Building Ahlus-Sunnah wal-Jamaah an-Nahdliyah Character as the Pillar of Islamic Moderation in Islamic Boarding School

This research aimed at identifying the Moslems character called Ahlus-Sunnah wal-Jamaah anNahdliyah (Aswaja) to strengthen the Islamic moderation in Islamic Boarding School. Islamic moderation became an important topic in developing the understanding of diversity in Indonesia. The mixed-method study depended on quantitative and qualitative data sourced from the questionnaire comprising three domains of knowledge, attitude, and the practice of Islamic moderation and in-depth interview with the students, alumni, teachers, and the leaders of Islamic Boarding School. Based on the result of unpaired t-test, the study found out that significance for the knowledge was 0.80, for the attitude was 0.03, for the practice was 0.46, while the total reached 0.36. It also unveiled that it necessary to strengthen the materials of Aswaja in building Aswajabased Moslems characters in Islamic boarding schools. This study identified eight characters of Aswaja Moslems as the source of material and curriculum development for Islamic Moderation in Islamic Boarding School, including (1) Islamic moderation guidance; (2) the maintenance of togetherness; (3) the acknowledgment of the authorization of fiqh schools; (4) the existence of bid’ah hasanah; (5) the loyal opposition to leaders; (6) the non-liberal method; (7) non-dominance of the truth; (8) the respect to the local wisdom under the standard of ushul fiqh. This study expected to embody the spirit of religious moderation in Indonesia.


INTRODUCTION
Islamic moderation has become a crucial discussion along the last decade (Maskuri et al., 2020). It is because of the increasing intensity of hate speech, radicalism, and extremism. (Ikhsan, 2019;Labiba, 2021). The occurring radicalism is not only concerning the mindset (Ibrahim et al., 2017) but only action, and is kept increasing (Ibrahim et al., 2017;Llorent-Bedmar et al., 2020). Based on the theology point of view, there are several aspects that might trigger radicalism-takfiri, such as hakimiyah, al-wala wa al-bara, and so on (Aspihanto & Muin, 2017). Radicalism is not only limited to action committed by the believers, but also regarding the mindset on Islam itself (Rahardjo, 2017). It may appears in terms of amaliyah ubudiyah fiqh, babon tasawwuf, up to the theological field and Islamic law (Abdullah & Yani, 2009). This condition surely affects someone's mindset within a tolerant, inclusive, and moderate religious life framework. Radicalism in thoughts and action may go out of hand when untreated with care (Al-Zewairi & Naymat, 2017). The involvement of every element in preventing radical belief is very necessary (Llorent-Bedmar et al., 2020;Aspihanto & Muin, 2017).
In this context, in order to eliminate exclusive religious communities to form, every institution needs to take a role, both as a facilitator and regulator, in helping the students to develop to the maturing process, to appreciate diversity including ethnic, cultural, and religious differences (Abdullah & Yani, 2009). Islamic Boarding School as Islamic institution plays a strategic role in initiation Islamic moderation. Islamic Boarding School is the part of cultural richness and Islamic civilization in Indonesia (Fathurrochman et al., 2019). The revitalization of the role of education in Islamic Boarding School in reinforcing the studies of aqidah, tasawuf, and social fiqh that functions to accommodate moderate belief is important to be done. The introductory studies show that Islamic Boarding School commonly focuses on one of the Syariah studies that is fiqh-oriented studies where fiqh contents are dominating, organized, and systemic. It happens in most Islamic Boarding School, especially salaf Boarding School (Amirudin, 2019;Labiba, 2021;Rifa'i et al., 2017).
