The Great Mosque Of Demak
As the oldest mosque on the island of Java, The Great Mosque of Demak already has an ISO certificate number, mosque ID number, and National Registration number, as follows:
- Nomor Sertifikat ISO (CERTIFICATE ISO 9001 NUMBER): 20ACM9200Q
- ID number: mosque ID 01.5.14.21.11.000001. Registration in the mosque Information System (SIMAS) Directorate of Religious Affairs and Sharia guidance Directorate General of Islamic Guidance Ministry of Religious Affairs.
- National Registration Number: 20151218.04.000096. National Registration in the National Registration System Of Cultural Heritage Ministry of Education and culture of the Republic of Indonesia through Ministerial Decree No.243/M / 2015.
Electronic address of the Great Mosque of Demak
To make it easier for visitors to stay in touch effectively and efficiently, here is our electronic address:
Ta'mir Office Phone Number: 685532
Email address : masjid.agung.demak.57@gmail.com
Alamat Website : https://masjidagungdemak.org/
Alamat Instagram : https://www.instagram.com/masjid.agung.demak/
The Status Of The Great Mosque
The Status of the Great Mosque of Demak is a historic mosque in accordance with the decision of the Directorate General of Islamic Community guidance number DJ.II/802 of 2014 on mosque Management Development Standards, (Chapter III typology of mosques letter G)
The site of the Great Mosque of Demak is a National Cultural Heritage, in accordance with the decree of the Minister of Education and culture of the Republic of Indonesia number: 243/M/2015, dated December 18, 2015)
The Status of the Land Of The Great Mosque of Demak is the Waqf land of the mosque welfare agency (BKM) of Demak Regency with the number AIW / APAIW : K.1 / BA.02.3 / 763 / 11 / 1996. The land area occupied by The Great Mosque of Demak is 12,592 m2, with the main building area of the mosque 537 m2, and the first year it stood 1466 M.
In addition, the Great Mosque of Demak also has a National Registration Number: RNCB.20151218.04.000096 (in accordance with ministerial decree No243/M/2015).
SK Penetapan : SK Menteri No049/M/1999,
Cultural heritage rating: National, and
Cultural Heritage Category: Sites
History Of The Great Mosque Of Demak
Masjid Agung Demak (abjad Pegon: مَسْجِد اَڮَوڠ دَمَق) memiliki nilai historis yang sangat penting bagi bukti perkembangan agama Islam di Nusantara. This mosque is also one of the oldest mosques in the archipelago to date. This mosque was built by Raden Fatah with the help of Walisongo. In this mosque, it is believed to have been a gathering place for Walisongo who spread islam in Java.
The history of the Great Mosque of Demak is closely related to the history of the Bintoro Sultanate of Demak, starting from the birth of a crown prince of the Majapahit kingdom, who was born in Palembang in 1448 ad at the residence of Raden Ario Damar who was then the Duke of Palembang, and was named by his mother with Raden Jinbun, Raden Ario Damar gave the name Raden Hasan.
According to Babad Demak, the mosque was founded in 1388 Saka (1466 ad) marked by candrasengkala “Nogo Mulat Saliro Wani”, as a mosque boarding Glagah Wangi. Then the second renovation was carried out in 1399 Saka (1477 ad) as the mosque of the Duchy. The symbol / relief of bulus located on the mihrab of the Great Mosque of Demak shows that the renovation of the Great Mosque of Demak in 1401 Saka or in 1479 ad, as the mosque of the Sultanate of Demak Bintoro.
The main building of the Great Mosque of Demak has an area of 31 x 31 meters, while the porch of the mosque measuring 31 x 15 meters with a circumference of 35 x 2.35 meters. The mosque's porch is in the form of an open building. The mosque building is supported by 4 main pillars (saka guru), the pillars of the mosque building are 50 pieces, the pillars of the porch are 28 pieces, and the pillars around it are 16 pieces. One of the Saka teachers is known as Saka tatal (north-east side), because it is believed that the Saka section was composed of wood chips (Javanese: tatal) by Sunan Kalijaga. The roof of the pyramid-shaped porch is supported by eight pillars called Saka Majapahit. The roof of the main building is in the form of a three-tiered pyramid (overlapping roof) as an illustration of the normative level of piety of Muslims, namely faith, Islam, and ihsan.
The Great Mosque of Demak is a cultural heritage of the Indonesian nation and has been designated as a cultural heritage site in law No.5/1992, which is also affirmed by PP No.10/1993. As an Islamic Cultural Heritage, The existence of the Great Mosque of Demak is a very important entity for the Indonesian nation or allied nations, even the Islamic world in general.
Based on the documents in the Museum of the Great Mosque of Demak, there are several objects of historical and archaeological value that become objects of cultural heritage, namely:
- Mosque building wooden construction and roof stacking pyramid (overlap) three,
- The eight pillars of the Majapahit porch,
- Bedhug dan kenthongan masjid,
- Wudu pool site,
- Dhampar kencana,
- Door blaze,
- Ceramic discs (65 pieces),
- Symbol of Demak Sultanate (Surya Majapahit),
- Women's mosque (pawestren),
- Kaligrafi glass in lood,
- Maksurah / khalwat,
- -my Wordpress blog,
- The adhan Tower.
The Sultanate of Demak, which stood at the end of the Majapahit empire, is also closely related to the Great Mosque of Demak. Raden Fatah was the first king of the kingdom to be appointed by Wali Songo with the title "Sultan Raden Abdul Fattah Al Akbar Sayyidin Panotogomo". Besides being the center of government, Demak is also one of the Centers for the spread of Islam on the island of Java. The Great Mosque of Demak is one of the proofs of the historical heritage that still stands firmly from the past until now.
News of the construction of the Great Mosque of Demak can be attributed to the appointment of Raden Fattah as Duke of Demak in 1462 and his appointment as sultan of Demak Bintara in 1478 ad. At that time Majapahit fell in the hands of King Girindrawardhana who came from Kediri. Khafid Kasri (author of the book Sultan Fattah or Raden Patah, Demak) mentioned that Raden Fattah suspended the second attack and continued to establish the mosque of the Duchy of Demak with the Wali Songo which had begun since 1477 ad / 1399 Saka.
