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The growth and development of Islam in the early period marked the findings of the tomb of Nisan Fatimah binti Maemun (died 1082 A.D.), in Leran, Gresik, East Java. Estafeta Da'wa Islamiyah unrelenting until the change of the birth of a number of reliable figures, among others, Wali Songo, they are Maulana Malik Ibrahim in Gresik, Sunan Ampel in Surabaya, Sunan Giri in Gresik, Sunan Bonang in Tuban, Sunan Drajat in Lamongan, Sunan Kudus in Kudus, Sunan Muria in Kudus, Sunan Kalijaga in Kadilangu Demak, and Sunan Gunung Jati in Cirebon. The great success of Da'wa Islamiyah has given such an example in the economic aspects. Through economic strength, Islam in Java Island emerged to give birth to political power in the form of Demak Sultanate. The presence of Demak Sultanate is not separated from the role of Wali Songo which is considered as the leader of a large number of Islamic Muballigh in Da'wa Islamiyah in areas in the island of Java.

This article discusses the contribution of Syarif Hidayatullah in spreading Islam in the West of Jawa, Indonesia. This research is qualitative and historical studies. Existence of historical facts through text, structure, and culture became a reference in the study. The purpose of this paper is to describe the contributions related to the spread of Islam by Syarif Hidayatullah. Indication of his contribution in the spreading Islam was visible from some areas within the society. His contribution includes in the area of social, economic, cultural, artistic, spatial (dealing with space) and political. Syarif Hidayatullah treasures contribution in public life can be noticed when it has a strong influence on the development of the society in various fields. The essence of his activism is how the spread of Islam can thrive through the changes that happened within the society which inspire changes in various fields, especially in this Nusantara region.

The controversy of Syekh Lemah Abang in Cirebon manuscripts occurs in his ambiguous narrative. This ambiguity of Syekh Lemah Abang narrative refers to the anachronism of historiography of manuscript. Based on this narrative ambiguity and anachronistic story, this research answer the question of what is relationship between story of Syekh Lemah Abang of 16th century. and the situation of Cirebon people in VOC and Dutch colonial Era in 18th century. the time when the manuscripts on it are produced and reproduced.First, political history of Cirebon society is covered by domination of the foreign ruler. Only in the period of Sunan Gunung Jati until Panembahan Ratu II is an independence occurred in Cirebon. This situation was expressed in the narrative of Syekh Lemah Abang by presenting opposition between "Islamic state" represented by Wali Songo, and "the deviate community" represented by Syekh Lemah Abang 16th century. Second, resurrection of Syekh Lemah Abang narrative is the call for resurgence of Cirebon society against VOC and Dutch colonial domination. Syekh Lemah Abang and Wali Songo, both of them are the riches and heritage of Cirebon society. This resurrection answer the unrest feeling against the domination of VOC and Dutch colonial in 18th, the time when the manuscript on Syekh Lemah Abang written and reproduced.

Tulisan ini berusaha menjelaskan hubungan antara Islam dan demokrasi yang pada akhirnya membentuk simpul konsep moderasi Islam. Pintu dalam menerima sistem demokrasi yang dianut oleh bangsa Indoensia mengasumsikan sudah diaplikasikan oleh para ulama ahlusunnah wal jamaah seperti para wali songo, ulama besar di Nusantara dan organisasi-organisasi islam besar di Indoensia sampai saat ini. Penulis menggunakan pendekatan historis fenomenologis untuk melihat konsep moderasi Islam (Islam wasathiyah) sebagai pintu masuk membangun kehidupan berdemokrasi di Indonesia, khususnya membagun sikap toleransi beragama di Indonesia.

This paper attempts to explain the relationship between Islam and democracy which ultimately forms the knot of the concept of Islamic moderation. The door to accepting the democratic system adopted by the Indonesian people assumes that it has been applied by ahlusunnah wal congregation scholars such as the Wali Songo, major scholars in the archipelago and major Islamic organizations in Indonesia to date. The author uses a historical approach phenomenological to see the concept of Islamic moderation (Islam wasathiyah) as the entrance to building a democratic life in Indonesia, especially building an attitude of religious tolerance in Indonesia.