The reality that takes place these recent years somehow supports the notion that Islamic Boarding School still unable to avoid liberalism, secularism, extremism, as well as the concept of al-wala al-bara, hakimiyah, and takfiri mindset, exclusive Islamic mindset, and mono-culturalism. Let alone building the character of Moderate Moslem. This surely is not a baseless statement as many alumni of Islamic Boarding School unable to display moderate attitude as expected by the curriculum of the Boarding School. Different from other fiqhbased studies like Bahtsul Masail and fiqh discussion forum, the alumni of Islamic boarding school surely are expected to ideally contribute or even dominate the forum. The leaders and the management of Islamic Boarding School should be able to act more moderately and make the policy, strengthen the socialization of Pancasila, and clarify the concept in the standing of Religion (Ibrahim et al., 2017). This attempt can be made implicitly through relevant religious language and socialization on the views upon the affinity values between religion and Pancasila that, in hope, would return the religious character that has always become Indonesia identity while keep staying moderate, inclusive, and (Rahardjo, 2017).
One of the belief that highlights the attitude of moderation in Indonesia is the Aswaja an-Nahdliyah. Various researches has revealed that the education of Aswaja an-Nahdliyah has the real contribution to the attempt to prevent radicalism of religion (Rifa'i et al., 2017;Saefudin & Fatihah, 2020;Syarif, 2021). The material of Aswaja with the moderate values (tawassuth) that keeps on being taught to the students is seen to give them a more comprehensive understanding about religion that can compromise two extreme believes, the extreme right (radical) and extreme left (liberal) (Labiba, 2021;Wahyudin, 2017).
Building Ahlus-Sunnah wal-Jamaah an-Nahdliyah Character as the Pillar of Islamic Moderation in Islamic Boarding School In Indonesia, Ahlussunnah wal-Jama'ah experienced the institutionalization through the organization of Nahdatul Ulama. The belief of Aswaja is usually called with the term 'Aswaja an-Nahdliyah'. With the presence of the word of 'an-Nahdliyah', then the contextualization of the teaching of Aswaja on this research is in the community's area of nahdliyin in the Islamic boarding school. The graduates of the boarding school are ideally having a strong understanding of diversity. Islamic moderation has become the reality of study that must by owned by every alumni of the Islamic boarding school as one of the method of humane dakwah. This process, at least, requires the long time in building the Moslem with Aswaja character.
This research is expected to, at the very least, to reveal several important matters such as identifying the knowledge instruments, attitude and the practice of religious moderation in Islamic Boarding School. Based on this measurement, several concrete views on religious moderation level will soon be unraveled. The knowledge on Aswaja An-Nahdliyah will be the main topic to be asked to 400 respondents. Attitude and religious practices as taught in Ahlussunnah Wal Jama'ah (Aswaja) concept is also involved as the key aspect in formulating the measurement of religious moderation level among the students of Islamic Boarding School. The responds gained in KAP will serve as the basis of questions and indepth information search using elaborative-confirmative interview technique on the leaders of the Islamic Boarding School, teachers, and alumni in order to identify the characteristic values of Aswaja An-Nahdliyah. The values of Aswaja An-Nahdliyah character will be such a discovery that will serve as a source of reference in developing the curriculum for Aswaja learning as the means to enhance the spirit of religious moderation in Indonesia.
Other than formulating the characteristic values of Aswaja Moslem, this research also aims at responding to the challenges in Islamic moderation through a systematic educational curriculum in Islamic Boarding School. The current curriculum implemented in Islamic Boarding School has unintentionally nurtured Aswaja character to the students. However, the current material and curriculum in Islamic boarding school is exclusive and centralistic to the caregiver or the leader of the school. Through the values in Aswaja Moslem character that will be identified in this research, it is expected that it could provide a good understanding on a moderate Islamic Boarding School student. This study will also present the findings on the values of Aswaja Moslem character while also comparing them to the findings of previous related studies to provide in-depth analysis. This study also intends to provide a general portrayal on the learning implementation in Islamic Boarding School in nurturing a polite, humanist, nationalist, and responsible moderate Moslems.

