The Empowerment and Guidance of Religious Life of the Community in Kanagarian

Nagari Sungai Nyalo Mudiak Aia is part of the Mandeh Region. It has strong Maritim potential and needs multi-sectoral support, planned, integrated and balanced development based on religion, social and cultural norms that can mobilize all sectors of community life. The integration of tourism development issues with issues of spiritual life development is intended to the action can develop positively and productively. This research aims to describe the reality of the religious life community in Sungai Nyalo Mudik Aia, analyze the potency of Sungai Nyalo Mudiak Aia, and offer a good pattern for empowering and guiding the religious life community in Sungai Nyalo Mudiak Aia. This research used the descriptive qualitative method. Data collection techniques were carried out using interviews, observation and documentation, and data analysis using data reduction, data presentation and conclusion drawing method. This study reveals that there is a community's interest in sending their children to religious schools and colleges, and the participation of the government and universities in providing facilities (enabling) and empowering in the form of mentoring the religious life of the community is a strategic potential to realize the good continuing spiritual community life.


Introduction
President Joko Widodo has put Indonesia's vision as the world's "Maritime Axis", which will have a significant impact on increasing the economic and territorial sovereignty of the Republic of Indonesia (NKRI). This vision follows the five agendas related to maritime culture development, maritime resource management, maritime infrastructure and connectivity development, maritime diplomacy, and maritime security defence. The government's commitment to realizing Indonesia as the world's maritime axis is to make the  (Ajisman, 2020: 8-9).
Referring to Pesisir Selatan Regent Regulation No. 27 of 2018, the location of the Kenagarian River Nyalo Mudiak Aia can be seen on the following map: The Mandeh area is in the Koto XI Tarusan sub-district in Pesisir Selatan Regency, 56 kilometers from Padang City. Mandeh area has tourism potential, such as natural, cultural, artificial, and marine (snorkelling or diving), which can be developed into attractive and worthy tourist destinations. As a tourist area with solid maritime potential, Mandeh Region requires a high commitment of multi-sectoral support developed in a planned, integrated, and balanced way. Bay. and so on (Ridwan, 2013).
Several previous studies, including Ajisman (2020), only saw and revealed local wisdom in shipbuilding. Zulrahmi (2018) studied about the Motives of the Tulak Bala Tradition in Nagari Sungai Nyalo Mudiak Aia. He was referring to the theory of phenomenology developed by Alfred Schutz. Human action is determined by the meaning he understands about something (motive) or a specific reason. Alfred Schutz divides the motives that influence human action into motives, which are motivations that grow through the experience and past of individuals as members of society and in order motives, which grow and arise because they see values for current actions for future reach. Craib, 1986:143).
The research above has just revealed that the persistence of the tulak bala tradition is more of a legacy of habits from the ancestors that must be carried out continuously by subsequent generations. In contrast, the motive in order motive is the establishment of friendship among the community, the hope of avoiding the economic crisis and disease outbreaks. This research has not touched on the aspects of empowerment and guidance of the community's religious life in Sungai Nyalo Mudiak Aia.
In the context of developing community potential among them, Najmi and Ridho Bayu others. This is supported by the Sungai Nyalo area's geographical factor surrounding the sea.
This condition is a potential that requires a touch of empowerment and guidance for the religious life aspect.
Empowerment can be defined as letting go of situations, incompetence, helplessness, loss, exclusion, and others related to weakness. Through this meaning, empowerment can be interpreted as "changing from incapable to capable" or from powerless/weak to empowered/firm". Empowerment is defined as efforts to make people, organizations, and communities able to control their lives (Zulfa, 2015). More generally, the empowerment of the religious life of the community is a process of supporting the community's religious life, especially the people who are poor in resources, to be able to improve their abilities independently (Mardikanto, 2015). Empowerment is an effort made by elements that come from an order outside to order so that the order can develop independently and reach a community condition to build itself independently (Wahjudin Sumpeno, 2011:19).