It is also rumored that Raden Fattah regretted his caliphate because he was in a hurry to attack Girindrawadhana's troops without measuring the strength of the enemy troops first, which ultimately resulted in many deaths on the part of Bintaro's troops. Finished from the attack, the Guardians advised Raden Fattah to continue the construction of the unfinished Grand Mosque of the Duchy while exploring the enemy forces. Raden Fattah accepted the suggestion and then continued the construction of the mosque of the Duchy of Demak and delayed seizing the throne of Majapahit controlled by King Girindrawardana, but with the condition that the mosque mustaka that will be made later has a pointed shape similar to the Arabic numeral one (ahad). The requirement was as a symbol of masculinity that Demak dared to face Majapahit troops.
The construction of the Great Mosque of the Duchy of Bintoro, which began in 1477 ad, was completed in 1479 ad / 1401 Saka. It is characterized by the presence of mamet's signature drawing, “krata basa bulus” with the meaning “if you sign it must be soft”. Sengkala memet bulus also implies that Raden Fattah was concerned because his father's Kingdom was captured by Girindravadhana.
Figure 1. Bulus Relief in the Mihrab (priest) of the Great Mosque of Demak
The Great Mosque of Demak itself was built in the typical Majapahit style, with a few Balinese Cultural patterns. This style blends harmoniously with the style of traditional houses in Central Java. The architectural intersection between the Great Mosque of Demak and The Majapahit building can be seen from the shape of the roof. However, the curved dome which is very identical to the characteristic of the mosque as an Islamic building is not at all visible in the building. On the contrary, what looks striking is the adaptation of Hindu religious buildings. This form is believed to be a form of acculturation and tolerance of the mosque as a means of spreading Islam in The Hindu community, except for the mustoko decorated with the name of Allah SWT and the mosque Tower which has adopted the style of the Malay mosque Tower. With The Shape of the roof in the form of a three-layered rectangular crown, the roof of the Great Mosque of Demak is more similar to the sacred building of Hindus. The lowest part of the crown houses the worship room, the second smaller Crown has a more upright slope than the roof below, and the highest Crown is a pyramid with a more pointed slope side.
The Great Mosque of Demak basically stands on four main pillars called soko guru. The function of these poles themselves is certainly as a buffer for the building. Among the four pillars, there is one very unique pillar, known as the scroll pillar which is located to the Northeast. It is called the tatal pole (wood block fragment) because the pole is made from the remains of wood chips that are arranged and compacted, then tied to form a neat pole. On the pillars of the mosque, including soko guru, there are still carvings that still show a beautiful Hindu-style carving pattern.
Figure 2. The Great Mosque Of Demak
Figure 3. The Great Mosque Of Demak
Figure 4. Soko Scroll of the Great Mosque of Demak at the Museum of the Great Mosque of Demak
Not only the carvings on the pillars, there are also some wooden carvings attached to the walls of the mosque that serve as decoration. Inside the main building are the main hall, mihrab, and foyer.
Figure 5. Mihrab (Priesthood) Of The Great Mosque Of Demak
The main room, which serves as a place for worshipers to pray, is located in the middle of the building. Whereas, the mihrab or priestly building in front of the main room, shaped a small room and leads to the Qibla (Makkah). There is a porch measuring 31 x 15 meters which has supporting pillars called Soko Majapahit which is at the back of the main room with a total of eight pieces that are thought to come from the Majapahit kingdom.
Figure 6. Soko Majapahit in the porch of the Great Mosque of Demak
Figure 7. Majapahit solo carvings on the porch of the Great Mosque of Demak
Cultural Value In The Architecture Of The Great Mosque Of Demak
Architecture Of The Great Mosque Of Demak
The Great Mosque of Demak is one of the oldest mosques in Indonesia. This mosque is located in Kauman Village, Bintoro Village, Demak District, Demak regency, Central Java province. The picture below shows the position of the Great Mosque of Demak in the west of Demak Square which is an area that is a landmark of Demak Regency.
Figure 8. Satellite map of the Great Mosque and its surroundings
Source: Google Map, downloaded 2024
Typology Of Mosque Forms
As it is known that the entity of the Great Mosque of Demak is formed with a unique and distinctive. Distinguish it from mosques in other parts of the world. In the picture above, it appears that the mosque has a three-tiered overlapping roof shape which is part of the head of the mosque, showing the typical facade of the mosque building and distinguishing it from other types or types of traditional Javanese buildings.
Tajug roof is the first roof derived from the concept of cosmology. Pajupat, the four cardinal forces on him and man himself as pancer. Must be able to balance, harmonize to harmonize those forces. Depicted very clearly on the architecture with a roof tajug.
Four forces symbolized by four soko guru, pancer try to balance (ratio), harmonize (taste), harmonize (qalbu). Java Man tries to realize the three actions (ratio-rasa-qalbu) then he will unite to form a roof called the roof Tajug.
With the geometric shape of the roof of the pyramid arranged in three increasingly smaller upwards on the main building (dalem) and the pyramid roof on the porch building (pendopo), this mosque is called a mosque with a tajug type of roof with a pyramid model, although the pyramid-roofed serambinya building.
Tajug type is a type of Javanese mosque is the basis of a very specific worship building at the Great Mosque of Demak
Figure 9. Three Vertical Sections Of The Great Mosque Of Demak
The Great Mosque of Demak which has the character of a building as in Javanese architecture has a certain typology that underlies and characterizes the mosque. When divided into three parts, namely; head, body, and feet, it appears that this mosque has elements that are in these three parts and show the structure of the building as in the picture above.
The traditional architecture of the Great Mosque of Demak, has the following characteristics :
- Square-shaped foundation and solid (massive) relatively high
- Not standing on stilts, but on a solid foundation
- It has a pyramidal roof that tapers upwards, consists of three levels called tajug, and ends at the top with a crown
- Has an additional room in the West for the mihrab
- Has a porch / pavilion with Soko Majapahit
- The courtyard around the mosque is bounded by a wall that encloses the territory of the mosque
- Built to the west of the square
- Built from natural materials (wood), although it has now undergone changes and additional modern materials
- Originally built without a porch (parent only)
- The main building is higher floor than the foyer
- Open wall Pavilion building, pyramid-shaped roof
Figure 10. The Great Mosque Of Demak
Figure 11. The Great Mosque Of Demak
Plan Structure
The floor plan of the Great Mosque of Demak has elements of space that is divided into two fundamental rooms, namely the main room or dalem which is the main room for prayer and is closed, and the foyer or Pavilion which is an open room, serves as a prayer room as well as space for other activities such as recitation and deliberation.