METHOD
Qualitative approach is applied in this research. The data are collected through in-depth interviews on the students, alumni, teachers, and leaders of the Islamic Boarding School. The measurement is conducted based on several instruments, such as knowledge, attitude, and the practice of Islamic moderation in order to identify the existing Aswaja character. The number of respondents involved in this research is 400 selected based on the qualifications in educational background, age, and gender under the classification in the formal class within Nurul Islam Islamic Boarding School. This study is carried out in Nurul Islam Islamic Boarding School, starting from 20 August 2020 tp 20 February 2021. This Islamic Boarding is one institution that can represent Islamic organization with Ahlussunnah Wal Jamaah belief in Indonesia where thousands of the students and alumni have mingled in involved in various sector in the society. Besides, this Islamic Boarding School has become one of the center of influence regarding Aswaja belief in Indonesia. The instrument used in this | 253 research are adapted from descriptive survey cross-sectional on knowledge, attitude and practice among the students towards Aswaja material (Saefi et al., 2020). The initial stage in developing the instrument questionnaire to measure Aswaja Moslem in nurturing religious moderation is by identifying the most representing variables. These variable are identified and selected based on the result of literature review upon the articles issued both in national and international journal as the main document, as questionnaire, in building Aswaja character. From this process, a draft of instrument questionnaire comprised 20 knowledge items, 15 attitude items, and 15 practice items is made.
Face validity is used to check if the visible scale is deemed to be a good measurement on the words composition, structure, organization, and scoring rubric (Creswell, 2012). While content validity examines the relevancy, clarity, simplicity, and the instrument completeness (Rodrigues et al., 2017). Three senior lecturers of Islamic Studies from 3 State Universities in Indonesia are involved to analyze the initial instrument draft. Content validity is determined both in quantitative and qualitative manner. The experts are required to give a label ranging from 1= not useful or essential, 2=useful but not essential, and 3=essential in every item, and then provide explanation, either I the form of comments or suggestions for improvement. The scores got from all the experts are calculated and classified using Content Validity Item (CVI) approach, and if the value of the item is CVI > 0.79 then it should be maintained, 0.70-0.79 means require revision, and < 0.70 means refused (DeVon et al., 2007). The approach used is 5 points Likert scale with the score ranging from 1= very disagree, 2= disagree, 3= not sure, 4= agree and 5= very agree.
In order to gain a comprehensive analysis, this research also conducts confirmation on the findings using interview model of unmoderated focus group. This unmoderated focus group involves the leader of the Islamic Boarding School, headmaster, and teachers in Nurul Islam Boarding School Jember. One focus group comprises 3 people with 5 groups in total (2 caregiver group and headmaster, and 3 teacher group) to discuss and record their opinions regarding Aswaja learning that has been implemented, as well as identify the potential solution to every challenges in building Moslems with Aswaja character that is faced by the Islamic Boarding School. After all the process above, the researcher then interpret the research findings in several points of the ideal characters of Aswaja Moslems to be applied later as the reference in developing Aswaja learning curriculum.

Knowladge, Atitudes and Practice (KAP) of Aswaja An-Nahdliyah
The testing on the knowledge, attitudes and practice of the students in exercising the teaching of Aswaja an-Nahdliyah in the Nurul Islam of Jember shows that to be a Muslim with Aswaja character, it requires a strong understanding upon the teachings of Islam. About the knowledge of Aswaja, the students had the same understanding. The study found out that 98% of the students have the understanding on Ahlussunnah Wal-Jama'ah is a group that follow and hold strongly to the Sunnah of Prophet PBUH and the Sunnah of Khulafaur Rasyidin as his successors. Meanwhile, 2% of them do not understand of it. In term of Islamic knowledge, the concept of Aswaja is a teaching that is not considered correct by most of the Islamic society in the world (Amirudin, 2019;Labiba, 2021;Wahyudin, 2017). This also expresses that the fellows of the Aswaja belief in this case is called as the Muslim with Aswaja an-Nahdliyah character who also uphold the values of humanity, tolerance and acknowledgement upon the legitimate government. From the data above, it can be concluded that the Islamic moderation can be shaped with the power of mind and the knowledge owned Building Ahlus-Sunnah wal-Jamaah an-Nahdliyah Character as the Pillar of Islamic Moderation in Islamic Boarding School by every Muslims. The detailed information of the students' knowledge of Aswaja are available in Table 1. Beside the survey on the knowledge of the students upon the values of Aswaja an-Nahdliyah, was also done. Fifteen items were constructed to measure the intended values. One of them was teaching other parties who considered bid'ah amaliyah of Aswaja that become one instrument of maturity of attitude for the Muslims of Aswaja in Indonesia. From the data, we know that 99% of the respondents or 396 students have the loyalty on the

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Pancasila, Constitution of Republic of Indonesia of 1945, Bhinneka Tunggal Ika and the Unitary State of the Republic of Indonesia. In Islamic boarding school, there are still 0.75% of the students who are still hesitant to be loyal to the nation and 0.25% of them even disagree. The information on the students' attitude is available in Table 2. If we observe this further through discussion and confirmation, it shows the fact that the hesitation in showing the nationalism is because of the background of understanding about the religion that is still exclusive. The data above shows that the Muslims with Aswaja character reflects not only the attitude of Islamic moderation, but also having the sympathetic attitude of nationalism. This is also supported with the spirit of Aswaja Muslim in supporting every legitimate head of the governance to run the governance wheels according to the constitution (Ikhsan, 2017b). While the daily practice of the Muslim with Aswaja character can be observed from the data Table 3 that shows the response of the students upon the practice of teaching the character of Aswaja.
