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    THE EXISTENCE OF TEACHINGS GUSJIGANG IN THE GLOBALIZATION By: 1.   Fitri Adi 2.   Ivanina Khoirun Khoifah 3.   Linda Firdiana 4.   Rizki Ikha Riftiani 5.   Luthfiana MA’HAD AL - JAMI’AH  INSTITUT AGAMA ISLAM NEGERI KUDUS  Academic Writing contest 2018 Ma’had Al -Jamiah IAIN Kudus 1 Abstract This paper offers a strategy of Islamic Da’wah culturally. Da’wah is widely interpreted here, namely, the dissemination of Islamic values, for maintaining Islamic values on the Earth. So the Da’wah in this writing does not mean formal, like the dai who preached on the stage of the study. Here, da’wah is defined as the spread of Islamic values in the context of the  public including the realm of humanity, nationality, and culture. As a cultural artifact of Islam, Menara Kudus is the most beautiful proof of a strategy of da’wah culturally. That is, based on the cultural paradigm  putting Islam substantially, as culture. In this situation, the Islamic Daw’ah was not iconoclastic nature: the destruction of a local icon. Otherwise, through “the breath of the virtues” of local communities. Starting from the cultural strategies of Sunan Kudus, we can show the world of Islam that harmonic Islam is in the form of culture. Instead of  political Islam, which preachs religion through mastery of the State, the Constitution, the Shariah police, and local regulations. surely, Menara Kudus and cultural da’wah strategies of Sunan Kudus can be “a counter discourse” over Islamic radicalism, which preach the religion through the  political movement. Keywords:  Menara Kudus, Islamic Culture, Islamic Cultural Manifestation, Political Islam. A.   PRELIMINARY This paper would offer a strategy of Islamic da'wah which is cultural. Da'wah here is interpreted broadly. That is socialization of Islamic values, in order to promote Islamic values it's on earth. So da'wah in this paper is meaningless formal, like the preachers who preach on the recitation stage. Da'wah here is defined as a nursery of Islamic values in the public context, both in the realm of humanity, nationality, and culture.  Academic Writing contest 2018 Ma’had Al -Jamiah IAIN Kudus 2 In this context, the author starts from a local footing, namely Holy. Because? Because in our locality there is a type ideal for this cultural Islam propaganda strategy. Yes, we will not foreign again. He is the Holy Tower. As an Islamic artifact of Nusantara, Menara Kudus is the prettiest example of the success of da'wah Islamic culture. Thus, the Tower of the Holy can be made counter discourse on the political da'wah movement of Islamic radicalism. Processing of the Kudus Tower as an effort to deradicalize Islam this is the purpose of this paper. B.   DISCUSSION  1.   Definition of Globalization Antony Giddens once said that globalization is not what is there and looks out there. However, globalization is what affects aspects of life. We are very intimate and personal this statement actually implies that the  process of globalization has penetrate a country's defense limits. 1  He entered and flow with inflow of information and technology that is not unstoppable If the upstream is an information system, then downstream is human behavior that is touched by the current. As we understand that technological development and information that is currently growing rapidly requires market openness in every country. The spirit of ethics in this Islamic business has become an attitude towards quality the business of Muslim businessmen in Kudus. Spirit Gusjigang seems to be a "mentor" who always directs the strategy and a reliable business method for the community. There is strong belief that a lot of sustenance and the main door is through business or trade. At the local level, globalization in the form of this MEA will provide opportunities as well as threats to sustainability small and medium enterprises. Indigenous entrepreneurs must fight hard to be able to compete with the onslaught of products from abroad. In the Holy context, 1  Antoni Giddens,  Jalan Ketiga ( Jakarta: Gramedia,1999), hlm.37.  Academic Writing contest 2018 Ma’had Al -Jamiah IAIN Kudus 3 for example, how are small and medium enterprises this must be able to withstand global and regional markets free market based. In Kudus, there is a term that is attributed to Kudus people who like to trade, namely the term Gusjigang. The term and philosophy of Gusjigang (good, salary, and trade) for as long as this is believed by some to be the self-image of the Kudus community. This philosophy is a cultural heritage that is said to be sparked by Sunan Kudus as the foundation for the Kudus city. Gusjigang suggests that Muslim behavior must be good (good), can recite, and are good at trading. There is a kind integrity  between religious behavior and work, third thing this of course becomes a character for every human being. 2.   Da’wa Strategy of Suna n Kudus a.   Islam Culture Islamic cultural strategy is the strategy of Islamic propagation which is cultural. This strategy is called cultural because it is using cultural media and cultural logic. Not political logic and power media. In the logic of culture, Islam is culture. That is, Islam other than as a corpusthe autonomous official normative of man, he is the praxis culture. Because the normative corpus is certainly not empty culture, when he was  born, and when he was grounded in society. All Islamic practices, or efforts to practice normative corpusthis eventually gave birth to culture. The birth of this culture which has resulted in a cultural embodiment of Islam that. All that in the anthropological level isculture, because the definition of culture is a network of meanings contained in symbols, which are agreed upon by the public. Certainly became a culture, while in the anthropological realm.While in the religious realm, he is the divine element which is untouched by humans. In this connection we can understand that Islam is not a culture, because it is firs ttimes not human creations. He is purely divine transcendent from human touch. But when he has "Down to earth",  Academic Writing contest 2018 Ma’had Al -Jamiah IAIN Kudus 4 understood and practiced in context society, then be understanding and  practice religious, culture cultivation of humanity in the realm of humanity. At this point, we will better understand the cultural strategyIslam  by understanding the basic idea of its formation, namely the cultural embodiment of Islam. The idea of Islam's own cultural manifestations is a follow-up to the idea of indigenous indigenization. So,this term explicitly refers to Gus's idea Dur. 2  Here, the cultural manifestations of Islam have  been exhausted as the "anthropological form" of Islam that has been grounded in the cultural niche of the archipelago. So, the cultural manifestation of Islam is an artifact of Islamic culture in Indonesia, the result of "process chemistry "of the Islamic indigenization.  b.   Islamic Depoliticization  By formulating da'wah Sunan Kudus as part from the cultural strategy of Islam, this article will put it the mission of Kanjeng Sunan was in the effort of Islamic depoliticization.This Islamic depoliticism has specific meaning. Namely depolitization in relation to the culture of Islam. So depoliticize on here is not meant to be depoliticized in a practical  political sense, like avoiding Islam from the politicization of party people. Depoliticization here is more defined as the evasion of Islam over political Islam. Namely, the pattern of Islam that is political, not cultural. So here the author confronts the term political Islamwith cultural Islam as above. Political Islam is Islam which has political logic and therefore expands on power. In this style, Islamic da'wah finally using  political means, such as the Islamization of the state, formalization Islamic sharia through regional regulations, as well as the enforcement of the 2  Abdurrahman Wahid,  Pesantren sebagai sub- Kultur, dalam  menggerakkan Tradisi ( Yogyakarta: LkiS, 2001), HLM.12,
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