The configuration of the mosque's floor plan forms a linear order, having binary opposition as well as an additional orientation to the Qibla marked by the mihrab space.
The plan structure of the Great Mosque of Demak is simpler than the Javanese house. However, the main elements of the plan remain the main plan structure, namely the main prayer room (dalem), and the foyer room (pendopo). Additional mihrab room in the form of a small niche on the west side of the main prayer room and fused.
Figure 12. The Great Mosque Of Demak
Linearly the spaces in the Great Mosque of Demak have similarities with the spaces of Javanese houses, but have a simpler space complexity in accordance with the role and function as a mosque.
The structure of the plan of the Great Mosque of Demak affects the geometric shape of the plan, the function and nature of the mosque plan also affect the shape of the roof. In simple but very basic terms, the plan of the mosque consists of two rooms, namely the foyer which is marked as a hall and the main prayer room which is marked as a dalem.
The plan of the main or main building is rectilinear, while in the porch building the plan is rectangular, extending north-south.
Wall
The walls of the Great Mosque of Demak are found in the main prayer room that surrounds its rectilinear plan. Additional space
small as a mihrab on the west side that serves to place the imam.
Figure 13. The Walls Of The Great Mosque Of Demak
The picture above shows the wall of the Great Mosque of Demak which became a massive space divider so as to clarify the area
territory between the main prayer room and the foyer. On the front side or entrance to the main room there are three doors and two windows. The main door in the Middle known as the door Bledeg
Roof
The roof of the Great Mosque of Demak is three-storied (roof overlapping three), using shingles (roof made of thin wooden slats) and culminating mustaka. The roof of the Great Mosque of Demak consists of a tajug roof that houses the main room and a pyramid roof that houses the foyer. The structure of the tajug roof of the Great Mosque of Demak is supported and tied by soko or columns consisting of Soko guru and the columns that surround it, then passed to the foundation of the building in the form of a pedestal. Similarly, on the roof of the pyramid covering the mosque hall, supported by eight main pillars and columns around it.
The Great Mosque of Demak was built in the typical style of Majapahit architecture, with the influence of Balinese Cultural patterns. This style blends harmoniously with the traditional house style of Central Java. The marriage between the architectural style of the Great Mosque of Demak with the Majapahit style can be seen from the shape of the roof. The curved dome that is identical to the characteristics of the mosque as an Islamic building is not even visible, and instead what is seen is the adaptation of Hindu religious buildings. This form is believed to be a symbolization of the concept of acculturation and tolerance poured through the establishment of mosques as a means of spreading the teachings of Islam in the midst of Hindu society.
With The Shape of the roof in the form of a three-layered rectangular Crown, The Great Mosque of Demak is more similar to the architectural style of Hindu religious buildings (temples). The lower part of the header houses the worship room. The second crown is smaller with a more upright slope than the roof below, while the highest Crown is pyramid-shaped with a more pointed side slope. The three-tiered pyramid roof model symbolizes the three levels that are very important in the teachings of Islam, namely faith, Islam, and ihsan.
Figure 14. Tajug roof and Pyramid of the Great Mosque of Demak
Figure 15. Tajug roof and Pyramid of the Great Mosque of Demak
The main building which is a room in the Great Mosque of Demak, berdenah rectilinear with four soko guru in the middle of the building, covered with a roof of three stacked tajug as shown in Figure 4.6. Tajug roof rests on the main structure Soko guru, also supported by other soko-soko called Soko pengarak surrounding Soko guru mosque, and Soko overhang on the terrace of the mosque right side, left, and the West.
Tajug roof is a roof with a specific shape that makes the Great Mosque of Demak has a feel of spirituality and sacred, acting as a house of worship, giving a very strong identity as a traditional Javanese mosque. Above the tip of the roof tajug placed mustaka or crown shaped like breadfruit tree leaves that reflect the top position.
With the roof of Tajug, humans have been able to balance, harmonized so that earthly life feels comfortable, then harmonized together inwardly. So the roof of Tajug is the embodiment of the expression of sangkan paraning dumadi-manunggaling kawulo gusti, therefore the roof of tajug is used for sacred buildings, mosques or Tomb cupola.
Figure 16. The Roof Of The Great Mosque Of Demak
While the roof cupola located at the top of the mosque is decorated with a crown (crown) shaped organically. Above the crown is placed the inscription Allah in Arabic calligraphy.
The roof of tajug tumpang tiga symbolizes faith, Islam, and Ihsan. The crown or mustaka on the tip of the topmost roof, (depicting) the supreme power is Allah SWT.
Serambi building which is a mosque hall space, berdenah rectangle with eight Majapahit Soko in the middle of the open building, Majapahit soko is also surrounded by Soko pengarak. The pavilion is covered with a pyramid roof that has a ridge (molo) in the north-south direction of the mosque.
Figure 17. The Roof Of The Great Mosque Of Demak
The roof of the tajug pyramid ends at the end without a ridge (molo) and stacked smaller and smaller upward indicates an element of verticality/ transcendence related to the relationship of divinity and the achievement of worship values. In Figure 8, the roof of the pyramid has a ridge, indicating an element of horizontality / immanence related to social relations and community values.
The harmony of the two forms is understood by looking at the differences in The Shape of the roof of each so as to form a single unit of the Great Mosque of Demak. The tajug roof closes the rectilinear main room on the plan, while the limasan roof closes the rectangular foyer.
Figure 18. Tajug roof and Pyramid of the Great Mosque of Demak
Although it has two types of roofs, this mosque is still called the tajug type, which is the type that is commonly used as a form of mosque buildings
Java as a house of worship of Muslims.
Figure 19. The Great Mosque Of Demak
Figure 20. lustration of the Great Mosque of Demak
In the picture above, with their respective characteristics, the two main units of the Great Mosque of Demak provide information and an idea of how the influence of local culture and architecture is very strong in displaying the characteristics of the style of the building.
I Am The Master (Teacher)
Soko is a pillar or column that serves to support the mosque building. In addition to functioning as the main structure, soko also serves as a determinant of the identity of space and cultural symbols.
Soko Guru is in the main room of the mosque which amounted to four pieces with a cylindrical shape made of teak wood. The four soko teachers support the tiered tajug roof at the top. Around Soko guru there are twelve soko called soko pengarak, where the soko-soko cylindrical but made of brick or concrete that supports the roof tajug in the middle. While the soko-soko on the terrace or overhang Soko mosque roof supports tajug at the very bottom.