Building Ahlus-Sunnah wal-Jamaah an-Nahdliyah Character as the Pillar of Islamic Moderation in Islamic Boarding School As the nation that respects the freedom of practicing religion and praying according to their belief, Indonesia is a nation with the biggest risk of religion conflict in Southeast Asia (Hanafi & Ikhsan, 2019;Kurnia et al., 2021;Masuda & Yudhistira, 2020). As the nation that respects the freedom of practicing religion and praying according to their belief, Indonesia is a nation with the biggest risk of religion conflict in Southeast Asia (Fathurrochman et al., 2019).

Characteristics of Aswaja An-Nahdliyah Moslem to strengthen Islam Moderation
After the researcher measure the level of moderation of the students with the indicator of Aswaja Moslem, then focus group discussion is done using the interview technique upon the leaders of Islamic boarding school, headmaster, teachers, alumni, and students of Nurul Islam Boarding School of Jember. In the in-depth discussion, there are at least eight characteristics of Moslems with Aswaja An-Nahdliyah character that are able to create the Islamic moderation attitude. Table 4 displays the character of Aswaja An-Nahdliyah Moslem. Keeping the togetherness 3.
Acknowledging the authority of Mazhab Fiqh 4.
Acknowledging the existence of bid'ah hasanah 5.
Loyal opposition upon the leader 6.
Does not over generalizing 8.
Respect the local wisdom based on the standard of Ushul Fiqh Those eight characters of Aswaja Moslem above become a starting point in strengthening the Islamic moderation in Indonesia. The research done by (Hanafi et al., 2021) mentioned that Islamic boarding school has a central role in the development of the national attitude, moderation and tolerance as supported by the result of the research of (Ikhsan, 2017b(Ikhsan, , 2019. Here are the explanation of the characteristics of the Aswaja An-Nahdliyah Moslem.

Keeper and Successor of Islamic Moderation
Aswaja An-Nahdliyah Moslem understands, practices and escorts the moderation as the main character of Islamic teaching (Maskuri et al., 2020). Moderate or Wasath is a general character of all sharia laws. It is the middle, in a sense, of rendering it difficult (tasydid) and easy (takhfif). Most of sharia laws have moderate characteristics, not absolutely easy and not absolutely hard (ii la 'ala muthlaq al takhfif wa la 'ala muthlaq al-tasydid). An Aswaja An-Nahdliyah Moslem believes that Islam is religion of easiness, not an extreme or beyond limit one. An Aswaja An-Nahdliyah Moslem is called as the keeper and the successor of Islamic moderation because Prophet Muhammad once said that the extreme groups are going to die or extinct. Thus, if Islam is an everlasting teaching, then that means that the escorting the teaching to the eternity is the moderation (Ahmad et al., 2020).