Ketika politik kebudayaan Sunda dihidupkan kembali, sama halnya dengan menguatkan identitas dan rasa kebanggaan serta percaya diri pada komunitas global. Khazanah warisan kultural Sunda yang terpendam lama, memberikan wahana serta nuansa yang penuh warna dalam meretas jalan kemanusiaan. Namun entah mengapa permasalahan klasik yang telah usang pun berupa "ketakutan akan merusak keyakinan" dihidupkan kembali dengan mengatasnamakan agama oleh sekelompok mereka yang seperti "wakil Tuhan" di bumi ini. Islam yang bermakna damai, kini dihadirkan oleh paham serta pemikiran yang justru menjadi merubah maknanya sendiri. Apa mungkin keistimewaan transformasi antara Islam dan budaya yang dicontohkan oleh para Wali Songo mampu dirajut kembali?

Purpose This study aims to extract information and analyze the antecedents of Muslims following pilgrimage tours. Data from the Central Bureau of Statistics Indonesia shows that 87.18 per cent of the total population of Indonesia are Muslims. In addition to running the ruling of Islam and the pillars of Faith, Muslims also maintain the religious tourism. The form of religious tourism which is widely followed by the Muslims of Indonesia is to follow a pilgrimage to the tomb of the wali (Guardian), both wali limo and wali songo. Design/methodology/approach This study used a qualitative approach. Data collection was done using in-depth interviews of Muslims in Indonesia who had already attended pilgrimages to wali limo and/or wali songo. Findings The tourists are satisfied and have an intention to revisit the destination, and the interest of the community to follow religious tours is very large, as well as the opportunities to do business in this sector are still wide open. Various motives and benefits of following religious tours, as well as suggestions for improvements for religious tourism destination managers, as well as advice for the government were uncovered. Thus, the results of this study are expected to provide a theoretical contribution related to marketing management in religious tourism and a practical contribution for the managers of religious tourism. Research limitations/implications Further research can be done with a quantitative approach, as well as comparative studies between pilgrimages in Indonesia (developing countries) and pilgrimages in other developing countries or in developed countries can also be conducted. Practical implications For marketing practitioners, the results of this study can be used as a consideration to continue to improve services in the field of religious tourism in the country, given the potential for development is very large. Social implications There is a contribution from this study to the development of marketing science, particularly related to marketing management on religious tourism services. Originality/value This study offers new insight regarding factors influencing Muslims pilgrimage tourism in Indonesia.

Purpose This study aims to extract information and analyze the antecedents of Muslims following pilgrimage tours. Data from the Central Bureau of Statistics Indonesia shows that 87.18 per cent of the total population of Indonesia are Muslims. In addition to running the ruling of Islam and the pillars of Faith, Muslims also maintain the religious tourism. The form of religious tourism which is widely followed by the Muslims of Indonesia is to follow a pilgrimage to the tomb of the wali (Guardian), both wali limo and wali songo. Design/methodology/approach This study used a qualitative approach. Data collection was done using in-depth interviews of Muslims in Indonesia who had already attended pilgrimages to wali limo and/or wali songo. Findings The tourists are satisfied and have an intention to revisit the destination, and the interest of the community to follow religious tours is very large, as well as the opportunities to do business in this sector are still wide open. Various motives and benefits of following religious tours, as well as suggestions for improvements for religious tourism destination managers, as well as advice for the government were uncovered. Thus, the results of this study are expected to provide a theoretical contribution related to marketing management in religious tourism and a practical contribution for the managers of religious tourism. Research limitations/implications Further research can be done with a quantitative approach, as well as comparative studies between pilgrimages in Indonesia (developing countries) and pilgrimages in other developing countries or in developed countries can also be conducted. Practical implications For marketing practitioners, the results of this study can be used as a consideration to continue to improve services in the field of religious tourism in the country, given the potential for development is very large. Social implications There is a contribution from this study to the development of marketing science, particularly related to marketing management on religious tourism services. Originality/value This study offers new insight regarding factors influencing Muslims pilgrimage tourism in Indonesia.