Parsons et al. Edi Suharto (2014: 58) said empowerment emphasizes efforts so that a person gains skills, knowledge, and power for himself and for others who are his concern. Increasing the community's capabilities and strengths so that the community is aware of its potential can use this potential to fulfil its needs and participate in various social activities and development processes.
Guidance comes from the root word Bina. Bina comes from the Arabic word "bana", which means to guide, build, establish, and form. Then it gets the prefix -and the suffix -so that it becomes a coaching word which means efforts, actions, and activities that are carried out effectively to obtain better results (Alwi Hasan et al. 2003: 152). The guidance definition in the General Indonesian Dictionary is a process, regulation, method of guiding and efforts, actions, and activities carried out efficiently and effectively to obtain better results.
Meanwhile, Mangunhajana (1991:12) suggested guidance is a process of teaching someone or a learning community by letting go of the things they already have and teaching them new things. The purpose of the guidance is to help correcting and developing existing knowledge and skills and gaining new knowledge and skills to achieve life goals more effectively.Thus, guidance is a conscious effort, planned, directed, organized and responsible in the context of introducing, growing, guiding, and developing the existing knowledge and skills so that they are more efficient and effective to form in a more advanced direction and gain new knowledge new skills to achieve life goals.
From the definition of the guidance above, it can be concluded that the purpose of the guidance is to achieve perfection. This means being better than before. Thus, the purpose of spiritual development is to create humans who believe and carry out the teachings of the Islamic religion wholly based on faith, Syariah and morals that are got more from life experience rather than formal education and teaching because the moral values of religion what will control and influence the human life are the values that enter and occur in their personality. The sooner these values enter personal development, the stronger they will be embedded and the greater their influence in controlling behaviour and forming attitudes.
Religion comes from the word religion; it means everything related to religion.
Individually, religion will: (1) foster an optimistic attitude, (2) enlighten the mind, and (3) create peace of mind. While the social benefits religion will make: (1) life harmonious, (2) help each other in goodness and piety, a testament to truth and patience (Ghazali A D, 2015).
Religion will be the foundation, hope, and a place of return for modern humans who yearn for spiritual values. Besides that, religion is expected to be a catalyst for the realization of world peace, which is still a dream (Safei A A, 2017: 138).
Empowerment and guidance of religious life is a conscious effort to increase the ability and strength of the community, introduce, grow, guide, and develop existing knowledge and skills so that they are more efficient and effective in the context of forming in a more advanced direction so that people are aware of their potentials, able to use this potential to fulfil their needs, and able to participate in various social activities and development processes.
Religion comes from the root word religion. human mind, so the religious teachings become a reference from the attitude and orientation of daily life (Achmad Mubarok, 2000: 4).
Religious guidance is the first focus of attention in Islam. This can be seen in one of the primary missions of the Prophet Muhammad, which is to perfect noble character. The Islamic attention to moral development can also be seen in Islam's attention to the guidance of the religious soul of the community, which must be the primary purpose over physical guidance. From this good soul will be born good deed, in the next stage will make it easier to produce goodness and happiness in all human life, physically and mentally (Muhammad