Based on the measuring result on Aswaja knowledge (table 1, table 2, and table 3). 99.5% of the students at Nurul Islam boarding school of Jember believe that the Aswaja character of NU is moderate (tawassuth), balanced (tawazun), strict (I'tidal) and tolerant (tasamuh). Meanwhile, only 0.05% of them who do not believe in it. Moderate, in their opinion, is following the extreme right of left. Meanwhile, balanced means the balance in all aspects, including in using Dalil Naqli, or the dalil from Al-Quran and as-Sunnah and Dalil 'aqli or logical argumentation. The principle in using the dalil here is the guideline for the Aswaja An-Nahdliyah, in theology, Fiqh, and tasawuf.
The students of Nurul Islam boarding school of Jember understand material of the teaching of Aswaja covers the aqidah, syari'ah (Fiqh) and tasawuf. Then, they also understand that Aswaja An-Nahdliyah in theology follows the aqidah of al-Asy'ari and al-Maturidi (88.75%), while in tasawuf Aswaja follows al-Junaid al-Baghdadi and Abu Hamid Building Ahlus-Sunnah wal-Jamaah an-Nahdliyah Character as the Pillar of Islamic Moderation in Islamic Boarding School al-Ghazali. Those names represent the center of moderate ulama and they have the balance in the use of dalil Naqli and aqli in their own fields of study. Following their principles of aqidah does not mean that we cut ties with the teaching of prophet Muhammad because an Aswaja an-Nahdliyah Moslem knows that al-Asy'ari and al-Maturidi are not pioneer of Ahlussunah wal jama'ah; no one was mentored at the pioneer of the Ahlussunah wal jama'ah; there are only those ulama who reformulated the Islamic teaching, after the raise of several believes and branches of the religious teaching that tried to blur the teaching of Rasulullah and his pure hearted fellows The knowledge that Ahlussunah wal jama'ah is the group that survive or the al-firqah al-najiyah here is then proved on the attitude. The students of Nurul Islam boarding school of Jember love the belief of Aswaja An-Nahdliyah in the daily life with full responsibility. In line with that, the research by Maskuri et. al. (2020) highlighted that in the attempt of teaching Aswaja, the commitment in spreading the teaching off Aswaja An-Nahdliyah in the society and using the method of open debate in the public in dealing with the groups outside of Aswaja An-Nahdliyah become the parameter of understanding of someone. Then, in ten of practices, students of Nurul Islam boarding school of Jember have the active role in escorting the Islamic moderation in Indonesia. They are not hesitant in following the studies in understanding the teaching of Aswaja An-Nahdliyah more to add to their richness of knowledge and to always prioritize scientific discussion in dealing and solving issues in the society. As mentioned in the research of (Fathurrochman et al., 2019;Saefudin & Fatihah, 2020) Maintaining the Togetherness The principle of this character is the hadist of Rasulullah about the good side of maintaining the togetherness (al-jama'ah), where this weird refer to the act of keeping the togetherness and peace among others. The difference among fellows should not bring us to claim others as infidel, bid'ah, and heathens. Therefore Moslem with Aswaja An-Nahdliyah character will avoid things that risk on separation, that is the perspective of takfiri; any claim that saying the fellows of Asy'ari ('Asy' ariah) and Maturidi (Maturidiyah) are not those of Ahlussunnah wal jama'ah, such claim that accuse others as the bid'ah and that any bid'ah is wrong, the suspects deserves hell.
The confirmation of the research indicates that in terms of knowledge, 98% of students of Nurul Islam of Jember identify Ahlussunnah wal jama'ah as the group that follow and hold dearly the sunnah of prophet Muhammad PBUH and sunnah of al-Khulafa al-Rasyidun after Him. This differs from most Syiah group that is antipathy upon the three of khulafaurrasyidin, Abu Bakar, Umar, Utsman and different from the Khawarij group that is antipathy upon the fourth Khulafaurrasyidin, Ali bin Abi Thalib. Acknowledging the leadership and sunnah of the four Khulafaurrasyidin is actually the thing that makes Aswaja as the group of togetherness.
