The Syncretization of Sunan Kalijaga Teachings: A Structuralism Study In Determining Qibla Direction of Demak Great Mosque

The history of the spread of Islam in Java was carried out by the sunans or known as walisongo . They spread and develop Islam with various methods and without violence, so that Islam can be accepted by the community and become the religion of the majority of the Javanese population. One of the walisongo who taught and developed Islam in Java with the method of syncretization or acculturation between culture and Islam religion was Sunan Kalijaga. The syncretization of Sunan Kalijaga’s teachings is a propaganda medium that has succeeded in attracting people to adhere to Islam. Sunan Kalijaga built a mosque that combines Islamic culture and teachings. He also determined the qibla direction of the Great Mosque of Demak by combining Islamic teachings with Javanese culture. Sunan Kalijaga’s determination of the Qibla direction is by raising the right hand holding the Ka’ba (symbol) and the left hand (silent) holding the mustoko of the Demak mosque. If studied from Levi-Strauss Structuralism, it will be clearly seen the true meaning or message of the syncretization of Sunan Kalijaga’s teachings of the Qibla direction. One of the meanings or messages is that the determination of the Qibla direction can be done with the medium of the shadows of the Sun. Currently, this method is known as ras}dulqiblah .


INTRODUCTION
The spread and development of Islam in Java is carried out by the guardians (waliyullah) who are often called walisongo. The waliyullah spread Islam in Java in various ways. One of the waliyullah who has an important role in the spread and development of Islam in Java is Sunan Kalijaga. The name of Sunan Kalijaga is very popular around the Javanese people, because he has an important role in the spread of Islam in Java and has teachings or methods of spreading that are acceptable to the Javanese people at that time. Sunan Kalijaga spread Islam by combining the teachings of Islam with community culture. The combination of religious and cultural teachings is often referred to as syncretization. Syncretization by means of acculturation between religion and culture was indeed an attractive and sympathetic choice for the people at that time. With the acculturation of religion and culture, many people are interested in converting from the ancestors' religion of the Javanese people to Islam. The syncretization of Sunan Kalijaga's teaching which combines the teachings of Islam and community culture can be accepted by the Javanese people, so that Islam can grow and develop in Java. Sunan Kalijaga preaches and teaches Islam by syncretizing local elements with Islamic teachings. Syncretization was carried out by Sunan Kalijaga by combining pre-Islamic local elements (in Java) with Islamic teachings, so that it became a new culture. The construction of a mosque with a joglo main room model, which has a tajugan roof with an odd number of terraced roofs, is one example of the syncretization of Javanese mosques. 1 The works of Sunan Kalijaga in which there are Islamic teachings are Suluk Linglung and Serat Dewa Ruci. The stories contained in Suluk Linglung and Serat Dewa Ruci illustrates how Islamic values must be firmly held by Muslims.
Through the stories in the two writings of Sunan Kalijaga, it can be seen the message of the values of Islamic teachings, ranging from Shariat, Hakikat, to Makrifat. Sunan Kalijaga combines local culture and Islamic religious teachings through the grebeg mulud sekaten event from the word syahadatain, the kalimosodo amulet comes from the words kalimat Syahadat, mosque drum, determining the Qibla direction, and so on. The syncretization of Sunan Kalijaga's teachings regarding the determination of the Qibla direction has not been widely known by many people.
The author tries to see the syncretization of the Qibla direction with the study of Levi-Strauss structuralism.
The direction of Qibla has an important position in prayer (salat), because it is one of the conditions for the validity of prayer. Scholars (ulama) agree that facing the Qibla direction is one of the conditions for the validity of prayer. 2 A person who leaves the direction of Qibla in prayer and he is aware ('a>lim) of the action, then his prayer is invalid (la> s}ala>ta) and he must repeat his prayer facing the Qibla. 3 Besides prayer, the direction of Qibla is also important for funerals.
Cemeteries that are not facing the Qibla can be dismantled and adjusted to the Qibla direction.