So that each soko in the tajug building of the Great Mosque of Demak has the same function but at different roof levels.
Figure 21. The Great Mosque of Demak
In the picture above, Soko guru at the Great Mosque of Demak is round with a circular cross section, soko guru has a fairly unique shape that is geometric cylindrical, plain without any carvings or other decorations.
Figure 22. The Great Mosque Of Demak
On each pillar of Soko guru written the names of sunan who is believed to contribute soko-soko. The four Sunan are; Sunan Ampel, Sunan Gunung Jati, Sunan Bonang and Sunan Kalijaga. Each soko guru is marked with the names of the four sunan.
Figure 23. Soko Guru Masjid Agung Demak and the names of Sunan
Figure 24. Soko Guru Masjid Agung Demak and the names of Sunan
Soko Majapahit is the columns of eight pieces contained in the building of the mosque porch that became the main support of the roof of the pyramid. It is also surrounded by twenty-eight pieces of soko-soko on the edges.
Figure 25. Something-Something Supporting The Roof Of The Pavilion
The Material that composes Soko Majapahit is made of teak wood with a typical Majapahit carving motif, the legs are supported by stone pedestals. While soko-soko edge or Soko pengarakannya amounting to twenty-eight pieces made of concrete which also has a pedestal.
The church has several buildings and chapels. The main building has four main pillars called saka guru. Serambi building is an open building with a pyramid-shaped roof supported by eight pillars called Saka Majapahit. The total area of the main building of the Great Mosque of Demak is 31 x 31 mÂ2. In addition to the main building, there is also a mosque porch measuring 31 x 15 m with a circumference of 35 x 2.35 m; drum with a size of 3.5 x 2.5 m; and tatak rambat with a size of 25 x 3 m. The mosque's porch is in the form of an open building. The mosque building is supported by 128 saka, four of which are saka guru as its main support. The pillars of the mosque building are 50 pieces, the pillars of the porch are 28 pieces, and the pillars around it are 16 pieces.
The function of these pillars is to support the building from the foundation to the top of the mosque. Among the four pillars there is one very unique pillar, known as saka scroll which is located in the Northeast. This unique pole is called tatal (wood block chips), because it is made from wood chips that are arranged and compacted, then tied together to form a neat pole. On the pillars of the mosque, including saka guru, there are carvings that show the pattern of Hindu style carvings that are beautiful in shape. The pole located in the Northwest was erected by Sunan Bonang, in the Southwest is the work of Sunan Gunung Jati, in the southeast is made by Sunan Ampel, and standing in the Northeast is the work of Sunan Kalijaga.
Foundation
As a characteristic of Javanese mosques that have a square Foundation shape and solid (massive), rather high above the solid base. The foundations of The Pillars Of The Great Mosque of Demak stand on pedestals that are only placed on a solid ground base. Soko / pillar on the main building is not visible because it is inside the mosque floor. Thus, in the event of soil movement or earthquake, the building becomes flexible and resistant to these disturbances.
The footstool is the part of the foot that becomes the foundation of the mosque building that supports the things on it. They are simply laid without being buried in the ground. Thus, the position of the floor of the building is directly under the dense soil, so there is no space between them. Not seen umpak on something guru and something-something else on the main building of the mosque.
Umpak that appears on Soko Majapahit and Soko-Soko its influence in Figure 15, looks the shape and type of umpak with carved from stone material. Umpak dengan ornamen bermotif padma berasal dari stilisasi dari huruf Arab yaitu mim (م), ha ( ح), mim ( م) dan dhal ( د) yang dibaca Muhammad (gambar 16)
Figure 26. Soko Majapahit
Figure 27. The foundation of the Soko Majapahit Umpak in the porch of the Great Mosque of Demak
Figure 28. Padma Umpak Motif Stylization Of The Great Mosque Of Demak
Typology Of The Great Mosque Of Demak
Broadly speaking, the linear space pattern of the Great Mosque of Demak consists of a foyer and main room. Both spaces have territories with their respective characters with the suitability of their spaces with various elements and properties
Figure 29. Axonometry of the main building and porch of the Great Mosque of Demak
The following description of the elements of the Great Mosque of Demak which consists of two main building units, namely the main / core and porch / Hall in accordance
picture above :
- Soko Majapahit; totaling eight pieces that are relics of the Majapahit kingdom. Soko is the main structure in the building porch or Pavilion
- Bledeg door; door made by Ki Ageng Selo, the main entrance in addition to the other two doors. Bledeg door position exactly in the middle of the main building and has a unique carving
- Soko Guru; four pillars or main pillars of the mosque that became the main structure of the main building or dalem
- Maksurah; the sultan's place of prayer, supplication or khalwat
- Pulpit; place for khatib khutbah on Friday prayer procession
- Pyramid roof; the roof that covers the building porch of the mosque
- Tajug roof; the roof that surrounds the main building of the mosque, the roof that gives the identity of the mosque
- Crown; at the end of the roof tajug closed and decorated with a crown made of metal
Main Room
The main building which is the main room of the Great Mosque of Demak is characterized by a rectilinear plan, has four soko guru in the middle of the building, brick walls on each side, doors and windows, and a three-tiered tajug roof. The mihrab room or the imam's place of prayer, as a marker of orientation towards the Qibla which makes the mosque as a whole have an orientation in accordance with Islamic Sharia, namely towards the Qibla, the Kaaba in Mecca.
The front of the mosque facing east or square, additional terraces on the right and left of the mosque.
Four soko guru located in the middle of the main room presents the concept of axis mundi or the axis of the main building of the mosque. There are conceptions of pajupat and pancer which are part of Javanese cosmology which is characterized by the existence of the four Soko gurus. The main prayer room is the most important part, the axis of the Great Mosque building in Demak.
Figure 30. Main Room Plan
Figure 31. The Main Room Of The Great Mosque Of Demak
In the picture above, the main building plan (dalem) which is the main prayer room with a square plan, the space plan is strictly limited by massive walls with five door openings and six windows. While the building porch (pavilion) has a pyramid roof with a rectangular plan (rectangle). On the porch does not have a dividing wall, located side by side with the main room, the position of the porch in front or east side of the main room.