Research Method
This research uses the descriptive qualitative method. Data collection techniques were used to interview, observation, and documentation methods. Data analysis in this study used the analytical method by Milles and Huberman in Sugiono (2009:16), which included data reduction, data presentation and conclusion drawing. Moleong (2005) also.
In the qualitative descriptive method, the main research instruments are interviews, field notes, and other documentation described in narrative form based on creating a holistic picture and arranged in a scientific setting. Qualitative descriptive methods, the researcher collected, arranged, explained, and analyzed data (Moleong, 2005). Primary data sources are obtained from data collected in the form of interviews with informants who have an essential

Regency, West Nusa Tenggara Province
The reality Religious Life of the Sungai Nyalo Mudiak Aia community

a. Daily Worship
Every mosque calls Adzan five times a day to pray, and some people attend jamaah prayers, especially the elderly who are no longer bound by the demands of earning a living.

b. Relations between citizens
The compactness among the community members is quite well. It has become a tradition in Nagari Sungai Nyalo Mudiak Aia that if someone dies, all other activities will stop, and everyone will be involved in the procession of holding the corpse. This aspect can be a social and potentially religious life asset.

c. utilization of religious facilities and religious, educational institutions
The mosque, mushalla, and Al-Quran Education Park (TPA) as a Religious Education Institution have functioned by the community, although when viewed from the aspect of utilization, it is still not optimal. This can be seen from the not crowded places of jamaah during the five daily prayers, and the implementation of the religious education process at the TPA is not optimally. As stated by one of the community leaders, fulfilling the family's basic economic needs is one of the contributing factors. Children who are supposed to attend TPA for their study schedule are often not attended to because their parents have asked them to help the family in economic activities such as feeding livestock.
Mosques have a strategic function in Islamic society. Apart from being a place of worship, the function of the mosque is also as a medium for fostering the people. The first mosque in Medina was built by the Prophet Muhammad to enlighten the people and introduce the divine message. Mosques are also used to carry out socio-religious activities to develop an Islamic community, in addition to ritual worship activities such as jamaah prayers, dhikr, reading the Al Quran, and praying (Yani, 2007: 5). The mosque's role in the people's development is enormous and vital. As Gazalba (1986) also emphasized, a mosque is a centre of culture or civilization apart from being a centre of worship. The mosque is the first and central institution or organization in Islam. The mosque, as the centre of civilization, has a significant role in developing social activities, building the intellectual capabilities of the people, improving the people's economy, and being a discussion room to find solutions to the people's current problems.
The mosque on the Sungai Nyalo Mudiak Aia should be the basis for community development and empowerment. As Astari (2014)

d. Activities of Figures and Religious Scholars
As in other areas in Minangkabau, among the traditional structures, the community also has a ninik mamak, and each has an imam Khatib. So far, eight people are mandated as imam khatib who play a role in various socio-religious activities in the community.

a. Worship Facilities and Educational Facilities
The facilities for worship on Sungai Nyalo Mudiak Aia are pretty adequate. There are two mosques, and each village has a mosque and a Mushalla. There are 4 Mushalla in totally.
So is the case with religious education facilities. There

b. Religious Social Organization
Sungai Nyalo Mudiak Aia community has a social organization group (Majlis Ta'lim).
Currently, the Majlis Ta'lim consists of 48 people. In addition to having social activities, the Majlis Ta'lim is also involved in the religious field as a media to improve religious understanding and skills such as organizing corpses and others. In addition, the Sungai Nyalo Mudiak Aia community also has a youth organization. However, it has been more active in the social and youth sector

Religious Leaders, Intellectuals, and Religious Scholars
There are eight elders in the religious field and 7 TPA teachers. In addition, several children from the Sungai Nyalo and Mudiak Aia also attended education starting from Tsanawiyah and Aliyah, and some were studying at Religious Colleges. However, the problem is that some religious scholars have become teachers in other countries. This condition impacts the limited number of actors driving religious life in Sungai Nyalo and Mudiak.

Nyalo
Empowering the Potential of Local Community Human Resources a. Mapping the potential of local resources in the religious sector is the foremost step that must be done. The potential of local community religious resources consists of people who are prominent in the community, are willing to take an active role, or have the potential to be activated in religious activities.
Other local resources can also be in the form of religious institutions established by the government, such as KUA. All potential local resources need to be provided with training involving the local religious government institutions and encouraged to form an association and prepare a regeneration system which is expected to become an engine that drives religious life and ensures the continuity and sustainability of community religious life.
b. Regeneration is a process of preparing the next generation for the future by conducting a debriefing process with knowledge and skills about leadership and management as well as knowledge and insight. The regeneration process is a long-term process that must be carried out in stages with careful planning (Rukhaini Fitri Rahmawati, 2016 pray are also essential to guiding activities so that activity participants are able and skilled to become khatib and imams of jamaah prayer.

Mentoring the Religious Life
Religious life mentoring needs to be done. Mentoring will act as a form of Empowering, strengthening the religious potential of the community by providing the opportunities to be more empowered. This empowerment requires the active participation of community elements. The aim of mentoring activities is the formation of a regeneration system for actors in religious activities. Universities can take part in this religious life by mentoring the form of cooperation and so on.

Conclusion
The attention and interest of the community to send their children to religious schools and colleges, the community resources like human resources, facilities, and infrastructures which Sungai Nyalo Mudiak Aia community has, will be strategies potential in empowering and guidance the community religious life by participating of the government and universities in playing their strategic in realizing the sustainability of a good religious life.
The participants of government and universities are providing the facilities (enabling) and empowering in the form of mentoring the community's religious life.