Adurrahman Wahid's Thought and Wali Songo's Thought

1. Abdurrahman Wahid's Thought

Abdurrahman Wahid, who is fondly called Gus Dur, served as the 4th President of Indonesia from October 20, 1999 to July 24, 2001. He was born on September 7, 1940 in Danayar Village, Jombang, East Java. Abdurrahman was the first son of six siblings. His father was a large organizer of the Nahdlatul Ulama, named K.H. Wahid Hasyim.

Meanwhile, his mother's name was Hj. Sholehah is the daughter of a student from Denayar, Jombang, K.H. Bisri Syamsuri, from his marriage to Shinta Nuriyah, they were blessed with four children namely, Alissa Qotrunnada Munawaroh, Zannuba Arifah Chafsoh, Annita Hayarunnufus, and Inayah Wulandari.
As a traditional Sunnitr intellectual, Abdurrahman built his thought through the paradigm of contextualizing the treasures of classical Sunni thought. 

Therefore it is only natural that the main concern concerns at least three things. 

First, the revitalization of Islamic treasures. traditional Ahl-As-Sunnah Wal Jama'ah.
Second, take part in the discourse of modernity;
Third, try to find answers to concrete problems faced by Indonesian Muslims. The style of Gus Dur's liberal and inclusive thinking was greatly influenced by his long research of the treasures of traditional Islamic thought which later resulted in reinterpretation and contextualization

2. Wali Songo's Thought

Wali Songo figures : sunan gresik, sunan ampel, sunan bonang, sunan drajat, sunan kudus , sunan giri, sunan kalijogo, sunan muria, sunan gunung jati.

The traditions and culture that developed in the archipelago at that time were quite diverse with the many kinds of cultural forms, as well as the flow of beliefs before Islam brought by walisongo.

Walisongo has a moderate attitude towards local culture. They adopted local culture and traditions, and filled them with Islamic values. This attitude continues to be maintained, even though they have become the majority and have Islamic empires.

Raden Patah, the first King of Demak, as quoted by Abdurrahman Mas'ud, issued a policy to protect local culture so that history records that the Muslim community at that time could live together in harmony with all local communities with various backgrounds of tradition, culture, and religion. In short, the Muslim community under Walisongo's leadership respects the existing local culture and develops together with the Islamic culture. Walisongo even deliberately took the local cultural instruments to promote Islamic values.

In other words, Islamic values are promoted with local cultural instruments. Here three examples of cultural strategies need to be developed by Walisongo, namely the mosque architect as a representation of an egalitarian social order, puppets as a means of building theology of the people, and the creation of Islamic art nuances of local culture.