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Walisongo were Maulana Malik Ibrahim, Sunan Ampel, Sunan Giri, Sunan Bonang, Sunan Dradjad, Sunan Kalijaga, Sunan Kudus, Sunan Muria, and Sunan Gunung Jati. They did not live in the same time, but they had close relationship one to another, either bloodties, by marriage, or teacher-student relationship. Here are the relationship: Maulana Malik Ibrahim was the oldest. Sunan Ampel was a son of Maulana Malik Ibrahim. Sunan Giri was the nephew of Maulana Malik Ibrahim who is also a cousin of Sunan Ampel. Sunan Bonang and Sunan Drajad are sons of Sunan Ampel. Sunan Kalijaga is a friend and also a student of Sunan Bonang, Sunan Muria, and Sunan Kudus. They live in the North Coast of Java at the early 15th century until the mid 16th century in six important areas, namely Surabaya, Gresik, Lamongan (East Java), Demak, Kudus-Muria (Central Java) and Cirebon (West Java).
They are intellectuals who became reformers, in their society. They introduced new forms of civilization: such as health, farming, commerce, culture and the arts, to society as well as the government. Giri and Ampel denta’s Muslim boarding houses are most important educational institutions at that period. From Giri, Islamic civilization developed throughout the eastern archipelagos. Sunan Giri and Sunan Gunung Jati were not only scholars, but also known as government leaders. Sunan Giri, Bonang, Kalijaga, and Kudus are creators of artworks that remain influential until now. While Sunan Muria is a companion of commoners.
Walisongo’s period started in the end of Hindu-Buddhist dominance in the archipelago. They are the symbols of the spreading Islam in Indonesia, specially in Java. Of course Walisongo played roles, one of their roles was promoting the establishment of the Islamic kingdoms in Java. Each character has an unique role in the spreading of Islam. Starting from Maulana Malik Ibrahim who was putting himself as "healer" for the Hindu’s kingdom (Majapahit’s people), and Sunan Kalijaga created works of art by using puppets show that can be understood by nuance of Javanese-Hindu and Buddhist.
The spreaders of Islam are figures who had very high dedication, great respect for other people both the followers of Islamic Religion or other Religions, and tawadhu (not arrogant). That’s why the respondents believe that religious spreaders would guide the society to fair situation, peaceful, calm, and religious. So, Islamic teaching could be adopted very quickly.
Among the spreaders of Islam in Java was Shekh Siti Jenar who was also considered as Wali, he played a very important roles in this time by assisting the dissemination of Islam in Java. The participation of Syekh Siti Jenar was very eassy received by the society. his character was considered as a Sufi and was practicing mysticism. So that, his history is always be remembered.
Syekh Siti Jenar was born in the central of Caruban Larang city, a place, currently known as Astana Japura, in the south of Cirebon. His life was predicted from 16th century until 17th century.
The existence of Syekh Siti Jenar was still quenstioned; whether Syekh Siti Jenar was born as a human being or worm? Because, Ki Sasrawijaya explained Bratakesawa’s book on Shekh Siti Jenar, that is in Javanese word, meaning; in the Chronicle book was only told when Sunan Bonang gave lessons of I’tikad to Sunan Kalijaga in the midst of boat, the boat has leaked, then the leaking was patched with mud, in the mud there is a soft worm was hearing that’s describing, and the worm was able to speak like humans. So then, the worm was prayed by Sunan Bonang to be human with the name of Siti Jenar until he was appointed as a Waliyullah. But the writter more beliave that Syekh Siti Jenar was born as a human being, appropriating with describings of others books.
Some people said that the existence of Shekh Siti Jenar is not so clear, because his teachings were making some justification as a false doctrine and controversial. Some Muslims considered the teachings of Syekh Siti Jenar as heretical, because of his doctrine “Manunggaling Kawula Gusti”. Meaning “unity between God and human”.
His most controversial teachings are associated with the concepts of life and death, God and freedom, and where the laws of syari’ah can be applicated. He interpreted that life in the world is a death, because the death is the first of substantial life.
Walisongo accused that Shekh Siti Jenar did not practice to the Shari'ah teaching, his teachings were false and misleading. It’s like Some people’s perceptions that Shekh Siti Jenar has been a lie, even in the matter of Tauhid (convincement), he considered himself as a God through the concept of Manunggaling Kaula Gusti.
Many critics from Walisongo toward Syekh Siti Jenar, either the consepts of teachings, teaching method, or the last orientation of spreading Islam. part of people said that concepts of his teachings are true. for axample, the doctrine of Manunggaling Kaula Gusti refers to the holy Qur'an that Allah is everywhere without being limited by space, motion, and time, because God is always present in every empty space. When the Prophet Muhammad built Ka'bah, he did not mean that God exists in Ka'bah. But, in the middle of Ka'bah is any empty space. So, God is always there in every empty space in the universe. And the last orientation of his spreading Islam are identificated as a true, because the last orientation is closeness with God. But he was not using teaching metode well. So, the tree above have to be integrated before going to spread Islamic Religion.
Actually, if we back to analyze between the teaching concepts of Walisongo and Syekh Siti Jenar are true, only the preference to interprete that is different. If the preference of Walisongo is Syari’ah, while the preference of Syekh Siti Jenar is Hakikat. Either the preference of Syari’ah or Hakikat are actually base on the teaching of Islam. it is just different about the alternative way, how to get closeness with God, and both of preference will bring society also to the closeness with God, while if we have closeness with God, directly will make goodness among humans one to another.
But, the significant differences are about teaching method, because although the teaching and last orientation are true, but the teaching method is fault, it will bring the society missinterpreted, so the society did not know what is something true or not from Islamic teaching base on Al-Qur’an and Hadist. So, the teaching methods have to accordance with universal principles, That the Islamic teaching would be received by ordinary people.
Walisongo aplicated the Islamic teaching to the society fastly received by ordinary people, because the teaching method of them are base on the universal prinsiples and available with the society condition, where the society generally is commen. Difference with Syekh Siti Jenar, his Islamic teachings were not received by ordinary people, because of his teaching methods are not available with the society condition. He was generalize the society, without any classification in worship way and human relationship with God. According to him, that a good method to teach the society generally is by using preference of Hakikat.