The story of Wali Songo Sunan Ampel

CERITACERITAKU.COMThe story of Wali Songo Sunan Ampel, a descendant of a nobleman with the teachings of Moh Limo – Sunan Ampel or known as Raden Rahmat (Ali Rahmatullah) is one of the Songo guardians who are still descendants of Cambodian royalty. His journey to the Land of Java to spread Islam, precisely in Jepara to Tuban.
Told in the Journal of Da’wah and Islamic Communication, Sunan Ampel was born in Cambodia around 1401 AD. He was the son of Sheikh Maulana Ibrahim as-Samarqandi, a scholar from Uzbekistan who preached in Cambodia.

His mother was of noble descent, the second daughter of King Campa.

Sunan Ampel’s missionary journey could not be separated from the support of the King of Majapahit. It is said that the King of Majapahit gave a gift of land in Ampeldenta, Surabaya to Sunan Muria. Then he built a boarding school and became a center for the development of the Islamic religion.

Sunan Ampel used a unique method when preaching for the first time. He makes handicrafts in the form of fans with plant roots and woven rattan. It is said that the fan is not an arbitrary fan, but can also be used to cure fever and cough.

The fans he made were then distributed to the public for free. People who want to get a fan simply say the shahada without paying a penny.

From there, the community began to embrace Islam. One of the famous teachings of Sunan Ampel to this day is Moh Limo. This is a Javanese philosophy that means an invitation to leave five things (reprehensible).

Moh Limo later became one of Sunan Ampel’s ways of instilling faith and worship in his students.

Moh Limo’s teachings include:
1) please play or not gamble,
2) moh ngombe or not drinking alcohol,
3) moh malang or not stealing,
4) moh madat or not using narcotics/opium,
5) moh madoni or not adultery.
The five teachings are the basis for behavior.

In terms of da’wah, Sunan Ampel also applies methods like other guardians. During the Wali Songo era, Javanese people embraced Hinduism and Buddhism with various traditions. This is what lies behind the use of a cultural approach as a da’wah strategy.

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