The Role of Kiai Syakirun in Preaching through the Using of Wayang Kulit in Tipar, Rawalo, Banyumas Regency (1998-2016)

The role of Kiai Syakirun in spreading Islam using the wayang kulit as media demonstrated a fairly exciting method. Every Wayang Kulit performance conducted by Kiai Syakirun conveyed meaningful messages, especially regarding religious, social, and cultural life. In his performance, every wayang movement showed a positive message. This spectacular performance lies because the Islamic values and practices used by Kiai Syakirun are more easily captured by the public. In this study, the authors used historical research methods consisting of heuristics, verification, interpretation, and historiography. The theory used in this research is the theory of cultural and religious relevance. The results of this study are in the process of preaching in Tipar Village, Kec. Rawalo, Kab. Banyumas, Kiai Syakirun using shadow puppet media. He recites Quranic verses echoed with songs and explain the wayang characters depicted in human life. Kiai Syakirun's role in spreading Islam in Tipar Village is very influential within his neighborhood. As Kiai Syakirun's influence gradually increased, inhabitants in his community abandoned their customs, such as worshiping trees and eating wild boars as side dishes. All their habits are abandoned and replaced by worship, praying and, reciting the Koran, eating by relying on natural products such as vegetables.


Introduction
Discussing the spread of Islam in Java has been inseparable from the struggle of Walisanga's da'wah. Walisanga means nine saints, while philosophically, it means people only attended the first recitation. As a problem solution, Kiai Syakirun then held a recitation at the Village Hall. This second recitation attracted the public to participate. They say the recitation while listening to Wayang accompanied by gamelan in collaboration with hadroh is easier to catch and understand. Since the beginning, 70% of the surrounding community who regularly attended the recitation began to pray and His orders.
The puppets that Kiai Syakirun used as propaganda material were Samiaji Puppets (samina wa a'tona) which means that after they listen to and know the teachings ordered by Allah SWT, the puppet plays are associated with hadith. They have to do in daily life. Dharmokusuma is dharma (given), kusuma (noble knowledge), meaning Allah SWT gives us very noble knowledge as humans.
Kuntadewa, kun (there are you), dakwatan (inviting goodness), then humans are asked to do good things for us. After they heard the recitation that told the wayang play, the people were more enthusiastic about attending the recitation. The next puppet is wayang Janaka (janatuka) which means your clan, wong sing gayuh, suwarga, you have to pray and do dhikr. People who want to enter heaven must pray and multiply dhikr. (Interview with Kiai Syakirun, August 3, 2021) The authors found several journals from several previous studies that can be used as heritage reviews of the author's research. The presentation of similar research aims to confirm that the author's research is different from existing research.
The first reference is the ORASI Journal: Journal of Da'wah and Communication titled "Students Ki Enthus Susmono Puppet Da'wah Strategy" by Anisul Fuad and Apit Nurhidayat, Volume 8, Number 2 2017. The method used is wayang golek which is then called wayang santri, the method of da'wah with puppet stories and inserts of humor. Regarding aesthetics of performances such as chess, Sabet, and karawitan, da'wah material includes issues of faith, shari'ah, and morals (Fuad & Nurhidayat, 2017

Definition of Shadow Puppet
Wayang in Javanese means "shadow". In Malay it is called shadow; in Acehnese (tilt), unstable, royong (always moving from one place to another), poyang payingan (walking staggering). ). (Mulyono, 1989: 19) Wayang kulit is a form of performing art popular and loved by various levels of Javanese society, especially in the Central and East Java regions. Wayang kulit is interpreted as walulang inukir (carved leather), and the shadow is seen on the screen.
Although there are different types and forms of Wayang in all provinces, the styles of the two Javanese cultural centers still show their dominance. This dominance cannot be separated from the palace's existence as the patronage of the people in its territory, including wayang culture. Wayang, as a cultural product, contains philosophical symbolic values, which can be used to convey moral education to the broader community. Wayang is appointed as a masterpiece of world culture or Wayang as a Masterpiece of Oral and Tangible Heritage of Humanity, meaning that this recognition has extraordinary strategic value for the development of wayang culture in the future, as well as a responsibility and challenge for this nation to maintain and develop Wayang. on an ongoing basis. (Kasidi, 2012: 26-27) The function of Wayang for the Javanese people is not just an expression of art and entertainment but also a source of reference for life and a reflection of Javanese to support his da'wah activities. (Kasidi, 2012: 9-31) In preaching using the shadow puppet media, the dalang has the central task of performing both in terms of presenters, entertainers, and interpreters of da'wah. The puppeteer character must understand the content of the story of each play that will be