The importance of the Qibla direction encourages scholars so that Muslims learn this knowledge and apply it when they are going to pray. The first great mosque built in Java was the Great Mosque of Demak. The waliyullah discussed to determine the direction of the Qibla of the Great Mosque of Demak, but there was no agreement between them, until Sunan Kalijaga appeared with the method of determining it. Sunan Kalijaga unites the scientific understanding of religion with the culture of society.

METHODOLOGY
The syncretization of Sunan Kalijaga's teachings includes qualitative research that collects data from literary sources. The sources used in this paper are historical data, both from books and other records; books about the history of the spread of Islam in Java, Babad Tanah Java, Babad Demak, and other chronicles. This paper collects data related to the research theme from various research sources, and then the data that are in accordance with the writing theme are fully described according to the writing theme. The depiction of the data can be seen from Sunan Kalijaga's teachings on syncretization and also data on determining the Qibla direction of the Great Mosque of Demak. Furthermore, the data is analyzed to find a comprehensive conclusion regarding the research theme. Data analysis uses Levi-Strauss structuralism studies and astronomical analysis, so that comprehensive conclusions can be drawn regarding the syncretization of Sunan Kalijaga's teaching regarding the determination of the Qibla direction.

Sunan Kalijaga
The birth of Sunan Kalijaga until now has not been agreed upon, one opinion explains that Sunan Kalijaga was born around the 1430s, because when Sunan Kalijaga married the daughter of Sunan The name of sunan "Kalijaga" is the most popular name in the community. Sunan Kalijaga is known to have several names, namely Raden Said, Shaykh Malaya, Lokajaya, Prince Tuban, Abdurrahman, and Kalijaga. The origin of the name Sunan "Kalijaga" is still debated, where did the name come from. First, "Kalijaga" is a village in Cirebon (Harjamukti sub-district). The number of monkeys in the area next to the mosque petilasan sunan Kalijaga mosque has historical and mythical value related to sunan kalijaga with local residents. Second, the name "Kalijaga" is Arabic word "Qadhi Joko". Sunan Kalijaga is known as one of the walisongo who became "qadhi" in Demak. Javanese people call "Qadhi Joko Said" or commonly called "Qadhi Joko". Javanese people are not yet fluent in pronouncing the word "Qadhi Joko" so that what appears is "Kalijogo" (Kalijaga). Third, the name Sunan "Kalijaga" comes from the story when Sunan Kalijaga was going to become a disciple of Sunan Bonang. In the story, Sunan Bonang stamped his stick on the bank of the river, and Raden Said guarded it for many years. The term "Jogo Kali" became popular in Javanese society for Raden Said who was eventually known as "Kali Jogo" (Kalijaga). 8 4 Yudi Hadinata, Sunan Kalijaga, (Yogyakarta: Dipta, 2015), p. 11-12. Purwadi, dkk. Babad Tanah Jawi, (Yogyakarta: Gelombang Pasang Surut, 2005 The first Islamic kingdom in Java was the Demak kingdom which was founded by the  In one story it is explained, when no agreement was found, while they were going to perform Islamic teachings, so his da'wah method is referred to as syncretic Islam and he is referred to as an "abangan" guardian. The mention of the "abangan" guardian is the opposite of the "putihan" guardian which is more attached to Sunan Giri. "Abangan" Islam is identified with a teaching model that combines the culture or habits of the people with Islamic teachings, while "putihan" Islam separates Islamic teachings from culture. 18 The teachings of Islam spread by Sunan Kalijaga use symbols that are easily understood by the people. He uses puppets with different names and shapes as different symbols. Likewise, he uses the symbol of raising his right hand by holding the Ka'ba and his left hand holding the mustoko of the Great Mosque of Demak in teaching about determining the Qibla direction. 16 Yudhi, AW., Babad Walisongo, (Yogyakarta: Narasi, 2013), p. 193-195. The teachings of syncretization carried out by Sunan Kalijaga by combining local pre-Islamic elements (in Java) with Islamic teachings, became a new culture that was imitated by the great mosques on the Java Island. 