them are seeding in Haramain to accommodate the ulama-santri who come from various parts of the archipelago, some return to the archipelago to become the axis and strengthen the movement of networks that have been built. As from Kalimantan came Sheikh Khatib As Sambasi, Sheikh Arsyad Al Banjari and Sheikh Nafi Al Banjari, from Sumatra came Sheikh Ismail al Minangkawi, Sheikh Abdusshommad Al Falimbani and Sheikh Ahmad Khatib Minangkabawi, Sheikh Abdul Wahab Sandenreng Daeng Bunga Bugis, from Java emerged Sheikh Habhad Al Habib Ahmad an Nahrawi al Banyumasi, Sheikh Juned al Batawi, Sheikh Abdur rahman al Mishri, Sheikh Nawawi al Bantani, Sheikh Agung Asnawi bin Sheikh Abdurahman Caringin al Bantani, Sheikh Mahfudz Termas Pacitan, Sheikh Abdul Karim al Bantani, and from West Nusa Tenggara present Sheikh Sheikh Abdurahman Caringin al Bantani, Sheikh Mahfudz Termas Pacitan, Sheikh Abdul Karim al Bantani, and from West Nusa Tenggara presenting Sheikh Sheikh Abdurahman Caringin al Bantani, Sheikh Mahfudz Termas Pacitan, Sheikh Abdul Karim al Bantani, and from West Nusa Tenggara presenting Sheikh Sheikh Abdurahman Caringin al Bantani, Sheikh Mahfudz Termas Pacitan, Sheikh Abdul Karim al Bantani, and from West Nusa Tenggara presenting Sheikh Sheikh Abdurahman Caringin al Bantani, Sheikh Mahfudz Termas Pacitan, Sheikh Abdul Karim al Bantani, and from West Nusa Tenggara. Abdul Madjid Bima in the 19th century in the Grand Mosque of Makkah became the axis for the ulemas of the archipelago. G. CONCLUSION The axis of the Nusantara clerics in Haramain succeeded in forming the ulema's solidity. Names emerged such as Sheikh Sholeh Land As-Semarangi, KH Ahmad Rifaii Kalisalak, Sheikh Khalil Bangkalan, Al Hadlratus Sheikh Hasyim Asyari Jombang, Sheikh Tolhah Cirebon, KH Ahmad Dahlan Jogjawi, Mr. Haji Zainuddin bin Abdul Madjid Al Amfani Al Fancuri (Mr. Teacher Zainudin Pancor, Lombok NTB), KH Ahmad Sanusi Sukabumi Gunung Puyuh Sukabumi, Teacher Mansur Al Batawi, Shaykh Muhtar Al Bughuri, Dr. H Moh Hatta Bukit Tinggi etc. Why does the writer need to include Dr. Hatta in one of the treasures of Indonesian scholars. Dr Moh Hatta had studied with Haji Mohammad Djamil, son of Sheikh Batu Hampar. He also studied with Sheikh Arsyad and Sheikh Djambek who were none other than the great Minangkabau clerics of the time, etc. It is these scholars who later became the anchors of ulemas in the archipelago who moved the axis, took part in pesantren, surau or dayah. They not only studied at Haramain, but also in Cairo, Egypt, so there was intellectual discourse and different lines of struggle. Nevertheless, because of having the same anti-colonial spirit, the discourse and differences were able to be muted even though the spark certainly affected the direction and color of the struggle in the future, especially in the religious tradition. And history records, the main nodes of the ulama network are consolidated in a axis to uphold the Indonesian nation. Sheikh Hasyim Asyari attempted to synergize the main nodes of the ulama, habaib, and the reform group (intelligence / scholar) to move with KH Wahab Hasbullah and kyai-kyai in Surabaya in 1926 in Nahdlatoel Ulama (HBNO), KH Ahmad Dahlan with Muhammadiyah, KH Ahmad Sanusi with Islamic Union (Persis), Mr. Zainuddin bin Abdul Madjid Al Al Fancuri (Mr. Pancor, Lombok, West Nusa Tenggara) by establishing Nahdlatul Wathan in 1937, Sayid Idrus (Old Teacher) with Al Khairat in Palu (Sulawesi), Sheikh Nafi with Darussalam in Banjarmasin, Betawi-Bekasi ulama network (Mansyur Jembatan Lima teacher, Mughni Kuningan teacher, Mujtaba teacher, Mahmud teacher, teacher, Khalid, Marzuki Cipinang Muara teacher, KH Noer Ali Bekasi, Shaykh Muhadjirin Amsar ad-Dari, KH Abdullah Syafii, KH Tohir Rohili, KH Fatullah Harun, KH Zayadi Muhajir etc.). While the figures of national movement and revival of Muslim intellectuals, featured Dr. Moh Hatta, KH Abdul Wachid Hasyim, Ir Soekarno and Syahrir with the Indonesian National Union (PNI) and others. Through the network of teachers, colleagues and students, the knots build solidity and main strengths both Jumhuriyyah Indunisie and national movements until the establishment of the Unitary State of the Republic of Indonesia. The formation and connection of the network became a new force (new emergyzing) which later silenced colonial history and became a foothold for the Islamic renewal movement (nationalist-Islamic) both traditional Islamic movements and moderate Islamic movements. The traditional, moderate and tolerant Islamic movements that are still developing today have colored the forms, shapes and patterns of the religious, political, economic, legal and social culture of the social movements within the framework of the Republic of Indonesia. (***) Aji Setiawan, former journalist for alKisah magazine BIBLIOGRAPHY: 1. What Is Meant with Nusantara Islam? Nahdlatul Ulama. April 22, 2015. 