BACKGROUND OF THE MATHLA'UL ANWAR

General Conditions Community Banten

Since the destruction of the Banten sultanate in 1813 by the Governor General Deandeles, Banten practically declared Dutch colony. Dutch forces in Banten forced a change, and since then the entire elapsed areas in Banten turbulence. Because when the penetration of colonial intensive touch the lives of everyday people through heavy taxation, conscription labor is excessive, and regulations that oppress, as well as military pressure repressive, clear socio-political reality in Banten perceived as a reality that is far from what they expected.

Colonialism as a form of control over the regions of own system with a systematic administrative authority regulates all socio-political organization in the region in accordance with the purposes colonial vassal state. The system was contrary to what was expected in the form of social harmony.
Moreover the presence of Dutch colonialism not only destroy the system-commerce indigenous communities, economic system and traditional politics, but also destroy the system ideological state as unifying the nation, so that the unity of the people in the colonies divorce disarray, which also resulted in a conflict between warring groups in the political bankruptcy. Thus political provocations launched by the Dutch cause strife and political disputes between the elite and the heir to the empire, which often give birth to a local war.
The political split complementary social structural deterioration of Banten. The political turmoil which was also followed by the deterioration of the economy, also accompanied by a marginalization of communities. Some residents returned to the remote rural areas and this is where the Islamic religious education developed with makeshift facility and the orientation of an extremely anti-colonialism.

When the livelihood of traditional form of social harmony been vandalized, most of them form new ideas and the growth of religious mythology increasingly thickens in public life. Thus the majority of the majority of farmers back into the minds of his past, a sort of restoration tradition, by seeking the backbone of tranquility and serenity theological never felt before.
Such religious Idiolegi creates a feeling of deep resentment against colonialism. So most of the ELTE religion formed fron resistance against Dutch colonial endlessly. Teachers of religion / religious scholars not only to distance themselves from the colonial government, but also makes the activities of a socio-religious it was declared a Jihad against Dutch colonialism. They chose a fugitive who is always monitored and pursued by the government. Because it often happens rebellion and resistance although many of the figures and leaders of Islam in Banten are caught and then thrown to the country people.

Also not a few clerics / Master Religion 'solitude leave the hustle of the city and into the interior. The group is opening a new chapter in the way of farming, teaching Islamic religious sciences independently. Thus even they still have strong roots and the place of honor among the people.
At this time reappear traditional beliefs as a form of symbolism harmony of human relationships with the natural environment. Farming communities which, despite being Memluk Islam, if started harvesting rice, first it will hold a ceremony "mipit". This ceremony is to make offerings to entertain

Dewi Sri or Sri Pohaci believed to be the goddess of rice authorized to bless the rice. A jangjawokan (incantation in Sundanese) that has become an axiom is "mipit" amit Ngala menta ". That is, taking anything from a place, in any form, must consent in advance to the spirits who dominate the place. If after doing something and then getting the disaster, such as headache or fever, or stumble any, will then be linked to acts that are considered reckless (recklessly). That is not to ask permission to the membahurekso (Javanese) or nu ngageugeuh (Sundanese). For that the convenience-dian community will ask the people who are considered old and understood about the unseen, which is usually in the form of a shaman. The shaman will then give instructions on what to do as a step penebusanatas fault.
In walimah ceremony (wedding / circumcision), the groom / women before melaksaakan ceremony or when the child was circumcised, they must first visit their ancestral prayers to invoke his blessings, to prevent something gets in the way of disaster that might disrupt the ceremony the.

Everyone who passes a supposedly haunted recites the mantra must ask permission kanu ngageugeuh (which membahurekso), namely spirits menmpati that place. For example, the phrase "mercy paralun kanu noble", "the ancestor ngageugeuh anu, anu nga danginang-wisesa, act alone gunasita, our great-ki incu ......... .." (usually by mentioning the name of his ancestors). For example ki ance great-, great-Sawi ki, ki Jaminun and so forth.

