Great Mosque of Demak

Origins and Periodization of Construction

The Great Mosque of Demak is believed to have been founded in the 15th century, specifically around 1477 AD or 1401 Saka. Based on historical records and oral traditions, the construction of this mosque was initiated by Raden Patah, the first sultan of the Demak Sultanate, along with members of the Walisongo—the nine saints who spread Islam in Java.

There is unique evidence in the form of candrasengkala (chronograms) carved into several parts of the mosque. One of the most famous is the carving of a turtle, symbolizing "Sarira Sunyi Kiblating Gusti," which refers to the year 1401 Saka. Philosophically, the turtle consists of a head, four legs, and a body, which when added together represent the year. The presence of this symbol indicates the strong influence of cultural syncretism at that time, where Islamic values were conveyed through local symbolism easily understood by the community.

Distinctive Architecture: Cultural Acculturation and Saka Tatal

Architecturally, the Great Mosque of Demak serves as a prototype for traditional mosque architecture in Indonesia. Unlike mosques in the Middle East, which are identified by their domes, the Demak Mosque features a three-tiered roof in a pyramidal (tajug) shape. This roof reflects the influence of Majapahit architecture and embodies Islamic philosophy regarding the levels of faith: Iman (faith), Islam, and Ihsan (excellence).

One of the most legendary construction elements is the four main pillars called Saka Guru. These pillars are said to have been made by four members of the Walisongo: Sunan Ampel, Sunan Gunung Jati, Sunan Bonang, and Sunan Kalijaga. The most unique is Sunan Kalijaga's Saka Tatal, located on the northeast side. Unlike the other three pillars, which are made from solid teak wood trunks, the Saka Tatal is made from teak wood splinters (tatal) assembled and bound together to form a sturdy pillar. This symbolizes the strength of unity (a union of various small elements into a strong whole).

The mosque walls are made of ancient bricks joined without cement, but rather using a rubbing technique or traditional adhesive. Inside, there is a Mihrab (the imam's niche) decorated with carvings of floral and plant motifs, as well as Ming Dynasty porcelain plates, which were gifts from the Chinese rulers at that time.

Historical Significance and the Role of the Walisongo

The Great Mosque of Demak functioned as both a center of government and a hub for Islamic da'wah (preaching) during its golden age. It was here that the Walisongo often gathered for consultations (syuro) to discuss strategies for spreading Islam and state affairs. Important events, such as the inauguration of Demak sultans, were held within this mosque.

This mosque also bore witness to the creation of various cultural works used as media for da'wah. Sunan Kalijaga, for instance, used the mosque courtyard to hold wayang kulit (shadow puppet) performances and sekaten ceremonies to attract people to embrace Islam. This established the Great Mosque of Demak as the starting point for the spread of Islam through persuasive and accommodative approaches to local culture.

Pintu Bledeg: The Legend of Ki Ageng Selo

One of the most fascinating artifacts in the Great Mosque of Demak is the Pintu Bledeg (Lightning Door). According to local legend, this door was made by Ki Ageng Selo in 1466 AD. It is said that he was able to capture lightning, and the image of that lightning was then immortalized in the carvings on the teak wood door. The carvings on the Pintu Bledeg feature intricate motifs of crowns, dragon heads, and tendrils. Currently, the original door is kept inside the mosque museum to prevent damage, while the one installed in the main building is a replica.

Sultanate Mausoleum Site

In the complex of the Great Mosque of Demak, specifically on the west and north sides, lies the cemetery of the Demak Sultanate's kings. Here lie Raden Patah (Sultan Syah Alam Akbar I), Pati Unus (Sultan Syah Alam Akbar II), known as Pangeran Sabrang Lor for his bravery in attacking the Portuguese in Malacca, and Sultan Trenggono. The presence of these tombs makes the Demak Mosque a religious tourism (pilgrimage) destination that is always bustling with visitors from all over the archipelago.

Preservation and Restoration Efforts

As a national cultural heritage site, the Great Mosque of Demak has undergone several renovation phases without losing the authenticity of its original form and structure. The first major renovation was recorded in the 1920s by the Dutch East Indies government to strengthen the building's structure.

In the 1980s, through coordination with the Ministry of Education and Culture, a comprehensive restoration of the roof and replacement of some decaying wooden frames were carried out. The Indonesian government has been very careful in preserving the authenticity of the teak wood materials used. The Great Mosque of Demak Museum was also established within the complex to store historical artifacts no longer installed in the main building, such as remnants of the original saka guru wood, the old bedug (large drum), and ancient manuscripts.

Importance of Culture and Religion in the Modern Era

To this day, the Great Mosque of Demak continues to play a central role in the socio-religious life of the people of Central Java. The "Gerebeg Syawal" and "Gerebeg Besar" traditions, held every Eid al-Adha, always center around this mosque, beginning with the ritualistic cleaning (penjamasan) of heirlooms left by Sunan Kalijaga.

Overall, the Great Mosque of Demak is a tangible testament to past architectural ingenuity and the harmony between religion and culture. It stands not only as a place of prostration for Muslims but also as a historical monument reminding the Indonesian nation of its identity rooted in the spirit of tolerance, creativity, and struggle against colonialism. Its existence continues to inspire present generations on how Islam could flourish in the archipelago through peaceful and noble cultural approaches.