2. Azis Anwar Fachrudin (24 July 2015). "The face of Nusantara Islam". The Jakarta Post (in English). 3.Heyder Affan (15 June 2015). "The polemic behind the term 'Islamic Nusantara'". BBC Indonesia. 4.Nina Nurmila. Jajat Burhanudin, Kees van Dijk, ed. Islam in Indonesia: Contrasting Images and Interpretations (in English). Amsterdam University Press. p. 109. 5. Indonesia. un altro Islam ?. Cultura & Culture (in Italian). 6. These are a Number of Characteristics of Nusantara Islam. Nahdlatul Ulama. July 16, 2016. 7. Islam Is Perfect, It Does Not Need "Nusantara" Frills. Muslim Era 15 June 2015. 8. Marniati (8 July 2015). "Muhammadiyah: The term Islamic Archipelago Must Be Used Proportionally". Republika. 9. Michael Laffan, Islamic History in the Archipelago. Abdurrahman Baswedan Foundation, 2019 10. Aji Setiawan, Pos Satellite: Tracking the Ulama Nusantara Network, May 17, 2019. 11. Ajji Setiawan, SantriNews: Tracking the Archipelago Ulema Network of All Time, Sunday, June 14, 2015 12. Thohir Mosque, 2004, The Development of Civilization in the World Islamic Region Traces the Roots of Islamic History, Politics and Culture, Jakarta: Raja Grafindo Persada. 13. Ahmad Mansyur Suryanegara, 2010, Fire History, Bandung: Salamadani Pustaka Semesta. 14. Azumardi Azra, 1995, Middle East Ulama Network and Archipelago Archipelago XVII and XVIII Ages: Tracing the Roots of Islamic Reformation in Indonesia, Bandung: Mizan. 15..Dedi Supriyadi, M.Ag, 2008, History of Islamic Civilization, Bandung: Pustaka Setia 16.Moh. Nurhakim, 2004, History and Islamic Civilization, Malang: UMM Press. 17. Zakaria, Rafiq, 1989, The Struggle Within Islam, Australia: Penguins Books 18.Aji Setiawan, Pos Satellite: The Role of Tariqah and Its Development in Indonesia, February 22, 2019 WRITER BIOGRAPHY Aji Setiawan, ST was born on Sunday Wage, October 1, 1978. He was born, precisely in the Village Cipawon, Bukateja, Purbalingga, Central Java, Indonesia. Attending formal education begins at the School in Madrasah Ibtidaiyah II Cipawon in the village of Cipawon, then after that proceed to SMP I Bukateja. His education continued to the city of chips, precisely from 1993-1996, in SMA 3 Purwokerto. After Purwokerto, in 1996, he went to Yogyakarta and took education at the Industrial Management Engineering Department, Faculty of Industrial Technology, Indonesian Islamic University in Yogyakarta. Since 1997, he began working across various campus institutions, ranging from the TMI-FTI UII Student Association, FTI "Professional" Student Press Institute, UII "Himmah" LPM, Indonesian Islamic Student Movement (PMII) Rayon _UII Jogjakarta Faculty of Industrial Technology, Movement Indonesian Islamic Students (PMII) Commissariat KH Wahid Hasyim UII Jogjakarta, Chair of the Jogjakarta Corduroy Reformation Indonesian Journalists Association (1999-2002). Graduated from college in October 2002, then worked at alKisah Magazine, Anekayess group! in 2004-2007. Expert Staff of the National Renewal Faction of the Purbalingga Regency 2012-2014. Decided to be a contributor to many media from 2009. Starting from alKisah Magazine, NU Risalah Magazine, Uloat Media Tabloid (www.mediaummat.co.id), Sufi Magazine (www.sufinews.co.id), NU Online http: // www.nu.or.id, Online News www.berita9online.com, mediasantri (www.santrinews.com), islampos (www.islampos.com), Suraupos (www.suraupos.com), muslimmedia (www.muslimmedia.or. id), Straight Line Islam (www.garislurusnu.com), Islamic online tabloid magazine, and others. Tel NO: 081229667400 E-mail: ajisetiawanst@gmail.com aji_setiawan2000@yahoo.com Honor transferred to Simpedes BRI a / n Aji Setiawan ST KCP Bukateja no cc: Simpedes BRI 372001029009535