The research by Ikhsan (2019) in university discovers results in line with the research in Islamic boarding school, prioritizing the attitude of tolerant in dealing with accusation and 'attack' from the group outside of Aswaja An-Nahdliyah like Wahabi, Syiah, and liberal group and also commit to keep the togetherness in practicing religion and cultures as the representation of Islamic teaching in being the important pillars in creating religious moderation.
has Taqlid or follow one of the four mazhab. Most four ulama of mazhav stated that people who failed to istinbath from al-Quran and Hadits or Prophet PBUH directly must tawlid to an imam or follow a certain mazhab. According to the research, it shows that the students of Nurul Islam boarding school of Jember stated that holding to Mazhab Fiqh and taqlid in Islam is important because not everyone can perform ijtihad directly from al-Quran and al-Sunnah. This is also supported with the results of measuring research of Moslem attitude of Aswaja with 94.75 % following the existing Mazhab Fiqh. At the fellows of Aswaja An-Nahdliyah, they stated that NU organization and the people of it follows the mazhab of Syafi'i than other mazhab. Although they still acknowledge the mazhab of Maliki, Hanafi, and Hambali properly and according to the teaching of Islamic boarding school. The tolerance of religion practices can be shaped perfectly if they acknowledge the authority of Mazhab Fiqh as the guidelines in interpreting al-Quran (Labiba, 2021).

Acknowledging the Existence of bid'ah hasanah
Following the statement of most ulama of four mazhab, Moslem with Aswaja An-Nahdliyah character acknowledge the existence of bid'ah hasanah. It means, not all bid'ah are wrong and not all of the practitioners of bid'ah belong to hell, as seen by the minority of ulama and fellows of Islam. Moslem of Aswaja An-Nahdliyah, in this case, follow the statement of the founder of NU, KH. M. Hasyim Asy'ari who divided bid'ah into two categories, bid'ah hasanah (good), and bid'ah sayyi'ah (bad). Even KH. M. Hasyim Asy'ari also quoted from the ulama that bid'ah had six categories, compulsory, sunnah, makruh, khilaf al-aula, haram and mubah. According to the research, it shows that in term of knowledge, 70% of students of Nurul Islam boarding school of Jember stated that the bid'ah hasanah is the new act that did not exist in the Era of Rasulullah, but it has the foundation of our dalil syariat. They know that most ulama acknowledge bid'ah hasanah. They show their knowledge in this aspect shown in their attitude and action, with the readiness in educating the parties who consider bid'ah amaliah of Aswaja An-Nahdliyah like tahlilan, maulidan, manaqiban and many others. This culture has become part of the social life. Islam lives as the existing culture (Ikhsan, 2017a).

Loyal Opposition Upon the Authorities
Acting loyal to the legitimate government, in a sense to have the loyal attitude and showing the support and obedience to the government. Several dalil that become the guideline of Aswaja An-Nahdliyah explain that a Moslem must be loyal to the government. This is different from the group of Khawarij or Neo Khawarij that one of their knowledge on Ammar Makruf Nahi Munkar (the transliteration of al-amr bi al-ma'ruf wa al-nahyi 'an al-munkar) identity this as mutiny. However, the loyalty of Aswaja Moslem is not absolute and unlimited like the people of Syiah to their imams. Aswaja has the attitude of 'opposition' that is showed by giving advice and amar makruf nahi munkar to the authorities. This understanding is explained in several dalil, where the point of amar makruf nahi munkar to the authorities does not mean to retaliate or out of the leadership. This explanation supports the conclusion that Moslem of Aswaja prioritizes public condition and stability. Even up to the extent of strict advice, Aswaja requires it to be delivered and blood not causing negative impact to the public.
The result of the research shows that the students of Nurul Islam boarding school of Jember have the knowledge about this thing. 98% of the respondents mentioned that Ahlussunnah wal jama'ah does not allow retaliation to the legitimate government. Ahlussunnah wal jama'ah must be loyal to the government while keep trying to give good advice and amar makruf nahi munkar. This is in line with research of (Amirudin. 2019;Ikhsan, 2017b) where they do not mind about the legitimate democratic system, supporting Building Ahlus-Sunnah wal-Jamaah an-Nahdliyah Character as the Pillar of Islamic Moderation in Islamic Boarding School every head of governance and acting loyal to the legitimate government and placing Pancasila as the national ideology that does not go And against the spirit of Islam and is part of nationalism.