19 The construction of a mosque with a joglo main room model, which has a tajugan roof with an odd number of terraced roofs, is one example of the syncretization of Javanese mosques, such as the Great Mosque of Cirebon, the Great Mosque of Banten, the Great Mosque of Yogyakarta, and the Great Mosque of Surakarta. It was not only on the mosque building, but also the Qibla direction of the great mosques, where the method of determination also imitates the method used by Sunan Kalijaga. 20 Demak. Determination of direction by the Javanese community is done by "pointing" or by "directing the right hand" in the intended direction. Sunan Kalijaga does not directly indicate the Qibla direction by "pointing" but by raising his right hand and keeping his left hand still. This "unit" will give meaning if it is combined with other "units", namely about the time of the appointment. It is known that the Qibla direction determination session was conducted to determine the direction during Friday prayers. Sunan Kalijaga raised his right hand when in the morning before noon, at which time there was a shadow. With the right hand raised and holding the "symbol" of the Ka'ba, while the left hand is silent and holding the "symbol" of the mosque mustoko, then the right hand has a shadow with a line parallel to the left hand. These two "units" have the exact meaning of the shadow of the Qibla direction when the one who did it was Sunan Kalijaga, where he is known to be a Sunan who is good at astronomy.
The meaning of symbols from folklore and chronicles that describe these events is based on astronomy, namely at noon before the Friday prayer, Sunan Kalijaga uses the Qibla direction shadow method (ras}dulqiblat). Sunan Kalijaga raises his right hand and holds the Masjidil Haram which is a symbol of an upright object that has a shadow of the Sun, while his left hand holds the To interpret the meaning or message of the myths and teachings of Sunan Kalijaga, it is necessary to trace the history of Sunan Kalijaga and the process of building a mosque or determining the Qibla direction. The context of Sunan Kalijaga at that time and the history of the mosque construction contained in the chronicle were collected and studied in depth, so that it was clearly illustrated how Sunan Kalijaga determined the Qibla direction. Thus, the message of syncreitization of Sunan Kalijaga's teachings is conveyed clearly in the present day with science.
One way to analyze the teachings of Sunan Kalijaga's syncretization is by studying Levi-Strauss Structuralism. Strauss views socio-cultural phenomena such as myths as having certain meanings. Myth is a form, expression, or state of mind of a speaker or "myth maker". A myth is a collection of events or parts that make up a story. 21 Myth does not have to be contradicted by history or reality. The difference in meaning in myth with history or reality is increasingly difficult to maintain. What is considered by the community or group as history or a story that really happened turns out to be just a fairy tale by other people. Likewise, myth does not mean anything sacred or wingit, because the definition of "sacred" is already problematic. What is considered sacred by one group is seen as normal by another group. 22 The message of a myth can be known through a process of storytelling. The storytelling process involves units or combinations of the story, both from the characters in the story, their actions, and the character's position in the story.
Levi-Strauss views that the attempt to analyze myth is a field of syncretization. Syncretization for anthropologists is an acculturation process that includes three things: acceptance, adjustment and reaction. From the process of integrating and combining original elements with foreign elements, a new cultural pattern is said to be syncretic. 23 The syncretization of Sunan Kalijaga's teachings in determining the Qibla direction of the Great Mosque of Demak is by raising the right hand (up) to hold the Ka'ba and the left hand The accuracy of the Qibla direction of the mosques determined by Sunan Kalijaga's Qibla direction is not the same, but has experienced an increase in the direction of very high accuracy.
First, the Great Mosque of Demak which has an accuracy of less than 12˚ to the north, then the Kadilangu mosque in Demak which has an accuracy of less than 8˚ to the north, and the third is the Great Mosque of Cirebon which has an accuracy of less than 5˚ to the north. Increasing the accuracy of the Qibla direction is certainly an indicator that a person has the ability in astronomy.