Cultural experiences such a form sumbolisme above expectations for serenity and tranquility of life, which at that time had never felt as strong pressure of the Dutch colony. Ideology traditionalism was also a response to the destruction of political ideology and religion they profess, after the position and social structure is disrupted and destroyed.
In the meantime, rampant crime rates Robbery, murder, fights occur almost any time. While the mitigation efforts by the Dutch government is only enough to build houses, prisons ranging from big cities to small towns. Jails or prisons built in cities kewadanaan as Menes, Labuan, Malingping,

Balaraja, Mauk and other places equals. As a result, the ex-convict increasingly mature in action crime, because while in prison, instead of getting better and deterrent, but more mature and increasingly more and add quality.
However, in fact, the crimes were done using only traditional weapons such as machetes, knives, and others. It is no trust on sharp objects that are considered to contain magical powers.
condition of Education
Under the Dutch people of Banten is not getting better, even more impoverished and backward. This condition is almost dialmai by all the people throughout the archipelago. To overcome these problems, the Dutch government enforces ethical politics. Ethical political program run by the Dutch government, of which makes irrigation for agriculture mendudung people and organize schools for natives. It turned out that the program failed to provide benefits for rural communities. This happens, because the school could enjoy it only a small fraction of the people, especially those who are in town and ready to be a candidate ambtenar (Dutch officials).
Meanwhile, among the common people, not covered by the educational system. Aside from a very small amount (only in the cities kewadanaan are available from the school), also a requirement to be able to learn very heavy, and the cen-derung deliberately complicated, with an assortment of reasons.
Interest Netherlands organized a school, such as in-said above, is to prepare candidates ambtenar workers whose numbers do not need much. Most of the people of the earth takes only son as a laborer that does not require high knowledge, which is essential origin strong powerful.
Islamic education is still there is a boarding school organized by the Kyai individually and traditional. Education is full with all its limitations, both in terms of facilities, funding, and management. Coupled with the unsafe conditions of the various oversight by the Dutch government. The colonizers assume that religious charisma lies in the spirit of Kyai was still invite the spirit of anti infidels / invaders, that if there is a chance for sure to burst fire-rontakan pembe against the colonial government.

Establishment of the Madrasah First

The situation is alarming people and kill the spirit of the people and in turn will eliminate Islamic teachings that have been inculcated by the former fighters. Therefore, people who had just returned pilgrimage in Mecca or be a resident of a long draw from Islam, of course, is something that is very interesting for the people of Banten.
In the midst of the hustle and bustle and galaunya kemungkaran in a society plagued by poverty, ignorance and stagnation are also covered by the mists of darkness and confusion came a ray of hope that is expected to bring about a change in a day later.
Tersebutlah K.H.E. Moh. Yasin who had just returned from attending a meeting held in Bogor by clerics who crave kahidupan people better. The movement is spearheaded by Haji Samanhudi in order to establish Syarikat Dagang Islam (SDI) in 1908 CE He came colleagues around the existing scholars Menes, among others Kyai H. Tb. Moh. Sholeh from Kananga village and several other clerics. The purpose of the meeting was to deliberation and exchange ideas, which eventually led to an agreement to form a joint assembly that nurtured recitation. This recitation is also used as muzakarah institutions and deliberation in me-cope with and combat the dark situation it is with a ray of hope emerged, which later became the name MATHLA'UL ANWAR (Arabic, which means the cradle of light).
Militancy K.H. Entol Moh. Yasin from Kaduhawuk, Menes has never faded in the advancement of the people through education. He required the progress of the people is possible only through education. Did not the Prophet Muhammad SAW said: "Those who seek to be the science world, whoever wants hereafter to be clicking with his knowledge, and anyone who wants both to be with science". And another hadith: "Science is the light".
Moving on from here seem to encounter, finally gave birth to an agreement to establish an Islamic educational institutions managed and cared for by the congregation to coordinate the various disciplines, especially science Islam is considered an urgent requirement.
The struggle to lift and raise the people of the valley of darkness and poverty that cause underdevelopment, is not enough simply to hold lectures for the older generation only. To that further steps are required again, the birth of the next generation which is precisely the main target which is expected to change the situation (min al zhulumati ila al-nur).