Sufism in Indonesia is not only Sunni, but also philosophical. This is evident in the mystical teachings of Sufism that developed throughout the archipelago, including in the Southern of Sumatera region. Islam with a Sunni Sufism style is very strong since the beginning of its arrival in South Sumatra. This can be traced to political and cultural contacts between Palembang and Java - where Wali Songo lived. While the main characteristic of South Sumatra's mysticism is its attachment to the tarekat - in this case, especially the Sammaniyah order. Even in the 20th century, when the flow of Islamic puritanism oriented to the mere outward aspects of religion increasingly thickened, the Sammaniyah order which had become part of the customs of the Palembang people could still be maintained.

Islamic education institutions had been in Indonesia since the earlier Islamic period.The growth of Islamic institution in Indonesia had been caused of influence of Sultansand 'Wali Songo'. The one of the Islamic institution here is 'Pondok Pesantren'. In theearlier colonial period, Pondok Pesantren had a big influence in the developing of humanresources in Indonesia especially in the field of education. Pondok Pesantren have beenmade many innovations in their characters of teaching and education. It always needs toanswer many challenges in the global era, in which the social problems become morecomplex. The article discusses about management of Pondok Pesantren NahdlatunNasyiin. In the case study, we found that (1) management of curriculum in PondokPesantren Nahdlatun Nasyiin is a combination model between formally governmentcurriculum and Pesantren curriculum; (2) Student, equipment and financemanagements in the Pesantren have used the open and modern management which applythe management functions; (3) in the management of social relation, they have appliedtraditional model in which the communication between 'Madrasah' and students' parentsor society is still dominated by the Madrasah Committee.AbstrakLembaga pendidikan Islam telah ada di Indonesia sejak masa awal Islam diIndonesia. Pertumbuhan lembaga pendidikan Islam di Indonesia disebabkanoleh pengaruh para sultan dan 'Wali Songo'. Salah satu lembaga Islam di siniadalah 'Pondok Pesantren'. Pada awal masa kolonial, Pondok Pesantrenmemiliki pengaruh besar dalam pengembangan sumber daya manusia diIndonesia khususnya di bidang pendidikan. Pondok Pesantren telah membuatbanyak inovasi dalam karakter mereka dari pendidikan dan pengajaran. Adaberbagai tantangan di era global yang harus dijawab dan dihadapi, dimanamasalah sosial menjadi lebih kompleks. Artikel ini membahas tentangpengelolaan Pondok Pesantren Nahdlatul Nasyiin. Dalam penelitian studikasus ini, kami menemukan bahwa (1) manajemen kurikulum di PondokPesantren Nahdlatul Nasyiin adalah model kombinasi antara kurikulum resmipemerintah dan kurikulum Pesantren; (2) Manajemen siswa, sarana danprasarana dan keuangan di Pesantren menggunakan manajemen terbuka danmodern yang menerapkan fungsi manajemen; (3) dalam pengelolaan hubungansosial, pondok pesantren menerapkan model tradisional di mana komunikasiantara 'Madrasah' dan orang tua siswa atau masyarakat masih didominasi olehKomite Madrasah.

Pesantren Tegalsari Ponorogo that was born in the early 18th century is considered to have an important role in the history of Islam in Nusantara. This Pesantren is even believed as the first boarding institution and was born in 1742. This article examines historically the forerunner and the early development of Pesantren Tegalsari. Then, the role of students and descendants of kiai. By using the method of historical research and data mining to written documents, interviews, and observations, it is concluded that Pesantren Tegalsari has a close relationship with the elite in the past such as the Wali Songo and the King of Majapahit. In addition, through the students and descendants of kiai, these schools also have a major role in society, both in the propagation of Islam as well as in politics.

The establishment of the Islamic Boarding School was also initially initiated by Wali Songo, initiated by Sheikh Maulana Malik Ibrahim who is from Gujarat India. During the Dutch colonial era, in various ways the colonialists tried to discredit Islamic education managed by natives, including pesantren. Ki Hajar Dewantara alone as the National Education figure and the first Minister of Indonesian Teaching Education stated that Islamic boarding schools are the basis of national education, because they are in accordance with the spirit and personality of the Indonesian people. pesantren education today has received the same attention from the government, especially the Ministry of Religion. At present it has become a separate directorate, namely the directorate of religious education and Islamic boarding school which aims to optimally improve the services of Islamic boarding schools to the community.