Methodological (Manhaji), non-Liberal
Moslem of Aswaja An-Nahdliyah has the standard in framework and method in establishing syariah law or istinbath al-ahkam. With that, the free perspective that does not bound to the method of establishing law is not acknowledged as valid by the Moslem of Aswaja. The methodology that assure the rules of the principle, Fiqh holds to the methodology of Imam Abu Hasan al-Asyari and Abu Mansur al-Maturidi ('ala ma 'alayhi al-Imam Abu al-Hasan al-Ash'ary wa al-Imam abu Mansur al-Maturidy); meanwhile in tasawuf, according to the method of al- Imam al-Ghazal wa al-Junaid al-Baghdadi ('ala manhaj al-Imam al-Ghazali wa al-Junaid al-Baghdadi). Moslem of Aswaja An-Nahdliyah admits that the Islamic teachings are divided into two categories, the static teaching (syaqqun tsabit, or qath'i) and dynamic teachings (syaqqun mutaghayyir, or ijtihadi). The static teachings (tsabit) is the teaching that may not be altered and may not be conditioned according to the time and place, these teachings are about the aspects of theology (ahkam 'aqa 'idiyah), the cores aspects of the praying (ahkam 'amaliyah) and the core aspects of characters (ahkam tahdzibiyah).
If the liberalization of religion lowered the belief that Islam is considered as the historical religion, then to believe that al-Qur'an is a product of culture (muntaj tsaqafi), until assuring that the deconstruction of authentic concept and the finality of al-Qur'an, then the teachings of liberalism of such does not belong anywhere for the Moslem of Aswaja An-Nahdliyah seem from the principles they hold dearly. The mindset of tolerant (fikrah tasamuhiyah) that is used by the Aswaja is not identical with the liberalism. The Moslem of Aswaja An-Nahdliyahcan live side by side peacefully with other parties although in term of aqidah, mindset, and culture are different. However, to life side by side does not mean that they agree on the different and wrong aqidah or mindset and culture.
The result of the research shows that the people with strong faith always uphold the truth and that the hatred to a certain people may never act unjust. The tolerance of al-tasamuh is the appreciation upon the difference and respect to the people who have different life principles, but it does not mean that they acknowledge or justify upon different beliefs. Parallel with the knowledge, in the practice they commit using the methodological way (Manhaji) in taking decision, especially on things related to religious teachings, acting moderately and tolerant upon various of life and refuse the liberal belief and believe that Islam is the one true religion as supported so of the research performed by Hanafi and Ikhsan (2019).

Respecting Differences does not dominate the truth
Although living among differences, Moslem of Aswaja believes that differences is granted. Differences among human are there for a certain purposes, one of it is to test human, to see who can race the furthest in chasing goodness. Therefore, the things needed to be done is to treat the differences, not to omit the differences. Conceptually, the differences are two, the difference based on religious principles (Ushul) and the difference the branch of nonreligious principles (furu'). The difference in term of Ushul must be treated with dakwah, whether it is to be accepted by the audience of dakwah or not. Meanwhile, the difference in term of furu' must be treated by respecting each other that is interpreted in four attitudes, those are: (1) not being fanatic on their opinion ('adam al-ta'ashsub), (2) Does not hyperbolize the differences, including do not treat something furu' to become Ushul ('adam | 261 tadlkhim al-khilaf), (3) The belief that this difference does not affect negatively (al-khilaf la yadhur), (4) The belief that difference in media is allowed (al-khilaf fi al-wasail mubah).