If you don't have astronomy skills, then the results of determining the Qibla direction can show the decrease graph in the level of accuracy, the same graph, or the random graph. 23 Heddy, Strukturalisme, p. 337-341. 24 De Graaf,Kerajaan,p. 114. Soedjipto,Babad,p. 329. Purwadi,Babad,p. 340. Sunan Kalijaga's astronomy skills were also seen when he was different from Sunan Kudus regarding the determination of the beginning of the Ramadan month. At that time, the Demak kingdom was led by Sultan Trenggono who chose Sunan Kalijaga's opinion. In the end, Sunan Kudus resigned from the high priest of the Great Mosque of Demak and was replaced by Sunan Kalijaga. 25 Determining the beginning of the Ramadan month is certainly done by someone who is good at astronomy, because it is related to the technique of determining the beginning of the Qamariyah month and its determination. technology, was only 12 degrees. A scholar's ijtihad is still an ijtihad that could be right or wrong.
In oher words, ijtihad was true at that time but not at this time. Therefore, ijtihad should not be closed.
What Sunan Kalijaga did based on folklore and chronicles about determining the Qibla direction where he raised his right hand to hold the Ka'ba and his left hand to hold the mustoko of the Great Mosque of Demak can be categorized as a "symbol" of the Qibla direction determination technique. The spread of Islam carried out by Sunan Kalijaga always paid attention to Javanese culture and the people's hobbies at that time. Sunan Kalijaga combines Javanese culture with Islamic teachings, so his da'wah method is referred to as syncretic Islam and he is referred to as an "abangan" guardian. The mention of the "abangan" guardian is the opposite of the "putihan" guardian which is more attached to Sunan Giri. "Abangan" Islam is identified with a teaching model that combines the culture or habits of the people with Islamic teachings, while "putihan" Islam separates Islamic teachings from culture. 27 The Islamic teachings spread by Sunan Kalijaga use symbols that are easily understood by the people. The syncretization was carried out by Sunan Kalijaga by combining pre-Islamic local elements (in Java) with Islamic teachings, so that it became a new culture. The construction of a mosque with a joglo main room model, which has a tajugan roof with an odd number of terraced roofs, is one example of the syncretization of Javanese mosques. Sunan Kalijaga always teaches with symbols or syncretization of local elements with Islamic teachings, as well as with the model of determining the Qibla direction of the Great Mosque of Demak. Determination of direction by the Javanese community is done by "pointing" or by "directing the right hand" in the intended direction. Sunan Kalijaga does not directly indicate the Qibla direction by "pointing" but by raising his right hand and keeping his left hand still. This "unit" will give meaning if it is combined with other "units", namely about the time of the appointment. It is known that the Qibla direction determination session was conducted to determine the direction during Friday prayers. Sunan Kalijaga raised his right hand when in the morning before noon, at which time there was a shadow.
With the right hand raised and holding the "symbol" of the Ka'ba, while the left hand is silent and holding the "symbol" of the mosque mustoko, then the right hand has a shadow with a line parallel to the left hand. These two "units" have the exact meaning of the shadow of the Qibla direction when the one who does it is Sunan Kalijaga, where he is known as Sunan who is good at astronomy.
The meaning of symbols from folklore and chronicles that describe these events is based on the science of astronomy, namely at noon before the Friday prayer, Sunan Kalijaga uses the  In the chronicle it is told that the life journey of Sunan Kalijaga before becoming a waliyullah was a very dirty person, namely as a thief, a thug who likes to fight or fight roosters, and so on. This story is more believed by the community, rather than studying further from these symbols. If the symbol towards the Qibla is studied through science and social sciences, then the symbol is a science about how to know the Qibla direction. Kalijaga is not an old waliyullah and has an important position in the Demak kingdom, but as a waliyullah who is good at astronomy, so that other waliyullah agree with the Qibla direction proposed by Sunan Kalijaga.