Preliminary Material -- Introduction: Negotiating Religious Identities within Majority-Minority Relationships in Bali and Lombok /Brigitta Hauser-Schäublin and David D. Harnish -- 1 Changing Spiritual Landscapes and Religious Politics on Lombok /Kari Telle -- 2 Balinese and Sasak Religious Trajectories in Lombok /David D. Harnish -- 3 From Subandar to Tridharma: Transformations and Interactions of Chinese Communities in Bali /Brigitta Hauser-Schäublin -- 4 From Wali Songo to Wali Pitu: The Travelling of Islamic Saint Veneration to Bali /Martin Slama -- 5 The Purification Movement in Bayan, North Lombok /Erni Budiwanti -- 6 Keeping the Peace: Interdependence and Narratives of Tolerance in Hindu-Muslim Relationships in Eastern Bali /Lene Pedersen -- 7 "We are one Unit": Configurations of Citizenship in a Historical Hindu-Muslim Balinese Setting /Meike Rieger -- 8 Performing Christian Kebalian: Balinese Music and Dance as Interreligious Drama /Dustin Wiebe -- 9 United in Culture – Separate Ways in Religion? /I Nyoman Dhana -- 10 Interreligious Relationships between Chinese and Hindu Balinese in Three Villages in Bali /Ni Luh Sutjiati Beratha and I Wayan Ardika -- 11 Respecting the Lakes: Arguments about a Tourism Project between Environmentalism and Agama /Sophie Strauss -- 12 Ethnicity, Religion and the Economic Imperative /Mary Ida Bagus -- 13 Puja Mandala: An Invented Icon of Bali's Religious Tolerance? /I Nyoman Darma Putra -- 14 Chess and an Indonesian Microcosm: A Glimpse of a Nation's Social Dream? /Leo Howe -- Index /Brigitta Hauser-Schäublin and David D. Harnish.

In 2021, East Java Province, Indonesia, stood out as a leading provider of education services among the nation's 34 provinces. Private schools, predominant in East Java, surpassed their public counterparts, demonstrating early marketing efforts and innovation. BMC School, situated in Gresik Regency, known as the "City of the Wali Songo," oversees four schools from kindergarten to junior high, emphasizing a Christian foundation and a Theology curriculum. Their annual Admission of New Students program serves as a crucial marketing initiative, employing Integrated Marketing Communications (IMC) strategies such as advertising, digital interactive marketing, personal selling, event marketing, sponsorship, and sales promotion. The research investigates a significant rise in new student enrollments for the 2022/2023 academic year, seeking to determine parents' and guardians' preferred IMC methods. Utilizing a quantitative descriptive approach, the study gathered data through questionnaires, with total sampling involving 70 respondents—parents and guardians who enrolled their children at BMC School Gresik. Survey responses were weighted and averaged, revealing the preferred ranking of IMC activities as interactive digital marketing, event marketing and sponsorship, advertising, and personal selling.

Ahmad Dahlan is the fourth child. Born in 1868 to a traditional Muslim family domiciled in Kauman, a religious village in Yogyakarta. The village is located just beside the Sultan Palace of Yogyakarta, and is a well-known village inhabited by Muslims. When he was a child, his name was Muhammad Darwisy. Upon returning from Mecca, he changed his name to Ahmad Dahlan. His father Kiai Haji Abu Bakar bin Haji Sulaiman, was the official Kotib of the Great Mosque of the Sultanate of Yogyakarta. His mother named Siti Aminah was the daughter of Religious Judge Kiai Haji Ibrahim. According to the biographers of Ahmad Dahlan, one of Dahlan's ancestors was the first and most famous guardian of Wali Songo, Maulana Malik Ibrahim. Even the Dutch report said he was Arabic. This report may be true because based on this genealogical background, which was strengthened by his interest in reform ideas, Ahmad Dahlan - before establishing his own organization - joined Jamiat Kheir and later sent his son to study at the school the organization had founded. This paper aims to see to what extent the approach strategy and values used by Ahmad Dahlan to advance Islamic teachings? What is the Government's attitude towards what Ahmad Dahlan has done? Then, how is the author's critical evaluation of Ahmad Dahlan's approach to strategy to education in Indonesia? Application: challenge Indonesian national educators.