Songs are has a fundamental in social life. They are accepted in the middle of society practically, intellectually, individually, communally, and as a symbolic entity (Feld, 1984). Practically means the songs are created as a kind of artwork especially literature work. Literature could be the inspiration during arranging the songs (Rene Wellek, 1977). Intellectually and symbolic entity means the songs are created using the writer or producer skill in composing music and combine the music with the lyrics. Songs itself is defined as the piece of music containing words (lyrics) that are sung (Cambridge, 2008).
Songs accepted as communally means songs itself included as the kind of communication. As Fled explains above, “communally” is defined as the things that live and grow in society (Cambridge, 2008). Communication involves at least two people: the sender and the listener through exchanging the message while communicating (Benfield, 1973). Song itself, containing the message or information by its lyrics.
In communication, song deliver directly by the singer to the listener. This arising the different perception of the lyrics sung by the singer. This case defines as the term of songs accepted by society individually. Each listener will define the message of the song differently. For an example of the song receive the different meaning by the listener is the traditional song entitled Boneka Abdi which this song appear on the horror movie entitled Danur: I Can See the Ghosts. Launched by CCN Indonesia (2017), the singer Risa Saraswati that have an ability to communicate with her ghost friend, singing this song around the house to invite her friends to play. Risa also makes the story explain her invisible friend named Peter on her YouTube channel using the rhythm of the song Boneka Abdi as the intro. This song believed by the society has a horror side especially to invite a ghost to come. Moreover, this song actually purposed as the children song.
Risa herself conducted the research why Boneka Abdi inserted as the intro of her song entitled Story of Peter (2012) appear on her content on her video blog to describe her invisible friends. Risa (2011) tell on her blog, Boneka Abdi is the European song suit with the vibe of Peter that she always saw. The song comes from Germany entitled Hanschen Klein (Little Hans). The song Little Hans is telling about the boy went out of the house to see the world in term to enlist his name as a soldier. He is growing up as a man until his mother worried will not recognize his sons. The song appears when World War II. When Germany did the invention, this song sang when the soldier takes a rest, heard by the civilian then spread easily over the world.
This research takes an object of research similar to the condition where Boneka Abdi represented. The objects of this research are the songs entitled Lir Ilir and Lingsir Wengi. CNN Indonesia also explained, the song Lingsir Wengi is categories as the song that believed to invite the ghost to come. This case happened after the song appears on a movie entitled Kuntilanak in 2006. On the movie Lingsir Wengi is believe will invite the woman ghost to come to kill the singer. People, who came to watch the movie in the theater, spread an issue that never sings the song because Kuntilanak will come to kill the singer. This assumption is wrong. There is no evidence the ghost come to kill the singer who sings Lingsir Wengi. This song is really out of the purpose created by the writer. The same person creates this object of research, both of the songs: Sunan Kalijaga creates Lingsir Wengi and Lir Ilir.
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Sudjiwo Tedjo, an Indonesian artist states on his interview on talk show Bukan Empat Mata aired on 22 November 2012 explain, the song appears on the movie was not created by Sunan Kalijaga. Tedjo also states the lyrics are too threatening. The one of Wali Allah will not command the invisible creature to kill a human. Then, Tedjo concludes the assumption is illogical. The assumption just categories as the myth. The fact that the ghost will come to kill the singer is only happened in the movie, not in real life.
Different from Lingsir Wengi, Lir Ilir accepted by Indonesia society as the traditional song from Jawa Tengah (Central Java). Lir Ilir introduces and teach to the elementary school kids without explaining the meaning of the song (Chodjim, 2004). This song only applied to introduce the local song and tradition in part of education.
The songs: Lir Ilir and Lingsir Wengi created by Sunan Kalijaga in term of his dakwah to introducing Islam in Java Island. Thus, both of the songs must be containing Islamic theology. As the one of member Wali Sanga, Sunan Kalijaga has his own method to make Islam growing in Java, especially with songs (tembang), the performance of wayang kulit that the form and shape of the wayang are modified (Chodjim, 2004). Sunan Kalijaga conducted his dakwah using acculturation between Hindus, Buddhist, and Islam culture. He uses this method in term Javanese especially interested becoming Islam (Ashadi, 2013). Thus, this reason for acculturation method make the songs which are created by Sunan Kalijaga majority using an implicit meaning.
To reveal the implicit meaning that containing on the songs as the literary works are using the disciplined study of meaning. In literature, this study is called semantics. Semantics use in this research because song as the part of literary works that containing emotions where the writer wants to tell to the society (Ratna, 2017) will have two types of meaning, there are true meaning (lexical meaning) or untrue meaning (contextual meaning) (Chaer, 2007). Moreover, Leech (1981) states the social background and environment influenced the sender and the receiver to understand every symbol of sound (words) during the spoken or written communication.
This research is inspired by the research conducted by Hidayatulloh (2012) entitled Lirik Lagu Lir Ilir: Sebuah Kajian Semantik. In this research, he tells about how the song reveals by semantic approach. This research also reveals the implicit meaning of dakwah containing on the song. The other previous research was conduct by Sakdhullah (2014) entitled Kidung Rumeksa Ing Wengi Karya Sunan Kalijaga Dalam Kajian Teologis. In this research, he tells about how the song represented the theology of Islam. How the songs summarize the holy Qur’an in term of being the guidance of people in easy ways. This research also explained, the representation of Islam theology on Kidung Rumeksa Ing Wengi is divided into three main representations, there are: God, relations of human and God, relations between human and another.
This research using Lir Ilir and Lingsir Wengi because both songs is interesting to discuss in more detail. Other reasons conducted this research is to reveal how is Islam lesson and theology represented by each song using the Semantics approach using Leech theory about seven types of meaning. Therefore, this research is important to be conducted because the research about revealing the meaning of Lingsir Wengi and Lir Ilir as religion song is rare. Moreover, based on the explanation above, both songs are misunderstanding by society. Then, the researcher entitles this research with: Representation of Islam Theology on Songs Lir Ilir And Lingsir Wengi.
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