Mathla'ul establishment Anwar
For solving such problems, clerics held a consultation under the leadership of KH. Entol Mohamad Yasin and KH. Tb. Mohamad Sholeh and scholars around Menes, located in the hometown of Kananga. Finally, after getting feedback from the participants, deliberations took the decision to recall a young man who was studying in Makkah al Mukarramah. He was studying Islam at the origin of the birth of Islam to a great teacher who also came from Banten, namely Sheikh Mohammad Nawawi al Bantani.
Is recognized by the great scholars throughout the Islamic world of his greatness as a jurist, with the works he wrote in various branches of Islam. Who is the boy? He KH. Abdurrahman bin Mas Mas Jamal, who was born in 1868, in the village of Janaka, District Jiput, Kawedanaan Caringin, Pandeglang, Banten residency.

KH. KH Mas Abdurrahman bin. Mas Jamal returned from the Holy Land around 1910 AD With the presence of a vigorous young to fend for renewal hold the spirit of Islam, joint-Kyai Kyai elderly, it can be expected to bring Muslims out of the pitch black to the natural way of life that is bright, according verses of the Koran "Yukhriju hum min al dzulumati ila al nur".
On the 10th of Ramadan 1334 H, together with the date of July 10, 1916 M, the Kyai held a consultation to open an Islamic college in the form of madrassas teaching and learning activities will begin on the 10th of Shawwal 1334 AH / August 9, 1916 M. As Mudir or director is KH. KH Mas Abdurrahman bin. Mas Jamal and President Bistirnya KH.E. Mohammad Yasin from the village Kaduhawuk, Menes, and assisted by a number of clerics and community leaders around Menes.
Learn the founders Mathla'ul Anwar:
· Kyai Moh. Tb. Salah
· Kyai E.H. Mohammad Yasin
· Kyai Tegal
· H. Kyai Mas Abdurrahman
· K.H. Abdul Mu'ti
· K.H. Soleman Cibinglu
· K.H. David
· K.H. Rushd
· E. Danawi
· K.H. Mustagfiri

The purpose of the establishment of Mathla'ul Anwar is that Islam is the basis of life for individuals and communities. To achieve these objectives, it was agreed to menghumpun teaching personnel of Islam, founded madrasas, maintaining the boarding school and organizes tablig to various parts of the country which at that time was controlled by the Dutch colonial government. The colonial government had let the people of the earth men live in ignorance and poverty.
Anwar Mathla'ul Education Program
For a while, learning activities held in the home of a benefactor, in the city of Menes. He gave up his residence used for a place of learning for the people. This figure is K.H. Mustagfiri.
Furthermore, after getting a piece of land that diwakafkan Ki Demat Entol Djasudin, which is located on the edge of the highway, built a school building by means of mutual cooperation by the entire Islamic community Menes. Until now, the building still serves as the venue for Ibtidaiyyah Madrasah, Islamic primary school and kindergarten Mathla'ul Anwar. The building was no other than the center of Islamic schools Mathla'ul Anwar located in the city of Menes, Pandeglang.
Regarding the educational programs organized educational program 9 (nine) years. Ie ranging from class A, B, I, II, III, IV, V, VI and VII grade. No separation Ibti-daiyah level and junior secondary levels. Besides education with a classical system in the form of madrasah, as a step to modernization; also opened educational institutions with boarding system. This model remains dihidup-suburkan, even dikore-lasikan with the school system. Teachers who teach at the school in the morning, afternoon and evening, in each house, still held recitals with boarding system and accommodate students who come from different regions to study at madrasas Mathla'ul Anwar.
Santriwan and female students who have completed the period of education for 9 (nine) years, which finished seventh grade, sent to different places / areas to menda'wahkan teachings of Islam in a new form, which established a madrasa Mathla'ul Anwar branch Menes, with escorted by Management Anwar Mathla'ul Menes. They were given the task of teaching bisluit or letter from the President of Bestur Mathla'ul Anwar with a spirit of faith and confidence in the promises of God, which reads: In God tanshuru yanshuru kum. That is, if you help the religion of Allah, surely Allah will help you. Thus it is not menghe-advocated if the 1920s until the 1930s, in Lampung, Lebak, \ attack (Kepuh), Bogor, Tangerang and Karawang-temapat other, already established madrasas Mathla'ul Anwar branch Menes, phon-convened only allowed madrasas to grade IV (four), while for class V, VI and VII must learn in Menes.