Period Year 1998-2001
In 1998 Kiai Syakirun pioneered in spreading Islam. The environmental conditions at that time were still concerning in matters of the Islamic religion. The people of Tipar Village still adhere to abangan or kejawen. The surrounding community also still believes in the existence of mystics that they believe in.
Kejawen is a special category in Javanese society, called unique because this kejawen (javanism) has a different mystical tradition. The Javanese thinking system likes myths. All Javanese behavior is often difficult to separate from the aspect of belief
In the beginning, Kiai Syakirun preached at the Village Hall using shadow puppets, presenting the theme "The Origin of Human Events". The contents of the da'wah story, through the song of Javanese poems entitled "Cublak-Cublak Suweng". The meaning of the song is that humans will not be separated from the breath. Life and breath cannot be separated, and breath can be taken from the meaning of cublak, which means container. The meaning of whole meaning of the song is that humans and the universe always breathe in and out. So from the above understanding, humans in carrying out life must always hold the essence of life. Life doesn't always have to be fun, and life does have to be lived with feelings of pleasure. However, the fun should not be overdone. This pleasure must be accompanied by worship.
The explanation of the worship is also depicted in the puppet character, namely the Punakawan figure. This Punakawan figure is Semar from the Arabic word " nail, " which means strong, unwavering for stability and steadfastness. Therefore, worship must be based on a strong belief so that the teachings are embedded to take root.
Besides Semar, a Petruk character from Arabic Fatruk means leave, leave the bad or God's prohibition. For example, in the month of Ramadan, humans are expected to have an attitude like the Bagong character, from the Arabic bagho which means consideration. The consideration between good and bad thoughts and feelings must dare to rebel against anyone wrong.
The next explanation reflects the Pancasila. Pancasila consists of five human characteristics. These characters are real, nrima, friend, patient, and virtuous. Rila means sincere attitude when surrendering all power, property, and work to God.
Nrima is satisfied with the fate he received. Whatever has been held is accepted sincerely, so that his soul is not greedy and stylish. Patience is strong against all trials Journal of Islamic History and Manuscript Volume 01, Number 01, April 2022 or tests but does not mean despair, and it is not narrow-minded. Nobility is the character carrying out his life duties with all the qualities possessed by humans, such as a fair attitude.
From the explanation of the recitation, the people of Tipar Village have started to open their hearts. However, the recitation visitors which were attended by twentyfive people were only two people who followed Islam by carrying out His orders. The twenty-three people did not want to follow His teachings, but they were aware of their actions.
In 2003 Kiai Syakirun continued to invite people to practice the teachings of Islam.
Kiai Syakirun is looking for tactics so that people can be interested in practicing the teachings of Islam. For example, in approaching kejawen elders to find gaps in providing an understanding of Islam.
In 2004 they began to realize the teachings that Kiai Syakirun always conveyed. The local community is not fully willing to run it. They are still there who deviate like eating pork, because for them pork is a very luxurious food.
Over time, in 2006, Kiai Syakirun explained to the surrounding community "that eating pork is prohibited by Allah SWT, if you want to eat using meat look for jungle fowl". Kiai Syakirun's message was carried out by the community, but not all were willing to listen to the advice.
In 2007 Kiai Syakirun started to look for jungle fowl to cook and later distribute it to the surrounding community. Kiai Syakirun finally went to the forest to look for chickens, and after a day of hunting, he got five partridges. Kiai Syakirun cooks himself and distributes it in his environment. This technique managed to attract some people to leave their habit of eating pork.
In this way, many people feel the taste of chicken and fish rather than pork. From the taste of this food, they began to pay attention to Kiai Syakirun's way of life. In his daily life, Kiai Syakirun does not only look for partridges and fish but also grows vegetables, secondary crops, and rice on hill lands. The harvest will later be They say that in this Slametan tradition, apart from gathering with others, they can also eat together and return home with blessings. The family can also eat this blessing at home, for them this is an abundance of sustenance because those who participate in Slametan are full, the family at home also feels happy. (Interview with Pak Kusworo, 7 August 2021).
According to Gretz, the slametan is not only held with the intention of maintaining a sense of solidarity. But also in maintaining good relations with ancestral spirits.
According to Gretz, the slametan also has religious aspects. Gretz also considers that all slametans are religious. In addition, Harsha W. Bachtiar, said that the slametan is sacred, a pure religious belief, and there is a feeling of or impending doom, but it is only a routine habit. (Koentjaraningrat, 1984: 347) Starting from twelve people who follow the tradition of Slametan. Slametan is held at the home of a family, and is attended by family members. This slametan is usually held at night on Thursday or Friday night. They sat on mats, and in the middle was a For them, this tradition will not be replaced because it has been passed down from generation to generation from their ancestors. Even though Kiai Syakirun has attracted many people to follow the teachings of Islam, the traditional leaders and strong Javanese people will not be able to change their daily lives.
Kiai Syakirun's method of da'wah has a very important role in the delivery of da'wah. The success of da'wah is inseparable in the form of da'wah, which is stated in Surat an-Nahl verse 125 which means: "Call people to the way of your Lord with wisdom and good lessons and help them in a good way. Verily, it is your Lord who knows best who has strayed in His way, and it is He who knows best those who are guided." (an-Nahl: 125) From the contents of Surah an-Nahl verse 125 above, it is explained that calls and invitations to the path of Allah SWT must use wise methods in using their minds, and people who study Islam are guided.

