RELIGIOUS LIFE IN ATTAQWA BELENDUNG VILLAGE

IN BENDA, KOTA TANGERANG BANTEN INDONESIA

By Nurkholis Musthafa Tauhid

The name "Kampung Attaqwa" is taken from the name of the mosque, namely
Attaqwa mosque which is located at Jl. KH. Mu'min RT 05/09 Kelurahan Belendung,
Benda sub-district, Tangerang City, Banten Indonesia. The area of Attaqwa village
includes RT 03, RT 04, RT 05 and RT 06 RW 09 Belendung Village, RT 02 and RT
03 RW 10 Belendung Village, Part RT 01, RT 02 and RT 03 RW 04 Pajang Village
and some bonk villages at Benda Kota sub-district Tangerang Banten Indonesia.

Before the establishment of the Syamsul Huda mosque, the American block area, the
al muttaqin mosque block and the rubber bulak were included in the Attaqwa village
area.

The names of the villages using the name of the mosque in Batuceper Benda began in
the 90s, which was initiated by the youth of the mosque who were members of the
Mosque Youth Silaturrahmi Forum (FSPM). Since then, the names of villages such as
Bog Banban, Kebon Jonk, Kebon Jemali, Sebrang, Galaxi, American blok, Irian,
Jurumudi, New Kampong and so on have started to rarely be used in daily
communication, although there are still some people who still use them. .

Banban swamp turned into al muhajirin, jemali garden changed to al mukhlisin,

sebrang turned into al barkah, american bulak turned into syamsul huda, flat bulak
turned into attaqwa, irian changed to darussalam, new village changed to al furqon,
jurumudi changed to al kamal , the village changed to baiturrahim and so on.

Religious life in Attaqwa village is heavily influenced by the traditional education

system (halaqah) implemented by scholars, such as KH. Mu'min, KH. Abdullah
Mu'min, KH. Muhammad Nafis Mu'min and KH. Muhammad Ishaq Mu'min. He used
the mosque as education, the sciences that were studied were al quran, tauhid and
fiqih. Al quran education starts from the basic level for students who have not been
able to read al quran at all, the level of reasoning for students who are already able to
read but not properly and correctly in accordance with the principles of tajwid
science. Next is the level of balikin for students who have already understood 30 juz
to read al quran rationally. In this turning phase, students began to be taught the
science of tauhid and fiqh. The books that are used as references are the
characteristics of twenty (tauhid), babul minan (fiqh of worship) of Malay
reconciliation (procedures for prayer) and irsyadul anam fi tarjamati arkanil Islam
(fiqh of worship and muamalah), all of which speak Malay Arabic.

The method of teaching al-qur'an for the beginner level is by spelling out the letters,
the students read by themselves and the teacher listens while correcting the wrong
reading and the students read alternately starting from the initial reading of the letter
al-baqarah until the reading is already well. When students read, other students and
teachers listen carefully to the reading. If an error occurs, the teacher immediately
corrects the reading that is not in accordance with recitation.

Teaching methods of tauhid and fiqh, because the books of tauhid and fiqh are used in
Malay Arabic, the teacher first explains the transliteration of Latin letters into Malay
Arabic letters, especially the letter c, and diphthong "ng" and words. replace "it".
After that the teacher gives an example of how to read it, and then asks one of the
students to read as read by the teacher, and then the teacher then explains the contents
of the content.

The scholars teach these books like teaching al quran, students one by one are guided
to read repeatedly and understand them, so that students are not only able to read
Malay Arabic books, but are able to memorize the material, understand and practice
it. Armed with the knowledge that comes from these books, students can get to know
Allah SWT and be able to carry out worship. After they finish their education, the
knowledge they get is taught to their families and their students for those who are
destined by Allah SWT to become teachers.

Students who are proficient in reading al quran and fluently reading Malay Arabic
books received a recommendation from the teachers of learning the yellow Arabic
book to the teacher KH Abdullah Mu'min, the original Batuceper, graduated from
Daarul Ulum Addiniyah Mekah al Mukarramah. The students who received
recommendations, among others, KH. Zarkasy Siamun, KH Asnawi Mukhtar, KH.
Muhiddin Kotong, and KH. Abdul Syukur Munaf, KH Abdillah Munaf, KH.
Rahmatullah Munaf, Kiyai Musthafa Tauhid Abdul Hadi, Ustaz Haji Burhanuddin
Munaf and so on.

The Islamic education system that has been carried out from generation to generation
is able to shape the religious life of the Attaqwa village community, namely religious
and fanatical about religious traditions. Their deep-rooted understanding of books
such as babul minan, character twenty, Malay reconciliation and irsyadul anam are
not influenced by the knowledge that comes from the yellow Arabic books they
studied later, when in fact the sciences contained in Arabic Malay language books are
sourced from yellow Arabic books.

The alignment of religious traditions carried out by the young intellectuals of the
Attaqwa village, such as the reconstruction of death tahlilan, the nisfu sya'ban night
tradition and so on, always encountered obstacles from the community. A simple
reason in the midst of society when the ideas of rectification emerged was fear of
being diligent with the predecessor scholars who had laid the foundations for religious
traditions in Attaqwa village. There are also those who argue that if they join a group
that tries to straighten out traditions, what our predecessor scholars have done is a
mistake.

In responding to matters other than religious traditions, the people of Attaqwa village
are different, unlike the attitudes they show towards efforts to disturb religious
traditions. In organizing, for example, the people of Attaqwa village are affiliated
with organizations such as PII, which is the underbouw of the Masyumi Party, where
most of the members do not have the same religious traditions as those of the Attaqwa
village community. The thinking of the Attaqwa village community can be said to be
more advanced in terms of organization, although there are records that do not
intersect with existing religious traditions.

The people of Attaqwa village in the 80s developed productive waqf. People who
have coconut trees donate one or two trees, the results of which are collected for the
development of Islamic education in Attaqwa. This shows the progress of thinking of
the Attaqwa villagers who realize that waqf is not only limited to the land, but
whatever is beneficial can be donated. These are the fruits of our scholars' sincerity
and sincerity in imparting Islamic teachings to their people.

The construction of the Attaqwa mosque and the Attaqwa Islamic college are
historical evidence that cannot be forgotten about the enormous role and contribution
of the Attaqwa villagers in donating and using some of their assets. Again, this is the
fruit of the sincerity and sincerity of our scholars in imparting Islamic teachings to the
people.

The Islamic teaching that was often conveyed by previous scholars was to prioritize
the interests of the people over personal, family or group interests. This doctrine
penetrated the souls and sums of the Attaqwa people. If those who are appointed are
in the interests of the people, let alone a straight areng tree with a height of 4 meters
that is requested, even if asked, they will give it.

The scholars educate the people of Attaqwa village so that one day they will become
the successor of his struggle, whoever the person is, from whatever background,
regardless of descent. It is truly a very noble goal that needs to be emulated by the
current generation of Attaqwa village.

That is a glimpse of the religious life of the Attaqwa villagers, hopefully it will
become material for thought for good.

Writing Source: Information from parents.