The space is part of the mosque building as the ‘body’ of the mosque. The Shape of the room will determine the shape of the roof used. The Shape of the room influences The Shape of the mosque as a whole.
The main room has four soko guru in the center of the building that serves as the main structure and symbolization of traditional buildings that are typical of Javanese architecture. While in the foyer there are eight Majapahit soko which are only found in the Great Mosque of Demak of all Javanese mosques.
Figure 32. Core Plan Of The Great Mosque Of Demak
Soko guru supports the roof structure on it, so that the existence of Soko guru construction is vital to support the load on it. The Shape of the placement of Soko guru (Square) follows The Shape of the mosque room, The Shape of the placement of soko guru (square) determines the shape of the roof that is supported, and The Shape of the placement of soko guru (square) affects the shape of the mosque as a whole, because soko guru as a construction that supports the roof as the center of space and as the vertical axis of the mosque.
The size system of Javanese architecture is based on/ starting from the presentation / standard which is supported by soko guru. How wide or wide the building is depends on the height of the Soko guru. Soko guru four tied the legs-body-head.
On the west side of the main room there is a small room called the mihrab for the priesthood at prayer time. The small niche is also a marker of the direction of prayer or Qibla orientation to the Kaaba in Mecca.
Figure 33. The porch (Pavilion) of the Great Mosque of Demak
Figure 34. Main room (dalem) of the Great Mosque of Demak
The Mihrab Of The Great Mosque Of Demak
The porch or Pavilion at the Great Mosque of Demak is a rectangular plan located on the east side of the main building. Pendopo is an open space and also serves as a place of prayer, a place to do recitation, or deliberation and socializing.
The hall space of the mosque is profane and open, a building without walls. Eight Majapahit soko in the middle of the room plus soko around it, covered by the roof of the pyramid.
Figure 35. Serambi Masjid Agung Demak
Pawestren's Room
Pawestren is a building specifically made for women's congregational prayer. The area is 15 x 17.30 meters. Pawestren was made in the era of K.R.M.A.Arya Purbaningrat in 1866 ad.
At a time when Islam has become the majority embraced by the Javanese community, the need for a prayer room coupled with building a special prayer room for women which is intended as a private area that is distinguished by gender differences so that activities in this space can be integrated with the inner space, can also be separate.
Figure 36. The Great Mosque Of Demak
Pawestren's room is located on the south side of the main building or the main prayer room with eight soko supported, the walls on the West and South.
Symbols and ornamentation
There are several ornaments that adorn the Great Mosque of Demak, most of which are in the mosque room. Here's the decoration of the mosque followed by a description of the image of each element:
The Mahkota Masjid
The crown at the end of the roof tajug mosque as a symbol as well as ornaments that give special meaning to the mosque. The roof is generally the head of a building, with the crown at the end of the tajug indicates that the three-tiered tajug roof has a stronger sacredness, especially in the image of its form as a mosque.
Figure 37. Mahkota Masjid Agung Demak
- Surya Majapahit
The emblem is located on the wall above the mihrab and on the wall above the front row of shafts in the mosque.
In general, it is shaped like a sun that emits its rays perfectly in all directions. Shown in Figure 24 with some other decorations, Surya Majapahit with eight directions of wind.
Figure 38. Surya Majapahit in Demak mosque
Figure 39. Surya Majapahit at the Great Mosque of Demak
- Bledeg Door
Bledeg comes from the Javanese language which means lightning, the main door is now duplicated and used as a replacement for the old door that is stored in the Demak mosque Museum.
The Bledeg door is dominated by red and is equipped with various carvings including two dragon heads. Bledeg door made by Ki Ageng Selo which is a condrosengkolo reads Nogo Mulat Saliro Wani which means the number in 1388 Saka or 1466 M or 887 H.
The door is made of teak wood with carved plants, tendrils, vases, crowns, and dragon heads with open mouths showing their pointed teeth. In Figure 4.25, the left is the original door, the right is a replica door attached to the Great Mosque building Demak.
Figure 40. Door at the Great Mosque of Demak
Figure 41. Door at the Great Mosque of Demak
- Soko Majapahit and Soko Guru
In the Pavilion of the Demak Mosque there are eight pillars called Soko Majapahit which is believed to come from the Majapahit kingdom. The poles were exactly located in the middle position of the hall and became the main structure of the building.
At the bottom of the Soko Majapahit there is a carved stone pedestal with a certain motif, black in color which is the foundation of the pillars. The carvings are believed to be From Majapahit carving patterns found on each Soko Majapahit wooden pole.
Figure 41. Carving on Soko Majapahit at the Great Mosque of Demak
Figure 42. Carving on Soko Majapahit at the Great Mosque of Demak
- Campa Plate
Decoration in the form of ceramic plates from Campa brought by Murtasimah's mother, the mother of Raden Fatah, the Princess of the Kingdom of Campa (now central and South Vietnam).
Ornaments in the form of ceramics from Campa mounted on the walls of the mosque. The motifs on the ceramic plates are floral patterns of various shapes. Similarly, the ceramic disc also has several kinds of patterns.
Figure 43. Ceramic Decoration On The Wall Of The Great Mosque Of Demak
Maksurah
Maksurah is a small building inside the mosque on the front row of the prayer shaf on the south side of the mihrab. Maksurah is intended specifically for the sultan berkhalwat, pray or perform prayers in the form of maksurah in the form of a massive closed small building with Islamic calligraphy carving patterns.
Figure 44. The Great Mosque of Demak
- Dampar Kencana
This archaeological object is a relic of the 15th century Majapahit that serves as the throne of the King. This artifact is evidence of Raden Fatah's victory over Grindawardana. So dampar kencana brought to Demak to be used as a mosque pulpit.
Figure 45. Dampar Kencono at the Great Mosque of Demak
Figure 46. Dampar Kencono at the Great Mosque of Demak
Raden Fatah razed the site of the Majapahit kingdom with the aim of eliminating the royal heritage and taking royal assets so as not to cause another seizure of power. Raden Fatah took eight carved soko known as Majapahit Soko brought to Demak which was used as Soko Pendopo of the Duchy mosque. Dampar kencono used as pulpit khatib.
The Mihrab Of The Great Mosque Of Demak
Inside the main building are the main hall, mihrab, and foyer. The main room, which serves as a place for worshipers to pray, is located in the central part of the building. Part of the mihrab or priestly building is in front of the main hall,. This section is in the form of a small space and leads to the direction of the Qibla (Mecca).