The confirmation of the result of research showed that 83.5% of the students of Nurul Islam Boarding School of Jember mentioned to respect the Islamic group outside of the Aswaja An-Nahdliyah, the method of debating to treat the group outside the Aswaja An-Nahdliyah can still be done properly and still holding dearly on the teaching of moderation and the teaching of harmony. The difference does not decide the relationship of brotherhood and communication. Dealing with the group outside of Aswaja, the debate can only be done when needed and is not the only way in spreading Aswaja An-Nahdliyah. The respect upon differences is a requirement of religious tolerance (Ikhsan, 2017a).

Respecting the Local Wisdom with the Standard of Ushul Fiqh
The Moslem of Aswaja sees Islam not as the religion of tradition, but not always the anti-tradition religion. A space that becomes the object of Islamic dakwah, of course it is not an "empty space" with no one inside. There must be people with all the tradition that has been passed down for generations. Ushul Fiqh divides cultures into two, good tradition ('urfun shahih) and bad tradition ('urfun fasid). Good tradition will be accepted that something that has been known by most people, as spoken and action, that is legitimized by the syariah, so it does not render the haram things into halal and does not cancel the compulsory ones, or when syariah does not discuss about it, which is something that is dynamic and changing. Related to the method, Moslem of Aswaja An-Nahdliyah has the way or methodology in treating, also known as the method of dakwah by amputating, assimilating, and minimization.
The findings in the research shows 98% of the respondents finding out that the good tradition will be accepted by the ulama although it has never been practiced by Rasulullah PBUH and the Shahabah. This knowledge is shown in the attitude of obeying the teaching and tradition of amaliyah that applies in Aswaja an-Nahdliyah, the readiness in giving the understanding to parties that criticizing the good tradition, Islamic tradition, or the local wisdom such as neloni, tingkepan, commemoration of the deceased n 7th, 40th, and 100th days and other activities that does not go against the Islamic teaching. Meanwhile, actively contributing to keep and preserve the local wisdom and the original culture of the region that does not go against the Islamic teaching is the representation of the communal commitment and appreciating the local wisdom (Wahyuni, 2012).
If it is seen further, the concept of Islamic moderation that is shown in the Moslem character of Aswaja here leans to the theory of moderation that is the tolerance among religious fellows, spirit of nationalism and respecting the local wisdom (Karwadi & Daimah, 2019;Saefudin & Fatihah, 2020;Siswanto, 2020). This research finds the significant difference between the female and male students in putting meaning to knowledge, attitude and practice of their Aswaja. Building Ahlus-Sunnah wal-Jamaah an-Nahdliyah Character as the Pillar of Islamic Moderation in Islamic Boarding School Based on the result of the test using the independent t-test as shown on Table 5 and Table 6, it is gained that the significance score for the knowledge is 0.000, the attitude is 0.000, the skill is in 0.004, and the total is in 0.000, then it could be stated that the component of knowledge, attitude, skill, and the total has a real difference between the male and female students, where the males are better in term of knowledge, attitude, skill, and total, with the assumption of score of p < 0.05, then it can be stated to have a real difference. Even in this case, all score of p is less than 0.01, which means in the better level of significance, with the trust level of 99%. This condition shows that the Islamic moderation can be shaped better on female students. This phenomena is according to the previous research that said that the females have an important role in building the moderate character in Indonesia (Amirudin, 2019;Maskuri et al., 2020;Wahyuni, 2012;Yusuf & Wekke, 2015). The spirit of Islamic moderation in Islamic boarding school becomes an important part in the attempt to protect the existence of the Islam of Aswaja an-Nahdliyah in spirit of nationalism. The findings of this research becomes the prove that Moslem with Aswaja character is an individual that is expected to strengthen the spirit of moderation of exercising the religion in Indonesia.

CONCLUSION
Moslem with the character of Aswaja an-Nahdliyahis a representation of knowledge, attitude and practices of moderation of exercising Islam. Islamic boarding school as one of the institution of Islamic training must gain special attention in term of teaching the Islamic moderation. Spirit of nationalism, tolerance, and respecting the local culture in the religious attitude becomes the unique characteristics of the Aswaja Moslem. This result of the research, at least, indicates the important role of the Islamic boarding school in creating the generation with Islamic characteristics that are religious, nationalist, independent, having integrity and broad knowledge in the practice of religion.