The Thoughts of Abdurrahman Wahid and Walisongo

Gusdur thinking

1. Obedience Obedience comes from the belief in God as the Exalted, the only essential Essence of Love, which is called by various names. Obedience is obtained more than just spoken and memorized, but also witnessed and revealed. The faith and divinity deepen the awareness that He is the source of all sources and graces of life in the universe. The view of monotheism became the axis of the ideal values that Gus Dur fought for over the religious institutions and bureaucracy. Divine divinity is manifested in social, political, economic and cultural behavior and struggles in upholding human values.

2. Humanity Humanity comes from the view of monotheism that humans are the most noble creatures of God who are trusted to manage and prosper the earth. Humanity is a reflection of the nature of God. Glory in humans requires an attitude of mutual respect and respect. To glorify man means to glorify his Creator, likewise to humiliate and humiliate man means to humiliate and humiliate God the Creator. With this view, Gus Dur defended humanity without conditions.

3. Justice Justice comes from the view that human dignity can only be fulfilled by the existence of balance, worthiness, and appropriateness in people's lives. Justice is not in itself present in the reality of humanity and therefore must be fought for. Protection and defense of community groups that are treated unfairly is a moral responsibility of humanity. Throughout his life, Abdurrahman was willing and taking responsibility, he thought and struggled to create justice in the midst of society.

4. Equality Equality comes from the view that every human being has the same dignity before God. Equality requires fair treatment, equal relations, the absence of discrimination and subordination, and marginalization in society. This value of equality, throughout Gus Dur's life, was evident when he defended and sided with the oppressed and weakened, including minority groups and marginalized groups.

5. Liberation Liberation comes from the view that every human being has a responsibility to uphold equality and justice, to break away from various forms of bondage. The spirit of liberation is only possessed by an independent soul, free from fear, and authentic. With the value of this liberation, Wahid always encouraged and facilitated the growth of free souls who were able to free him and other humans.

6. Simplicity Simplicity comes from the way of substantial thoughts, attitudes and behavior that is reasonable and appropriate. Simplicity becomes the concept of life that is lived and acted so that it becomes identity. Simplicity becomes a culture of resistance to excessive, materialistic, and corrupt attitudes. Gus Dur's simplicity in all aspects of his life became learning and exemplary.

7. Brotherhood Brotherhood comes from the principles of respect for humanity, justice, equality, and the spirit of moving goodness. Brotherhood becomes the basis for advancing civilization. Throughout his life, Abdurrahman set an example and emphasized the importance of upholding brotherhood in society, even against those with different beliefs and thoughts.

8. Chivalry Chivalry stems from the courage to fight for and uphold the values believed in achieving the integrity of the goals to be achieved. The process of struggle is carried out by reflecting personal integrity: full of responsibility for the process that must be undertaken and the consequences faced, high commitment and istiqomah. Gus Dur's chivalry promotes patience and sincerity in undergoing the process, no matter how heavy, and in responding to the results he achieved.

9. Local Wisdom Local wisdom is derived from socio-cultural values which are based on traditions and best practices of local community life. Indonesian local wisdom includes the basic form of the Pancasila state, the 1945 Constitution, the principle of Unity in Diversity, and all civilized cultural values of the archipelago. Abdurrahman mobilized local wisdom and made it as a source of ideas and a socio-cultural-political foundation in grounding justice, equality and humanity, without losing the open and progressive attitude towards the development of civilization.

The thoughts of Walisongo

Raden Rahmat or Sunan Ampel (died around 1406 AD) is told in the Babad Tanah Jawi to teach the life of zuhud by conducting riyaah strictly to the public. The description of spiritual practices carried out by Sunan Ampel as follows:   Ora dhahar ora bolster / anyegah ing eve / ora sare ing wengine / ngibadah maring Prince / fardhu circumcision tan katinggal / sarwa prevent haram makruh / tawajuhe muji ing Allah // Do not eat not sleep, prevent lust / not sleep at night to worship God / fardhu and the sunnah do not miss / and prevent the unclean or makruh / tawajuh praising Allah //.

Even in a statement in the Babad Tanah Jawi manuscript of Drajat, Sunan Ampel teaches Sufism with mysticism according to the teachings of the Naqshabandiyah order. Meanwhile, Sunan Giri in carrying out Islamic da'wah in the midst of the community put more emphasis on education. He is one of the trustees who developed the pesantren system which was later followed by almost all levels of Indonesian society. In delivering Islamic da'wah, Sunan Giri always delivered in soft ways by following the teachings of Islam which were accepted as fairness.

The point of propagation developed basically is to instill noble character education to the community. Sunan Bonang is known as a Sufism teacher who is believed to have sacred powers as is usually a wali. A primbon manuscript from Tuban, according to Schrieke in Het Boek Van Bonang (1916) is the writing of Sunan Bonang himself, is a free summary of the Book of Iy'' Ulm al-Dn by al-Ghazl and the Book of al-Tamh F Bayn al-Tawd by Abu Syakur bin Syu'aib al-Kasi al-Hanafi al-Salimi. Sunan Kalijaga is known as a spiritual teacher who teaches the Syattariyah order from Sunan Bonang as well as the Akmaliyah order from Syekh Siti Jenar. P. tarekat lessons in the form of spiritual practice called mujahadah, muqarabah, and musyaadah are wisely conveyed by Sunan Kalijaga, both secretly given to spiritual students as is the process of learning in a tarekat.

Meanwhile, lessons delivered openly were carried out through esoteric reading of symbolic stories in puppet performances, so that it became a special charm for the public to enjoy puppet performances held by Sunan Kalijaga. Sunan Drajat is known as a propagator of Islam with high social spirit and very concerned about the fate of the poor and prioritizes the achievement of social welfare. After giving full attention, Sunan Drajat gave an understanding of Islamic teachings. His teachings emphasize more on empathy and a hard work ethic of generosity, poverty alleviation, efforts to create prosperity, social solidarity, and mutual cooperation.