Mihrab is a small niche space as a place of priesthood. On the inside, precisely on the side wall of the Qibla direction there is a decorative image of the inscription “Condro Sengkolo”. This inscription has the meaning of "Sariro Sunyi Kiblating Gusti", meaning the year 1401 Saka or 1479 ad. In Figure 4.30 shows the position of the mihrab decorated with several ornaments including Surya Majapahit and Bulus on the inside of the mihrab.
47 Mihrab in the Great Mosque of Demak
Dalem ageng (closed), badan (closed), something that is closed, its character is increasingly sacred. In a larger room there is a more sacred space, senthong kiwo – senthong right, there is a door. Senthong tengah (a place to store palawijo) is depicted with cindai cloth (red-white cloth), the meeting of the egg and sperm. In relation to how the layout of the mosque, traditional Javanese architecture in the form of a house was transformed into a mosque. The most sacred central Senthong without doors as well as the mihrab of the priesthood also without doors.
Bulus Symbol
The bulus symbol was used as an inscription to mark the time when the mosque was inaugurated as the Mosque of the Sultanate of Demak after the appointment of Raden Fatah as the first sultan in 1478 ad.
Figure 48. Bulus symbol in Demak Grand Mosque
Of all the symbols, ranging from geometric, organic, to the abstract, and decoration that exist in the Great Mosque of Demak, can be seen the magnitude of the influence of Javanese culture and civilization at that time.
a. Mosque Facilities & Infrastructure
Complementary Components
The components that are still present and become complementary components of the Great Mosque of Demak remain part of the mosque as a whole, whether it serves as a physical support, a means of supporting activities, or as cultural artifacts. The complementary components that exist in the Great Mosque of Demak include :
- Pawestren, is a building specifically made for women's congregational prayer. Made using teak wood construction, with a pyramid roof in the form of teak wood shingles. The building is supported by 8 support poles. Pawestren was made in the era of K.R.M.A.Arya Purbaningrat in 1866 ad.
- Wudlu pool site, this site was built to accompany the beginning of the Great Mosque of Demak as a place for wudlu. Until now this pool site is still in place even though it is no longer used.
- Tower, building as a place to call to prayer is erected with steel construction. The selection of steel construction as well as answering the demands of 20th-century modernization. The construction of the tower was initiated by scholars, such as KH.Abdurrohman (Penghulu Masjid Agung Demak), R.Danoewijoto, H.Moh Taslim, H.Fire, and H.Moechsin in 1932.
- Drum and Kentongan, both of these tools were used in the past as a tool to call the community around the mosque to immediately come to pray 5 times.
- Large and small barrels, a relic of the Ming Dynasty of the XIV century and a gift from Princess Campa.
- Cupola Tomb, tomb of Sultan Trenggono and other tombs totaling 24 tombs. Cupola of roof tajug stacked two with mustaka at the end
Menara Masjid Agung Demak
The minaret is located in the front yard of the south side of the mosque and is made with angled steel construction. The roof of the tower is dome-shaped with Crescent decoration and curves on the walls of the room. The tower, a building as a place for adhan, was erected with steel construction. The selection of steel construction at the same time answered the demands of XX century modernization. The construction of the tower was initiated by scholars, such as KH. Abdurrohman (head of the Great Mosque of Demak), R. Danoewijoto, H. Moh Taslim, H. Fire, and H. Moechsin.
Source 49. Directorate of Conservation of cultural heritage and museums, 2014
The Great Mosque Of Demak
The pool building is located in the southeast corner of the mosque porch. In the pond there are a number of river stones arranged in groups. In the eastern part of the pool stretches a fence made of masonry with decorations in the form of white coral stones arranged attached to the brick surface. This site was built to accompany the beginning of the Great Mosque of Demak as a place for ablution. Until now, this pool site is still in place even though it is no longer used.
Figure 50. The Great Mosque Of Demak
Demak Grand Mosque Museum
Museum of the Great Mosque of Demak is a building located in the north of the mosque, and is used to store historical objects derived from the building of the Great Mosque of Demak. Museum of the Great Mosque of Demak is a museum located in the complex of the Great Mosque of Demak, precisely to the north of the mosque, within the city square of Demak. The Museum is open every day from Monday to Sunday during working hours. This Museum stores various items of historical relics originating from the Great Mosque of Demak. The total collection of historical objects in this museum reaches more than 60 collections. This Museum stands on an area of 16 square meters in the complex of the Great Mosque of Demak. The Museum was built with a budget of Rp 1.1 billion from the Demak APBD and the rest from the mosque welfare agency (BKM) of the Great Mosque of Demak.
Figure 51. Demak Grand Mosque Museum
The Great Mosque Of Demak Library
The Great Mosque of Demak has a library located on the right side of the mosque with a width of 7.5 meters long 10 meters wide = 75 m2 in which there are various reading reference sources such as Demak history, books, tafsir and many other types of books.
Figure 52. The Great Mosque Of Demak Library
Figure 53. The Great Mosque Of Demak Library
Accommodation And Rental Of Meeting Places
For pilgrims who want to spend the night in the area of the Great Mosque of Demak, there are 8 rooms with adequate facilities and for groups of organizations who want to rent a place for meetings of the Great Mosque of Demak, there is also a meeting room which can be used as a multipurpose room with adequate facilities.
b. Maintenance, Development & Empowerment Program Of Mosque Facilities
Rehabilitation and renovation of the Great Mosque of Demak
The site of the Great Mosque of Demak has been designated as a national cultural heritage by the decree of the Minister of Education and culture of the Republic of Indonesia, number: 243/M/2015, dated December 18, 2015. In the decree it was also decided that the National Cultural Heritage of the rank of everyone is prohibited to do the preservation without based on the results of a feasibility study that can be accounted for technically, academically, and administratively as Article 53 of the law of the Republic of Indonesia number 11 of 2010.
The Great Mosque of Demak is a living monument whose existence has gone through a very long span of time so that there is interaction, both with natural factors and human behavior. The existence of these interactions, causing symptoms of change and damage has existed since time immemorial. Efforts to preserve the Great Mosque of Demak have also been done. Based on some sources, the mosque repairs have been carried out since the time of the Sultan of Trenggana until independence. During the independence period, repairs were carried out in 1966 – 1969 and 1973 – 1974.