Period 2013-2016
Journal of Islamic History and Manuscript Volume 01, Number 01, April 2022 In 2013 eighty percent of the surrounding population had started to abandon their habits that were not taught in Islam. Such as eating wild boar meat, performing the art of horse braids, and worshiping trees. These habits are starting to be abandoned, and they are sure to explore Islam. From the majority of people who have initially been abangan or kejawen they have begun to realize the religion of Islam. Those who have not embraced the teachings of Islam, began to be ashamed and inferior in their activities and traditions. Slowly they began to attend the morning recitation after the Fajr prayer. Even though they don't know the procedures for praying and reading, they still follow the movements led by Kiai Syakirun.
After running for three years, in 2015, the surrounding community started to walk well in carrying out their worship. The community has also begun to be persistent in prayer and completely abandon the prohibitions taught by the Prophet Muhammad.
The existence of Kiai Syakirun has an enormous influence that the surrounding community can carry out the worship conducted by Rasulullah through the intermediary of Kiai Syakirun's da'wah. They abandoned their traditional kejawen tradition, worshiped trees, practiced the conventional horse braid art, and ate wild boars as side dishes. All their habits are completely abandoned, and they focus on carrying out worship, and their routines are replaced by worshiping, praying and reading the Koran, the slametan tradition, and eating by relying on natural products such as vegetables when they want to eat meat that is how they look for partridges or they look for fish in the river.
Their habits have been carried out well. The hamlet, other hamlets initially underestimated because of its environmental conditions, is now highly regarded by the condition of its Islamic religion. They are more enthusiastic in worship, and the prayer room, which was initially only at home, now has a prayer room. This mosque stands on the land of residents who donate other material assistance. The existence of this prayer room has a positive impact on its environment. The custom of every month of Suro holding a large-scale jaran braid tradition. Currently, this tradition is stored and takes place at the house of the head of the jaran braid tradition.
Journal of Islamic History and Manuscript Volume 01, Number 01, April 2022

Conclusion
In his preaching process in Tipar Village, Kiai Syakirun followed in the footsteps of Sunan Kalijaga, using shadow puppets as a medium of da'wah. Kiai Syakirun uses familiar da'wah media such as reciting poems, and explaining a few wayang who figures depicted in human life, so that they will be aware that they can practice the meaning of the study in their daily lives has been conveyed.
The role of Kiai Syakirun in spreading Islam in Tipar Village is very influential in his environment. The existence of Kiai Syakirun has an enormous influence that the surrounding community can carry out the worship taught by Rasulullah through the intermediary of Kiai Syakirun's da'wah. They abandoned their traditional kejawen tradition, worshiped trees, practiced the conventional horse braid art, and ate wild boars as side dishes. All their habits are completely abandoned, and they focus on carrying out worship. Their routines are replaced by worshiping, praying, and reading the Koran, the slametan tradition, and eating by relying on natural products such as vegetables. When they want to eat meat, they look for partridges or look for fish in the river.