In 1929 founded the madrassa daughter Mathla'ul Anwar with three characters who become leaders, namely: Nyi. H. Jenab binti Yasin, Nyi Kulsum, and Nyi Aisha. Besides teaching and learning activities at the school and boarding school for students, also Thursdays every week all teachers are required to attend lectures held at the mosque Soreang, Menes. There KH. Mas Abdurrahman settled as well as a study center. The goal is to expand and deepen knowledge of Islam. That way, the end-Kyai Kyai Mathla'ul leader Anwar can think and insightful, never to put themselves in the opinion of a scholar only.

To build and maintain madrasah Mathla'ul Anwar, cultivated by means of mutual cooperation, both human power and funds. For that collected shadaqoh jariyah, endowments and jimpitan (rice trivial), which diseleng-run movement by the congregation Majlis Ta'lim mothers. The trick, each time to cook the rice taken a tablespoon of rice to be cooked and stored in a separate place.
Furthermore, the rice collected by officers who usually consists of a widow iSkin rewarded with ten percent of the levy. The poor widow was then deposited to the cadres who follow the teachings on every Thursday handed over again to the central coordinator Mathla'ul Anwar. Businesses that do not feel real yet this, finally able to collect a small force. Among the evidence of which can not be dilipakan is the existence of several pieces of land purchased from the funds received jimpitan rice (rice trivial) and to this day that place is called "Kebon trivial", belonging to Anwar Mathla'ul. This evidence, should not be forgotten by future generations.
In 1940 established Arabiah Madrasah (Arabic Schools) that specifically gives Arabic lessons, for it brought a teacher of Salatiga namely KH. Humaedi besides that some youths were sent to Jakarta (school Jamiatul Khaer) for prospective teachers. And for mempela-finger astronomy brought in teachers from Pekalongan (KH. Syabrawi and held astronomy courses for teachers Mathla'ul Anwar).
To print the muballig held the course muballig named cm. Followed by the students-students and teachers as well as youth. In addition to the courses mubalig for pupils / students madrasah began a low level to the upper level, at each successive grade Ichtifalan held speeches school children to educate their clever speeches and Tabliq.

To accommodate students who come from areas, set up boarding schools around Menes, among others in Kananga biggest led by KH. Tb. Ahmad, an alumna pertamapendidikan in Mathla'ul Anwar.
The students who studied at Kananga came from Bogor, Tangerang, Lampung and others, up to hundreds of them. Kananga is a village in the foothills of pulosari a forerunner Mathla'ul Anwar, because that is where K. Tb. Moh. Sholeh stay and upon arrival KH. Mas Abdurrahman from Makkah live in Kananga and married the daughter of KH. Tb. Moh. Sholeh, and then moved to Soreang Menes, and in Soreang is built boarding. KH. E. Mohammed Yasin is a scholar intellect insightful, and he was a son of a prosecutor.
Birth of Statuten Mathla'ul Anwar
Events popular uprising against Dutch rule in 1926 in Menes and Labuan, unnoticed by the characters and their leadership, have made Mathla'ul Anwar grew and expanded. The rebellion, which the Dutch called a Communist uprising, causing the figures and leaders Mathla'ul Anwar always suspected and supervised by government officials, especially the P.I.D (Dutch colonial secret police). This happens because there are leaders among those insurgents and the people Mathla'ul Anwar. Although they are not in their capacity as leaders and citizens Mathla'ul Anwar, but in his capacity as a member of Islamic States (?) Some of them are even exiled to Boven Degul, Tanah Merah, Irian among others: K. Abdulhadi Bangko, Khusen Cisaat and others.

With the surveillance and suspicion of the very tight in Pandeglang, Particularly in Menes and Labuan, Anwar Mathla'ul activity leaders in the area to be reduced and they had to be very careful. The clerics and scholars Mathla'ul Anwar then move disseminating Mathla'ul Anwar outside the region, sending cadres and the abituren (graduates) madrasah Mathla'ul Anwar Menes to areas outside Pandeglang. Among them into Lebak, Serang, Tangerang, Bogor, Karawang and in the residency of Lampung.

In 1936 the number of madrassas Mathla'ul Anwar has already reached 40 pieces scattered in seven areas mentioned above. At that time, the attention to Mathla'ul Anwar is no longer restricted from among the students (intellectual) began actively participate. Therefore, and in accordance also Mathla'ul development Anwar, then timbulah ideas to improve the quality of the development of the organization, whether they are technical pedagogical, and adsministratif organization and its membership.