Furthermore, comprehensive restoration activities were carried out in 1982 – 1987. But the durability of some components after restoration is estimated to last for 25 years. That is, after 25 years, the condition must be urgently reviewed. In 2011, the Great Mosque of Demak conservation study was conducted. Based on the results of the study, it is known that some of the wood components, especially those in the shrub, are in a soft and flaky condition, whereas the wood serves as a structural barrier so it is very dangerous if it is not immediately followed up. In 2013, weathering study of wood components on the roof level III (brunjung) was conducted. Based on the results of the study, it is known that there is wood weathering and there are destructive fungi that affect the strength of wood.
In 2018, the condition of damage to the Great Mosque of Demak has been reported by Ta'mir of the Great Mosque of Demak through letter number : 33/a/TMAD/IV/2018 dated April 18, 2018. Through the letter, it was reported that there had been damage such as: (1) Wood weathering on some of the highest roof buildings, (2) cracked and partially peeling wall walls, (3) partially brittle roof shingles, so that they leak, (4) Leaning Tower buildings, (5) on the highest roof, many bats were found because of the humid temperature, (6) the museum objects attacked porous resulting in powder and partially moist, (7) supporting buildings and surrounding tombs are old so that damage occurs.
Therefore, the Center for Cultural Heritage Preservation (BPCB) of Central Java conducted a technical-archaeological study related to the rehabilitation and conservation of the Great Mosque of Demak, which was based on: (1) seeing the condition of damage and weathering and environmental conditions, (2) the important value of cultural heritage, both on the physical quality of the building and its cultural meaning. Based on the technical - archaeological study concluded that the Great Mosque of Demak should be immediately carried out in the form of rehabilitation and conservation of cultural heritage buildings that have been damaged by taking into account the principles of preservation.
The establishment of the Great Mosque of Demak was carried out in three stages of development, namely:
a) the first stage, took place in 1466. When it was still a Glagahwangi boarding school building under the care of Sunan Ampel and Raden Fattah. With the success of Da'wah carried out by Raden Jinbun (another name Raden Fattah), The Wali Songo came to talk about the first mosque construction plan, namely in 1466 ad. In the same year, Raden Jinbun was named by the Wali Songo with the name Raden Fattah. The mosque that was built was first named Glagahwangi mosque.
b) the second stage, in 1477, was rebuilt as the Mosque of the Duchy of Glagahwangi Demak.
c) the third stage of construction (renovation) was carried out in 1478 and coincided with the appointment of Raden Fatah as the first Sultan in the Sultanate of Demak.
Here is the Great Mosque of Demak from time to time :
Figure 54. Photograph of the Great Mosque of Demak, 1910
Source: Directorate of Conservation of cultural heritage and museums, 2014
Figure 55. Photograph of the Great Mosque of Demak, 1910
Source: Directorate of Conservation of cultural heritage and museums, 2014
Figure 56. Photo documentation of the Great Mosque of Demak, 1920 – 1939.
Source: Directorate of Conservation of cultural heritage and museums, 2014
Tomb Of Kasepuhan
The location of the Tomb of the Kings of Demak or the Tomb of the Kings of the Sultanate of Demak is on the Northwest Side Of The Great Mosque of Demak, still in the mosque complex. The three main graves in the Kasepuhan tomb are the Tomb of Raden Patah (Raden Abdul Fattah Al-Akbar Sayyidin Panotogomo, the first Sultan of Demak), Raden Patiunus (Prince Sabrang Lor, the Second King of Demak), and Dewi Murthosimah, the consort / wife of Raden Patah. On the left and right side of this main tomb there are a number of other tombs such as the Tomb of Prince Benawa whose grave length is arguably unusual because it is longer than the tomb in general. Pangeran Benawa was the Third King of Pajang (1586-1587) titled Prabuwijaya.
Raden Patah's tomb is behind the Great Mosque of Demak. This cemetery complex is also often referred to by the public as the Bintoro Demak Sultanate cemetery or Demak Sultanate.There is not only the Tomb of Raden Patah here. But in this cemetery complex there are tombs of the Sultans of Demak and his servants. There are tombs of Sultan Demak II (Raden Pati Unus), Sultan Demak III (Raden Trenggono), and Prince Sedo Lepen (Raden Surowiyoto), as well as the Tomb of Raden Patah's son, Adipati Terung (Raden Husain).
In addition to the tombs of the Sultans, here are also the tombs of princes and wives, Princesses of Champa to Sheikh Maulana Maghribi. Princess Champa herself came from the Champa kingdom in Vietnam, and was the mother of Raden Patah. Tombstones in this funeral complex vary in size and color. Some are white, some are brown. Tomb of Raden Patah for example, the color is light brown and higher than other tombs.
Raden Patah is believed to be the son of Prabu Brawijaya V Kertabhumi, The Last King of Majapahit. Raden Patah had the title as Panembahan Jimbun after legitimizing the Sultanate of Demak as the successor of Majapahit and his recognition as sultan of Demak by Wali Songo.
It makes the Great Mosque of Demak has a high historical value and sacred impression.
there are two parts of the Tomb behind the Great Mosque of Demak. Namely Kasepuhan tomb in an open area and the Tomb of Kaneman contained cupola.
Kasepuhan tomb consists of the Tomb of Sultan Fatah, Sultan Pati Unus, and the wife of Sultan Fatah, and his family. While Kaneman's tomb includes Sultan Trenggono, Sultan Prawoto, and several of his heirs.
Outer Area Tomb
Figure 57. The Tomb of Sunan Ngudung, father of Sunan Kudus
Figure 58. The Tomb of Sunan Ngudung's wife
Figure 59. Tomb Of Ki Ageng Campa
Figure 60. Tomb Of Prince Sedolepen
Figure 61. The Tomb of the Prince of Mecca and the Tomb of the wife of the Prince of Mecca
Figure 62. Tomb Of The Sultan Of Demak 1 / R.Fattah Dewi Murthosimah, makam Sultan Demak 2 Raden Patinus pangeran Sabrang Lor, dan makam Sultan Demak .1 R. Abdul Fattah Al- Akbar Sayyidin Panotogomo.
Figure 63. Tomb Of Nyi Ageng Campa
Figure 64. Tomb Of Nyi Ageng Manyuro
Figure 65. Tomb Of King Darmo Kusumo
Figure 66. Makam Maulana
Figure 67. Tomb Of R. Ayu Sumarni
Figure 68. Tomb Of The Eggplant Duke
Photo 69. Tomb Of Kyai Ageng Ketu
Figure 70. Nyai Ageng Ketu tomb and Maulana Tomb
Figure 71. The Tomb of Prince Benoit
Figure 72. Tomb Of R. Gatutkoco
Photo 73. Tomb Of Nyi Ageng Serang Dewi Morsiyah
Figure 74. Tomb Of P. R. Arya Jenar
Figure 75. Tomb Of P. R. Arya Penangsang
Photo 76. Tomb Of P. R. Jipang Panolan
Photo 77. Tomb Of Horse Panolih
Figure 78. Tomb Of H. Hasan Basari
Photo 79. Tomb Of Kyai Haji Moch. Ali Bin : Ibrahim sekalian
Figure 80. Tomb Of R.M Mangun Joyo
Figure 81. Tomb Of Hj. Muhsinah
Figure 82. The Tomb Of Zaenab
Figure 83. Tomb Of Hj. Rodhiatun Binti KH. Abdul Mukti and KH. Oemar Bin KH. Abdoerrohman
Figure 84. Tomb Of H. Tafta Zani Bin Mugni Rohmad
Figure 85. Tomb Of K. R. P. Natas Angin
Figure 86. Tomb Of R. Ibrahim
Figure 87. Tomb of R's wife. Ibrahim
Figure 88. Tomb of the son of R. Ibrahim
Figure 89. Tomb Of P. Singo Yudo
Photo 90. Makam Ki Dakung
Photo 91. NYI Dakung ' S
Photo 92. Tomb Of R. Chultum Tuban
Photo 93. Some of the graves are located outside the burial area.
Kaneman Tomb
is a tomb consists of 24 tombs, located in the West Kasepuhan, and other tombs. kaneman complex which contains 24 headstones; famous among others Sultan Trenggono (Sultan Demak III) and Sultan Prawoto.
Inner Area Tomb
Some of the names of the buried figures, namely :
Photo 94. Part of the tomb entrance and some tombs in indoor locations
Photo 95. Tumenggung Tanpo Siring Tomb
Photo 96. Tomb of Sultan Demak to 3 R. Trenggono
Photo 97. The Tomb of the 3rd Sultan of Demak
Photo 98. NYI Ageng Pinatih Tomb
Photo 99. Makam Maulana
Figure 100. Tomb of KY Ageng Wasi
Figure 101. Tomb Of Nyi Ageng Wasi
Figure 102. Tomb Of Prince Ketip
Figure 103. Tomb Of R. Haryo Bagus Believer
Figure 104. The Tomb Of Pangeran Pandan
Figure 105. The tomb is haunted. Wonopolo
Figure 106. Tomb Of Patih Wonosalam
Figure 107. The Prince ' S Tomb
Makam Syekh Maulana Maghribi
Shaykh Maulana Maghribi Demak whose full name is Shaykh Maulana Mudhofar Malik Hasan al-Maghribi is the Supreme Teacher of the Walisongo Hall. He was the 6th Wali of Demak who migrated from the Maghreb State, the nickname for Daulah An-Nashriyah or Bani Ahmar, which is now better known as the city of Granada, Spain (Europe).
Sheikh Maulana Maghribi Demak was the first to dub the name ‘Demak’ in the area that later became the Kingdom of Demak Bintoro and now Demak Regency in 1387 ad when he and his entourage occupied the Delta land which is now called Setinggil, Kauman, Chinatown and surrounding areas.The name Demak, he continued, does not mean a swampy land, but holding the land by sticking his five fingers with the back of his palm, so that the land is used as a village that is popularly known as Glagah Wangi. Sheikh Maulana Maghribi Demak is the founder of Pesantren Glagah Wangi Demak in 1391 ad after Glagah Wangi village was built for 3 years. In addition to building pesantren Glagah Wangi, he also built Langgar (surau) Wali which is used for the implementation of congregational prayers as well as an educational institution for Children of Moroccan families who migrated from Granada to Demak. Langgar Wali is the forerunner of the mosque Glagah Wangi Demak which is now known as the Great Mosque of Demak. Shaykh Maulana Maghribi Demak was the leader of the Wali Demak appointed by Wikrama Wardhana (King of Majapahit in 1389-1427 ad) in 1404 ad on the recommendation of Sri Ratna Aji Pangkaja Parameshwara (Arya Damarwulan) who was then a Majapahit warlord against the Blambangan Kingdom led by Wirabumi (Minak Jinggo). He chose Sheikh Maulana Maghribi Demak who was none other than Arya Damarwulan's father-in-law as a form of Demak's loyalty to Majapahit before the Paregreg War (1404-1406 ad), because Bhre Lasem was on Wirabumi's side. So Demak must behave, whether to follow Bhre Lasem or follow Majapahit (a decision that must be taken before the Paregreg War). The founders of the Walisongo Council who became his students were figures who followed the deliberations of the Guardians of Java in the first year 1463 M / 867 H and in the deliberations of the Guardians of Java in the second year 1466 M/870 H which then resulted in agreement on the establishment of the Walisongo Council on Sunday Pon, 14 Dhul Hijjah 870 H or coincide with July 27, 1466 ad. The implementation of the deliberations of the Guardians of Java both the first and second held at the Glagah Wangi Demak boarding school owned by Sheikh Maulana Maghribi Demak which was then continued by his son-in-law named Sheikh Maulana Muhammad Abuddin al-Maghribi, known as Sunan Ampel Demak (the location of his tomb is behind the Great Mosque of Demak and has facing east) about 12-13 meters west of the Tomb of his father-in-law (Sheikh Maulana Morocco Demak).
Shaykh Maulana Maghribi Demak died on Wednesday Pon, date 13 Rabiul Awal 861 H coincides with the date of February 9, 1457 ad at the age of 131 years. The location of his tomb is behind the Great Mosque of Demak inscribed Sheikh Maulana Morocco.
Figure 108. Part of the place goes into the burial area.
Figure 109. Makam Syekh Maulana Maghribi
Figure 110. Tomb Of R. A. Engkung Kusumo
Figure 111. Some of the tombs found near the Tomb of Sheikh Maulana Morocco
Figure 112. Some of the tombs found near the Tomb of Sheikh Maulana Morocco
